TEMPLE OF UMBANDA HOUSE OF FAITH

CLASS OF XANGÔ

Xangô God of justice, Lord of the quarries

Old Man, Lord of Justice, King of the Quarry. Speaking of the quarry, he loves to collect
stones.

Xangô is the God of Justice and his strength is in the quarries, exerting a very strong influence.

strong in its children, especially Justice. All the Orixás, evidently, are just,
and transmit this feeling to their children, however with the children of Xangô, Justice
it ceases to be a virtue to become an obsession, which turns your children into a sufferer,

mainly because the parameter of Justice is its judgment, and not that of Justice
Divine, almost always different from ours which is very earthly. This analysis is very

important.
Xangô is the Divinity that is seated in the positive or radiant pole of the 4th.
Line of Umbanda, which is that of Divine Justice.

As a Universal Orixá, Xangô brings the Quality of Divine Justice and radiates it.
the whole time in Creation to provide balance, stability, and harmony to everything and to

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everyone. It is the Orixá of balance, stability, and reason. It supports and helps.
the beings that live the Sense of Justice in a balanced way.

Your preferred field of action is reason. Absorbing the Radiations of

Father Xangô, the being is purified in their feelings and becomes rational, judicious.
is a great balancer of the environment in which he lives and the beings around him.

We can see manifestations of this Divine Quality through the actions of the
Caboclos of Xangô, who have just, upright, and balanced procedures.

In the Line of Justice, Father Xangô forms a pure pair with the Female Orixá.
Egunity, as they both act through the Fire element.

Furthermore, Xangô also polarizes with Iansã (Feminine Throne of the Law),
forming with Her a Mixed Line, since they act by elements
different: Xangô is the

Fire and Iansã are the Air that expands this Divine Fire. This happens because there is
a close link between Justice and Law and, therefore, also between the actions
the two ruling Orixás of each of these Lines (Xangô and Egunitá in the Line
of Justice; Ogun and Iansã in the Line of the Law).

Xangô is in everything that generates skill in handling human relationships or in

governments, in general.

Xangô is the ideology, the decision, the will, the initiative. It is the solidity, the
organization, work, the discussion for improvement, social progress and
cultural, the voice of the people, the uprising, the will to win. It is also the meaning of
royalty, the noble spirit of people, the power of leadership.

The aspect of reason is well highlighted in the syncretism of Xangô with Saint.
Jerônimo, for in the Umbanda image of Saint Jerome, one can see the figure of a
lion placed next to the Saint, where the lion symbolizes reason above the
instinct, for Xangô calls us to reason. And here is another interesting aspect:
this Umbanda image shows Saint Jerome holding a stone in
hand (which would be the stone of Xangô's lightning) and having the Ten in the lap

Commandments and a book where it is written: 'Final Judgment'. This presence of

The Ten Commandments in the image associates Xangô with Moses, as it was Moses who
received the Tablets of the Law, on which the Ten Commandments would have been written
to fire by the hands of God, according to the Catholic version. It is worth remembering that in the

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Catholic image of Saint Jerome, he appears holding only the Bible.
for Saint Jerome translated the Bible into Latin, so that the lay people
they could understand her. Already in the Umbanda image of Saint Jerome, there is the book
"Final Judgment," a book that would be "the Bible" of Xangô, a direct reference to
Divine Justice that this Orixá represents.

For Xangô, justice is above all, and without it, no achievement is worth anything.
Pena: respect for the king is more important than fear. He is the protector of the judges.
the operators of Law in general.

We invoke Father Xangô to restore balance and reason to beings.

excessively emotional and unbalanced. Also to cry out for the
Divine Justice, aiming to cut karmic demands, black magic, etc.
to regain balance and spiritual, mental, emotional, and physical health.
In addition, everything related to studies, legal disputes, contracts, and
Locked documents belong to the area of action of Father Xangô.

When we ask for the intervention of Divine Justice, it is important to remember that it will
acting first on ourselves, checking how much we have been
just with our own life and with our peers. The balance of
Justice weighs both sides of a question. And the double-headed axe of Xangô.
cut away everything that is not in accordance with Divine Justice, only then bring it.
the balance, reason, and stability, always in accordance with our
need and our deserving.

