Orixás: Names, Colors and Greetings
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List of orixás and greetings
This guide introduces ten orixás worshipped in Brazil. There are others, and associations with nature, colors and days of worship vary across nations and terreiros. The examples below are not rules for every house.
| Orixá | Associations | Greeting |
|---|---|---|
| Exu | Lord of crossroads, messenger between humans and orixás | Laroyê Exu! |
| Ogum | Lord of war, iron and work | Ogum Iê! |
| Iemanjá | The sea, salt water and motherhood | Odoyá! |
| Oxum | Lady of fresh water, love and fertility | Ora Yê Yê Ô! |
| Xangô | Lord of lightning, justice and fire | Kaô Kabiecilê! |
| Oxóssi | Lord of forests and hunting | Okê Arô! |
| Oxalá | Lord of creation, peace and wisdom | Êpa Babá! |
| Iansã (Oyá) | Lady of winds, storms and eguns | Eparrei Oyá! |
| Oxumaré | Lord of the rainbow and serpent, symbol of the eternal cycle | Arrobobói Oxumaré! |
| Omolú (Obaluaê) | Lord of illness, healing and death | Atotô! |
Start here: the difference between an orixá and an entity and a glossary of greetings.
What Are the Orixás?
The orixás are deities originating in the Yoruba religious tradition of West Africa, mainly in what is now Nigeria and Benin. When millions of Africans were forcibly brought to Brazil during the colonial period, they brought not only their labor but an entire cosmological system, with deities, rituals, music and a philosophy of life.
In Brazil, the orixás found space to develop and take on new meanings in Afro-Brazilian religions, especially Candomblé and Umbanda. Each governs an aspect of nature and corresponds to a human archetype: Xangô represents justice, Oxum love and beauty, Ogum strength and work, and Iemanjá motherhood and the sea. In this sense, the orixás are not only external deities but forces within every human being.
The concept of axé is fundamental to understanding the orixás. Axé is the vital force, the sacred energy that permeates the universe and is shared by humans, nature and deities. Rituals and offerings to the orixás nourish and renew axé, maintaining balance between the visible world (aiê) and the invisible world (orum).
According to Yoruba tradition, the supreme creator Olorum entrusted the orixás with governing the world and caring for humanity. A person’s relationship with their orixá is understood within their community’s tradition. Ori, translated as “head,” refers to the individual dimension of a person and is not simply another name for their governing orixá. Prandi distinguishes these concepts in Axé, corpo e almas (PDF).
Academic context
Academic study of the orixás in Brazil was advanced by researchers including Roger Bastide in “O Candomblé da Bahia” (1958), Pierre Verger in “Orixás” (1981) and Juana Elbein dos Santos in “Os Nàgô e a Morte” (1975). These pioneering works carefully documented traditions brought from Africa and helped establish recognition of these religions’ cultural and spiritual value.
Deepen your knowledge
Keep exploring the history of Afro-Brazilian religions and their entities to better understand the world of the orixás
Major Orixás
The groups below help you navigate this guide. They do not represent a universal ritual classification.
Lord of crossroads, messenger between humans and orixás
Exu is the orixá of communication and movement. His role as messenger connects people and deities. Identifying him with the devil comes from historical interpretations outside the religion; it does not define the orixá. Exu the orixá must be distinguished from the Exu entities of Umbanda.
Source: Reginaldo Prandi / USP
Understand the greeting to ExuLord of war, iron and work
Ogum is associated with iron, war and opening paths. Tools and working activities are also among his associations in Brazil.
Source: Reginaldo Prandi / USP
Understand the greeting to OgumThe sea, salt water and motherhood
In Brazil, Iemanjá is associated with the sea and motherhood. Accounts of her family and ways of celebrating her vary between traditions. Her presence in Brazilian culture extends across religious festivals, music and tributes to the waters.
Source: Reginaldo Prandi / USP
Understand the greeting to IemanjáLady of fresh water, love and fertility
Oxum is associated with fresh water, beauty, love and fertility. The narratives and symbols of her worship cannot be reduced to a personality trait: they belong to a diverse religious tradition.
Source: Reginaldo Prandi / USP
Understand the greeting to OxumLord of lightning, justice and fire
Xangô is associated with thunder and justice. Traditional narratives also describe him as a deified king of Oió. This mythical dimension should not be confused with a documented historical biography.
