SHANGO of the OYO EMPIRE; his birth, Becoming and death

 Many years ago, there lived a great and powerful king called Sango. He was bestowed with power by his Mother's people in Nupe. His Grandfather gave him thunderbolt stones which he used to summon thunder from the sky. This power made him known as the god of fire and thunder.

(Praising the Spirit of Lightning)

Kawo Kabiyesile, etala mo júbà, gadagba a júbà. Oluoyo, Etala mo júbà, gadagba a júbà. Oba ko so, etala mo júbà, gadagba a júbà. Ase.

(Translation)

Hail to the Chief, It is thirteen times that I salute you. Chief of Oyo, It is thirteen times that I salute you. The Chief who has not died, it is thirteen times that salute you. May it be so.

Born and built with inherent redoubtable spiritual energy, Tella-Oko, also known as Shango, succeeded Ajaka, who appeared to be a weak ruler, and became the third king of the Oyo Empire.

The beauty of red colour apparels and white regalia can not be more appreciated than when it is being showcased at the World Shango Festival, a festival in honour of Sango, a powerful Alaafin of Old Oyo Empire.

The oral tradition describes him as powerful with a voice like thunder and a mouth that spewed fire when he spoke, Oranmiyan is known to be Shango's father and Iyemoja his mother, myth has it that shango did burst forth from his mother's body after her son (Orungan) attempted to rape her for the second time.

Shango has conflicting stories about his parentage – There is a version that states his father was Oranmiyan and his mother was an Iyemoja (mermaid) from Nupe, there is another one that says he was the product of Obatala and Ajagun (the king of fire).

However, the version which appears valid, adapted by historians, backed by Odu-Ifa and as told in folklores in the Yoruba religion sphere was that Oranmiyan was the father of Shango, Oranmiyan the founder of Oyo kingdom and the youngest grandson of Oduduwa the progenitor married a Nupe woman who bore him Shango.

It is said that Sango had two wives, Oshun and Oba, before Oya. Oshun is, however, considered by historians her to be the legitimate wife. To win his love, the first two wives posed a big competition but Oya had something they both lacked. She became Sango’s favourite and the bond between them was made stronger due to the complementary superpowers they possessed. Together, they became a powerful force.

Subsequently, she had access to Sango’s Edun Ara or thunderbolt and advised Sango to get rid of his two powerful war generals, Timi Olofa Ina and Gbonka after they initially refused his order not to wage a war against Owu. Based on this, Sango sent the duo to border towns of Oyo Empire. Timi went to Ede (where history says he became the first king; Timi is the official title of kings of Ede). But Gbonka stayed in Oyo.

Gbonka faced Sango in a fight, demanding him to abdicate the throne. In anger, Sango requested his Edun Ara from his beloved Oya. He got the edun but it was wet and stained with blood from Oya’s menstruation. To refortify the edun, Sango, history says, went to a nearby rock. The thunder from that exercise struck his palace and razed it down. Unwilling to fight, Sango disappeared into the air. Another version of Sango’s end has it that he hung himself in a place called Koso – this brought about the name Orisa Sango Koso

His reign was, however, less than a decade – seven years – and the circumstances of his death, as controversial and mysterious as they seem, have remained a reference point across the world.

Since then, a festival was put in place to honour the Yoruba deity. The festival takes place every August, toward the end of the rainy season, at every Yoruba recognized country such as Nigeria, Cuba, Brazil, Benin Republic among others but it is always celebrated at the place of Alaafin in Oyo.

In 2013, the Oyo State Government made Sango Festival internationally recognised by renaming it to World Sango Festival.

The Sango festival celebration usually takes place for about 10 days where the worshippers go completely traditional with their red or white attire and traditional hairstyles and beads. It is marked with pageantry, pomp and circumstance. On the last day of the celebration, a group of followers called Elegun Sàngó entertains the crowds with magic. The Elegun Sàngó who comes from different parts of Yoruba states such as Oyo, Ekiti, Ede, Ibadan, Ajagba and Koso, take their turn to perform. They plait their hair and their eyes are quite intimidating as they are completely dressed in the clothes of Sango Koso to perform the spirituals powers and to bless the town. The current Alaafin must also retire into the palace, because at no point in his life can see Sango Koso, except during his coronation.

Sango was a very influential king and was said to have established a new culture and tradition. Historically, it is said that most of the cultural productions and traditions, especially spiritual crowns and emblems, were all products of Sango through his imperial influence.