tag:blogger.com,1999:blog-10405956703690801852024-02-07T18:56:13.983-08:00YORUBA RELIGIONThe Lucumi or Afrocuban Yoruba Religion.Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.comBlogger22125tag:blogger.com,1999:blog-1040595670369080185.post-59717848922219242882018-06-30T04:47:00.004-07:002018-07-03T12:32:25.119-07:00BABALU AYE<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEcK5fYQjgBaMYoYAptDPtU3akanv7ye_cV8JGWkx4PrRJIXofhafr0LG_1TEbyRE1zOp5rGf7_AXk4mCPW1W0hHKqztZaGiBpB6PG5FO5gn46b9ndVDSkV_Hqa4W_DGK1jTRlB3_Sg2U/s1600/babaluaye.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="690" data-original-width="625" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEcK5fYQjgBaMYoYAptDPtU3akanv7ye_cV8JGWkx4PrRJIXofhafr0LG_1TEbyRE1zOp5rGf7_AXk4mCPW1W0hHKqztZaGiBpB6PG5FO5gn46b9ndVDSkV_Hqa4W_DGK1jTRlB3_Sg2U/s1600/babaluaye.jpg" /></a></div>
<br /><h3><b>Who is Babalu Aye?</b><hr/></h3>
Babalú Ayé is the Orisha of leprosy, smallpox, venereal diseases and in general of plagues and misery. He is well known and revered. he represents the affections of the skin, the contagious diseases, especially the venereal ones and the epidemics in the human being.<br />
In the daytime nature he hides among the ivy, the coralillo and the cundeamor to protect it from the sun. he comes out at night. Orisha very respected and even sometimes feared in Nigeria. His cult comes from Dahomey (Benin), where he receives the name of Azojuano (Azowano), King of Nupe, territory of Tapa. His name comes from Yorùbá Babàlúaíyé (father of the world), in Africa it was known under the name of Samponá or Sakpatá, for being smallpox and leprosy mortal diseases.<br />
In some holy houses Babalu Ayé is not made at the head of any initiate, Yemayá is made with oro for Babalu Ayé, his receptacle and attributes are received. In others if the coronation is performed, in his ceremony an awan is performed with the required ministers, Oloshas Omo Azojuano are called to mount the Orisha during the ceremony, his attributes are born inside the kutu (pit that is made in the earth) and is received with Naná Burukú. His omìerós or Ossaín do not carry water, as it is his taboo.<br />
His number is 17 and its multiples. His color is purple bishop. In the syncretism is compared to San Lazaro (December 17). He is greeted: Jekua Babalu ayé agrónica!<br />
<br /><h3><b>Family of Babalú Ayé.</b><hr/></h3>
Son in Arará territory of Kehsson and Nyohwe Ananou, for the Lucumí son of Naná Burukú, raised by Yemayá, brother of Oshumaré and Irokó. Couple from Oyá and Yewá with whom he had no relationship. Orisha closely linked to death by raising the 9 Eggún children of Oyá.<br />
<br /><h3><b>Diloggún in Babalu Ayé.</b><hr/></h3>
He speaks in the diloggún for Irosso (4), Ojuani (11) and fundamentally for Metanlá (13).<br />
<br /><h3><b>Tools of Babalu Ayé.</b><hr/></h3>
His receptacle is a large flat fryer and is covered with a gourd, güiro or semicircular lid that carries in its upper part a hole where he will receive the immolations, on its sides it also has holes. In the Arará rule this lid is sealed with cement, painted in blue, red, white and purple colors, around the upper hole is decorated with cowries. In the Lucumí rule the lid is not sealed. When Babalu ayé is received, it is received with the Eshu Afrá, a Osun that the tip is finished off by a dog, the cacha or bracelet that is made with the leather of the immolated goat decorated with 7 snails and beads of the Orisha, the Aha or brush of sprigs of coconut leaf adorned with snails and sealed with sack cloth (jute), guinea fowl feathers and beads. Its attributes are two puppies, a pair of crutches and a wooden triangular bell.
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His elekes are made of white beads with a blue finite stripe, others are made by interspersing Oya beads, red and black.<br />
<br /><h3><b>Offerings to Babalú Ayé.</b><hr/></h3>
Toasted corn is offered, different grains, roasted corn cobs, burnt bread, coconut water, dry wine, shredded garlic, smoked fish and hutia, coconuts, green coconuts, onion, corojo, beef cogote, etc. He is immolated goat with beard, guinea fowl, rooster and pigeon. Their Ewe are cundeamor, sargasso, sassafras, alacrancillo, apasote ateje, pinyon botija, bejuco ubí, caisimón, basil, sarsaparilla, male alejo, artemisa, caguairán, ash, copaiba, cherimoya, yellow vine, worm vine, cardosanto, cabolletas, ortiguilla , incense, millet, pica pica, etc.<br />
<br /><h3><b>Objects of power of Babalu Ayé.</b><hr/></h3>
An aja, palma de corojo or coconuts, a branch with a piece of sack tied and decorated with beads and snails.<br />
<br /><h3><b>Suits of Babalú Ayé.</b><hr/></h3>
The suit of Babalú Ayé is made of a bag covered with snails.<br />
<br /><h3><b>Dances de Babalu Ayé.</b><hr/></h3>
Babalu Ayé always falls down like a sick person, with his back bent and his hands stiff. Limps and is very weak, falling sometimes. His nose is full of snot and his voice is congested and nasal. His movements are those of a feverish person, bewildering the flies that perch on their open wounds with their aja. Babalu Aye also makes gestures to sweep the air to cleanse him of bad influences. He who takes possession will want to lick pustules or wounds to heal those who watch the ceremony. While the bakini bakini is done, water is spilled on the floor. All wet their fingers and pass them on the forehead and behind the neck. Then they kiss their hands to protect themselves against diseases. The dancers put themselves in a circle, dancing bent and limping.<br />
<br /><h3><b>Dances de Babalu Ayé.</b><hr/></h3>
Crowning Babalú Ayé. Kari-Osha.
