Dadda the Orisha of Goodness

It just so happens that I had been requested to write about a particular Orisha named Dadda or Banyanyi. Then, In the ariticle that I wrote on Orishaoko. In one of the comments. A reference was made to Dadda. Yet, I did not forget and I took on the task as a labor of love and gratification. I searched around for what documents and books I possessed. And to my surprise, I did not have much. And, what I did have might be too incomplete for me to use.

Let's begin with what I remember reading in my youth, from a book that my elders had. It is a timeless classic within the Lucumi tradition. A one of a kind book in the 1950's, 60's and still around today. It is called "Manual de Orihate/Religion Lucumi", by Nicolas Valentin Angarica. This book is still a valuable resource within the Lucumi community. It outlines the different characteristics and personalities of the various Orisha's. There is a Lucumi to spanish vocabulary list of words and definitions. There are Orisha stories. Explanations on the dilogun system of divination. Who are the Orisha's? what are their colors? Egungun chants and so on. I will begin with the information from this book. Because, in this book is where I first read about the Orisha Dadda.

According to Angarica Dadda means good. She is also known as Banyanyi. The name implies exactly what this Orisha represents. Goodness, and the will too always be righteous. She is one of Obatala's most useful Orisha. She was born before Ogun, Oshosi, Oshun, Inle, Orisahoko. Elder than Dadda are Elegua, Yemaya, Babaluaye, Yewa, and Yanza.

Dadda is attributed with having been the Orisha which raised Shango. And, She manifests herself in the dilogun odu's where goodness is needed. These are odu's/oracles of tragic situations, desperation, imprisonment, lawlessness, and people which do harm to others. Mainly, in the odu's of Iroso(4), and any other where she can intervene for salvation. She can be received in any of the odu's where Iroso manifests itself, and in hard times.

Dadda's father is Obatala and mother is Yembo. Dadda is not consecrated directly to someone per say. And, if an individual would be, they would most likely be initiated as a Shango or Obatala priest. She is also known or seen as another female path/road of Obatala. She is known as the crown of the olorisha priest or Iworos. This is why she is only received by those who have been initiated. She re-enforces the obligation which all initiates have(including babalawos). And that is to do good/righteousness. Dadda does not mount(possession/channel) upon any olorisha priest. At least there has not been anyone, too have witnessed this, that I know of. Dadda's beads are 2 red, 2 white, numbering 8 pairs of red & white. Then a cowrie shell to mark a new string of 8 pairs again.

Osa Ika; Obatala's Secret:

Obatala had a secret which was the birth of Shango. He entrusted this secret to Dadda, and also the care and upbringing of Shango as well. Obatala would come visit his son who was being raised, pampered, spoiled, and proud.

It just so happens that Obatala and Ogun had difference, which always disturbed Ogun. Ogun felt mistreated by Obatala, and was searching for a way of getting back at him. Ogun became curious about the raising of Shango, in order to see what dirt he can find. He asked around, and no one knew anything. He finally went to Yemaya and insisted about knowing the truth about Shango's life. He bugged her so much, that she finally told him the truth. Time went by and Shango grew up.

One day, Ogun and Shango crossed paths. And, Ogun struck a conversation with him. He mentioned that he had a secret to tell him about his life. Shango insisted upon knowing and Ogun eagerly, spilled the beans. Shango became infuriated and went straight to Obatala. Obatala admitted he raised him as his son yet, he was not truly his father. Upon knowing this Shango left Obatala's side, and started a new life on his own. This story serves as proof that Shango was raised by his older sister Dadda.