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The Seven African powers are the most well-known and celebrated divinities of the Yoruba Pantheon, and are common to all Yoruba faiths, although they are not always considered to be the same deities. In Macumba traditions (Candomble, Umbanda), they are called Orixa; in Vodoun, they are called Lwas (Lwas); in Palo, Nkisi. In all of these traditions, the Orishas have many aspects (Caminos), which are often quite diverse.


Eleggua (Legba, Exu, Eshu) is the Orisha of crossroads, doorways, and gates. He is the messenger of the gods- no Orisha can be contacted except through him, and his dress and conflicting mannerisms reflect this double-sided nature (he is sometimes depicted with two faces, especially in Yoruba art). Eleggua is also the guardian of the doorway between the earthly and divine realms. He has been compared to the Greek God Hermes, with whom he shares many attributes, and to the Hindu Ganesha. In Brazil, he is sometimes equated with Baphomet, and his symbol is a pitchfork. In Santeria, his colors are black and red, and he is associated with St. Martin de Porres. His favorite offering is candy and tobacco and coconuts.

He enables mankind to communicate with the other orisha and is always honored first. Legba makes the impossible possible. He lifts us beyond the limitation we impose upon ourselves in daily life.

There are 256 distinct paths of Eleggua, and these correspond to the 256 odu
in the Ifa Corpus. (Interestingly, the human eye can distinguish between 256
shades of grey.)

Messenger, Opener of the Way, Trickster
Saint Simon Peter
San Martin (Caballero)
Saint Anthony (of Padua)
El Nino de Atocha
Saint Expedite
Saint Michael Archangel

Of all the Orishas, he has the most aspects (forms), including Pombagira (Candomble), a wantonly sexual prostitute, and Papa Legba (Vodoun) an elderly man. He is considered a trickster, a player of pranks; in some traditions he is malefic, bringing harm to those who neglect their obligations. In Lukumi, he is a guardian of doorways, and effigies of Eleggua are used to protect homes.


Obatala is the creator God, of whom all of the Orishas are but aspects. His color is white, containing all the colors of the rainbow. He rules the mind and intellect, cosmic equilibrium, male and female. His counterpart in Vodoun, Damballah, takes the form of the primeval serpent. Obatala is considered to be beyond the sphere of direct communication; however, Damballah does possess his followers in Vodou rites. Damballah and his wife Ayida-Wedo, the rainbow serpent, are often compared to alchemical and yogic concepts of kundalini.

Obatala is the greatest orisha. His name means “Lord of the White Cloth.” It is from him that most of the other orisha take their forms. Obatala has many roads or caminos. These can be thought of the archetypes akin to the Platonic notion of perfect forms. It is from these primordial essences the other orisha take their shapes. For instance, Obatla-Ajaguna provides the elemental spark which becomes Shango. Obatala Oshanla can be thought of as the source for Oshun. And so forth. (The orisha who do not come from Obatala are elemental orishas, such as Babalu Aye and Olokun.) Obatla embodies wisdom, creativity, and judgment.

He is generally identified with the crucified Christ. Obatala is androgynous and sometimes depicted very old, sometimes quite young. Obatala taught the people how to do Ifa, the table divination system.

Father-Mother of Humanity, Bringer of Peace and Harmony
Our Lady of Mercy
Our Lady of Mt. Carmel

Ogun (Oggun, Ogoun, Ogum) is the chief of the warriors, the God of War, blood, and iron. He is the guardian of the forge, and the patron of civilization and technology. Not just a martial deity, Ogun is the archetypal force that drives technology. He is responsible for tools of progress like farming implements and surgeon's knives. He is movement, impetus, force. Because of this, Ogun is associated with locomotives, and offerings are often made to him at railroad tracks. In Candomble, he is associated with St. George, the dragon slayer; in Lukumi, he is syncretized with St. Peter.