In Umbanda, we have Father Xangô Maior, who is the Masculine Throne of Justice.
member of the Planetary Crown. And we have the Xangôs of the White Stone, of the Stone
Preta, of the Seven Stone Quarries, of the Seven Mountains, etc., that govern immense

Lines of Work, action and reaction, like the Caboclos of Pedra Branca,
Caboclos of Pedra Preta, Caboclos of Fire. These 'Xangôs' are Orixás.
Intermediaries and govern vibrational sublevels or poles crossed by many
electromagnetic currents, where they act as applicators of the Mysteries
Larger, but already in poles located in vibrational sublevels.

Xangô is associated with the numbers 3, 6, and 12, as well as the Sun and the planet.

Jupiter.

Your first element of action is Fire (which heats, purifies, sustains and
heat) and its second element is Air (which expands Fire).

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History - Xangô in Africa

Xangô is widely worshipped in the region of Tapá or Nupê, the land of origin of
your maternal family, according to some historical accounts.

Xangô likes challenges,

that appear in the greetings of their devotees, in Africa. However, the challenge is
made always to ratify the power of Xangô.

The image of power is always associated with Xangô. Real power, for
example, you are entitled to become the fourth Alafin (king) of Oyo, the capital
politics of the Nagô-Yorubas, the most important city in Nigeria. Xangô
overthrew his own half-brother, Dadá-Ajaká, with a military coup. The
the patient and tolerant personality of the brother displeased Xangô and also him
people of Òyó, who supported him as their great king, still remembered today. It is
I need to point out that everything took place in a tribal society that lived in
constant wars and where the king needed to be a warrior, determined and fearless.
Xangô is the king who does not accept contestation, for everyone knows of his merits.
and they recognize that their power is deserved.

The throne of Òyó already belonged to Xangô by right, for it was his father, Oranian, the
founder of the kingdom. Xangô only hastened his ascent and was the great Alafim
from Òyó because he made the most accurate and wise decisions and demonstrated,
Above all, your ability to lead and a strong sense of justice.
harried. His measures, though imposed, were always fair. He was a king
loved by the people, as in moments of tension he responded with efficiency and
he also took on the role of a father. Many legends highlight his fearlessness.
a sense of justice, always focused on the collective good.

Xangô is the younger brother of Dadá-Ajaká and also of Obaluayê. However,

more than the ties of kinship, the connection between Xangô and Obaluayê comes
from its common origin in Tapá, where Obaluayê was older than Xangô.
In respect for the elder, in some places Obaluayê receives offerings at
eve of the celebrations for Xangô. This brotherhood with Obaluayê will
explain the myths that say that Xangô has an aversion to disease, death, and the
eguns are those who send their children to Obaluayê and Omolu when they are ill.

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or to die: it is that Obaluayê and Omolu govern the holy field and are Orixás
Curators, being Obaluayê also the Lord of the Passages.

One cannot speak of Xangô without speaking of power.

Xangô expresses the authority of great rulers and also holds the
magic power over the most dangerous of all elements of nature: the
fire. Its magical power resides in the lightning, the fire that cuts through the sky and destroys in

Earth, but that transforms, protects, and illuminates the path. Fire is the great
Xangô's weapon also serves to punish those who do not honor his name;
hence the belief that someone whose house was struck by lightning is being
punished by Xangô. Everything is a matter of interpretation: the fire of Xangô and the
your lightning stones remove localized imbalances, to bring the
balance of the whole or the greater good. It is not about punishment, but about distribution.
of Justice and retribution. A popular saying goes: 'whoever owes pays and whoever
deserves to receive.

Everything related to Xangô reminds of royalty: his garments, his wealth,

your way of managing power. The color red, for example, has always been linked
In nobility, only the great kings walked on the red carpet. And Xangô walks.
about the fire, the original red, your rug.

Legends say that Xangô was a handsome and vain man. He conquered the
women, only with their "fiery gaze". Iansã was his first wife and the only one.
who accompanied him until the end of his life. Oxum was the second wife and the most
beloved.

