Yoruba African Orisas

*African gods and goddess

As the third Òrìsà said to have come to earth, Aganjú is an Òrìsà of great antiquity. Lukumi followers of this religion believe that Aganjú is a force that, like the sun that is his symbol, is essential for growth, as well as a cultivator of civilizations. Like the volcano with which he is also associated, he forms the foundation upon which societies are built and is the catalyst for the production of vast amounts of wealth and commerce needed for advanced development. He is most highly regarded by Lukumi practitioners for his role in assisting humans in overcoming great physical as well as psychological barriers. Like the volcano, Aganjú is noted for his legendary strength and his ability to bring about drastic change. His significance in Cuba in the past is most probably due in part to the fact that he was said to have delivered people out of bondage and helped one to carry the heaviest of burdens.

In the religious system of Orisha worship, Babalú-Ayé is the praise name of the spirit of the Earth and strongly associated with infectious disease, and healing. He is an Orisha, representing the deity Olorun on Earth. The name Babalú-Ayé translates as “Father, lord of the Earth” and points to the authority this orisha exercises on all things earthly, including the body, wealth, and physical possessions. In West Africa, he was strongly associated with epidemics of smallpox, but in the contemporary Americas, he is more commonly thought of as the patron of leprosy, influenza, and AIDS. Although strongly associated with illness and disease, Babalú-Ayé is also the deity that cures these ailments. Both feared and loved, Babalú-Ayé is sometimes referred to as the “Wrath of the supreme god” because he punishes people for their transgressions.

Erinle, also known as Inle or Eyinle, is an Orisha in the Yoruba religion of West Africa. According to the patakis or stories of the faith of the Lukumi derivative of the religion, he is a hunter. As a spirit of abundance, he is believed to serve as both a healer and the patron of gay people. He is said to live in the forest with his brothers Ogun, Ochossi and Osanyin for part of the time. The rest is spent in the farm with Orisha Oko. Usually depicted as being associated with both Yemaya and Otin, he has also been shown to co-habit with Ochun in her river. Finally, he is regarded as the patron and spiritual guardian of Ilobu.

IBEJI (twins) 

IBEJI (Scared twins)

The first of the twins to be born is traditionally named Taiyewo or Tayewo, (which means 'the first to taste the world'); this is often shortened to Taiwo, Taiye, or Taye. Kehinde, "the last to come", is the name of the last-born twin (It is now quite common among Yoruba's to also refer to Kehinde's as "b".)
It is said that Kehinde sends Taiyewo to check out what life is like on earth and to tell him (or her) whether it is good. Therefore, Taiyewo goes as sent by Kehinde, and becomes the first child to be born. He then communicates to Kehinde spiritually (believed to be from the way he cries) whether life is going to be good or not. The reply determines if Kehinde will be born alive or stillborn. Both return to where they came from if the reply from Taiyewo is not good enough for both of them.
The Yoruba traditionally say that Kehinde (or "Kenny") is the true elder of the twins despite being the last to be born, because he sent Taiyewo (or "Taiwo", "Taiye" or "Taye") on an errand, a prerogative of one's elders in Yorubaland

Olokun

 in Yoruba religion, is the god associated with the sea. It works closely with Oya (Deity of the Winds) and Egungun (Collective Ancestral Spirits) to herald the way for those that pass to ancestorship, as it plays a critical role in Iku, Aye and the transition of human beings and spirits between these two existences.

OBATALA

To the beliefs of the Yoruba people, Obàtálá (the king of White Cloth) is the creator of human bodies, which were supposedly brought to life by Olorun's breath. Obàtálá is also the owner of all Ori  or heads. Any orisha may lay claim to an individual, but until that individual is initiated into the priesthood of that orisha, Obàtálá still owns that head. This stems from the belief that the soul resides in the head. 

ODUDUWA

Oduduwa is considered as the first of the contemporary dynasty of kings of Ife. Cosmicists believe Oduduwa descended from the heavens and brought with him much of what is now their belief system. Migrationists believe Oduduwa was a local emissary from an all too earthly place, said to recount the coming of Oduduwa from the east, sometimes understood by some sources as the "vicinity" of Mecca, but more likely signifying the region of Ekiti and Okun sub-communities in northeastern Yorubaland/central Nigeria.

In the Yoruba religion, Ogun is an orisha (deity) and loa (spirit) who presides over iron, hunting, politics and war. He is the patron of smiths, and is usually displayed with a number of attributes: a machete or sabre, rum and tobacco. He is one of the husbands of Erzulie, Oshun, and Oya and a friend to Eshu (Esu). He is said to be the first of the Orisha to descend to the realm of Ile Aiye or the earth to find suitable habitation for future human life. In commemoration of this, one of his praise names is Osin Imole or the "first of the primordial Orisha to come to Earth".

OYA (the deity of the wind)
In Yoruba, the name Oya literally means "She Tore". She is known as Oya- Iyansan, Oya - the "mother of nine." This is due to the Niger River (known to the Yoruba as the Odo-Oya) traditionally being known for having nine tributaries. Oya is believed to have been Shango's favorite wife. She is also called "the one who uses air as her cutlass", "the one who wraps herself in fire, like a cloth", "the one who puts on pants to go to war", and "the one who grows a beard to go to war". She was known to lead Shango in battle, which makes sense physically as Oya is the Orisha of lightening, and Shango is the Orisha of thunder (lightning always precedes thunder)

Ori, literally meaning "head," refers to one's spiritual intuition and destiny. It is the reflective spark of human consciousness embedded into the human essence, and therefore is often personified as an Orisha in its own right . In Yoruba tradition, it is believed that human beings are able to heal themselves both spiritually and physically by working with the Orishas to achieve a balanced character, or iwa-pele. When one has a balanced character, one obtains an alignment with one's Ori or divine self.

Alignment with one's Ori brings, to the person who obtains it, inner peace and satistaction with life. To come to know the Ori is, essentially, to come to know oneself. The primacy of individual identity is best captured in a Yoruba proverb: "Ori la ba bo, a ba f'orisa sile". When translated, this becomes It is the inner self we ought to venerate, and let divinity be.

ORUNMILA

Orunmila is the Orisha of wisdom, knowledge and divination worshiped principally in West Africa. This source of knowledge is believed to have a keen understanding of the human form and of purity, praised as being often more effective than other remedies; his followers and priests are known as Babalawo (prist) .

Oshun, or Ochun  in the Yoruba religion, is an Orisha who reigns over love, intimacy, beauty, wealth and diplomacy.  She should not be confused, however, with a different Orisha of a similar name spelled "Osun," who is the protector of the Ori, or our heads and inner souls. ochun relates mostly to woman but also man.  Oshun is said to have gone to a drum festival one day and to have fallen in love with the king-dancer Shango, god of lightning & thunder. Since that day, Shango has been married to Oba, Oya, and Oshun, though Oshun is said to be considered his principal wife.

also known as the god of fire, lightning and thunder. Shango is historically a royal ancestor of the Yoruba as he was the third king of the Oyo Kingdom prior to his posthumous deification.

Òsùmàrè  is the proper name of the rainbow-serpent of Candomblé mythology, an Afro-American religion widely practised in Brazil. The rainbow-serpent represents mobility and activity, and it controls the forces that direct movement. Osumare is the Lord of all elongated things. The umbilical cord, for instance, is under its control. In Candomblé ritual, the umbilical cord is buried with the placenta under a palm tree, which becomes property of the newborn baby. The child's health will depend on the good conservation of this tree and on Osumare.