The Pantheon: the Orumalé

The Batuque Belief System

As any other spiritual tradition, Batuque has its own concepts about the spirit world. However, these concepts are not meant to be dogmatic. Because a dogma is some kind of belief or statement of faith imposed by a religious authority and that must be accepted as infallible truth, the Batuque tradition cannot and does not endorse the necessity of establishing set beliefs or statements of faith.

This is because Batuque – as any other African-derived religion should be – is an experiential tradition. All that we are led to believe are not based on blind faith, but rather on first-hand experience. Thus, Batuque encourages investigation of its fundamental concepts and gives freedom for ‘Batuqueiros’ (adherents of Batuque) to believe what they want, as nobody is required to give up their faith when coming to Batuque. However, a few facts – not beliefs – are present throughout the Batuque tradition and, to a greater or lesser extent, accepted by all Batuqueiros.

orixá: our deified Ancestors

Batuque is an ancestral tradition. According to Batuque, the sun, the moon, mountains, lakes, streams, winds and whirlwinds, oceans and seas, thunder and lightening are “spiritually invested”. It is not only a matter of scientific explanations that it is all energy. In fact, there is more to it than simply energy. There is ‘spirit’. The spirit world is extremely complex and is actually inhabited by ancient and powerful spirits, divine beings if you wish, that have power over the aspects of nature.

In this category, Batuque is not referring to ancestral souls of deceased human beings. But rather the ancestral spirits that have been around since the Universe came into being. For the Nago consider the Sun as ancestral – being here well before any other human being, the Moon as ancestral, the Earth as ancestral, the Waters (oceans, rivers, lakes, etc) are ancestral. Actually, the ‘spirits’ behind them give them ‘life’. This category of ‘ancestral spirits’ is known in the Nago tradition as Orisa. The Orisa is the highest category of ancestral forces and might be regarded as a “matrix of pure energy” that dwells in the Universe. However, the orisa also has a consciousness (and personality) of its own, which has led most people to address the orisas as “heavenly spirits” or “gods and goddesses”. They might be considered as such, if you wish, and there are many people who do worship these higher entities as manifestations of the Godhead.

As mentioned before, these pure, potent energy complexes are ascribed specific domains in which they have total control of. For instance, an orisa may be in charge of the rivers, streams, lakes, lagoons while another will be in charge of thunders. Another orisa will be a powerful ally to anyone seeking help in removing obstacles – seen or unseen – that might be blocking one’s progress in life whereas others will bring prosperity or control the oceans or bring healing to the sick.

The orisa pantheon is known in Batuque as Orumalé or Erumalé (from the Nago word irunmole) and may be as vast as the number of tress in the African continent or may be resumed in a few selected ‘head deities’. Also, names will change according to ‘Nations’ and possibly not all of these will be found in every village in the Continent. Please bear in mind that below you will find a brief outline of the most common orixá, as served in our Casas and in most houses across Brazil.

The Orishas and the Days of the Week

Monday

Bará

Ossanha

Avagá

At our House, we also serve one particular manifestation of Oya on Monday, along with Elegba and Avagá.

Tuesday

Oya

Xango

Ibeji

In Batuque, Ibeji is seen as manifestations of both Xango and Oxum.

Wednesday

Obá

Xapaná

Oxalá

Only the 'younger' manifestations of Oxalá is served on this day.

Thursday

Ogun

All orisha igbo may be served on this day as well.

Friday

Bará

Odé

Otin

Yemanjá

Nana Buruku

A young manifestation of Bará is served today.

Saturday

Oxum (Òsun)

Ibeji

In Batuque, Ibeji is seen as manifestations of both Oxum and Xango.

Sunday

Orunmila

Oxalá

God's (Olodumare/Oluwa) day. Orunmila and an elder manifestation of Oxalá (Obatala) are served today.

Do you want to listen to the actual eri (sacred songs) of Batuque? Then click on the picture below!

The Orishas ritually installed in our House is as follows:

Bará is the opener of paths and grants opportunities to those who seek assistance from him. His name derives from Elegbara, an epithet of orisa Eshu in the Nago pantheon which means ‘Owner of all Power’. It is usually said that Bará always gives the supplicant not one, but two opportunities: a positive (favorable) one and a negative (unfavorable, or rather, less favorable) one. It will very much depend on the good character of the petitioner to be successful or not in their decision. That is why Bará is known as the ‘trickster’.