Source: Reginaldo Prandi / USP
Understand the greeting to XangôLord of forests and hunting
Oxóssi is associated with hunting, forests and abundance. He has a prominent role in the Ketu tradition. In Umbanda, his relationship with caboclos is understood differently from one house to another.
Source: Reginaldo Prandi / USP
Understand the greeting to OxóssiLord of creation, peace and wisdom
Oxalá is associated with creation and the color white. His known manifestations include Oxalufã, portrayed as an elder, and Oxaguiã, associated with youth and the mortar and pestle. Êpa Babá is a greeting to Oxalá; Eparrei is associated with Iansã.
Source: Reginaldo Prandi / USP
Understand the greeting to OxaláLady of winds, storms and eguns
Iansã, also called Oyá, is associated with winds, storms and the spirits of the dead. These attributes belong to particular narratives and practices that are not identical in every terreiro.
Source: Reginaldo Prandi / USP
Understand the greeting to Iansã (Oyá)Lord of the rainbow and serpent, symbol of the eternal cycle
Oxumaré is associated with the rainbow, the serpent and movement. His narratives explore transformation and continuity. There are different versions of the myths; one links his presence in the sky to the end of rainfall.
Lord of illness, healing and death
Omolú, also called Obaluaê in many traditions, is associated with the earth, illness and healing. Palha da costa, a ritual raffia fiber, forms part of his representation. These associations describe religious beliefs, not promises of medical treatment.
Source: Reginaldo Prandi / USP
Understand the greeting to Omolú (Obaluaê)The orixás of the waters govern water in all its forms, fresh and salt, and are associated with emotions, fertility, healing and the continuity of life. They are among the most widely worshipped in Brazil, especially in coastal areas.
The sea, salt water and motherhood
In Brazil, Iemanjá is associated with the sea and motherhood. Accounts of her family and ways of celebrating her vary between traditions. Her presence in Brazilian culture extends across religious festivals, music and tributes to the waters.
Source: Reginaldo Prandi / USP
Understand the greeting to IemanjáLady of fresh water, love and fertility
Oxum is associated with fresh water, beauty, love and fertility. The narratives and symbols of her worship cannot be reduced to a personality trait: they belong to a diverse religious tradition.
Source: Reginaldo Prandi / USP
Understand the greeting to OxumLord of the rainbow and serpent, symbol of the eternal cycle
Oxumaré is associated with the rainbow, the serpent and movement. His narratives explore transformation and continuity. There are different versions of the myths; one links his presence in the sky to the end of rainfall.
The orixás of the forests and earth govern the natural world, work, hunting, healing and death. They guard the secrets of plants and the strength that comes from the earth.
Lord of war, iron and work
Ogum is associated with iron, war and opening paths. Tools and working activities are also among his associations in Brazil.
Source: Reginaldo Prandi / USP
Understand the greeting to OgumLord of forests and hunting
Oxóssi is associated with hunting, forests and abundance. He has a prominent role in the Ketu tradition. In Umbanda, his relationship with caboclos is understood differently from one house to another.
Source: Reginaldo Prandi / USP
Understand the greeting to OxóssiLord of illness, healing and death
Omolú, also called Obaluaê in many traditions, is associated with the earth, illness and healing. Palha da costa, a ritual raffia fiber, forms part of his representation. These associations describe religious beliefs, not promises of medical treatment.
Source: Reginaldo Prandi / USP
Understand the greeting to Omolú (Obaluaê)The orixás of the skies govern atmospheric phenomena, justice, peace and creation. They are powerful and authoritative deities in the Yoruba pantheon, often associated with leadership and the universe’s moral order.
Lord of lightning, justice and fire
Xangô is associated with thunder and justice. Traditional narratives also describe him as a deified king of Oió. This mythical dimension should not be confused with a documented historical biography.
Source: Reginaldo Prandi / USP
Understand the greeting to XangôLord of creation, peace and wisdom
Oxalá is associated with creation and the color white. His known manifestations include Oxalufã, portrayed as an elder, and Oxaguiã, associated with youth and the mortar and pestle. Êpa Babá is a greeting to Oxalá; Eparrei is associated with Iansã.