The third was Obá, who burned and was not loved, being able to "cut off the ear".
left" out of love for their king. All this to say that the Orixás
interrelate, act jointly and complement each other.

The most traditional symbol of Xangô is the oxé, a two-bladed axe.

that recalls the (symbol) of Zeus, in Crete. This axe would represent a
character carrying the fire above his head. But it also reminds of
ceremony called ajere, in which the initiates of Xangô carry on their heads
a bowl full of holes, inside of which a live fire burns; and another one
ceremony, called àkàrà, during which we swallow cotton tufts
soaked in burning palm oil. All of this refers to the legend.

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according to which Xangô had the power to spit fire, thanks to a talisman that
Iansã brought you from the Bariba territory.

This "talisman" of Iansã would be the element Air, which She governs, and which expands the

fire.

In some situations, in addition to the oxé, Xangô also uses a làbà, a bag.
large ornate leather, where it keeps its èdùn àrà, which is cast over the
land during the storms. The èdùn àrà are Neolithic stones in the shape of
Machado, the lightning stones considered emanations of Xangô, are
placed on a carved wooden pestle (odó) dedicated to Xangô.
Once again the reference to fire and now to stones, reminding of the action
the blunt force of Xangô: the fire that burns and destroys, but that comforts and
then brings reason, balance, and a firm stability like that of stones,
providing support to everything and everyone.

In his dance, called alujá, Xangô proudly brandishes his oxé.

(Machado). As soon as the cadence quickens, he makes a gesture as if someone is going to

to take, in an imaginary bag (lábá is your leather bag), your lightning stones,
to launch them onto the earth.

Her dances are accompanied by a hourglass-shaped drum.

(bàtá), which is hung around the neck of the players by a leather strap. Their
performers, the olúbatá, strike with a leather strip on the smaller side of the drum
to make the instrument vibrate, and with the hand they apply more or less pressure
strong on the other side, to obtain the tones of the Yoruba language.

In Recife, the name Xangô refers to the set of African cults.

Legends of Xangô

1- Xangô and his Kingdom

Xangô was the son of Oranian, a brave warrior, whose body was black on the right and
white to the left. Brave man to the right and to the left. Brave man in
house and in the war. Oranian founded the Kingdom of Oyo, in the land of the Nagos.
Yorubas. During their wars, he always passed through Empê, Tapá territory.
whose king made an alliance with Oranian and gave him his daughter in marriage. From this
union was born Xangô.

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In his childhood in Tapá, Xangô only thought about trouble. He would get angry.
easily, was impatient, loved giving orders and tolerated none.
complaint. He only liked war games and fighting. Now grown up, his
His brave character led him to embark on a quest for glorious adventures.

The first place that Xangô visited was called Kossô. Upon arriving there,
awakened the people's fear, who wished to send him away, given his
appearance of a brutal, petulant, and disorderly warrior. But Xangô threatened them
with his ax. His breath turned to fire and he destroyed some houses with his
lightning stones.

So, everyone from Kossô came to ask him for mercy, shouting: "Kabiyesi Xangô,"
Let's all see and greet King Xangô Obá Kossô!
Xangô, King of Kossô!" And thus Xangô became king of Kossô, starting to
do everything for the community, with soul and dignity.

But Xangô got tired of that calm life and left again. He arrived at
city of Irê, where Ogum, the fearsome warrior and powerful blacksmith, lived.
Ogum was married to Iansã, Lady of the winds and storms, who
Every morning I accompanied and helped my husband, carrying his tools.
for the forge.

Xangô liked to sit next to the forge to watch Ogum work. From time to time
Another, Xangô looked at Iansã who, stealthily, was also spying on him. Xangô
he was vain and elegant. Impressed by the distinction and the shine of Xangô,
Iansã ran away with him and became his first wife.

Xangô returns to Kossô for a short time. Then he continues with his subjects.
for Oyó, the kingdom founded by his father. There he found the throne occupied by
older brother, named Dadá-Ajaká, a peaceful king, who loved beauty and
the arts.