To crown this Osha must have received before the warrior Orishas. Then during the coronation the following Oshas and Orishas must be received.<br />
Elegguá, Obatalá, Oke, Yemayá, Shangó, Ogué, Oshún, Oyá and Babalú Ayé.
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<br /><h3><b>Paths of Babalu Ayé.</b><hr/></h3>
His paths are:<br />
Babalú Ayé Ajorotomi.<br />
Babalú Ayé Beluja.<br />
Babalú Ayé Bokú.<br />
Babalú Ayé Molú.<br />
Babalú Ayé Olode.<br />
Babalú Ayé Oloko.<br />
Babalú Ayé Sapata.<br />
Babalú Ayé Aberu Shaban.<br />
Babalú Ayé Abokun.<br />
Babalú Ayé Adan Wan.<br />
Babalú Ayé Adu Kake.<br />
Babalú Ayé Afisino Sanajui.<br />
Babalú Ayé Afrosan.<br />
Babalú Ayé Agdi.<br />
Babalú Ayé Agrozumeto.<br />
Babalú Ayé Ajidenudo.<br />
Babalú Ayé Alino.<br />
Babalú Ayé Alipret.<br />
Babalú Ayé Aloa.<br />
Babalú Ayé Amabo.<br />
Babalú Ayé Ano Yiwe.<br />
Babalú Ayé Apadado.<br />
Babalú Ayé Avidmaye.<br />
Babalú Ayé Avinuden.<br />
Babalú Ayé Azon Tuno.<br />
Babalú Ayé Bayanana.<br />
Babalú Ayé Da Souyi Ganhwa.<br />
Babalú Ayé Dada Punpola.<br />
Babalú Ayé Dap Rodo.<br />
Babalú Ayé Dasano Atin.<br />
Babalú Ayé Dassano Molu.<br />
Babalú Ayé Demashe.<br />
Babalú Ayé Efundo.<br />
Babalú Ayé Felu.<br />
Babalú Ayé Gauze.<br />
Babalú Ayé Gbo Zuhon.<br />
Babalú Ayé Houla.<br />
Babalú Ayé Hountebe.<br />
Babalú Ayé Hountese.<br />
Babalú Ayé Jolobato.<br />
Babalú Ayé Joto Roñu.<br />
Babalú Ayé Joto Sojura.<br />
Babalú Ayé Jumewe.<br />
Babalú Ayé Juoni.<br />
Babalú Ayé Kalinotoyi.<br />
Babalú Ayé Kanepo.<br />
Babalú Ayé Kpada Dayigbo.<br />
Babalú Ayé Kujunu.<br />
Babalú Ayé Kusue.<br />
Babalú Ayé Kutumase.<br />
Babalú Ayé Laundo.<br />
Babalú Ayé Leke.<br />
Babalú Ayé Lumpue.<br />
Babalú Ayé Miyanya o Miyanye.<br />
Babalú Ayé Niyone Nanu.<br />
Babalú Ayé Ogumo.<br />
Babalú Ayé Ojukame.<br />
Babalú Ayé Otobue.<br />
Babalú Ayé Rujuere.<br />
Babalú Ayé Shakuana.<br />
Babalú Ayé Shamafo.<br />
Babalú Ayé Shono.<br />
Babalú Ayé Somemo Maya.<br />
Babalú Ayé Soyaya.<br />
Babalú Ayé Susana.<br />
Babalú Ayé Suvinegue.<br />
Babalú Ayé Tokuon.<br />
Babalú Ayé Toseno.<br />
Babalú Ayé Yanu.<br />
Babalú Ayé Yonko.<br />
Babalú Ayé Zoninu.<br />
Babalú Ayé Zuko.<br />
Babalú Ayé Nanú.<br />
Babalú Ayé Asoyí u Asojí.<br />
Babalú Ayé Ayanó.<br />
Babalú Ayé Aguó.<br />
Babalú Ayé Aliprete.<br />
Babalú Ayé Afimayé.<br />
Babalú Ayé Aluiyá.<br />
Babalú Ayé Babá Aribó o Babá Arubó.<br />
Babalú Ayé Socutá.<br />
Babalú Ayé Lokuón.<br />
Babalú Ayé Asudó.<br />
Babalú Ayé Sujjú.<br />
Babalú Ayé Dakuanambó.<br />
Babalú Ayé Afrekereté.<br />
Babalú Ayé Kaké.<br />
Babalú Ayé Osuniké.<br />
Babalú Ayé Babá Mafí.<br />
Babalú Ayé Sagpatá.<br />
Babalú Ayé Chakuaná o Chakpana.<br />
Babalú Ayé Obarileo.<br />
Babalú Ayé Lanwelosán.<br />
Babalú Ayé Babá Aluwa.<br />
Babalú Ayé Babá Agrónica o Acrónica.<br />
Babalú Ayé Babá Yonkó.<br />
Babalú Ayé Babá Odé.<br />
Babalú Ayé Osanlao.<br />
Babalú Ayé Babá Wueroato.<br />
Babalú Ayé Abosojún.<br />
Babalú Ayé Asojuano o Asowano.<br />
Babalú Ayé Aldamacururú.<br />
Babalú Ayé Yesá.<br />
<br /><h3><b>Characteristics of the Omo Babalú ayé.</b><hr/></h3>
His sons are people concerned about the physical, mental and spiritual well-being of the people around them. They always try to give affection, understanding and help, but they have a hard time communicating. They are solitary and complex. They are people who instinctively become the backbone of sick people, both in body and soul, who come looking for a word of encouragement.
