The Orisha Obatala is central to the creation myth of the ancient Yoruba cultures of West Africa, where he is also manifest in the "white gods" of creativity and justice. OBATALA, the King of the White Cloth, is the oldest Orisha. He is considered to be the Father of all the other Orishas, and since they are kings and queens, for us, he is King of Kings. There are 16 caminos of Obatala, eight of them male and eight of them female. He is the servant of Olofi, and under the direction of Olofi, he became the creator of the mankind. Legend goes that Obatala was very fond of palm wine, and one day he drank a little too much while he was engaged in his work of fashioning the bodies of those to be born. The result was that some of his creations were born less than perfect with deformaties in their bodies. Naturally Olofi scolded Obatala for his error and forbid him to drink palm wine while engaged in that most important work. Since that time, those born with deformaties are considered to be children of Obatala and it is forbidden to make fun of them. Likewise, albinos are considered to be children of Obatala. White is the color of Obatala, representing purity and cleanliness and his children often wear white to please him and also as a protection. It is said that Obatala throws his white mantle over his children so that evil cannot touch them. Obatala is syncrenized in Cuba as Our Lady of Mercy. In Brazil, he is often identified with Christ the Redeamer (Cristo Redentor). Certain other Catholic Saints are associated with the different caminos of Obatala such as Saint Joseph, Saint Anne or even Saint James
Celebration Day: September 24th
Traditional Colors: White
Number: 8
Offering: Tabbaco, frankincense, sandal wood incense, coconuts.
Offering: Tabbaco, frankincense, sandal wood incense, coconuts.
Entities associated with: Our Lady of Mercy, Damballah, Tyr, Ra, Odin and Jesus of Nazareth ( The one carrying the cross)
Candles
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| Our Lady of Mercy |
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| Damballah |
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| Jesus of Nazareth |
Candles
Necklace (Eleke) Colors: All white
Prayer for Obatala: Obatalá obá layé ela iwo alara aché
Jagidi-jagan Orisa ti i ko'le s'arin igbe
Alo'ku-lowo gba omo re sile,
Ko je fi Oriki ti o dun fun eru je,
Ori l'onise, aboki ara Ejigbo,
Songs to Obatala
This creation story comes from the Yoruba people of Nigeria, Togo and Benin. In the religion of the Yoruba, the supreme being is Olorun, and assisting Olorun are a number of heavenly entities called orishas. This story was written down by David A. Anderson/ Sankofa, who learned it from his father, who learned it from his mother, and so on back through the Yoruba people and through time.
The Golden Chain
Long ago, well before there were any people, all life existed in the sky. Olorun lived in the sky, and with Olorun were many orishas. There were both male and female orishas, but Olorun transcended male and female and was the all-powerful supreme being. Olorun and the orishas lived around a young baobab tree. Around the baobab tree the orishas found everything they needed for their lives, and in fact they wore beautiful clothes and gold jewelry. Olorun told them that all the vast sky was theirs to explore. All the orishas save one, however, were content to stay near the baobab tree.
Finally Obatala let go of the chain and dropped to this new land, which he called "Ife", the place that divides the waters. Soon he began to explore this land, and as he did so he scattered the seeds from his pack, and as he walked the seeds began to grow behind him, so that the land turned green in his wake.
After walking a long time, Obatala grew thirsty and stopped at a small pond. As he bent over the water, he saw his reflection and was pleased. He took some clay from the edge of the pond and began to mold it into the shape he had seen in the reflection. He finished that one and began another, and before long he had made many of these bodies from the dark earth at the pond's side. By then he was even thirstier than before, and he took juice from the newly-grown palm trees and it fermented into palm wine. He drank this, and drank some more, and soon he was intoxicated. He returned to his work of making more forms from the edge of the pond, but now he wasn't careful and made some without eyes or some with misshapen limbs. He thought they all were beautiful, although later he realized that he had erred in drinking the wine and vowed to not do so again.
Before long, Olorun dispatched Chameleon down the golden chain to check on Obatala's progress. Chameleon reported Obatala's disappointment at making figures that had form but no life. Gathering gasses from the space beyond the sky, Olorun sparked the gasses into an explosion that he shaped into a fireball. He sent that fireball to Ife, where it dried the lands that were still wet and began to bake the clay figures that Obatala had made. The fireball even set the earth to spinning, as it still does today. Olorun then blew his breath across Ife, and Obatala's figures slowly came to life as the first people of Ife.
David A. Anderson/Sankofa, 1991, The Origin of Life on Earth: An African Creation Myth: Mt. Airy, Maryland, Sights Productions, 31 p. (Folio PZ8.1.A543 Or 1991)
The paths of Obatala.