Xangô settled in Oyó, in a new neighborhood he called Kossô, thus

maintaining his title of Obá Kossô (King of Kossô). Xangô was at war to
his brother and expanded the kingdom of Oyó to the four corners of the world. Xangô
then he dethroned Dadá-Ajaká and became king, being thus hailed: "Kabiyesi"
Xangô Alafin Oyó Alayeluwa!" - which means: Long live King Xangô, lord of the
palace of Oyó and lord of the world.

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Xangô built a palace with one hundred bronze columns. He had an army of
one hundred thousand knights. He lived among his children and his wives: Iansã, his first one.
woman, beautiful and jealous; Oxum, his second wife, flirtatious and affectionate; and
Obá, his third wife, strong and hardworking.

Seven years later came the end of his reign: Xangô, accompanied by Iansã,
climbed the hill of Igbeti, whose view overlooked his palace. He wanted
to experiment with a new formula that he would invent to launch rays. But the formula
it was so good that it destroyed all of its palace! Goodbye women, children, servants,
riches, horses, oxen, and rams! Everything had been struck down, scattered and
reduced to ashes...

Xangô, desperate, and followed only by Iansã, returned to Tapá. But

arriving in Kossô, his heart could not bear so much sorrow, for the destruction of
his kingdom. Xangô then stomped violently with his feet on the ground and sank
inside the earth. Oxum and Obá turned into rivers. And everyone became
Orixás; with Xangô being the Orixá of thunder.

Here we see the cycle of Xangô's movement through Creation, through the 7 Senses
of Life (for 7 years his reign lasted) and his performance wherever there is a
need for justice, for balance, and for an organization that benefits
everyone. And Xangô "travels with the airs of Iansã", his first wife; then
finds your love in Oxum; then receives the strength of dedicated work.
"Obá's concentrate"; and finally "returns to the airs of Iansã to spread its
fire and its rays," becoming an Orixá, at the same time as its
women. This shows, once again, the joint and simultaneous work of the
Divinities of God in favor of our evolution.

The justice of Xangô

Once, Xangô and his armies faced enemy soldiers who had
higher orders not to take prisoners. The orders were to annihilate the
Xangô's army. And so it was done: those who fell prisoners were killed,
mutilated, and their pieces were thrown at the foot of the mountain where Xangô
was.

This provoked the wrath of Xangô who, in a swift motion, struck with his
hammering on the stone, causing sparks that looked more like lightning. The more
It struck harder, but the rays gained strength, and more enemies were brought down.

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So many were the rays that all the enemies were defeated. By the strength of your
Machado, once again Xangô will emerge victorious. The ministers of Xangô requested
for the defeated the same treatment that their warriors had received:
mutilation, total destruction.

- No! My hatred cannot go beyond

the limits of justice. They were warriors following orders. It was their leaders who
They must pay!

He raised his axe towards the sky, generating a series of lightning bolts.
targeted against the leaders, completely destroying them. Then, it set free
all the prisoners who, fascinated by their way of acting, started to
to follow Xangô and to be part of his armies.

This legend speaks of Xangô's dominion in the field of Justice; the Justice that does not
It is mistaken and reaches everything and everyone, in just the right measure.

3-Oxalá - Father of Xangô

Sango, son of Obatalá, was a rebel young man and from time to time he would go out into the world.

spitting fire from his mouth, burning cities and causing disturbances. Obatalá was
informed of his actions, receiving complaints from all parts of the land, and
he claimed that the son was like that because he had not been raised with him; but that some
she would be able to dominate him.

One day, Sàngò was at Obá's house and left his white horse tied up.
next to the door of the house. Obatalá and Odudua passed by, saw the animal and the
they took it. Upon leaving, Sàngò noticed the absence of the animal and, enraged, went out in his

searching, asking here and there. In a nearby village, they informed him that two
the old people were taking the animal with them, which made Sàngò even more
choleric. He reached the two old men and, as he tried to attack them, he realized that they were

Obatalá and Odudua. Obatalá raised his opaxorô (staff) and commanded: "Sàngò
kunlé, foribalé

Unarmed, Sàngò threw himself to the ground, completely submissive to Obatalá. He had
I get your necklace of red beads, that Obatalá broke, to them
mixing your white accounts and saying: "This is so that all the earth may know
that you are my son.

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From that day on, Sàngò submitted to the orders of the old king.

