his ally, Obawinni. Obatala still challenged
Odudua’s kingship through raids at night, legend
has it, with the Igbo who had masks that made
them look like evil spirits. Peace was eventually
restored when Moremi, a woman in Ilé-Ifè, dis-
covered the secret of the masks.
The name Obatala means “king who wears
white cloth.” In Yoruba,Obameans “king” and
talais “fabric that is not colored.” Obatala is
always depicted as wearing extravagant white
cloth, white lace, white beads and cowries, white
flowers, silver jewelry, and coins. White hens,
snails, white melon soup, yams, and eko (corn
wrapped in plantain leaves) are some of the foods
that are used to show respect to Obatala and
appealtohisbenevolence.WhitethroughObatala
represents purity and cleanliness. People try to
take on the moral purity of Obatala by wearing
white, particularly his priests and priestesses.
Worshippers also wear white to honor him. They
alsowearthecolorforprotectionbecauseYoruba
theology says that Obatala places his white robe
over his children to protect them. In addition to
purity, Obatala is associated with the characteris-
tics of wisdom, compassion, peace, honesty, pur-
pose,theNewYear,forgiveness,resurrection,and
ethics. In addition to being a creator, Obatala
enforces justice in the world. Obatala manifests
himselfinthefollowing“whitegods”ofcreativity
and justice: Orishanla, Oshala, Oshagiyan,
Oshalufon, Orisha Oko, and Osha Funfun.
Obatala has been carried by African people to
several African diaspora communities. Obatala is
named Oxalá in Candomblé, the African religion
primarily practiced in Brazil that is also becoming
popular in neighboring countries and worldwide.
Obatalaisthe“Orixafunfun”oroldestwhitegod
that again represents moral and spiritual purity.
Many other elements of Candomblé are traceable
to the religious system of the Yoruba, including
the deifying of a plethora of Orishas. Candomblé
was established in Brazil in the city of Salvador,
which is the capital of Bahia, one of Brazil’s 26
states. In Bahia, among the adherents of
Candomblé, Obatala is celebrated during the
FestadoBonfim,oneofthemostpopularcelebra-
tions in Salvador that begins every year on
January 6. These celebrations last 10 days and
include multiple Candomblé rituals to honor
Obatala, including the people dressing in white.
Obatala can also be found in Santeria, the
AfricanreligionprimarilypracticedamongAfrican
peoples in some parts of the Caribbean. Santeria,
likeCandomblé,hasreligiousbeliefsandpractices
that are derived from the Yoruba, including its
governance by Orishas.
ObatalaisknownasDanbalainVoduinHaiti.
Danbala is considered to be the loa or god of
creation. Danbala presents himself in white and
is associated with snakes. Instead of talking, he
makes hissing noises like a snake.
The following is a praise song for Obatala:Obatala, strong king of Ejigbo
At the trial a silent, tranquil judge.
The king whose every day becomes a feast.
Owner of the brilliant white cloth.
Owner of the chain to the court of heaven.
He stands behind people who tell the truth.
Protector of the handicapped.
Oshagiyan, warrior with a handsome
beard.
Hewakesuptocreatetwohundredcivilizing
customs,
Who holds the staff called opasoro, King
of Ifon.
Oshanla grant me white cloth of my own.
He makes things white.
Tall as a granary, tall as a hill.
Ajaguna, deliver me.
The king that leans on a white metal staff.Ibram H.RogersSee alsoCandomblé; Danbala Wedo; Santeria; Vodou in
Haiti; YorubaFurther Readings
Eleburuibon, I. (1989).The Adventure of Obatala. Oyo
State, Nigeria: A.P.I. Productions.
Fatunmbi, A. F. (1993).Obatala:Ifa and the Spirit of the
Chief of the White Cloth. New York: Original
Publications.
Izaguirre, H. (1998).El Padre Obatala:Creador del
Hombre[The Father Obatala: Creator of Man].
Caracas, Venezuela: Panapo.Obatala 471