This is only a few path of obatala there is about 24 paths of Obatala
Baba Ayaguna
Ayaguna is the young and warrior aspect of Obatala. His colors are white with touches of red. He is said to have brought war to the world while in his warrior aspect. Ayaguna rides on a white horse swaying his sable. This Obatala takes everything that has to do with war. You can place bullets, swords, spears, arrows, a white horse that is packed with different secrets and covered with a red cape. Ayaguna is said to have drank a lot as well and he is always bring revolution to where he goes. In this aspect he fights and guards his children with a heavy hand. When he comes down, he imitates the act of swinging his sword and riding a horse. He is the son of Osagrinan and he takes a white and red flag next to him or in the house where he resides. He is the ONLY Obatala that in certain cases of war and battle he will take corojo in his osain or foods.
Baba Osagrinan
Osagrinan is an old Obatala who was married to Oshanla. Osagrinan is said to walk with a walking staff or preferably 2 crutches that he uses. Osagrinan’s color is white with touches of coral or red. It is said that he hears all and when this Obatala gets upset he releases his crutches and dances on one leg. He is the father of Orula. When Osagrinan comes down, he dances and trembles like an old man. His vessel is broken into 4 different compartments where different secrets live including some of Ifa. He also lives on top of a table of Ifa that was given to him by his son Orula.
Baba Agema
Agema is the Obatala that lives high in the cieba tree. His colors are white with touches of green. He is represented by a chameleon in which the skin is so transparent that Odudwa can see all the bad that the world is doing. Walks with Oduduwa every where he goes. He’s also said to be seen on top of the ceiba tree leaves or by the walls of the river where Oshun is at. There is a special hat that is made for his children whenever they are sick that they put on their head and do a cleansing with. He also takes inside of his vessel a silver chain with 9 silver pigeons alongside with 7 arrows in which he uses to send messages to Olofi. When he comes down he imitates the look of a chameleon.
Baba Asho
This Obatala is a young path of his as well. He dances on one leg and is the owner of the cloth. It is said that he climbed the cotton tree, fell and brought the seed of cotton to humanity. His colors are white and he likes to be covered in different types of cloths. He takes a white horse that should be packed with different secrets and placed next to him. Even though he’s young, he takes a cane that is covered all in his beads and then covered with Ache of Orula. He’s also a warrior and has a red cloth around his waist.
Baba Yelu
This Obatala is missing leg and is old. He is the son of Osagrinan and the brother to Ayaguna. He wears the same color just like his father and he takes a osun next to him. Baba Yelu takes an additional tools that go with his mysteries with a wooden figure inside.
Ochanla/Orishanla
This is a female aspect of Obatala. She is a very old woman who is always trembling. She passed over to the land of Ifa where she was incorporated there. She does not like any noise and the light bothers her. She is said to have big hands where she pulls her children out of situations and maintains order. They say her tools are mysteries live apart from each other. Both contained in the same white vessels but they live apart. She loves to sit and knits different cloths and shawls. Her color is white and adorned with pearls. Ochanla lives behind a silk curtain in the house of who worships her. She sits in a chair and is very respectful and when Ochanla comes down she likes to be covered with a white shawl and she consults under candle light. She doesn’t dance much but when she dances, she portrays an old women until she lets her cane down. She takes strands of pearls, silver combs, a silver mirror, a silver Ifa divination charin, sewing needles and her cane should live next to her which is also packed. The chair that Ochanla’s children are consecrated on should be washed and packed with a specific Osain.
Elufora/Eluforo
She is a young Obatala that is depicted as a young virgin. She came to the land of Ifa riding an elephant where she was made queen. She is the owner of all oils as to light her, it must be an oil lamp and you can use vigin olive oil. She is said to talk to her children through dreams. She lives in the house of her priest behind a silk curtain. She works closely with Ifa as well. Her tools as well as Ochanla live apart and she takes a cane that has 3 curves that are packed with her Osain. All of her offerings should be placed in a white basket that sits in front of her and you must talk to her from afar because she does not like anyone to raise their voices in her house or in her presence. She takes a sable, a silver Ifa divination tool and a horn. She also has a Osain that lives next to her that her children must have and this is something between her and her children that are consecrated by a babalow.
Yeku Yeku
She is portrayed as an old woman. Her tureen should be kept well covered with cotton and she takes an additional set of mysteries that only are put together with her when she is going to feast. When this Obatala eats its recommended to brind Oke down to eat with her. and she is no where near any type of light or wind. She is always cold.