Source: Reginaldo Prandi / USP
Understand the greeting to OxaláLady of winds, storms and eguns
Iansã, also called Oyá, is associated with winds, storms and the spirits of the dead. These attributes belong to particular narratives and practices that are not identical in every terreiro.
Source: Reginaldo Prandi / USP
Understand the greeting to Iansã (Oyá)The orixás of paths and cycles guard transitions, crossroads and the eternal cycles of existence. They represent change, movement and the connections between all aspects of life.
Lord of crossroads, messenger between humans and orixás
Exu is the orixá of communication and movement. His role as messenger connects people and deities. Identifying him with the devil comes from historical interpretations outside the religion; it does not define the orixá. Exu the orixá must be distinguished from the Exu entities of Umbanda.
Source: Reginaldo Prandi / USP
Understand the greeting to ExuLord of the rainbow and serpent, symbol of the eternal cycle
Oxumaré is associated with the rainbow, the serpent and movement. His narratives explore transformation and continuity. There are different versions of the myths; one links his presence in the sky to the end of rainfall.
Orixás in Umbanda and Candomblé: Similarities and Differences
At first, it is easy to confuse the two. Candomblé and Umbanda are different religions, and the differences are substantial. Understanding them takes time, but once it clicks, it makes sense. These paths begin and lead to different places, even when they worship the same deities.
In Candomblé
- Orixás manifest directly through initiates during rituals. The orixá descends, takes over the body and dances. It is the most direct possible contact with the sacred
- Rituals are conducted in Yoruba. Outsiders may not understand the words but can feel their effect. Like an opera in an unfamiliar language, the emotion still reaches you
- Each orixá has a detailed protocol: precise colors, specific foods, animals, plants and drum rhythms. It is an exact system, almost like a sacred programming language
- Initiation, called feitura de santo, can take months and transforms a person’s life. You do not become a practitioner overnight: you go through a process
- Animal sacrifice forms part of offerings. This shocks many outsiders, but it has its own specific ritual logic that cannot be reduced to violence
- The hierarchy is strict and meaningful: iaô, egbomi, ogã, ekedi. Each has a role. These are not decorative titles but a working structure
In Umbanda
- Orixás generally do not manifest directly through incorporation. Entities such as caboclos, pretos-velhos and exus do so. The orixás remain as governing forces in the background
- Everything is in Portuguese, which makes the experience quite different. You understand what is said and the caboclo’s advice. It is more direct and accessible
- There is syncretism with Catholicism. Iemanjá is associated with Our Lady of Navigators, and Xangô with Saint Jerome in some terreiros. This began as a survival strategy during persecution and endured
- Charity is central. People visit an Umbanda terreiro for guidance from a preto-velho or caboclo. This is spiritual assistance in the most practical sense
- Offerings include flowers, candles, drinks, cigars and food. Most houses do not practice animal sacrifice. Easier to understand from outside, but no less serious
- Umbanda has very different branches: Umbanda branca, healing and esoteric traditions. Each terreiro takes its own approach. There is no single manual, which can be confusing at first
A point of convergence
Despite these differences, axé connects them: the vital force flowing through everything. In both Candomblé and Umbanda, rituals keep axé circulating among people, the orixás and the world. This system of reciprocity becomes clearer as you learn. It is not superstition but a complete cosmology that survived centuries of persecution because it works for those who live within it.
One essential point: do not generalize. What applies in one terreiro may not apply in another. Each house has its lineage and tradition. Someone attending a gira expecting what they have read may encounter many differences. That does not make it wrong: this is a living religion that adapts and grows. That is a strength, not a weakness.
How to Greet the Orixás Respectfully
On a first visit to a terreiro, it is easy to make an unintentional misstep: wearing a black shirt, keeping your arms crossed or asking a question at the wrong moment. People are generally not rude about it, but you may sense discomfort. Quiet, respectful observation teaches more than any book. Still, a few basics are worth learning beforehand.
When visiting a terreiro
- • Ask about clothing beforehand. Many terreiros request white; others specify colors for the day. A black shirt may be inappropriate in some settings, so check first.
