Oral Poetry from Africa
A previous poem for the Yorùbá trickster god Èṣù, or Eshu (see Eshu, God of Fate) describes him as a deity who loves disrupting the laws of probability and creating impossible contradictions of time and space. As an Òrìṣà who crosses boundaries, his shrines are usually located at crossroads and at the entrances to homes. Another important station for Èṣù is the marketplace.
People of the market, clear the way!
We are coming through the market gate…
Another in our series of Modern Poetry in the Oral Manner, this one about one of the most prominent Òrìṣà, Ṣàngó also known as Shango (see also In Praise of Shango) or Xango in Latin. The following poem not only addresses his encounter with the Owu people, now concentrated in Abeokuta, but also portrays Ṣàngó’s personality ranging from his birth, life and wives, to his controversial end.
Jakuta, son of Aganju,
Violent ruler, grandson of Oduduwa…
The Yorùbá believe in Atunwa, reincarnation within the family. Yorùbá funeral songs such as Slowly the Muddy Pool Becomes a River and Where are You Now? incorporate the symbolism of loved ones returning in other forms. This poem is a grief-stricken Yorùbá prayer, inviting a dead child to be born again.
Death catches the hunter with pain.
Eshu catches the herbalist in a sack…
Another set of praises for the Òrìṣà Ògún. Ògún is one of the most popular Òrìṣà, both in Nigeria and across the Caribbean and the Americas. Known as the god of hunting, iron and warfare Ògún is both a violent destroyer and a heroic leader who delivers strength and justice to society.
Now I will chant a salute to my Ogun:
O Belligerent One, you are not cruel…
Shango, or Ṣàngó, was the third Alafin (king) of the Oyo kingdom. He was deified after his death and is one of the most popular Òrìṣàs across the Caribbean and the Americas. These praises are sung by devotees of Ṣàngó and emphasise the daily duty of paying respect to the Òrìṣà.
When the elephant wakes in the morning,
he must pay his respects to his new wife…
