Thread by @Ifawemimo

Sàngó

According to the sacred Yorùbá Indigenous Religion known as “Èsìn Òrìsà" is believe that there are two (2) Sàngó .

The 1st Sàngó (Òrìsà ) came from, Ìkòlé Òrun during the time of Ìgbà Ìwásè (Beginning of the World) and he was known as Ayílégbé-Òrun.

The 2nd Sàngó was a devotee of the 1st Sàngó. Hence, the 1st Sàngó predated the 2nd Sàngó , known as Tèllà-òkò, the 3rd Alaafin.

In the Yorùbá myth of creation of the universe, “Olódùmarè” is the Supreme Creator, who delegated His powers to the “Òrìsà”, giving them the autonomy, authority and freedom to act according to His will to create the earth and interact with the Humanity.

Based on this Yorùbá theological concept, Sàngó(1) was delegated some functions on the creation of the earth, as storms, thunders and rays.

In the Yorùbá history of the 3rd Aláàfin (king) named Sàngó Tèllà-òkò, was a strong warrior, believed to be a physical incarnation of the Òrìsà Sàngó, due to his mythical powers used through the energy of the thunder and storms

Tèllà-òkò (Sàngó 2) was the son of Òrànmíyàn with Tòrosí from the town of Tapa; the founder of Òyó Empire; the youngest of the grandsons of Odùduwà.

Tèllà-òkò (Sàngó 2) was a brave and powerful man that inherited most of his special abilities from the Nupe, his mother’s people.

During the reign of Aláàfin Àjàká, Òyó was under a regular treat of war from Olówu, Àjàká’s cousin; who rules Òwu Kingdom. Olówu later sent his warriors to capture Aláàfin Àjàká and bring him to Òwu. In their bid to rescue Aláàfin Àjàká, the Oyomesi (Oyo’s council of chiefs).....

sent for Tèllà-òkò (Sàngó 2) in Nupe land where he had lived. He rescued Àjàká and he was crowned King while Àjàká was sent into exile.

Tèllà-òkò (Sàngó 2), in his lifetime, had five wives, but three were very closed to him, Obà , the first wife and in the traditional sense the

legitimate, Òsun , the second and Oya, the third, a concubine (as no marriage right or dowry was paid on her) was a spirit who has the power to transform from human to animal. She also had the power to summon rain. Together with Sàngó ’s thunderbolt, they had terrific victories

in battle. The resulting Jealousy by Obà and Òsun made Oya to be more close to Sàngó (2), becoming his princess consort (Ayó (joy)) and having access to Sàngó’s thunderbolt (Edùn àrá). Awa and Gambíolú were also among the wives.

In one of Tèllà-òkò (Sàngó 2) experiences trying to re-affirm the potency of his thunderbolt, the thunder he created stroke the palace and burnt it down. Obà and Òsun after losing everything, left the palace angrily blaming one another for allowing Oya such access to Sàngó (2)..

and became the under goddess of the river Obà and Òsun the goddess of Òsun river. Oya, on her part, went back to the forest in Nupe Land where Sàngó(2) found her and became the under goddess of Odo - Oya known as river Niger

On the other hand Tèllà-òkò (Sàngó 2) left the town followed by the chiefs as the Aládèkún persuading him not to leave. After an unyielding persuasion, the chiefs went back as they approach an áyan tree, the news ran that the king has hanged himself, but that was not true.....

Only Aládèkún knew the truth that Sàngó (2) varnished into the earth, leaving behind thunderbolt - Edùn àrá (òlépo lárá) taken from his own body and left them with Aládèkún. – Hence the popular saying Oba kòso or Olú kòso meaning the king did not hang was created....

Only Aládèkún knew the truth that Sàngó (2) varnished into the earth, leaving behind thunderbolt - Edùn àrá (òlépo lárá) taken from his own body and left them with Aládèkún. – Hence the popular saying Oba kòso or Olú kòso meaning the king did not hang was created by the Aládèkún

and the place where Sàngó(2) disappeared has became known as Kòso.
Aládèkún became the support of Òyó anytime the town was in need, being called ” Oní lé ogbà” and contracted to Mogbà, which means the house is surrounded by fences due to the fenced place where Sàngó (2) disappear

Today Kòso is a suburban district of Òyó, one of the holiest places of the city, where the spirit of Sàngó (1) inhabited the sacred site thousands of years ago. There is no Aláàfin in Òyó, who will be installed without performing all the rites of coronation inside Kòso temple

Mogbà Kòso plays a crucial role in the royal succession, since he is the custodian of the ancient shrine of Sàngó Kòso and the ancestral crown of Sàngó, being responsible for the coronation of the new king.

Baálè the head of all Adósù Sàngó and any Elégún Sàngó Kòso is the living embodiment of Sàngó, symbolizing the spiritual immortality.

By
Mogbà Kòso – Oyedemi Oyetunji, Koso
Elégún Sàngó Kòso- Sangodele Ibuowo, Koso
Sàngó devotees in Oyo