Ashikuelu: Eshu of the Underworld in the Yoruba Religion

Ashikuelu is an orisha of the Yoruba religion, the path of Eshu and ruler of the underworld. Guide of souls, lord of the Eggun, and master of minerals, his two-headed figure symbolizes his dominion over the visible and invisible worlds. Wielding a sacred staff and reserved only for babalawos, Ashikuelu embodies the silent power that balances destiny, death, and spiritual passage.

Index

Who is Ashikuelu? Origin and Meaning

Ashikuelu is an avatar or path of esu, born under the Ifá sign of Ojuani Meyi. This sign is closely linked to the world of the Eggun and the balance between good and evil, justice and corruption. In this odu, it is revealed that Ashikuelu came down to earth as the organizing force of the underworld and was given dominion over all minerals, mountains, and the dead.

In addition to Ojuani Meyi, Ashikuelu appears mentioned or related in other signs, such as Ogunda She (where he gives a mask to Oyá) and Osa She (where his union with Afokoyeri is recounted). His presence in these signs highlights his role as a key figure in the processes of spiritual justice, the passage of souls, and control of the underworld.

Mythology of Ashikuelu (Patakies)

The mythology of Ashikuelu is composed of profound tales that reveal its connection to the elements, spirits, and the balance of the universe. These patakíes (stories) convey spiritual, ethical, and cosmic teachings that explain natural phenomena, the role of the orishas, and the relationship between the visible and invisible worlds.

In the following stories, Ashikuelu is revealed as a lover, creator, savior, guardian, and spiritual judge. Each tale reflects his role as Eshu of the underworld, lord of the Eggun, mediator between Orun and Ayé, and a key figure in balancing human destiny and divine order.

Ashikuelu's love for Afokoyeri and the origin of the seasons

One of the most notable legends tells how Ashikuelu fell in love with Afokoyeri, daughter of the earth deity Inle Oguere. Ashikuelu, attracted by her beauty and sweetness, attempted to win her over with spells, gentle words, and offerings. But Afokoyeri, a symbol of purity and life on the surface, did not give in easily. The orisha of the underworld had to put aside his tricks and learn to love her sincerely. Finally, he managed to genuinely win her love and invited her to accompany him to the underworld.

When Afokoyeri descended with him, the Earth, having lost her daughter, fell into sadness: the trees stopped blooming, the rivers dried up, and the animals went into hiding. It was a time of stagnation and mourning. Inle Oguere, devastated, asked for Olofin's intervention. As a solution, the Supreme God decreed a pact: Afokoyeri would spend half a year with her mother on the surface and half a year with Ashikuelu in the underworld. Thus the seasons were born: spring and summer when she returns; autumn and winter when she returns with Ashikuelu.

This story (pataki) speaks not only of love between two opposing worlds, but also of the balance between life and death, heat and cold, light and shadow. Curiously, it bears similarities to the story of Persephone in Greek mythology, which has led many to believe that in the diaspora, this story may have been reinterpreted or enriched with universal symbolism about fertility, loss, and cyclical return.

Ashikuelu and the Great Flood

Another powerful story tells of Ashikuelu saving the world from a great flood. In a distant time, the waters of heaven and earth began to overflow as punishment for the sins of mankind. Mountains submerged, villages disappeared, and even the orishas feared for the fate of creation. It was then that the Ifá sages and the elder orishas summoned Ashikuelu.

He emerged from the heart of the earth with his sacred staff, Ashiakuabú, carved from the depths of the mountains with magical elements and ancestral bones. He struck the earth forcefully, three times, and with that sacred act, the surface solidified. The rivers calmed, the clouds parted, and life could take root once again.

Since then, Ashikuelu has not only been the guardian of the dead, but also the protector of the world's geological balance. This story underscores his role as a primordial figure, connected to minerals, the mountains, and the ancestral wisdom that prevents chaos from taking over creation.

The Vigilante of the Innocents

In many Ifá houses, he is known as "the silent avenger." A widely quoted Patakí tells of a righteous man who was falsely accused of treason by his enemies, who feared his rise to the spiritual leadership of his community. He was arrested, tried, and sentenced to death. His family, devastated and without hope, turned to the oracle and asked for Ashikuelu's help.