Yeye
She is the oldest of all the woman aspect of Obatala. She is the Obatala that originated the secrets of the female Obatala’s. Through this Obatala, it is why the mysteries of the female Obatalas are separated. She is the owner of the monkeys and guerrillas which are sacred to her. She also takes bows and arrows with her additional mysteries.
Obanla
She is the Obatala that it is said to be the shining light. She accompanies Obatala everywhere he goes. Obanla is also the protector of marriage as it is said that she was suppose to marry Baba Ayaguna, but due to his adventures in war he left her at the alter. She wears a white dress with a white veil. She too as Ochanla sits in a chair and watches all. She walks with a cane that has 3 crowns ranging from small to large and on top of the cane, it has a silver pigeon. She takes a silver sun that has 16 rays and a special osun that lives next to her. In Ifa they place a wooden male figure next to her dressed in white that suppose to represent Ayaguna who left her at the alter.
Enuayé/Eluayé
She is an old woman in the court of the female Obatala’s. She is the favorite daughter of Olofi and she is always seen sitting in a chair like a queen. Her children who have her crowned she have her sit in a chair of high status. She takes 2 sets of shells and like the other female her tools and mysteries are kept separate. She takes an additional of 4 silver stars and adorned with 16 African grey feathers.
Ogan
This Obatala is known to be the guardian of Obatala and Ayaguna. Ogan is a young warrior that guards the sacred heart of Obatala. He is summoned when one has problems with the heart. His color is white with touches of red just like Ayaguna.
Ogbón y Ogbóni
Ogbón y Ogbóni are the brothers of the orisha Ogan. These 3 orishas are the guardians of Obatala. They are similar to the divine twins as there mysteries are very small and similar and there secrets are kept in small white vessels or tinajas. Only a few people have these orishas as they ceremonies are somewhat fading. They take arrows and marbles alongside with there official secrets that are covered entirely in white cotton. They are said to be in charge of the souls of the children of Obatala when they pass on. They live high in the room of the priest/ess near Obatala.
Bromú and Brosiá
Bromú and Brosiá are the orishas who guard the orisha Odduduwa. When you receive Odduduwa, they are given to you and they live next to him. Bromú represent the bones of deads, and also the desert lands. They also are incorporated in the Obatala family. They say that Bromú is also represented by sea currents in the ocean. Bromú is the orisha that was borned from Yewa and who she taught all of her secrets. His secrets are placed in a white sopera or tinaja. Bromú’s colors are green and white. When one is performing an Inle initiation, the godparent must have Bromù as since he is dealt with the bones and structure of the human body and Inle is the medical diviner.
Brosiá is represented by strong winds and tornadoes. This orisha is very strong and it can be calm as a soft wind or turn strong just as a whirling tornado. Brosiá’s color is a dark red. The sacrificial offerings to these orishas are roosters, pigeons and guinea hens.
Baba Airanke
This Obatala is the warrior that guards Ochalufon. He walks aside him wherever he goes. His tools are made of cedar wood and also sits behind a curtain beside Ochalufon. His Osain is a special one and it is packed on to a horse that goes with him.
Baba Oyedade
This Obatala is seen in the woods with Ode. He is a great hunter and helps Ode in all of his matters. He takes a deer antler and arrows. His Osain goes packed inside of a wooden figure that lives next to his vessel.
Baba Bibinke
This aspect of Obatala is a giant cyclops that has a spear protruding through the front of his forehead. He is always elegant and likes fine things.
Baba Oshereibo
This Obatala accompanies Chango in everything. He is always watching over Chango and clears his path for battle. He also has an oshè that Chango gave to him in which he uses for battle which is one of his tools. He takes a wooden statue of a male and female which is packed and placed together. One holds a silver ladder and the other a double axe.
This is only a few path of obatala there is about 24 paths of Obatala
Baba Ayaguna
Ayaguna is the young and warrior aspect of Obatala. His colors are white with touches of red. He is said to have brought war to the world while in his warrior aspect. Ayaguna rides on a white horse swaying his sable. This Obatala takes everything that has to do with war. You can place bullets, swords, spears, arrows, a white horse that is packed with different secrets and covered with a red cape. Ayaguna is said to have drank a lot as well and he is always bring revolution to where he goes. In this aspect he fights and guards his children with a heavy hand. When he comes down, he imitates the act of swinging his sword and riding a horse. He is the son of Osagrinan and he takes a white and red flag next to him or in the house where he resides. He is the ONLY Obatala that in certain cases of war and battle he will take corojo in his osain or foods.