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</div>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-79617269791321771812018-06-14T10:46:00.000-07:002018-11-16T04:04:21.441-08:00AGGAYU SOLA<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgm40iXCwdmykJ0wawsw9cbfPTFxNou_3Y8QJjDOQl9aFjWIZOlA08_vOjHrN47uDCZrFLWE_F1reqFnbHDtbJN_htNLTsS-AjAZmf8wMY4aIdaRjnOjQa_gnYaYBLSBh1DqiYNJTLUpC4/s1600/agayu.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="690" data-original-width="625" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgm40iXCwdmykJ0wawsw9cbfPTFxNou_3Y8QJjDOQl9aFjWIZOlA08_vOjHrN47uDCZrFLWE_F1reqFnbHDtbJN_htNLTsS-AjAZmf8wMY4aIdaRjnOjQa_gnYaYBLSBh1DqiYNJTLUpC4/s1600/agayu.jpg" /></a></div>
<h3>
<b>Who is Aggayu sola?</b><hr />
</h3>
Aggayu sola is an orisha and represents in nature the volcano, the magma, the interior of the earth. He also represents the immense forces and energies of nature, the force of an earthquake, those of a flush of sea, the lava of the volcanoes circulating intensely in the subsoil ascending to the surface, the force that makes the universe and the earth rotate. He is the staff of the osha and particularly of obbatalá. He lives in the river current and the volcan. He is also represented by a boatman in the river in his human form.<br />
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Aggayu sola is also the orisha of the deserts, the dry land and the enraged rivers. He is the giant of the osha, orisha of the fire, of bellicose and angry character. He's obbatala's staff. Confused in some cases whith aganjú the 6th alafín de òyó. His cult comes from arará and fon.<br />
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His name comes from yorùbá aginjù sola (aginjù: desert, so: voice, àlá: cover), lierally "he who covers the desert with his voice". There are several ways to crown this Orisha. He can be done directly Aggayu or can be crowned Shango or Oshun, this is called making Shango with gold for Aggayu or Oshun with gold for Aggayu. Crowning directly is something of arará origin, while the lucumí tradition is more of making an oro, although this has been changing and what is recommended is to ask Orunmila what is best for the future iyawó.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEir2Ns-5di2j1JTxLhzrRTqjryhvxj4LEmdflu_voZsYQU-V-z8-VxQlMzBjBRLjAE4pQF68EJ1FVMlsWBxPLYIxt2aZPgEyT-SS8V-eXuJyHk4T0oGpH2-S9X9vDCKSF7OUutSZhmJP_0/s1600-h/aggayu.gif" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="aggayu" border="0" id="BLOGGER_PHOTO_ID_5094100647619431570" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEir2Ns-5di2j1JTxLhzrRTqjryhvxj4LEmdflu_voZsYQU-V-z8-VxQlMzBjBRLjAE4pQF68EJ1FVMlsWBxPLYIxt2aZPgEyT-SS8V-eXuJyHk4T0oGpH2-S9X9vDCKSF7OUutSZhmJP_0/s320/aggayu.gif" style="cursor: pointer; float: left; margin: 0pt 10px 10px 0pt;" /></a>
If he is placed at the head, his main ota is pyramidal and must remain tied under the river for a period of 9 days. His number is 9 and his multiples. His color is dark red and white or 9 colors except black. He is compared in the syncretism with san cristóbal (july 25) or san cristóbal de la habana (16 de noviembre). Greetings Aggayu sola kinigua oggé ibbá eloní!<br />
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<h3>
<b>Family of Aggayu sola.</b><hr />
</h3>
Son of Oroiña, is considered by some as the father of Shango and Orungán. Lover of Oshanlá and Yembó (paths of Obatala).<br />
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<h3>
<b>Diloggún in Aggayu sola.</b><hr />
</h3>
In the diloggún he speaks for osá meyi (99).<br />
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<h3>
<b>Agayu sola tools.</b><hr />
</h3>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBG-dnsaqnhGNrw-zzRGR8w1MeM0wemZQbL0fKVjQj_NSOp5NZuBlDHLPrAtYwwsLO-YG0SoOsUFf8nOlhXoxzHsf8PUPvb2mcPWC_5XkJ4hDcna13chS4iZ98dhdcNG8zjl14JzqBOns/s1600-h/lebrillo_aggayu.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="lebrillo_aggayu" border="0" id="BLOGGER_PHOTO_ID_5094121890527677602" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBG-dnsaqnhGNrw-zzRGR8w1MeM0wemZQbL0fKVjQj_NSOp5NZuBlDHLPrAtYwwsLO-YG0SoOsUFf8nOlhXoxzHsf8PUPvb2mcPWC_5XkJ4hDcna13chS4iZ98dhdcNG8zjl14JzqBOns/s320/lebrillo_aggayu.jpg" style="cursor: pointer; float: left; margin: 0pt 10px 10px 0pt;" /></a>
His receptacle is a clay basin or a wooden basin, painted with his nine colors. His attributes are the oshé (red and white bipedal ax adorned with yellow and blue colors), 9 combat tools, 2 oxen jars, 9 mates, comet, a hand of snails and a cane. Their elekes are brown (cocoa), matipó, pearl, turquoise blue (blue), a red and sometimes a yellow or green, others are made by interspersing 8 yellow beads, 9 red and 1 white.<br />
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<h3>
<b>Offerings to Agayu sola.</b><hr />
</h3>
He will be offered fruits of all kinds, eggplant, roasted corn chips, cane molasses, canary seed and biscuits with corojo butter. He is immolated goat, cock, guinea fowl, turtle and pigeons. His ewe are bledo punzo, atiponlá, moco de turvo, baría, platanillo de cuba, sarsaparilla, paradise, poplar, jobo, curujey and pacific sea.<br />
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<h3>
<b>Objects of power of Aggayu sola.</b><hr />
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A two-headed ax and a wand.<br />
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<b>Suits of Aggayu sola.</b><hr />
</h3>
Aggayu is wearing a red suit and pants. Multicolored scarves hang from your belt.<br />
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<h3>
<b>Dances de Aggayu sola.</b><hr />
</h3>
Aggayu takes long steps and raises his feet very high, as if walking on obstacles. At the same time, he wields the air with his oche. He likes to carry children on his shoulders.<br />
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<h3>
<b>Crowning Aggayu sola. Kari-osha.</b><hr />
</h3>
To crown this osha must have received before the warrior orishas. Then during the coronation the following oshas and orishas must be received.<br />
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Elegguá, Ogun, Obatalá, Oke, Yemayá, Shango, Ogué, Oshun and Agayu.<br />
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<h3>
<b>Roads of Aggayu sola.</b><hr />
</h3>
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His paths are:<br />
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Aggayu kinigua.<br />
Aggayu larí.<br />
Aggayu babadina.<br />
Aggayu aggarí.<br />
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<h3>
<b>Characteristics of the omo Aggayu sola.</b><hr />
</h3>
Violent, irascible, angry, physically very strong. They are sensheive and love tenderness. They love children and are easy prey for women with fragile appearance, because they love protecting the weak.<br />
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<h3>
<b>Patakies of Aggayu Sola.</b><hr />
</h3>
<b>Aggayu the king.</b><br />
Shango was proclaiming for all the peoples of the earth his religion but could never approach a land that thundered and trembled and was always covered by incandescent gases. He was eager to enter that land to proclaim the religion of osha.<br />
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Then he went to Orunmila's house, where he came with obara sa and Orunmila told him that he should go to the bank of a river, Shango did everything as Orunmila told him and when he met Elegba, they said hello and Elegba told Shango that after the river there was a very fertile valley, where there was a town where the people who lived there had no fixed sense of what they had because they were distracted, whatever the issue was the king of that place who spoke to the subjects from afar so as not to be seen.<br />