Ogun a most powerful orixá that anyone may have by their side. Orisa owns the Obé (knife) with which all blood ceremonies are performed. Ogun has the power of life and death. He is regarded as one of the main orisas. A Batuque house cannot survive without Ogun.

Ode popularly known as Oxóssi (Osoosi), Ode is the Hunter Orisa par excellence. Although he may be petitioned in court cases, this is traditionally left to Xangô (Sàngó) here in Brazil. Odé is a very prosperous orisa. Nago in origin.

Otin unlike Candomblé which sees Otin as a manifestation (or path) of Oxóssi , in Batuque Otin is an orisa in her own right just like she is in Africa. A bush orisa, Otin is very rare nowadays in Batuque and whenever she manifests as the crown orisa of someone, her aduntó will invariably be Odé. Odé and Otin are usually referred to as the ‘perfect couple’ and some priests call them Odé-Otin, a sure sign of this inseparable duet. Like Odé, Otin is also very prosperous and usually answer her devotees’s requests promptly. Nago in origin.

Osanyin, called Ossanha in the south, is the orisa of herbs and all plants. He has the secret of the leaves and it is to him that we seek ago (permission) to collect leaves from Nature in order to produce remedies, infusions, sacred herbal baths, etc. Osanyin is Nago.

Xangô (Sàngó) is a very popular orixá in Brazil. He is regarded as the orixá of justice and is quick in destroying enemies of his devotees. He is a fiery orixá whose domains include the thunder. In Brazil, Xangô is petitioned in courtcases and is known as the ‘orisa of justice’.

Oya also known as Iansã (Yansan), she is associated with whirldwinds and tornados and is seen as the gatekeeper of the cemeteries. Oya also owns the marketplace. If Xangô is the thunderbolt, Oya is the lightening. A powerful warrior orixá also prone to rapid actions. It is Oya, especially in one of her manifestations, who is in charge of the egun – the blood ancestors and all other kiumba.

Oba a warrior, Amazon-style orixá bearing scars on her ear or, according to some, on her face. A powerful defender of the weak, Oba is said to never let any of her devotees down when she is petitioned. Unfortunatelly she is not very popular in Brazil because of her furious temper. One must know how to approach her in order to fall in her grace, or else …

Xapaná also Shapaná is the deity of diseases but also of healing. He is considered to be the ‘Onwer of the Earth’. This orixá is very powerful and highly respected throughout Africa. In Brazil he also receives the names of Omoolu and Obaluwaye (Babaluaye). Xapaná may also help cure diseases and this orixá is said to be in charge of HIV/AIDS. Those involved in healing are usually backed by Xapaná.

Oxum (Òsun) is the orixá associated with rivers, streams, lagoons and waterspings. A very coquettish orixá who brings wealth and love to those who serve her.

Yemanja is represented by sirens and is regarded as the Owner of the Seas and Oceans. A very prosperous and powerful orixá and the most popular of them all where she is celebrated during her annual night-vigil on 1^st February.

Nana Bukuu is regarded as an elderly orixá. Lady of life and death, this female orixá is closely associated with the earth and swamps. In Batuque, for ease and convenience, she is placed in the Yemanjá pantheon.

Oxalá known by many names including Obatalá, Orisa’Nla, etc. the Owner of the White Cloth is the orixá of clarity and radiance and is said to have created the world. Oxalá is a ‘white’ orixá (or rather, wears white) and albinos in Africa are said to be under the special protection of this powerful orixá.

Olokun is a male orisa of nago origin who is the Owner of the Seas and Oceans. In Batuque he is regarded as a manifestation of Oxalá. Children of Olokun are initiated according to original tradition and not seen as a child of Oxalá.

Orunmilá also called Orumilaia, although placed in the Oxalá pantheon (for his ‘whiteness’) is, in our house, not regarded as a manifestation of Oxalá but, as in Africa, as the highest orisa (or rather, irunmole), “second to Olodumare’ (God). He is charge of divination and a special ceremony is performed on initiates for them to tap into this powerful energy.

NB Orixá = Orisa