This legend tells us about the area of expertise of each Orixá. An Orixá is not
greater than the other. There is a 'respect' among Them. Each Orixá has a
attribution in Creation, and so we must love them, respect them, and revere them.

4-Xangô delivers his children to Obaluayê and Omolu

It is said in a legend that, despite being a great warrior, just and conqueror,
Xangô hates diseases, death, and everything that is already dead. He is averse to
eguns. It is even accepted that it is a kind of 'magnet for eguns', hence its
aversion to them.

Xangô usually gives the heads of his children to Obaluayê and Omolu seven.
months before they die, such is the degree of aversion they have for diseases and things
dead.

This myth highlights the field of action of Obaluayê and Omolu in the sacred field.
and Your reigns over disease, death, and transitions.

Characteristics of the children of Xangô

Physically, a child of Xangô has a very strong body and tends to be

obesity. But its good bone structure supports the well-built physique.

The children of Xangô have a lot of energy, self-esteem, and consciousness.

to be important and respectable. They are strong, somewhat authoritarian,
bold, full of initiative, obstinate, they act strategically and achieve the
What they want. Your demeanor is always noble, with the dignity of a king. Everything the
that in some way mark their presence. They make a point of living in
They are by many people and do not like to be forgotten. Very rational and
meditative, when they express their opinion it is to end the subject.
Consciously, they are incapable of being unfair to anyone. The power and
Knowing what your big goals are.

Those who have the protection of Xangô feel that nothing and no one can bring down a child.

of this Orixá. They may even manage to take him to the bottom of the abyss, but after
after some time he is reborn with more vigor and faces the world again with courage
open, without fear.

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The children of Xangô are always surrounded by many women. But the
the tendency is that those who decide by your side are always
men. When they fall in love, they do everything to win over the person
beloved. They have a strong sense of justice, know how to listen, ponder, and soothe.
They do not tolerate lies, dishonesty, and corruption.

They are passive, rational, meditative, observant, attentive, and not very talkative.
genius.

We appreciate reading, music, speeches, good company, and the company of

lively and light women, the comfort of home and a good meal. They enjoy
dress well, but with sobriety

They do not appreciate opportunistic parties, emotional meetings, unbalanced companions.

and apathetic, selfish, and arrogant people.

No negative: They become quiet and closed off, they do not let go of their
opinions are grumpy, vindictive, and intractable.

When to offer: To request healing for emotional imbalances, the

development of a sense of justice and acting with balanced reasoning; to achieve
the support of Divine Justice in all situations of conflict and when
we are being targeted by negative spells or suffering from negative actions
karmic; to seek assistance in legal matters that are dragging on;
to achieve the balanced and stable expansion of our life projects.
Also to thank for the protection received in any of these situations.

Amaci: Waterfall water with crushed mint that has been steeped for three days.

White, red, and brown candles; dark beer, red wine

sweet and ambrosia liqueur; various flowers (red carnations, wildflowers)
brown or red, red palms, red roses, etc.). It is also
costume to include in an offering for Xangô: dendê, finger peppers
girl and bowls with alcohol, all symbolizing the element fire.

Place for the offering: a waterfall, mountain, or quarry.

Ritualistic kitchen:

1) Amalá - It is made in several ways. Two examples: a) Cut into slices 12

okra and place in a bowl. Add 1 tablespoon of granulated sugar

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and about 1 cup of water, little by little. Support the bowl at chest height
(chest) and beat the mixture with the right hand, greeting the Orixá and Him.
presenting the elements, and making your requests. The mixture will 'foam'
a little and it will thicken slightly; b) Amalá made with chopped okra, which
is added to a sauté of grated onion, shrimp, salt, palm oil (or
sweet oil). Serve in a bowl lined with acassá dough or covered
of oregano.