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Shango was intrigued and asked Elegba how he is possible for a people to have a king, whom they do not know or see. Shango decided to go see that king and Elegba told him that the king went in the afternoon to the river bank to cool off and that there was a person Oshun waiting for him and she knew where he lived.<br />
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At dusk Shango came to the river and soon after being there he heard a loud noise, like a roar and saw a woman running down the opposite bank of the river, shortly after he saw a very large man arrive, who was submerged immediately to remove the smoke that was on him and the woman waited for him to come out to the surface of the river and began to pour water on his head to refresh him.<br />
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Shango who was watching everything, began to shout for them to see him and when he looked at him they asked him what he wanted and Shango answered him, go over the river. Aggayu that was that king pulled a palm tree and using it as a stick crossed Shango from one bank to another, after crossing him the relevant presentations took place, and they asked Shango again what he wanted, and he replied that he wanted get to know his town.<br />
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Shango went to the village and observed that his inhabitants were behaving without control and saw how Aggayu did not approach any of them. When Shango inquired, because of that attitude of the people, Aggayu said to him: Come to my house and you will see why and that is how Shango observed that Aggayu lived in the volcano.<br />
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Aggayu was surprised to see Shango walking on the lava without getting burned and asked him how he did not burn, Shango told him: I am the only son of iyamese and now I want to fix this town because I have seen some of your children that can talk to you directly but others when you approach them are upset. Aggayu, Shango and Oshun made a pact, so that Shango and Oshun had the same right to settle the heads of the sons of Aggayu, as long as they could not speak to him directly<br />
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To seal the Aggayu pact he served Shango, akuko meyi, etu and eyele and painted him on the head under the crown of Shango a red, white and red line where Shango served Aggayu, etu, akuardo, oka, olele, ekru, aro and for everyone to know the pact, when the volcano erupts first comes the candle that is Shango and then the lava that is Aggayu.</div>
Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-49985238478513877912018-06-11T04:49:00.001-07:002018-06-11T12:38:16.116-07:00OYA<div dir="ltr" style="text-align: left;" trbidi="on">
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<h3>
<b>Who is Oya?</b><hr />
</h3>
Oya is an Osha and is closely related to Iku, the divinity of death. She is the promoter of storms, hurricane winds and sparks. She symbolizes the violent and impetuous character. Oya lives at the door of the cemeteries. Represents the intensity of the mournful feelings and the world of the dead. In nature she is symbolized by the spark. Together with Eleguá, Orunla and Obatalá she dominates the four winds. She is called with the sound of the flamboyant pod. Represents the reincarnation of the ancestors, the lack of memory and the feeling of regret in the woman. Oya's flag, skirts and cloths carry a combination of all colors except black.<br />
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Oya is the Orisha of the Niger River, formerly called Oya, by its 9 tributaries. She was born in Ira. Oya is one of the so-called Orishas of the dead with her sisters Obba and Yewa. Oya exercises a special power over the eggúns, because she is the mother of 9 of them. Lover of war she fought with Oggun and Shango in the campaigns that these carried out. Accompanied Shango when he left Òyó and was named queen of Kosso. Her cult is of territory Tapa, Kosso and Òyó. Her name comes from Yorùbá Òyá (Oló: Mistress - Oya: Darkness) meaning "Mistress of Darkness" also known as Yansá from Yorùbá Iyámsá (Iyá: mother -Omó: sons - Mesá: nine) "Mother of nine".<br />
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The children of Yemaya and Shango do not receive her during the Sodo Orisha and when she is established as a tutelary Orisha, her children must receive Yemaya with a special ritual. Her stpmes are 9 of brown color that are collected in the river.<br />
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Oya's number is 9 and its multiples. In the syncretism she is compared with the Holy Virgin of the Candelaria and Santa Teresa (February 2). Her color is wine red or brown and 9 colors except black. She is saluted: Greetings, Jekua Jey Yansá!<br />
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<h3>
<b>Family of Oya.</b><hr />
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Daughter of Obbatala and Yembó, wife of Oggun, Shango. She kissed Babalu ayé for the first time, she is also Ayaó's sister who is a virgin and does not settle.<br />
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<b>Diloggún in Oya.</b><hr />
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Speaks in the diloggún for Osá (9).<br />
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<b>Oya's tools.</b><hr />
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Her receptacle in an earthen vessel with a lid or a tureen of brown or various colors. Normally she lives dry, in some cases in river water and in others only a little river water is sprayed on its ota. Her attributes are 9 adanes (handles) of copper, flamboyant sheaths, Irukes (horse's tail), a hand of snails, tools of work and war, swords, shields, lightning swords, crown, handkerchiefs of 9 different colors except black, guataca, peaks, arrow, ray, scythe, stick, hoe, rake, ax, saber, etc. Her elekes are of 1 brown account with black and white stripes for every 9 browns, in some Osha houses they are made of lilac beads with yellow stripes or alternating 9 white and 9 black beads.<br />
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<b>Offerings to Oya.</b><hr />
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She is presented with colored fruits, mainly eggplant, sweet potato, Indian plantain, buns of beans, white rice with eggplant, corojo butter, grapes, cocoa butter, toasted corn, coconut, etc. He is immolated goats, chickens, guineas, pigeons. Her ewe are flamboyán, caimitillo, pump fruit, yucca, pomegranate, marigold, thousand flowers, geranium, purple coralillo, pacific sea, cucumber cucumber, verbena, cemetery flower, dead scarecrow, change voice, plantain, shameful, mugwort, cordovan, camphor, curujey, croto, cherimoya, mongoose, etc.<br />
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<b>Objects of power of Oya.</b><hr />
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A tool made with black mane of horsetail, called Iruke. Nine copper bracelets.<br />
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<b>Oya's costumes.</b><hr />
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Oya wears a dress wine and a skirt with 9 stripes of different colors. She can also dress in a dry fiber dress from the top of the royal palm, called yagua. Nine-colored ribbons cover his head.<br />
