[She is the guardian of Elecô, a secret society composed solely of sorceress women].

Since I began writing in this Folha column about the mythology of the orixás, I have received many messages asking for reading suggestions for those who want to delve deeper into the subject. Although there is a wide range of publications available, I believe that the Orixás collection (Coleção Orixás) by Pallas publishing house is one of the most significant and deserves special mention.

Founded in the 1970s, Pallas is known for its pioneering publications in Afro-Brazilian literature. The Orixás collection, first published in the 1990s and recently reissued, stands out for its accessible, profound, and objective texts.

The Orixás collection contributes to democratizing valuable teachings on Candomblé and Umbanda, Afro-Brazilian religions with deep roots in Brazil’s culture and spirituality. Each volume addresses a specific orixá and is written by specialists who are also practitioners of these religions.

In this context, anthropologist Vagner Gonçalves da Silva contributes the book on Exu, the renowned griot and honorary doctor from UFRJ Nei Lopes writes about Logun Edé, and philosopher Helena Theodoro discusses Iansã, and so on. Today, we focus on the warrior orixá Obá, whose volume in the collection is authored by iyalorixá Cléo Martins.

As Martins emphasizes, “Obá is the lady of war, the fearless Amazon, a wise and just sorceress.” She earned her reputation through countless battles, masters all weapons, and is the guardian of the Elecô society, a secret organization composed exclusively of sorceress women, where men are forbidden. Legend says that “anyone who approaches Elecô pays with their life.”

Obá is the eldest wife of Xangô, the ancestral king of Oyó. In Yoruba culture, polygamy is common, and the number of wives reflects the king’s wealth, who must support them all and their children. The first wife, called ialê, plays a central role in family organization, acting as the eldest mother to the other wives and their children.

However, Obá’s seniority brings challenges, especially because Xangô favors his other wives, such as Iansã—his “perfect match” in ruling Oyó—and Oxum, his preferred companion in lighter moments. As Cléo Martins states: “Xangô scorns Obá because she is old and lacks charm, but he is terrified of the power she exudes.”

One of the most well-known itãs (sacred narratives) about Obá tells of an episode in which she feels deeply unappreciated by Xangô. In a desperate search for validation, Obá is tricked by Oxum, who suggests she prepare a stew for the king using her own ears. Determined to win Xangô’s love and approval, Obá makes the extreme sacrifice and cuts off her ears, presenting them in the dish as a token of her devotion. However, when Xangô finds the ears in his soup, he is disgusted and banishes Obá.

This itã prompts reflection on how far we might go to seek others’ validation. For women, this lesson is fundamental. Obá—a leader of the Elecô society and a victorious warrior—should never have gone to such an extreme. Her rival Oxum, who symbolizes self-love, played a cruel trick on her.

Various interpretations are possible. Some question the literalness of the story, considering Obá’s wisdom and experience. For those who read the itã metaphorically, it offers valuable insights. By handing over her ears—symbolically linked to hearing—to Xangô, Obá experiences her most devastating defeat.

For women, believing in themselves, especially within disrespectful relationships, can be a powerful affirmation of the strength that comes from within.

Xangô, as a representative of patriarchal power, had to contend with Obá’s influence in his own household, where she held sway over the other wives and children. His aversion to Obá may reflect the difficulty of accepting female power within his domain. The story of Obá teaches us the importance of trusting ourselves and nurturing the power that resides within us—or risk a tragic outcome.

Although her worship is increasingly rare in Brazil, in the Candomblé religious tradition, no man can be initiated into Obá’s mysteries. The leader of the Elecô society only accepts the heads of women.

Next week, we will continue our series by talking about one of the best-known orixás: the powerful and fearless Ogum. See you soon!