That night, the village elders had the same dream: Ashikuelu, covered in shadows and with his two heads facing in opposite directions, spoke to them from the crossroads between life and death. He clearly revealed the face of the true culprit. Upon awakening, the elders found physical clues in the traitor's house: a stolen necklace, a sealed document, and hidden fingerprints.

The man was freed, and the guilty party punished. From that day on, it is said that Ashikuelu answers the righteous in silence, revealing the truth in dreams, signs, or through the Eggun. Therefore, when human means fail, many call upon him to bring to light what others wish to hide.

Ashikuelu and the memory of the soul

According to Yoruba cosmology, before being born, each soul chooses its destiny (ori) in the Orun (heaven). But upon descending to Ayé (earth), it must forget its purpose so that its life may have meaning and merit. It is said that Ashikuelu is the one who watches over this sacred forgetting. In a patakí, an arrogant soul wanted to preserve the memory of its previous life to benefit from its accumulated wisdom. Ashikuelu refused. In attempting to circumvent his authority, the soul was born with serious disabilities, and only by reconciling with Ashikuelu and accepting its destiny was it able to redeem its life. This story teaches the importance of humility and spiritual balance that Ashikuelu imposes as guardian of the transit between worlds.

The Mask of Oyá

Another interesting story involves Ashikuelu and Oyá, the orisha of the winds and cemeteries. According to the patakí, Oyá wished to control the portal of the dead, but could not do so without hiding her face, since the Eggun did not respect the living. It was then that Ashikuelu, recognizing her worth, granted her a sacred mask forged deep in the underworld. With this mask, Oyá was able to dominate the cemetery entrance and guide the spirits. For this reason, Hey and Ashikuelu are allies in controlling the world of the dead.

Attributes and Symbology

Ashikuelu has a series of symbols that distinguish him within the Yoruba pantheon:

Bicephaly: He is represented with two heads, symbolizing his ability to see the world of the living and the dead.
Staff of command (Ashiakuabú): It is his main tool, loaded with magical elements that give him the power to open paths, punish or protect.
Minerals: He is considered the owner of all the minerals and riches of the subsoil.
Darkness: Associated with the night and the absence of the sun, he works from the shadows as lord of the underworld.
JusticeHe is the executor of divine justice. His intervention is invoked in cases of injustice, betrayal, or spiritual aggression.

Ashikuelu is a key figure in the transition between worlds. He is the psychopomp who guides souls to the afterlife and ensures that the Eggun do not unduly interfere in the world of the living. He also erases the memories of souls who descend from Orun (heaven) to be born in Ayé (earth), allowing the cycle of reincarnation to remain pure.

Taboos and Prohibitions

Those who worship Ashikuelu must observe strict taboos due to the spiritual power this orisha embodies. These rules are not merely symbolic, but are deeply rooted in the structure of traditional worship and in respect for the Eggun (ancestral spirits) and the invisible world.

sexual abstinenceSexual abstinence for at least three days is required before participating in Ashikuelu ceremonies. This rule seeks to preserve the priest's energetic cleansing, as recent sexual energy is considered to disrupt the spiritual vibration of the deceased.
Prohibition on womenThe worship of Ashikuelu is strictly reserved for male babalawos. This exclusion is related to her connection to the orisha Oro, a male deity of justice and ancestors, whose cult also traditionally excludes women. It is believed that menstrual energy, associated with the life cycle and feminine creative power, can interfere with the energy of the Eggun, which is cold and static. In this context, the exclusion is not intended to discredit women, but rather to avoid spiritual imbalances that could be dangerous for them and for the ritual environment.
Purification bathsAfter working with Ashikuelu, the priests must purify themselves through ritual baths called omiero. These are prepared with bitter herbs that cleanse the burden of death or shadow that may have adhered to them during the ceremony.
Location of the foundationAshikuelu should not remain inside the home. Its receptacle, as well as its two-headed doll or staff, should be placed outside the house, in the patio or garden, hanging or in the ground. This is due to its nature as an underworld entity and its direct relationship with the energy of the Eggun.

These measures reinforce the reserved and sacred nature of the cult, as well as the respect deserved by an orisha who acts as a mediator between life and death.

Ashikuelu in Santeria and Other Traditions

In Cuban Santeria (Regla de Ocha/Ifá), Ashikuelu is recognized as a path of Eshu dedicated only to babalawos. He has no syncretism with Catholic saints and does not participate in popular festivals. His worship remains within the reserved sphere of Ifá.