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<b>Dances of Oya.</b><hr />
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When Oya dances, her iruke wiggles to clear the bad air influences. Her dance is very frenetic and very fast. It's delirious, a bacchanal. Sometimes she charges with a burning torch in her right hand, making fiery circles as she turns to the left.<br />
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<b>Crowning Oya. Kari-Osha.</b><hr />
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To crown this Osha one must have received before the warrior Orishas. Then during the coronation the following Oshas and Orishas must be received:<br />
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Elegguá, Oggun, Oshosi, Obbatalá, Oke, Yemayá, Shangó, Ogué, Oshún and Oya.<br />
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<h3>
<b>Roads of Oya.</b><hr />
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Her paths are:<br />
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Oya Yansa Bí Funkó.<br />
Oya Dumí.<br />
Oya De.<br />
Oya Bumí.<br />
Oya Bomi.<br />
Oya Nira.<br />
Oya Igbalé.<br />
Oya Nike<br />
Oya Tolá.<br />
Oya Dira.<br />
Oya Funké.<br />
Oya Iya Efon.<br />
Oya Afefere.<br />
Oya Yansá Mimú.<br />
Oya Obinídodo.<br />
Oya Yansa Duma<br />
Oya Yansa Doco.<br />
Oya Tombowa.<br />
Oya Ayawá<br />
Oya Tapa.<br />
Oya Tomboro.<br />
Oya Yansa Odó.<br />
Oya Yansá Orirí.<br />
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<b>Characteristics of the Omo Oya.</b><hr />
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They are reserved people, of calm character like a breeze but when they get angry they are a tempest. They are like the wind, they do not like to be locked in a place, they tire easily with the everyday and monotonous behaviour. They are in extremely faithful in some cases, but in others are given to extra conjugal adventures. In all cases they are very jealous.<br />
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<b>Patakies of Oya.</b><hr />
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A long time ago three sisters lived in a tribe: Yemayá, Oshún and Oya, who, although very poor, were happy. Yemayá was the oldest and kept her two sisters fishing in the sea. Oya was the youngest and Oshun took care of her, while doing this she also fished in the river and collected stones, which they sold. Love among the three sisters was very big. One day the tribe was invaded by enemy troops. Oshún could not hear the cries of Oya, which she tied so that she would not get lost doing her usual pranks since she was submerged in the river, nor heard her Yemayá, which was far away from the coast. Thus, the enemies took Oya as a captive.<br />
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Oshún when she discovered the loss of her beloved sister, sick of melancholy began to slowly consume. However, she managed to find out how much the enemies were asking for the rescue of Oya and little by little began to keep copper coins, until she had enough money to rescue Oya. The head of the tribe, who was madly in love with Oshun and who knew the poverty of her, doubled the price of the ransom while the negotiations were being made. Oshún knelt, wept and begged, however the Oba asked her for her virginity in exchange for her sister's freedom. Because of her love for Oya, Oshún agreed. When she returned home with Oya, they told everything to Yemayá, and the older sister in recognition of the generous gesture of Oshún never forgot the sacrifice of her sister, she adorned the head and her arms with coins of copper.<br />
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While Oya was captive, Olofin had distributed the earthly goods among the inhabitants of her tribe: to Yemayá she made her absolute mistress of the seas, to Oshún, of the rivers; Oggún, metals, and so on. But since Oya was not present, she did not received anything. Oshun implored her father not to omit her from his earthly representation. Olofin, was thoughtful to realize the fairness of the request and remembered that there was only one place without an owner: the cemetery. Oya gladly accepted, and thus became mistress of the cemetery. This is why Oya has copper tools to show his eternal gratitude to Oshun's sacrifice and eats by the river, as a reminder of her childhood. Moforibale Oshún, Moforibale Yemayá, Moforíbale Oya.<br />
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<a href="http://patakiyoruba.blogspot.com/" target="_blank">More patakies ...</a></div>
Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-7082608008296692282018-06-10T13:12:00.001-07:002018-06-14T11:46:27.766-07:00OTHER OSHAS<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>Who are the Other Oshas.</b></h3>
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The Oshas that doesn't belong to the Head's Oshas are gods representing directly the natural elements. The difference with the Head's Oshas is that they're not received in all the kariosha (crowning santo) ceremonies, but depending of the Orisha that will be crowned.<br />
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Among this Oshas are Oya, Aggayu and Babalu Aye.</div>
Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-48269663924639975882007-05-16T07:37:00.000-07:002018-06-06T11:49:25.603-07:00SHANGO<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>Who is Shango:</b><o:p></o:p></div>
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<b>Shango</b> is an Osha of the Head's Oshas group. Shango is one of the most popular Oshas of the Yoruba pantheon, great warrior, he is the king of the religion. Orisha of justice, the dance, the viril force, the thunderclaps, the rays and the fire, owner of the drums Wemileres, Ilú Batá or Bembés, of the dance and music; he represents the necessity and the joy to live, the intensity of the life, the masculine beauty, the passion, intelligence and the wealth. He is the owner of the religious system of Osha-Ifá. He represents the greater number of favorable and unfavorable situations. He was the first owner and interpreter of the Ifa's oracle, is fortune teller and interpreter of the Diloggún's oracle and the Biange and Aditoto. Shango represents and has a special relation with the world of the Eggun.<br />
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Shango was the 4th Alafín (king) of Òyó, this is the second dynasty of Oduduwa after the destruction of Katonga, the first administrative capital of the Yoruba empire. Shango arrived in a transcendental time of Yoruba history, where the people had forgotten the lessons of God. Shango was sent with its twin brother by Oloddumare to clean society and for the town followed a clean life again and the lessons of the unique God.<br />
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After becoming King, the town dwellers began to say that Shango was very strict and even tyrannous. In that time the laws said that if a king wanted to be removed by his town he had to die. Shango finished with his life hanging himself, but he returned in his twin brother Angayú who with the use of the powder, ended the enemies of Shango. Then he began to be adored as Orisha and was called the God of Thunder.<br />