Because of his association with blood, Ogun is often petitioned for aid with blood diseases. However, because Ogun enjoys blood offerings, it is considered inadvisable to petition Ogun while menstruating or with a bleeding wound. Ogoun is a smith, a soldier, and a politician. In modern times he has come to be known as the patron of truck drivers. He is the spirit of the frontier, cutting paths, through the wilderness with his ever-present machete. Although Ogoun clears the way for civilization, he often prefers to dwell alone in the wilderness.

Lord of Metals, Minerals, Tools, War, Birds, and Wild Beasts
Saint John the Baptist
Saint Anthony (of Padua)
Saint George
San Pedro (Saint Simon Peter)


Chango (Xango, Shango) is a warrior, the Orisha of lightning, dance, and passion. He is the epitome of all things masculine, and the dispenser of vengeance on behalf of the wronged. Shango was likely once a Yoruba King. Like Ogun, his colors are red and white, and his best-known symbol is the oshe, a double bladed axe. He is sometimes associated with Vodoun's Petro Lwa, Erzulie Dantor and is often syncretized as the female St. Barbara.

He uses lightning and thunder to enhance the fertility of the earth and of his followers. Myths concerning his death (or rather the fact that it did not occur) link him to the European figure of the Hanged God.

Shango: The embodiment of virility. Orisha of thunder, drums, and dance. He has tremendous passion for life. At the same time, he is a politician par excellence. Legend says that the historic Shango, who was fourth alafin of Oyo, accidentally brought down lightning on his own castle when experimenting with magic, thus destroying many of his wives and children. This lead to a drama of exile, suicide and rebirth.

Fourth King of the Yoruba, immortalized as Spirit of Thunder
Saint Barbara
Saint Jerome

Chango-St. Barbara is the most popular god-orisha of the Santeros and Macumba.

Notice that Chango is a "male" Character, and St. Barbara a "female" Christian Saint, holding the Eucharist.

The behavior of Chango is absurd when applied to St. Barbara:

- Chango, in the yoruba legend, is an adulterous male, with two main lovers: Oshum (Virgin of Charity of Cuba), and Oya (Virgin of Candelaria)!... The Christian St. Barbara would be an impossible lesbian, having sex and children with two Virgins!... a horrible impossible sacrilege!.

- But Oya (Virgin of Candelaria) is the wife of Oggun (St. Peter), so, St. Peter hates Changó (St. Barbara)... in fact, in the legend, Chango and Oggun hate each other to death!...

For the "Paleros", Chango is known as "Nsasi".

Many of the stories about Chango have to do with his relations with women. Yemaya was his mother. He had relationships with Ochun, Oya, and Obba. Obba was his legitimate wife, but he spent more time with Ochun and Oya. He was a true womanizer and women loved him. After he exchanged his divinatioin tools with Orunla in exchange for Orunla's ability to dance, there was no stopping him. Of course all of this caused problems and Chango often had to spend much time at war. Chango was a keen diviner and used his "ache" to come out victorious on many occasions. The children of Chango usually are born with good psychic abilities, also. So, if Chango is your father, try to develop your spirituality to the utmost.


Oya (Yansa) is the Goddess of Storms, Lightning, and cemeteries. She is a warrior, the wife of Chango. Her colors are orange and maroon, and her syncretized saint is Theresa. She epitomizes female power and righteous anger. Oya brings sudden change. She is a whirlwind, an amazon, a huntress, and a wild buffalo. Lightning and rainbows are signs of her presence. She also rules communication between the living and the dead.

In Vodou, Oya is called Manman Brigitte, the swaggering, rum drinking wife of Baron Samedi and mother of the Guedde, lords of the dead. She may be directly related to the Greek warrior goddess Minerva but is also connected to Hecate, the goddess of witches and the underworld. She also possesses an Irish equivalent in Macha, the crone aspect of the Triple Goddess Morrigan who is often associated with battlefields and burial grounds. Oya the great woman warrior. She watches over both the cemetary and the marketplace.

