Other Yoruba gods sango Ogun Irunmole........

Ogun / Ògún   Òrìṣà of iron and metallurgy.

Yemoja / Yemọja        Mother of Waters, Nurturer of Water Resources. Wife of the former Oba of Oyo called Ṣàngó (sometimes pronounced Shango; another Yòrùbá Òrìṣà, see below) According to Olorishas, she is the amniotic fluid in the womb of the pregnant woman, as well as the breasts which nurture. She is considered the protective energy of the feminine force.

Oshun / Ọ̀ṣun  A second wife of the former Oba of Oyo called Ṣàngó (another Yoruba Òrìṣà, see below), she is said to have turned into a river in Osogbo. The Yòrùbá clerics ascribed to her Sensuality, Beauty and Gracefulness, symbolizing both their people's search for clarity and a flowing motion. She is associated with several powers, including abilities to heal with cool water, induction of fertility and the control of the feminine essence. Women appeal to her for child-bearing and for the alleviation of female disorders. The Yòrùbá traditions describe her as being fond of babies and her intervention is sought if a baby becomes ill. Ọ̀ṣun is also known for her love of honey.

Shango / Ṣàngó           Associated with Virility, Masculinity, Fire, Lightning, Stones, Warriors and Magnetism. He is said to have the abilities to transform base substances into those that are pure and valuable. He was the Oba of Oyo at some point in its history. He derived his nickname Oba Koso from the tales of his immortality. Ṣàngó is the Òrìṣà of the thunderbolt, said to have ruled in ancient times over the kingdom of Oyo. Also known as Jakuta (Stone Thrower) and as Oba Koso (The King Does Not Hang).

Oya / Ọya        The third wife of the former Oba of Oyo called Ṣàngó (another Yoruba Òrìṣà, see above), she is said to have turned into the River Niger. She is often described as the Tempest, Guardian of the Cemetery, Winds of Change, Storms and Progression. Due to her personal power, she is usually depicted as being in the company of her husband Ṣàngó. Òrìṣà of rebirth.

Irúnmọlẹ̀

Irúnmọlẹ̀ are entities sent by the Supreme (Olódùmarè) to complete given tasks, often acting as liaisons between Orun (the invisible realm) and Aiye (the physical realm). Irúnmọlẹ̀(s) can best be described as ranking divinities; whereby such divinities are regarded as the principal Òrìṣàs.

The Yoruba believe in Àtúnwá, reincarnation within the family. The names Babatunde (father returns), Yetunde (Mother returns), Babatunji (Father wakes once again) and Sotunde (The wise man returns) all offer vivid evidence of the Ifa concept of familial or lineal rebirth. There is no simple guarantee that your grandfather or great uncle will "come back" in the birth of your child, however.

 

Whenever the time arrives for a spirit to return to Earth (otherwise known as The Marketplace) through the conception of a new life in the direct bloodline of the family, one of the component entities of a person's being returns, while the other remains in Heaven (Ikole Orun). The spirit that returns does so in the form of a Guardian Ori. One's Guardian Ori, which is represented and contained in the crown of the head, represents not only the spirit and energy of one's previous blood relative, but the accumulated wisdom he or she has acquired through a myriad of lifetimes. This is not to be confused with one’s spiritual Ori, which contains personal destiny, but instead refers to the coming back to The Marketplace of one's personal blood Ori through one's new life and experiences. The Primary Ancestor (which should be identified in your Itefa) becomes – if you are aware and work with that specific energy – a “guide” for the individual throughout their lifetime. At the end of that life they return to their identical spirit self and merge into one, taking the additional knowledge gained from their experience with the individual as a form of payment.