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Shango was a warrior king and the generals of Ibadan loved him. His followers saw him like the container of great creative potentialities. Shango was one of the Yoruba kings who helped to construct battle formation and thanks to his conquests the Yoruba empire extended from Mauritania to Gabon. He became famous mainly for his cavalry, which had a fundamental paper in the construction of the empire.<br />
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Other legends exists where it is said that Shango killed his children and spouses because his experiments with the powder, after regreting that he became an Orisha.<br />
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Shango was the first awó, and changed the ashé of the divination with Orunla for the dance, because of this he is very important in the cult of ifá for the babalawos, having the babalawos a hand of Ikines called hand of Shango.<br />
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Shango is brother of heart with Babalu Ayé (okan pelú okan). Shango eats first when this Orisha is crowned, since was Shango who helped him to be cured of his plagues. Ossaín is the godfather of Shango, the name of his slave is Deú and his messenger is called Bangboshé.<br />
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Shango means rebel, their stones or otanes are taken from cascades or rivers. One of the fundamental Orishas that is received when Kari-Osha Shango is Aggayú Sola. Every omo Shango must enter with Aggayú. His main symbol is the Oshe. The Oshe is a doll carved in cedar and instead of a head it has a double axe. Oshe with time is an energy that takes load, made by the babalawos, this lives with Shango.<br />
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In order to make Shango a ceremony on the foot of a cedar or real palm must be made at least with 6 days of anticipation to the Osha Akua Kua Lerí.<br />
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Shango is compared with Saint Barbara, which has its celebration on December 4th. Shango's day of the week is Saturday, although Friday also is popular.<br />
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His number is the 6 and its multiples, although some adjudge the 4 to him, perhaps because of Santa Barbara. His colors are red and white. He is greeted Kaó Kabiesilé, Shango Alufina!<br />
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<b>Family of Shango:</b> <o:p></o:p></div>
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Shango was husband of Obba, Oyá and Oshún. In some paths he descends directly from Oloddumare, in others is son of Obbatala and Oddúa (Oduduwa), others locate him like son of Obbatala and Aggayu and also of Obbatalá Ibaíbo and Yembó, he was bred by Yemayá and Dadá. Brother of Dadá, Orunmila, Oggun, Eleggua, Oshosi and Osun.<br />
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<b>Diloggún in Shango:</b><o:p></o:p></div>
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He speaks in diloggún by Obbara (6) and Ellila Sebora (12), which is his main oddun.<br />
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<b>Tools of Shango:</b><o:p></o:p></div>
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His receptacle is wood tray of cedar preferredly with cover, that is located above of a pylon that often can have castle form. His main attributes are six tools done in cedar, axes, swords, rays, drums, a hand of snails, crowns, glass, a saber, maraca of güira, a mace, etc. He also takes chekere done of turtle carapaces.<br />
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Between the utensils that can be put around him are a black horse, a drum, a red flag shining, three axes, a stick and a scimitar. <br />
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Their necklaces or elekes are made alternating white red accounts and.<br />
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<b>Power tools of Shango:</b><o:p></o:p></div>
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His tools of power are a double axe, a glass and a sword.<br />
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<b>Suits of Shango:</b><o:p></o:p></div>
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Shango gets dressed in a red shirt with white white lists and red trousers. Also he can dress short white trousers with cut ends in the legs. His chest is in the open and wears a short jacket that can be red or of red white lists. In his head it takes a crown, that sometimes has the form of a castle.<br />
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<b>Dances of Shango:</b><o:p></o:p> </div>
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When Shango comes down he strikes with his head and gives three rounds down to the drums. His characteristics movements are brandish his axe and touching his testicles. No other orisha will give higher jumps, dance more violently or make stranger gestures. Commonly he can eat fire. The dances of Shango usually are erotic or warrior like. As a warrior he brandish his axe and make threatening gestures. Like lover, he tries to demonstrate the size of his penis, bends, make winks to the women. The dancers imitate his movement.<br />
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<b>Offerings to Shango:</b><o:p></o:p></div>
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To Shango are offered amalá done with flour of corn, green milk and gumbo, bananas, otí, Indian banana, red wine, toasted maize, barley, canary seed, etc. To him are immolated sheep, roosters, quails, tortoise (turtle of river), hen of Guinean, doves, etc. His ewes are the bledo jabbed, atiponlá, platanillo of Cuba, Ceiba, paradise, cedar, poplar, barye, zarzaparilla, rattan sea turtle, colored rattan, almácigo, camagua, wild combustera, sugar cane, onion, mahogany, flamboyán, dark guano, laurel, corn, bitter wood, colored mamey, wood boma, grass tortoise, pinion, gumbo, rompesaragüey, robust, tomato, travesera, yaya, palm, peonía, mint, trébol, canistel, filigrama, yaba, etc.<br />
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<b>Paths of Shango:</b><o:p></o:p></div>
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The paths of Shango rather talk about the titles that he received when he was king. Meaning his royalty, his art to legislate, to wage the war, his force and relation with the fire and the ray, among other aspects.<br />
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His paths are:<o:p></o:p></div>
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<li class="MsoNormal" style="text-align: justify;">Shango Obadimeyi.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Obakoso.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Bumí.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Dibeyi.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Alafin or Alafi Alafi.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Arirá.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Olosé.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Kamúkan.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Obbará.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Yakutá.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Ko Under.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Lubbe or Bara Lubbe.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Olufina Kake.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Obalúbe.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Obaluekun.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Bangboshé.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Addima Addima.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Obbaña.