Caruru: 250 g of dried shrimp, 1 cup of ground cashew nuts, equal

measure of roasted and ground peanuts, 1 grated onion, 3 tomatoes without skin and
without seeds, 1 bunch of chopped green herbs, 1 liter of boiling water, 1 kg of
cross-cut okra, salt and black pepper, 1 cup of palm oil. Wash the
shrimp to remove the excess salt and let it soak for 1 hour. Pass it in
blender. Combine the cashew, the peanut, the onion, and the chopped tomatoes and
Beat again. Add the chopped green herbs and set aside. Wash the
okra, rinse, place them in boiling water and add salt and pepper. Boil
for 10 minutes. Add the shrimp mixture and seasonings. Leave on the heat
for 20 minutes, stirring constantly. In the final 5 minutes, add the dendê.
Side dishes: rice, dendê farofa, vatapá, xinxim de galinha. Serve
in a dish lined with fresh bay leaves and sprinkled with oregano.

3) Rabada with polenta - Ingredients: tomato, onion, finger pepper,

dendê oil (for the sauté)
Preparation: Sauté tomato, onion, and finger chili in a little bit of
dende. Cook the oxtail and separate the broth. Prepare a polenta separately and
place in a dish. Put the pieces of oxtail over the polenta. In the broth.
what remained from cooking the oxtail, slightly cook the cut okras
in slices. Separate 12 whole and raw okras for decoration. Place the
stir-fried okra on top of the oxtail that is in the dish. Garnish with the 12.
whole okras, with the tips facing outward. These 12 okras symbolize the 12
Ministers or the 12 Qualities of Xangô. Watering with a thread of palm oil.
Note: You can replace the oxtail with beef brisket.

Sautéed okra in slices, garnished with 12 boiled shrimp and

fried in dendê oil.

Spiced double beans with onion sautéed in palm oil and garnished with 12
lady finger peppers.

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Some Caboclos of Xangô:

Caboclo 7 Mountains (of Oxalá and Xangô), Caboclo 7 Quarries (Oxalá/Xangô)

Caboclo of the Black Stone (Xangô/Omolu), Caboclo of the White Stone
(Oxalá/Xangô), Caboclo of Fire, Caboclo Stone of the Sun, Caboclo Stone of
Fire, Caboclo Breaks Mountain (Ogum/

Xangô), Caboclo Breaks Mountain (Ogum/Xangô), Caboclo Red Rock

(Oxalá/Xangô), Caboclo of the Sun, Caboclo Caramuru.

Some Exus of Xangô:

Exu Labareda, Exu Black Stone, Exu of the Black Stone, Exu 7 Mountains, Exu
the Quarries, Exu of Fire, Exu Pinga Fogo, Exu Ember, Exu 7 Sparks, Exu
Stone of Fire, Exu Fire-Cutter, Exu Pepper, Exu 7 Quarries.

THRONE Male Throne of Justice

Line Justice

Factor Graduator (pure factor)

Essence Igneous.

Element Fire and Air

Polarizes with Egunita (forming a pure pair in the element Fire) and
also with Iansã (forming a mixed pair, where
Xangô is Fire and Iansã is Air.

Heart Brown, golden, red, red and white.

Account Statement Milky chestnuts; or alternating chestnuts and reds;

red and white alternated.

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Tools The double-edged sword (Oxé) and the balance

Herbs Purple basil, alum, angelica (a thousand men), squeeze the ruão,
sour clover (sour trefoil, or three hearts), mercury
bananeira, beti cheiroso, boldo baiano (ou orô), cafeeiro,
caferana, cavalinha (or snake corn), caruru, cordão of
frade, eritina (or mulungu), herb of the laundresses (or melon)
of São Caetano), St. John's herb, Herb of Saint Mary,
thick herb (or wild tobacco), bug herb, tostão herb
goiabeira, hortelã, jarrinha, levante, manjericão roxo, mimo
of Venus (or cuddly love), strawberry plant, moss of
pedreira, nega-mina, noz moscada, panacéia, pára-raio, pau
of spoon (or milk can), stick tree, peach tree, pixirica (or
tapixirica), pomegranate, sensitive (or sleepy plant), taioba,
taquaruçu (or yellow bamboo or golden bamboo), tiririca,
umbaúba, urucu, xequelê.

Symbols The double-edged axe (Oxê), the six-pointed star

scales, the balance, the Book of Laws.

Point in Nature The mountains, the quarries, the edge of the waterfall

Flowers Brown and red field flowers, carnations

reds and whites, palms and red roses.

