ṢANGO: The Oriṣa of Thunder

by Chief Oyeniyi Sango

Edited house of ROYALTY

Ṣango, the Oriṣa of thunder is believed to be a great deity as he was a great man while he was alive. The Yoruba people around the world share the belief that Ṣango often known as Xango or Chango by the Caribbean  and the Latin Americans is also known as Jakuta {the thrower of stones or the thrower of thunderbolt-EDUN ARA}. He is known as the center point of Lukumi{Olukumi which mean my dear one}. Ṣango has carved for himself histories among different people around the world.

HISTORY OF ṢANGO AS TOLD BY THE YORUBA OF WEST AFRICA

Ṣango was third son of Alaafin of Oyo. He was the second son of Orunmiyan, the founder of Oyo Empire; the youngest of the grandsons of Oduduwa. Ṣango was a brave and powerful man that inherited most of his special abilities from the Nupe, his mother’s people. Dada [dread locks] is a older brother of Ṣango and he relied on Ṣango. Yoruba’s say, DADA O LE JA SUGBON ONI ABURO KAN TO GBOJU LE. This means Dada cannot fight but have a younger brother he relies on that can fight for him.

During the reign of Alaafin Ajaka, Oyo Empire was under a regular treat of war from Olowu, Ajaka’s cousin; who rules Owu Kingdom. Olowu later sent his warriors to capture Alaafin Ajaka and bring him to the town Owu. In their bid to rescue  Alaafin Ajaka, the  Oyomesi {Oyo’s council of chiefs}, sent for Ṣango in Nupe land where he had lived. He rescued  Ajaka and Ṣango was crowned King while Alaafin Ajaka was sent to exile.

Ṣango, in his lifetime, had three wives: Oba, the first wife and in the traditional sense legitimate, Ọṣun, the second and OYA, the third, a concubine {as no marriage right or dowry) was a spirit who has the power to transform from human to animal. She also has the power to summon rain. Together with Sango’s thunderbolt, they had terrific victories in battle. The resulting jealousy by Oba and Osun makes Oya to be more close to Ṣango becoming his princess consort  {Ayo} and having access to Ṣango’s thunderbolt {Edun Ara} which later bring about his doom.

During the reign of Ṣango, he had two generals: Timi Agbale Olafa-ina {also known as Olu-ode} who could shoot arrows of fire and Gbonka {also known as Eliri} who was equally powerful. After disobeying his direct order not to march to Owu for Battle, Ṣango follows Oya’s advice to get rid of them and sent them to govern the border towns of the Emipre. Timi obeyed him and left for Ede but Gbonka stayed back Oyo to pose further threat. Ṣango in his quest to destroy them both: sent Gbonka to Ede to capture Timi which he did. Ṣango who believed that the match in Ede to capture was staged asked for a re-match in Oyo and Gbonka defeated Timi.  Ṣango then ordered that Gbonka should be burned to ashes. Mysteriously, he appeared after three days giving Ṣango an ultimatum to vacate the throne for his infidelity. Ṣango angrily requested for his Edun-Ara from Oya who was in the possession of it. He found it to be wet and stained with blood from her period.

HISTORICAL  CONNECTION

Ṣango, heartbroken; left the town followed by the chiefs and members of his royal sect known as Baba-Mogba persuaded him not to leave. After an unyielding persuasion, the chiefs went back. As they approached an Ayan tree, in a place called Koso there was news that the king hanged. But that is not true. Only a few of the Baba-Mogba who did not go to Oyo knew the truth which is as follows:

Ṣango was attacked by Gbonka, but Ṣango's unwillingness to fight he then vanished into thin air. Only to appear later in the sky to destroy Gbonka and those peddling the rumors that he hanged. Hence the popular saying OBAKOSO or OLUKOSO meaning the king did not hang. As created by the Baba-Mongba who knew the truth.