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Eyee.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Alayé or Eluwekon.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Obayá.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Lubbeo.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Omangüerille.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Oban Yoko.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Alufina.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Ebbora.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Ladde or Larí.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Dedina.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Luami.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Deima.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Deizu.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Tolá.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Obba Bi.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Yumi Kasiero.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Asabeyi.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Oluoso.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Okanami.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Nipa.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Gbogbagúnle.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Gbamí.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Fáyo.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Deyí.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Obanlá.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Tápa.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Godo.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Odúnbadeyí.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Oba Tolá.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Oluóso.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Nupé.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Oba Yokó.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Okanami.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Ball.<o:p></o:p></li>
<li class="MsoNormal" style="text-align: justify;">Shango Oloké.<o:p></o:p></li>
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<b>To crown Shango. Kari-Osha:</b><u1:p></u1:p> <o:p></o:p></div>
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In order to crown this Osha first one receive the Warriors Orishas. During coronation one receives.<br />
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Elegguá, Obbatalá, Oke, Yemayá, Shango, Ibeyis, Ogué, Oshún and Aggayú.<o:p></o:p></div>
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<span lang="ES-TRAD"><br /><b>Characteristics of the Omo Shango:</b><o:p></o:p></span></div>
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Willful, energetic, arrogant, intelligent, conscious of his value. In the men they tolerate the discrepancies with difficulty and are given to violent accesses of rage. Troublemakers, love the money and more than one women, they don't like to work a lot to obtain it, they are libertine. In the case of the women they are very prattling and sometimes like to lie, they like to interfere in subjects of the others and they do not pardon the acts of infidelity. They work hard and are able to take until the last consequences his ideals, although it implies to face the others.<br />
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<b>Patakies de Shango:</b> <o:p></o:p></div>
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After Shango defeated Oggún, he returned to his carefree life of women and celebrations. Oggún went again to his forge and work. Both tried to avoid each other, but when they met one could hear a thunderclap and a lightning could be seen in the sky. After hearing of the war between the brothers, Obbatalá summoned Shango and told him.<o:p></o:p></div>
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- Omo-mi. Your fight with your brother brings much sadness to me. You must learn to control your temperament.<o:p></o:p></div>
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- It is his fault Baba, it's not only the matter with my mother, but also he's after Oyá and tried to interfere between Oshun and I.<o:p></o:p></div>
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- My son, he never had to offend your mother. But it's not only his fault. Oyá was his wife and Oshún tempted him. Because the offense to his mother he condemned himself to work hard for the rest of his life. That's a serious punishment. You are not completely innocent; you took his wife and his lover and you robbed his sword and color.<o:p></o:p></div>
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- He killed my dog. Now he can say the dogs belong to him. - Shango replied. <o:p></o:p></div>
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- I understand your resentment, but you should understand that uncontrolled energy can be very destructive. Your energy is great, but you need the direction. For that I offer you this gift.<o:p></o:p></div>
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Obbatalá removed the necklace of white beads he always used and cleared one of the beads and gave it to Shango.<o:p></o:p> </div>
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- Use this white bead, like a symbol of peace and wisdom, with the red beads of your necklace. I give you the power to control your energy wisely. Your virtue will be justice and not revenge. Nobody or nothing will ever surpass you.<o:p></o:p></div>
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And from that moment Shango used his necklace of white and red beads and has been the Orisha of justice.</div>
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Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-89120698740179282462007-05-12T07:04:00.000-07:002018-06-06T11:49:53.013-07:00YEMAYA<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>Who is Yemaya?</b><o:p></o:p></div>
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<b>Yemaya</b> is an Osha of the Head's Oshas group. Yemaya is the mother of all the children in the Earth, Iyá Omo Aiyé. She represents the uterus in any specie, the source of the life, the fertility, the maternity. In the nature she is symbolized by the waves of the sea, like her dance that resembles the motion of the ocean.</div>
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Yemaya is the Orisha of the Oggùn river that runs by Òyó and Abeokutá, in the Nupe territory, transfer to territory Cover, in Abeokutá, Ibadán and Shaki. Yemaya when punishes is inflexible, she is a fortune teller par excellence, she robbed the okpele of Orula and he gave her the diloggún. She is the owner of waters and the sea, source of all the life. Queen of Abeokutá. Her name comes from the Yorùbá Yemòjá (Yeyé: mother - Omo: son - Eyá: Fish) literally mother of the fish. It is said that we all are her children, as for 9 months we swam like fish in the placenta of our mother. She always eats next to Shango, except Yemaya Okute that eats with Oggun.<br />
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She is received as a tutelar Orishaand in the Sodo Orisha her omo does not receive Oyá. Before the crowning, ceremonies are made at least 7 days before in the sea. Her otás are 7 dark or black stones that shelter there.<br />
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She is compared with the Virgin of Regla (7 of September). Her number is the 7 and its multiples. Her color is blue and its tonalities. She is greeted Omío Yemaya Omoloddé! Yemaya Ataramawa!<br />
