Eshu vs Exu: Clearing the Confusion in Afro-Atlantic Religion

Many years ago, I came across a book I still consider one of the worst written on the subject of Afro-Atlantic religion. One reviewer on Amazon had described it perfectly as a “poor copy-and-paste job,” and I could not agree more. The book attempted to discuss Eshu but ended up creating more confusion than clarity. To be fair to the author, they have since gone on to produce some very solid and well-researched works. Yet that early publication remains problematic, not least because it has misled many readers into mixing up two distinct spiritual figures: Eshu and Exu.

I will not mention the title here—there is no point in giving it oxygen—but I want to clear up some of that confusion. The heart of the matter is simple: Eshu and Exu are not the same. The similarity of the names has thrown many people off, especially those encountering these traditions through books or the internet rather than through lived practice. So let us start from the beginning.

Eshu (sometimes spelled Esu, Echu, or Èṣù) is a Yoruba deity, an Orisha. He is one of the most central and complex figures in Yoruba cosmology. Eshu is the trickster, the messenger, the one who stands at the crossroads and carries sacrifices to the other Orishas. Without him, no prayer or offering can reach its destination. He governs communication, opens roads, and ensures that balance is maintained in the universe. In Yoruba thought, Eshu is essential because he is the one who tests humanity, who ensures justice is done, and who brings lessons through mischief, disruption, and sudden change.

Exu, on the other hand, belongs to a different spiritual current altogether. In Brazil, particularly in Umbanda and Quimbanda, Exu refers to entities—spirits of the dead who have taken on the role of guardians, protectors, and guides. They are often associated with the crossroads, with communication, and with testing human character, which is perhaps why some confuse them with the Orisha Eshu. But Exu is not an Orisha. He is not worshipped in the same way, nor does he have the same cosmic role. Exus are worked with in mediumship, possession, and practical rites that often address very worldly concerns such as love, money, and protection.

The confusion deepens because in Portuguese the Orisha Èṣù is also spelled “Exu.” So, when Yoruba traditions were brought to Brazil during the slave trade and merged into Candomblé, the name “Exu” came to designate the Orisha Èṣù within that context. At the same time, Umbanda and Quimbanda developed, where the word “Exu” came to mean something else entirely: a class of spirit, not an Orisha. One word, two meanings, and a great deal of confusion for outsiders.

To put it plainly, conflating Eshu the Orisha with Exu the spirit would be like confusing ice cream with eye cream. They may sound similar, but they serve very different purposes, and mixing them up will only end in disaster. You would not smear ice cream under your eyes in the hope of reducing wrinkles, nor would you scoop eye cream into a bowl for dessert. The resemblance is superficial. The reality is completely distinct.

As always in religion, there are exceptions that muddy the waters further. Take, for example, Exu Marabô. In Brazil, Exu Marabô is a spirit entity venerated in Umbanda and Quimbanda. He is known as a strong protector, a guardian of crossroads, and a fierce fighter against injustice. However, in some Yoruba-derived traditions, there is also an Esu Marabô, which is considered a path or road of the Orisha Esu. Same name, different beings. This is where you really need to pay attention to context.

Notice how spelling plays a crucial role. When we write “Eshu” (or Esu), we are usually referring to the Orisha. When we write “Exu,” we are most often talking about the spirit entities of Umbanda and Quimbanda. When Brazilians refer to the Orisha within Candomblé, they usually spell his name as Esu. It is a linguistic overlap born of history, language, and diaspora. The challenge for English-speaking students and readers is that this overlap is rarely explained clearly, leading to widespread misunderstanding.

So how should we approach this tangle? The key is to remember that African-derived religions are not monolithic. They travelled across the Atlantic under horrific circumstances, survived slavery, adapted to new lands, and reshaped themselves in ways both creative and complex. What remained consistent was the core respect for the spirits, but names, rituals, and interpretations shifted depending on where they landed. Yoruba Esu became Exu in Candomblé. Exu as a class of spirits developed in Umbanda and Quimbanda. These are all valid expressions of living tradition, but they are not identical, and collapsing them into one category only erases their richness.

It is tempting to want neat answers, to imagine that Eshu equals Exu and that all traditions are simply branches of the same tree. The reality, however, is more like a forest. Each tree has its roots in Africa, but they have grown in different soils, shaped by different climates and cultures. To walk among them with respect is to learn to tell one tree from another, rather than cutting them all down to make a single flat field.

When we take the time to distinguish Eshu from Exu, we honour the depth of both traditions. We recognise the Orisha who opens the way and carries sacrifices in Yoruba cosmology, and we also recognise the spirits who guard and guide in Umbanda and Quimbanda. Each has their own dignity, their own role, and their own place in the spiritual landscape. Confusing them does not just create theological errors; it disrespects the communities who have carried these traditions through generations of hardship and resilience.

If these traditions teach us anything, it is that names matter. To know the name of a spirit is to know their place, their work, and their dignity. And to know the difference between Esu and Exu is to take a step closer to the heart of the forest, where every tree has its own story, and none should be mistaken for another.