- • Check the house’s clothing guidance in advance; it varies by community and occasion
- • Follow the host’s guidance without assuming every terreiro has the same rules
- • Keep your camera away. Only take photographs with explicit permission. Do not ask during a ritual
- • Stop talking when something sacred begins. This may seem obvious, but unfamiliar surroundings can make us nervous and overly talkative
- • On arrival, ask where you may stand or sit. Some spaces are reserved for initiates. Do not learn this the hard way
When discussing the orixás
- • Macumba is a word of religious identity, not an insult. Using it to mean something bad repeats a prejudice two centuries old. Many repeat it unknowingly
- • Exu is not the devil. This error has been repeated for so long that it seems like common knowledge, but it is false. These are different cosmologies with different logics
- • Show the same seriousness you would in any other religion. If you would not walk into Mass laughing, do not walk into a gira laughing
- • Umbanda and Candomblé are different religions. Treating them as identical is a common mistake, so avoid confusing them
- • A terreiro’s leader is a pai de santo, mãe de santo or zelador. Do not call them a sorcerer or use macumbeiro as an insult. Words matter
- • Learning basic greetings such as “Laroyê Exu” or “Odoyá” for Iemanjá is a small gesture showing that you made an effort
Historical and legal context
Candomblé and Umbanda were criminalized in Brazil until the mid-twentieth century. Police units specialized in arresting religious leaders less than a hundred years ago. The 1988 Constitution guaranteed religious freedom, but legislation did not end prejudice. Showing respect goes beyond cultural courtesy: it acknowledges the historical debt Brazil owes these communities and this heritage.
The greetings on the cards above are in Yoruba, a language that crossed the Atlantic with people brought by force. That these words still exist, are still spoken and retain a living ritual meaning is extraordinary. Pronouncing them carefully is the least a respectful visitor can do.
Orixás in Brazilian Culture
Once you start recognizing the orixás, you see them everywhere in Brazilian culture. Most people live alongside these references unknowingly. Many Brazilians take years to realize how widely they appear in the music they hear, the food they eat and the expressions they use.
Music and Art
Gilberto Gil wrote “Pai e Mãe” and “Oriente” with direct references to Candomblé. Caetano Veloso was initiated and devoted entire albums to this world. Globo’s early-2000s soap opera O Clone had a leading character who practiced Candomblé. The afoxé Filhos de Gandhi parades every Carnival in Salvador in honor of Oxalá. Brazilian music cannot be understood without these connections.
Sacred Cuisine
The acarajé sold at a beach stall is Iansã’s sacred fritter. The caruru prepared by families for São João has origins in rites for the ibejis, the twin orixás. Vatapá, efó, xinxim de galinha: virtually all Bahian cuisine came from ritual kitchens. You may have eaten axé many times without knowing it.
Literature and Scholarship
Jorge Amado placed the orixás at the center of Brazilian literature in Jubiabá, Tenda dos Milagres and Dona Flor. Researcher Pierre Verger spent decades photographing Bahian terreiros and published Orixás in 1981, one of the most important works on the subject. Casa Branca do Engenho Velho in Salvador, founded in the nineteenth century, is protected by IPHAN. A terreiro recognized as national historic heritage—that says a great deal.
Ilê Axé Iyá Nassô Oká, also known as Casa Branca do Engenho Velho in Salvador, became the first terreiro designated as national heritage by IPHAN in 1984. It survived slavery, police persecution and the whole twentieth century. It still operates and still initiates new members. This is cultural resistance in the most literal sense. It is Brazilian and deserves to be far better known.
References and Reading Guidance
These references provide context for the summaries. Colors, days and spellings of greetings are examples of use; ritual guidance belongs to the religious community. This guide does not replace learning within a terreiro.
- Prandi — Os orixás e a natureza (PDF, USP): associations and changes in worship in Brazil.
- Prandi — Deuses africanos no Brasil (1997, PDF, USP): orixás and examples of ritual attributes.
- Prandi — Axé, corpo e almas (2011, PDF, USP): concepts of orixá, ori and axé.
- Prandi — Exu, de mensageiro a diabo (2001, PDF, USP): communication and the history of demonization.
- Prandi — Oxumarê, o Arco-íris: an account of a mythical narrative.
- SecultBA — Blocos afros no Carnaval Ouro Negro (2018): documentation of Epá Babá in homage to Oxalá.
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Keep Exploring
This guide is only a starting point. Orixá traditions are immensely rich and complex, with centuries of oral history, elaborate rituals and a deeply humanistic philosophy of life. To learn more, explore our content on the history of Afro-Brazilian religions and the entities worshipped in Umbanda and Candomblé.