In Brazilian Candomblé, he is not worshipped under that name. However, similar roles are played by entities such as Exu dos Mortos, Omolu, and Oyá. The Ashikuelu cult as such is not present in Brazil, although Ifá practitioners there currently recognize him.

In other traditions, such as Umbanda and Voodoo, analogous figures appear, such as Baron Samedi or Exu Caveira, but these are not direct equivalents and arise from other cosmologies.

Controversies and Differences

Origin of the myth of Afokoyeri: Some scholars and practitioners emphasize that the story of Ashikuelu and Afokoyeri bears a notable structural parallel with the Greco-Roman myth of Persephone. Both stories share a symbolic dynamic in which the permanence of a female figure in the underworld alters the balance of nature and forces a cycle between subterranean life and the surface.

This similarity suggests that, in the context of the African diaspora—especially in Cuba—a syncretic reinterpretation may have occurred, adapting universal stories of fertility, loss, and renewal to the Yoruba belief system. Although a direct derivation cannot be asserted, the thematic similarity between the two myths facilitates a shared symbolic interpretation: the interdependence between the spiritual world, the cycle of life, and cosmic harmony.

Limited presence in Africa: In Nigeria, Ashikuelu is not generally recognized as an independent entity. Its functions are integrated within the broad spectrum of paths of Eshu-Elegua, which reinforces the idea that his figure, as it is known today, has been developed or reinterpreted mainly within the Afro-Cuban and Ifá framework in the diaspora.

Worship, Consecration and Ceremonies

The worship of Ashikuelu is exclusive to babalawos and requires a high level of ritual purity. It is consecrated through a complex ceremony in which the following are prepared:

Two-headed wooden doll: Physical representation of the orisha.
Deep fryer or pot: Clay vessel where your energy resides.
Otas and wooden tools: Consecrated stones and carved symbols to accompany its foundation.

Common offerings:

Black goat, dark roosters and hens
Black doves
Honey, tobacco, brandy, coconut, dried fish and hutia
Metals and precious stones as representation of minerals

Rituals should be performed at night or at dusk. It is not to be touched unnecessarily, and its presence in the house is restricted to the patio or garden.

Traditional Prayers and Oriki

Prayers to Ashikuelu are usually performed in the Yoruba language or in liturgical forms typical of Afro-Cuban worship. Although public chants are not performed as with other orishas, babalawos use chants and invocatory formulas in very specific contexts. An example of a traditional prayer used to ask for justice or protection is:

«Ashikuelu Alagbede orí igbo, Olú Ayé àti Orun, oní gbogbo okuta àti irin, jọ̀wọ́ gbà mi lọ́wọ́ awọn ọtá, kó gbogbo ohun búburú kúrò lójú mi. Maferefún Ashikuelu, Ẹlẹ́ṣin Ọlọ́run, afini ṣèjọ òdodo!

(Approximate translation: Ashikuelu, blacksmith of the head of the forest, master of the Earth and the Sky, possessor of all stones and metals, please free me from my enemies, remove all evil from my path. Praise be to you, Ashikuelu, messenger of God, executor of true justice!)

This type of prayer is accompanied by offerings such as liquor, tobacco, or shiny coins. The name of Ashikuelu can also be recited repeatedly in a state of contemplation to establish spiritual contact or request intervention in a conflict. Most of these prayers are not shared outside the priestly environment, remaining part of the initiatory secret of Ifá.

Oriki (song of praise)

Oriki are poetic praises that honor the qualities, titles, and deeds of the orisha. Below is a traditional oriki that can be dedicated to Ashikuelu:

Ashikuelu, alákòso ara orún, ẹni tó ń bọ́ ẹ̀mí lọ́wọ́ ojú ọdá.

Oní irin, oní okuta, ẹni tó mọ̀ ojú ọ̀run àti ojú ilẹ̀.

Ọmọ Olódùmarè tí ń gbé lórí òkè, tí ń sàfihàn òdodo lórí ayé. Maferefún Ashikuelu!

(Approximate translation: Ashikuelu, ruler of the other world, who saves souls from the dark judgment. Master of iron and stones, knower of heaven and earth. Son of Olodumare who dwells on the summit, who manifests justice on earth. Praise be to you, Ashikuelu!)

These chants are recited in intimate ceremonies and can also be used as a greeting or tribute during a silent offering. The tone is solemn, with a firm cadence, and is often repeated three times to reinforce the invocation.