Oya and Oya-types are known for their clairvoyance, psychic abilities, intuition and the ability to communicate the dead. She is the owner of the Marketplace (Mama Loja). She is a revolutionary and social crusader who fights for the underdog. Oya is a deity who is efficient, strong-willed, and very indispensable in emergency situations. Her power sweeps over all injustice, dishonesty, deceit from her path. Although unpredictable, Oya understands everything, but will only accept the truth. You may not like what is being said or even HOW it is said, but know that Oya speaks the truth. She hears all, sees all and gives of herself selflessly and places other's needs before her own.

Oya is the guardian of the realm between life and death and she assists those when they make their final transition. The lungs, bronchial passages, and mucous membranes are associated with her. She can either hold back the spirit of death or call it forth; hence, she is the last breath taken. Oya also governs over the cemetery and the dead and is said to have entered the earth's crust at Ira, upon hearing that Sango died. Oya is associated with the buffalo (Oya Gidigidi); hence, it is good to have buffalo's horn (rubbed with camwood) on one's altar for her. She is known for using charms and magic and is known as one of the Great Mothers of the "Elders of the Night (Witches)."

Oya's the mother of disguises and has many different faces (masks). Many say that Oya is a great amazon who is said to have grown a beard when preparing for war. Legend tells us that no one wants to face Oya in battle for she is as fierce, ruthless, and cunning as any man. She is known to have destroyed towns, villages, uprooted all that was once in its'original state. No one wants to deal with the wrath of Oya or any other Orisa for that matter. We offer epo pupo to supplicate her and shea butter to calm her.

On a windy day, one should pray to Oya, humbly and sincerely of-course, for it is her messenger Afefe (the wind) that carries messages to her. She is not an Orisa to be taken for granted or lightly. Ghede Nimbo, is the aspect of Esu that assists Oya. Upon entering a cemetery or performing ancestral rituals, ceremonies, ebos, or any rituals always appease Ghede Nimbo first. Offer pennies and/or candy, epo pupo (palm oil), oti (gin), obi (kola nut), adura (prayers), and oriki(chants)/orin (songs) to open the way and ensure of blessings and protection.

Although she is both feared and loved. It is said and commonly known that Oya is very loyal to her children and dangerous to their enemies. She can come as smooth and cool as a warm summer breeze or as violent and vicious as a tornado and wreak utter havoc in your world. Oya is about business and she demands and commands respect!

Oya is associated with the colors: maroon, purple, deep dark red, orange, browns, multi-colors, burgundy, and cooper. Her number is 9 and in astrology is compared to the planet Pluto and the sign Scorpio and her metal of choice is copper.

Some of her foods are: female goat, eggplant, cooked corn meal, grape wine, grapes, gin, rum, kola nuts, plantains, palm oil, rooster, hen, black beans w/rice, anything spicy, fruit, okra soup, fish, cornstarch porridge, and akara.

Icons or effergies associated with Oya are: buffalo's horns, masks, swords, iruba (horse tail whisk), pennies, whips, anything copper, camwood (which she loves), a broom, pictures of hurricanes, tornadoes, cyclones, wind instruments, anything associated with the wind and she loves cloth

Female Warrior, Spirit of Wind, Storm, Thunder, and Magic
Our Lady of Candelaria
Saint Catherine
Saint Theresa

Yemaya (Yemoja, Iemanja) is associated with manifestations of the Virgin Mary and also of Isis; she is the most beloved female Orisha. She is the Goddess of the Ocean and the moon, guardian of women, childbirth, fertility, and witchcraft. She rules the subconscious and creative endeavors. Yemaya's counterpart in Vodoun is called Lasiren, the Mermaid. She is related to Mami Wata (Mamma Water), the African water-spirit beloved by the Dahomey of Benin. Yemaya's symbols are a mirror and comb, powders and perfumes, and other items of female beauty. The holy mother of the world. She rules over the ocean. She is a special intercessor for mothers and gay men.