Baba Osagrinan
Osagrinan is an old Obatala who was married to Oshanla. Osagrinan is said to walk with a walking staff or preferably 2 crutches that he uses. Osagrinan’s color is white with touches of coral or red. It is said that he hears all and when this Obatala gets upset he releases his crutches and dances on one leg. He is the father of Orula. When Osagrinan comes down, he dances and trembles like an old man. His vessel is broken into 4 different compartments where different secrets live including some of Ifa. He also lives on top of a table of Ifa that was given to him by his son Orula.
Baba Agema
Agema is the Obatala that lives high in the cieba tree. His colors are white with touches of green. He is represented by a chameleon in which the skin is so transparent that Odudwa can see all the bad that the world is doing. Walks with Oduduwa every where he goes. He’s also said to be seen on top of the ceiba tree leaves or by the walls of the river where Oshun is at. There is a special hat that is made for his children whenever they are sick that they put on their head and do a cleansing with. He also takes inside of his vessel a silver chain with 9 silver pigeons alongside with 7 arrows in which he uses to send messages to Olofi. When he comes down he imitates the look of a chameleon.
Baba Asho
This Obatala is a young path of his as well. He dances on one leg and is the owner of the cloth. It is said that he climbed the cotton tree, fell and brought the seed of cotton to humanity. His colors are white and he likes to be covered in different types of cloths. He takes a white horse that should be packed with different secrets and placed next to him. Even though he’s young, he takes a cane that is covered all in his beads and then covered with Ache of Orula. He’s also a warrior and has a red cloth around his waist.
Baba Yelu
This Obatala is missing leg and is old. He is the son of Osagrinan and the brother to Ayaguna. He wears the same color just like his father and he takes a osun next to him. Baba Yelu takes an additional tools that go with his mysteries with a wooden figure inside.
Ochanla/Orishanla
This is a female aspect of Obatala. She is a very old woman who is always trembling. She passed over to the land of Ifa where she was incorporated there. She does not like any noise and the light bothers her. She is said to have big hands where she pulls her children out of situations and maintains order. They say her tools are mysteries live apart from each other. Both contained in the same white vessels but they live apart. She loves to sit and knits different cloths and shawls. Her color is white and adorned with pearls. Ochanla lives behind a silk curtain in the house of who worships her. She sits in a chair and is very respectful and when Ochanla comes down she likes to be covered with a white shawl and she consults under candle light. She doesn’t dance much but when she dances, she portrays an old women until she lets her cane down. She takes strands of pearls, silver combs, a silver mirror, a silver Ifa divination charin, sewing needles and her cane should live next to her which is also packed. The chair that Ochanla’s children are consecrated on should be washed and packed with a specific Osain.
Elufora/Eluforo
She is a young Obatala that is depicted as a young virgin. She came to the land of Ifa riding an elephant where she was made queen. She is the owner of all oils as to light her, it must be an oil lamp and you can use vigin olive oil. She is said to talk to her children through dreams. She lives in the house of her priest behind a silk curtain. She works closely with Ifa as well. Her tools as well as Ochanla live apart and she takes a cane that has 3 curves that are packed with her Osain. All of her offerings should be placed in a white basket that sits in front of her and you must talk to her from afar because she does not like anyone to raise their voices in her house or in her presence. She takes a sable, a silver Ifa divination tool and a horn. She also has a Osain that lives next to her that her children must have and this is something between her and her children that are consecrated by a babalow.
Yeku Yeku
She is portrayed as an old woman. Her tureen should be kept well covered with cotton and she takes an additional set of mysteries that only are put together with her when she is going to feast. When this Obatala eats its recommended to brind Oke down to eat with her. and she is no where near any type of light or wind. She is always cold.
Yeye
She is the oldest of all the woman aspect of Obatala. She is the Obatala that originated the secrets of the female Obatala’s. Through this Obatala, it is why the mysteries of the female Obatalas are separated. She is the owner of the monkeys and guerrillas which are sacred to her. She also takes bows and arrows with her additional mysteries.
Obanla
She is the Obatala that it is said to be the shining light. She accompanies Obatala everywhere he goes. Obanla is also the protector of marriage as it is said that she was suppose to marry Baba Ayaguna, but due to his adventures in war he left her at the alter. She wears a white dress with a white veil. She too as Ochanla sits in a chair and watches all. She walks with a cane that has 3 crowns ranging from small to large and on top of the cane, it has a silver pigeon. She takes a silver sun that has 16 rays and a special osun that lives next to her. In Ifa they place a wooden male figure next to her dressed in white that suppose to represent Ayaguna who left her at the alter.
Enuayé/Eluayé
She is an old woman in the court of the female Obatala’s. She is the favorite daughter of Olofi and she is always seen sitting in a chair like a queen. Her children who have her crowned she have her sit in a chair of high status. She takes 2 sets of shells and like the other female her tools and mysteries are kept separate. She takes an additional of 4 silver stars and adorned with 16 African grey feathers.