Essences Myrrh, clove.

Stones Red jasper, bauxite, sunstone. Recommended day

for consecration: Wednesday. Recommended time: 07 o'clock

Metals and Minerals Copper, bronze, brass.

Minério: Pirita- Dia indicado para consagração: 5ª-feira-

Indicated time: 09 hours.

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 UMBANDA TEMPLE HOUSE OF FAITH
Health Prostate, testicles, ovaries, kidneys, bladder, large intestine and
slender, appendix, lumbar vertebrae, pelvic area and the
liquids of our organism (blood, gastric juices,
sperm and the process related to the menstrual cycle
female.

Planet Jupiter and Sun

Day of the Week Thursday

Chacra Umbilical

Greeting "Kaô Kabecile!" (or Kawó kabiyèsílé!), which means:

Come see the King descend upon the earth!

Drink Black beer, sweet red wine, dry red wine, liqueur of
ambrosia, mineral water

Animals Lion, turtle, ram

Foods Red guava, quince, lemon, papaya, pink mango

ameixa preta, pêssego, melão, melancia, abio, abricó, caqui,
soursop, yellow mamey (or cajamanga), jambo
pumpkin, okra.

Numbers 03, 06 and 12

Commemorative Date June 24

Syncretism Saint John the Baptist, celebrated on June 24. Also

Saint Jerome (Xangô Agodô). Some syncretize him.
still with Saint Peter and with Moses.

Incompatibilities Crab, diseases.

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 UMBANDA TEMPLE HOUSE OF FAITH
Qualities Alufan - White vest and its tools are silver.
identical to an Airá and sometimes confused with Oxalufan.
Alafin - He is the owner of the royal palace, ruler of Oyó. Comes
numa

part of Oxalá and walks with Oxaguian.

Afonjá - He is the Xangô of the royal house of Oyó. He strikes down his

enemies with the lightning, as he received the magical talisman of

Iansã, at the command of Obatalá. She receives offerings with
Yemanjá, her mother. She is always in conflict with Ogum, now
for the love of mother, Yemanjá, pray for the love of Iansã, Oxum
Oh King, your eternal women.

He is the Patron of one of the most traditional and oldest terreiros.

from Bahia, the Axé Opô Afonjá.

Aganju - Means solid ground. He has a wooden leg and is

married to Yemanjá. He is the youngest son of Oranian. He is
the one who takes the

enemy's heart at the tip of the spear.

Agogo / Agodo / Ogodo – Inclined to give orders and to be

obeyed, it was he who kidnapped Obá. Receives offerings with
Yemanjá. Holds two Oxês (axes). Her lightning stone
it has two edges. It casts lightning and fire upon its own realm
and destroys it.

Baru - Dressed in brown and white. Received from Oxalá.

a white horse as a gift. After some time, Oxalá
returned to the kingdom of Xangô Baru, where he was imprisoned by
seven years in a dungeon. Silent in his suffering, hopefully
caused the infertility of the land and of the women of Baru.
With the help of the babalawôs, Xangô Baru discovered his father.
Hopefully, trapped in the palace. On that very day, Baru and his
the people dressed in white and asked for forgiveness from the great

Orixá of Creation. In this myth, Xangô appears as a king.

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UMBANDA TEMPLE HOUSE OF FAITH
humble and supportive of his people's cause.

Badè - Corresponds to the young Xangô of the Nagôs. He is the brother.

from Loko. Wears a blue outfit with a belt tied in the back.

Jakuta - He who throws the stones, is the incarnation of the

lightning and thunder. It is the very wrath of Olorun, the Creator God.
Your kingdom was attacked by warriors from distant lands,
when your subjects rested and danced to the sound of the
drums. There was a lot of rushing, deaths, and looting. Jakuta
escaped to the mountain, followed by his advisers, from
where he witnessed the suffering of his people. Angry,
called Iansã, his wife, who arrived with the wind,
storm and its lightning. The lightning of Iansã fell like
stones from the sky, causing fear to the invaders, who fled
in a stampede. Once again, Jakuta was aided by Iansã,
what gave you power over the lightning stones.