Blue is her color and those who worship Yemaya wear a necklace of clear and blue beads. In addition to a necklace, those who worship Yemaya wear a blue dress complete with seven layers to represent the seven seas. In a Yemaya ceremony everyone dances in a circle and the altar is in the form of a circle. A circle represents the eternal cycle of life. Both the half moon and a star are symbols of Yemaya to show that her beauty can't be represented by just one heavenly body. Since Yemaya is very vain, she appreciates jewelry, perfume, and flowers. Anything that come from the sea is a symbol of Yemaya. It is said that her axé, her energy comes through rocks and shells from the sea.

There is a common legend about Yemaya choosing her own students; occasionally someone will disappear, sometimes for seven years, and return with tales of having learned the ways of magick and healing in her undersea abode. In Lukumi, Yemaya's colors are blue and white; in Vodou, blue and green. Her offerings are often doves, but never fish. Her waves wash away all sorrow. Her compassion nurtures her children through any spiritual or emotional crisis. Her love sustains life.

The tides represent Yemaya desires to protect and nurture all her children, by rocking the world as if it were a cradle. The tides demonstrate that Yemaya is "sometimes still, sometimes violent." Since Yemaya is considered the greatest mother there is no surprise that she is very sexual. The motion of the tides is reflective of her seductive hips which she moves side to side. In many cases she is portrayed as having large buttocks and healthy hips. This duality of beauty and destructive power illustrates the widely held view that Yemaya represents the dynamic play of opposites. Yemaya is very moody and protective. Since nothing can resist water she is also respected for her strength. Yemaya drowns those who hurt her children.

She is one of the great goddesses of Africa and of the African diaspora. In her original homeland, she was the Yoruba goddess of the Ogun river, where she was said to the be daughter of the sea into whose waters she empties. Her breasts are very large, because she was mother of so many of the Yoruba gods.

She is also the mother of waters--Mama Watta--who gave birth to all the world's waters. Even as she slept, she would create new springs, which gushed forth each time she turned over. At her main temple, at Abeokuta in the Ibara district, she is offered rams, yams and corn.

Spirit of Motherhood, the Ocean, and the Moon
Our Lady of Regla
Mary, Star of the Sea (Stella Maris)



Oshun (known as Oxum in Brazil) rules the 'sweet' waters- rivers, brooks, and streams. Oshun is closely related to Yemaya, and their aspects sometimes overlap. She is the goddess of love, passion, and sensuality, as well as money and prosperity. Her preferred offerings are honey, copper jewelry or coins (usually in multiples of five). She is most often associated with St. Cecilia, and in Lukumi, she is Our Lady of La Caridad del Cobre, the protectress of Cuba. Her colors are yellow and gold.

Oshun, the Yoruban Goddess of love, delights in the creation of beauty and art, sensual delights and self-adornment. Her symbols are mirrors, jewelry, honey, golden silks and feather fans. Creativity in decorating home and temple is a way of honoring Oshun, who will bless any beautiful space created in Her honor. There is no object so common that Oshun will not appreciate more if it is made artistic and pleasing to the eye. Creativity in dress and self-adornment please her as well, and when Oshun is pleased, her blessings know no limits.

In Vodoun, Oshun is known as Erzulie. Erzulie's colors are shades of pink. While Erzulie and Oshun are very much alike, Erzulie has a vengeful, implacable aspect when angered similar to that of her sister and rival Erzulie Dantor. In this dark, vengeful aspect, Dantor is a fierce protector of women, especially single mothers, and a powerful avenger of domestic violence. Dantor is associated with the Black Madonnas, Our Lady of Prompt Succor, and Mater Salvatoris, and she in most pantheons she is a goddess of storms, rain and floods, which she is often invoked as protection against. Her colors are royal blue, red and gold, and her offerings include spicy fried pork, cinnamon candies, and libations of rum mixed with storm water.

Oshun likes to heal hurt with love, and plants seeds of change in people. In her African homeland, Oshun mated with the god Chango, with whom she had human children. Their descendents, who still live along her waters, are forbidden to eat snails or beans, or to drink beer made from sorghum.