Ogan
This Obatala is known to be the guardian of Obatala and Ayaguna. Ogan is a young warrior that guards the sacred heart of Obatala. He is summoned when one has problems with the heart. His color is white with touches of red just like Ayaguna.
Ogbón y Ogbóni
Ogbón y Ogbóni are the brothers of the orisha Ogan. These 3 orishas are the guardians of Obatala. They are similar to the divine twins as there mysteries are very small and similar and there secrets are kept in small white vessels or tinajas. Only a few people have these orishas as they ceremonies are somewhat fading. They take arrows and marbles alongside with there official secrets that are covered entirely in white cotton. They are said to be in charge of the souls of the children of Obatala when they pass on. They live high in the room of the priest/ess near Obatala.
Bromú and Brosiá
Bromú and Brosiá are the orishas who guard the orisha Odduduwa. When you receive Odduduwa, they are given to you and they live next to him. Bromú represent the bones of deads, and also the desert lands. They also are incorporated in the Obatala family. They say that Bromú is also represented by sea currents in the ocean. Bromú is the orisha that was borned from Yewa and who she taught all of her secrets. His secrets are placed in a white sopera or tinaja. Bromú’s colors are green and white. When one is performing an Inle initiation, the godparent must have Bromù as since he is dealt with the bones and structure of the human body and Inle is the medical diviner.
Brosiá is represented by strong winds and tornadoes. This orisha is very strong and it can be calm as a soft wind or turn strong just as a whirling tornado. Brosiá’s color is a dark red. The sacrificial offerings to these orishas are roosters, pigeons and guinea hens.
Baba Airanke
This Obatala is the warrior that guards Ochalufon. He walks aside him wherever he goes. His tools are made of cedar wood and also sits behind a curtain beside Ochalufon. His Osain is a special one and it is packed on to a horse that goes with him.
Baba Oyedade
This Obatala is seen in the woods with Ode. He is a great hunter and helps Ode in all of his matters. He takes a deer antler and arrows. His Osain goes packed inside of a wooden figure that lives next to his vessel.
Baba Bibinke
This aspect of Obatala is a giant cyclops that has a spear protruding through the front of his forehead. He is always elegant and likes fine things.
Baba Oshereibo
This Obatala accompanies Chango in everything. He is always watching over Chango and clears his path for battle. He also has an oshè that Chango gave to him in which he uses for battle which is one of his tools. He takes a wooden statue of a male and female which is packed and placed together. One holds a silver ladder and the other a double axe.
Oba Moro is very old and frail Obatala that suffered for the bad of mankind. His color is white with touches of purple. He is said to have held the cross that the Catholic Church Jesus was said to be crucified. When he comes down he acts like he is carrying the cross of the world on his shoulder. He takes thorns, a ladder, a silver axe and other tools that he uses inside of his vessel.
Baba Ochalufon
This Obatala is an old man and he is the Obatala that invented the tongue and showed mankind how to speak. His colors are white with off white beads. He is the constant and honorable right hand man of Olofi. He is the rays of the sun when setting. Ochalufon gave Chango the secrets to pack Oggue. He invented the art of sewing and he is the preferred child of Odudwa. You place to him a quartz stone and a crown that holds 16 African grey feathers. His followers place him behind a curtain where not that much light touches his tureen.
Okè
Okè is the orisha of the mountains, hills and peaks of the Earth. He is a very important and special orisha in which is he is the first orisha to actually symbolize a birth of a priest or priestess within our community. This is due to that one of the first ceremonies is of Okè initializing the consecration of the herbs to make the ashè for the birth of the priest or priestess. He represents firmness in our lives. Just as a mountain is tall and strong so is Okè. This orisha is part of the Obatala court and he is represented by a large white stone. Usually this stone is found on the floor in the house of a priest/ess in a white bowl covered in cascarilla, cocoa butter and covered with cotton. In some houses, priest/ess place Okè inside of Obatala or even next to him. I like him on the floor because of the representation of a mountain or hill starts from the ground and grows up tall and strong. Okè sacrificial animals are the same as Obatala in all aspects. They must be clean and white. Some people tend not to work with Okè as I believe maybe they don’t know how to work with him but he is an orisha just as the others and his ebbos are very powerful and strong. When you want to strengthen something or calm a situation or someone you can use Okè.
Baba Oloyu Okuni
This aspect of Obatala is said to be the creator of eyes of humankind. He is petitioned when there is a problem with the eyes. His colors are all white.