Koso or Obakossô - During your passage through the city of

Kossô, Xangô is referred to as Obakossô, that is, the king of
Kossô. After passing through Tapá, Xangô took refuge in
city of Kossô, but the pain of having destroyed its people the
led to suicide. At the moment of Xangô's death, Iansã
he arrived at Orum and, before Xangô became an egun,
asked Olodumare to transform him into an Orixá. And
thus, the myth says, Xangô became an Orixá.

Oranifé - He is the righteous and merciless avenger who resides in

city of Ifé. It is well known for its temperament

imperious and virile.

Do not forgive your children's mistakes.

Airá Intile - He is the rebellious son of Obatalá. The myth belongs to him.

what accounts the first time Airá Intile underwent

someone. Airá always had bead necklaces around her neck
reds that Obatalá unraveled, alternating the beads
embodied with the white beads of their own necklaces.
Obatalá gave Intile his new necklace, red and

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UMBANDA TEMPLE HOUSE OF FAITH
white. From that day on, everyone would know that he was
your son. To finish, Obatalá made Airá Intile the
took him back to his palace by the river, carrying him in his
costs.
Airá Igbonam (Agoynham) or Ibonã - It is considered the
father of the fire. So much so that in most terreiros, in
in the month of June each year, the Airá bonfire takes place, a rite
in which Ibonã, always accompanied by Iansã, dances and sings
about the embers

scorching from the bonfires.

Airá Mofe, Osi or Adjaos - He is the eternal companion of

Oxaguiã. The Airás are the qualities of Xangôs very
old. They dress in white, wear segi (blue beads), in
place of the red corals, and they are native to the region of
However, there are those who consider that Airá would be an Orixá.

different, and not a quality of Xangô.

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 TEMPLE OF UMBANDA HOUSE OF FAITH
PRAYER OF THE TWELVE MINISTERS OF XANGÔ

Hail Saint Jerome, Saint John, and Saint Joseph!

Hail, oh powerful Father Xangô!
Hail the Twelve ministers of Xango!
Hail my father Xangô and his twelve ministers of his court,
great Orixá, king of justice.

Lord of the thunderbolt, look upon me in the power of this prayer. Xangô powerful, kind father, but
vigilante,
I ask your Twelve Ministers for me,
to absolve me in your great tribunal of heaven and earth.
Twelve stones support your crown on the highest of cliffs,
What father Zambi gave you. Look after me, my father.
You are a God, an orixá who reigns in heaven and on earth as:
Mr. Kaô
Mr. Bá
Mr. Doju
Mr. Alafim
Mr. Agodô
Mr. Ajacá
Mr. Afunjá
Mr. Abomi
Mr. Sambará
Mr. Aganju
Mr. Airá
Mr. Baru

These are your faces,

what your children see in this land of pain and affliction.
Look over me, my father,
and his Twelve Ministers always by my side and in my favor.
Twelve Ministers, Twelve crowns,
Twelve months of the year I will conquer, and so will those who are by my side.
because that's what my father, Mr. Xangô, wants.
To Prime Minister Abiodun
I pray for my health
To the 2nd Minister Onikôvi
I ask for victory in everything I want and deserve.
To the 3rd Minister Onanxókún
I ask for forgiveness for my faults
To the 4th Minister Obá Telá
I ask for love, and that I never lack it, so that I can also give it to those who do not have it.
To Minister Olugban
I seek justice and that it be done according to Your will.
To the 6th Minister Aresá
I ask for courage in the fight, and to never flee from it.
To the 7th Minister Arê Otún
I ask for wisdom in decisions.

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To Minister Otun-Onikôi
I ask for authority to send my enemies far away from me.
To Minister Otun-Onanxókún 9
I ask for abundance in my life and in my home.
To the 10th Minister Nfó
I ask for the truth at any cost.
To the 11th Minister Ossi-Onikôyi
I ask for unity with my own and with all those who are by my side.
To the 12th Minister Fkô-Kabá
I ask for the Mercy of Xangô,
for this is the invocation prayer to the twelve ministers.
And with this prayer I will be protected, I will be guarded by the power,
for the Light and for the Glory of the Lord of Justice.
Hello Cabecile! My Father Xangô.
So be it!
And forever be praised.

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