Oshun is still honored in Nigeria with an annual ceremony called Ibo-Osun. A feast of yams begins the evening, then women dance for the goddess, hoping to be chosen as one of her favorites. Those who are selected are granted new names which include that of the goddess: Osun Leye, "gift of Oshun," or Osun Tola, "treasure of Oshun." Once selected in this way, the woman serves her community as advisor, particularly assisting with family problems and illnesses. Oshun is especially consulted by those who wish to have children, for she encourages this womanly activity.

Oshun is the primary divinity of Oshogbo, an African orisha religion, where she is honored with brass objects, as well as jewels and yellow copper. Her chief festival there celebrates the arrival of the ancestral family on the banks of Oshun's river. While bathing, one of the princesses apparently drowned, but reappeared soon after attired in gorgeous garments which, she said, Oshun had given her. The alliance with the river goddess has continued to this day.

In the African diaspora, Oshun gained new names and titles: Oxum in Brazil; Ochun in Cuba; Erzulie-Freda-Dahomey in Haiti. When she possesses dancers, their movements are those of a woman who loves to swim, who makes her arm braclets jangle, and who admires herself in a mirror. Her appearance is greeted with welcoming shouts of "Ore Yeye o!" In Brazilian Macumba, Oshun is goddess of waters; she is depicted wearing jewels, holding a mirror, and wafting a fan. Altars to her hold copper braceelts and fans, as well as dishes of Omuluku (onions, beans and salt). She rules love, beauty and flirtation. In Santeria, Oshun is revered as "Our Lady of La Caridad," patron of the island of Cuba.

Lady of Love, Beauty, and Sexuality, Spirit of Fresh Water
Our Lady of Caridad del Cobre (Our Mother of Charity)

The religion of the West African Yoruba people was forced underground by centuries of slavery in the Americas. Several hybrid forms of worship, of which the best known is Santeria, were created by deliberate conflation of Yoruba spiritual entities with Catholic ones.

The Yoruba people of West Africa recognize three levels of spiritual force: one creator god called Olodumare; numerous nature or messenger spirits (similar to Christian angels) called the orishas, and the revered spirits of the dead, called the eggun. Under the yoke of Catholicism, Olodumare was identified with Jehovah, and the orishas were identified with various Catholic saints or angels. In the United States, Mexico, and the Caribbean, seven of the many orishas were combined into a commonly seen image called "The Seven African Powers;" however, there are more than seven orishas, and most of them are identified with more than one saint.

The Seven African Powers image most often seen on Voodoo hoodoo soaps and anointing oils consists of seven saints (sometimes given orisha names and sometimes saint names) surrounding a central circle in which is shown the crucifixion of Jesus, watched by a rooster on a pedestal. Inside the circle of saints the word "Olofi" sometimes appears. The full image is found on a common Mexican package amulet that combines three coins, an image of the Holy Trinity and a print of The Seven African Powers The inner Crucifixion image, without the outer ring of saints, appears on candles and other articles marked "Just Judge" or "Faithful Judge" in English or "Justo Juez" in Spanish.

"The Seven African Powers" is misleading. These seven deities are only seven out of a large pantheon of Orishas. These are worshipped in several different religions brought to the New World including Santeria (in Cuba), Candomble (in Brazil), Arara (in Cuba) as well as many others. The phrase "Seven African Powers" is mostly predominant in African-American hoodoo; in Spanish-speaking nations, they are the Siete Potencias (Seven Powers).

CHANGO: Top Center

OYA: Top Right

OGOUN: Middle Right

PAPA LEGBA: Bottom Right

OBATALA: Bottom Left

YEMAYA: Middle Left

OSHUN: Top Left

CENTRAL FIGURE: Just Judge, crucifixion of Jesus. Watched over by a
rooster on a pedestal. Inside the circle the word "Olofi" sometimes appears.
The rooster is thought to signify betrayal as in Mark 14:30: And Jesus said
to him, "Truly I say to you, That this day, this very night, before the cock
crows twice, you shall deny me three times."

The prayer on the back of the Seven African Powers Holy card reads as follows in translation:

I open my doors at last with good faith in the seven Spirits of Fortune. I hope they will arrive at my house one day, and happiness and health will be at my doorstep. For the seven Principle Cities, for the seven Sacred Books, for the seven Candles from the Temple of Solomon, for the seven Bones from the Head of God, for the Holy Guardian Angels, Saint Michael the Archangel, Saint Raphael, Saint Gabriel, the Guide and Guard of God. And may the benediction of God Almighty, the Father, the Son, and the Holy Spirit, descend upon us. Amen.
The Orishas

In the Yoruban tradition that is parent to the Lukumi and Palo faiths, the Orishas are emissaries of God, ruling the forces of nature and the fortunes of mankind. Their aspects are generally determined by their elemental natures. Thus, the Orisha of lightning is also the Orisha of sudden inspiration, vengeance, and dance; the Orisha of the Ocean is the Orisha of motherhood, femininity, and creativity. In this way, they represent ancient archetypal forces, a concept reflected in the phrase "Siete Potencias," or seven potentencies, another way of referring to these powerful Orishas. In Vodou, they are called Loas- "laws."

In Yoruban myths, the stories of the Orishas are as dramatic and full of intrigue as those of the Greek gods- and in fact bear many eerie parallels to the Greco-Roman myths. Unlike the distant deities of many modern faiths, however, the Orishas frequently interact with humanity- in Lukumi, through the Bembe, a ritual drumming party (Similar rituals in Vodoun are called Tambors). During a Bembe, an Orisha may choose to 'mount,' or possess, one of his or her priests, and each Orisha has his or her own songs, colors, and sacrifices that are used to entice them into appearing. Once an Orisha has mounted, he or she may dance and sing, converse, or dispense advice and counsel.

An initiate of Lukumi and most other sects is dedicated to one Orisha during a special ritual, and that Orisha will be his "Head," and determine his spiritual destiny. Once a person is accepted by an Orisha and becomes a candidate for initiation, he enters a long and complex initiation period, which culminates in a large, expensive party-like ritual called an Asiento, where he/she is permanently dedicated to the deity.

In New Orleans and the South American and Cuban traditions, each Orisha is associated with a Catholic saint. Although religious strictures no longer force believers to conceal their faith, this syncretism is still popular. In South America and the Caribbean, representations of Santos (Saints) are more often representations of Orishas than objects of Catholic devotion- although they are often both!


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"Seven African Powers

Guidance for those who seek spiritual light through the Mysteries of African deities. Includes pages...

Seven African Powers Candles
The typical prayer asks the "Seven African Powers" who surround Our Lord ... When asked, "Do you ever put Seven African Powers candles on your Orisha altar? ...

Seven African Powers
Glossary definition for the Seven African Powers. ... For more about these Orishas, see The seven African powers. Related Resources:. Santeria/Lukumi ...

FREE Newsletter
Learn about the Seven African Powers, the principal Deities of Santeria, Palo, and the other Yoruban religions.

OBEAH AND ORISHA: The Seven African Powers
Seven African Powers explored and their relation to Obeah.

Seven African Powers. Seven-Afric.bmp (78694 bytes) seven-african14.gif (14338 bytes). Olorun-Olofi: Jesus Christ Crucified: At center, the God Creator ...

Seven-African Powers Set: Voodoo Doll
They are each called upon for very different and specific reasons. May the blessings of the Seven-African Powers be with you always!!! ...

The Magical Blend -- Seven African Powers Novena Candle
Novena Candles : Seven African Powers Novena Candle. Seven African Powers Novena Candle. This novena candle, encased in glass, is burned for good fortune ...

Voodoo Authentica
The 7 African Powers Alter Dolls Set was created specifically to honor the seven primary African Spirit Forces (Orisha). The 7 African Powers Alter Dolls ...

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