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<b>Family of Yemaya:</b><o:p></o:p> </div>
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Daughter of Olokun, for that reason she is related to the sea. She was wife of Obbatala, Orunla, Aggayu, Babalu ayé, Orisha Oko and in one of her ways of Oggun. Sister of Oshún. She was the mother of most of the Orishas and raised the others.<br />
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<b>Diloggún in Yemaya:</b><o:p></o:p></div>
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Speaks in diloggún fundamentally by Oddí (7), although also does by Irosso (4).<br />
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<b>Tools of Yemaya:</b><o:p></o:p></div>
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She lives in a sopera or tinaja of blue color or bluish tonalities that contains her otás and with water. Her attributes are 7 oars, 7 adanes (handles), a crown, rudder, boats, seahorses, fish, shells, chorales, a sun, a full moon, 1 hand of snails, a mermaid, plates, a life-guard, a star, a key, a maraca painted of blue, round fans, a pylon and all related to the sea, silver or silverplated.<br />
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Her more traditional elekes are made putting in 7 blue beads, 1 blue overseas and 7 of water.<br />
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<b>Yemaya's tools of power.</b><o:p></o:p></div>
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An agbegbe, a fan of duck pens or decorated peacock with madreper and shells. An object done with hairs of the tail of the horse with blue and white accounts. A bell to be called.<br />
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<b>Suits of Yemaya:</b><o:p></o:p></div>
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Yemaya dresses a mantle crepe in a dress navy blue, that can have adornments in blue and white. It takes small bells sewn on its. She has her agbegbe and a wide belt of cotton with a rhomboid in the stomach around her waist.<br />
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<b>Dances of Yemaya:</b><o:p></o:p></div>
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When Yemaya comes dows she arrives in outbursts of laughter. Her body moves like the waves of the ocean, one moment smoothly, then shaken by the storm. Then she begins to turn like a whirl. She can imitate to be swimming or diving in the ocean bringing the treasures of the bottom for her children. Also she can imitate to be rowing. The other dancers do a circle around her making movements like the waves that increases in speed until they begin to turn.<br />
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<b>Offerings to Yemaya:</b><o:p></o:p></div>
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She is offered yemaya's Ochinchin made with hard shrimps, capers, lettuce, eggs, tomato and beet, ekó (tamale of corn that become involved in banana leaves), olelé (frijoles of carita or porotos covered with jengibre, garlic and onion), green bananas in balls or ñame with gumbo, black porotos, dumbbells of gofio with melado of cane, coconut, black sugar, fish, watermelon, papayas, grapes, pears of water, apples, oranges, melado sugar of cane, etc. To her are inmolated sheep, ducks, hens, hens of Angola, doves, quails.<br />
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Her ewes are itamo real, white lettuce, peregun, water atiponlá, mejorana, mazorquilla, flower, meloncillo, grass indigo, watercress, verbena, malanguilla, paragüita, prodigious, fern, cockroach, malanga, golden purl, basil, good grass, gold button, grass of the girl, carqueja, ten of the day, rattan of jaiba, male ubí rattan, bitter rattan, verdolaga, jagua, the slime of sea, avocado, plum, pichona, cosmall stick of the mount, etc. are.<br />
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<b>Crowning Yemaya. Kari-Osha:</b><u1:p></u1:p> <o:p></o:p> </div>
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In order to crown this Osha one receives the warrior Orishas, then during the crowning the following.<br />
Elegguá, Obbatalá, Oke, Yemaya, Ibeyis, Shangó, Ogué and Oshún.<o:p></o:p></div>
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<span lang="ES-TRAD"><br /><b>Paths of Yemaya:</b><o:p></o:p></span></div>
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Her paths are:<o:p></o:p></div>
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<li class="MsoNormal">Yemaya Asesu.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Awoyó.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Akuará.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Okute or Okuti.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ibu Konla.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ashaba or Ayabá.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Mayaleo or Mayelewo.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Yembó or Yemú.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ibu Okoto.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ibu Oleyo.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ibu Elowo.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Akere.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Gold.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ataremawa.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ibu Gunle.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ibu Agana.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ibu Akinomi.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ibu Iña.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Oggún Ayipo.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Oggún Asomi.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ibu Node.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Yamase.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ibu Alaro.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ibu Yabani.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Ibu Tinibu.<o:p></o:p></li>
<li class="MsoNormal">Yemaya Lokún Nipa.<o:p></o:p></li>
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<b>Characteristics of the Omo Yemaya:</b> <o:p></o:p></div>
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Willful, strong and rigorous. Sometimes they are impetuous arrogant and maternales or paternales, of changing character like the sea, barren moments and brave moments. The men in many occasions are mannered and of feminine attitudes and must take care of themselves of not being taken by homosexuals. They like to put on approval of their friends, are recienten of the offenses and they never forget them, although they pardon them. They love the luxury and the magnificence. They are a little too formal and have a high degree of self-esteem.<br />
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<b>Patakies de Yemaya:</b> <o:p></o:p></div>
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Yemaya was married with Orula, great fortune-teller of Ifé, that made miracles and had a great ammount of customers. In those days, Orula was intimately united to the secret of the snails (Diloggun), because Yemaya, owner of the sea, fish, snails and all the sailor, communicated it to him. As well, he interpreted those secrets through the Odduns.<br />
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It happened that one day Orula had to make long and tedious trip to attend a meeting of the Awó that Olofin had summoned, and as it were delayed more than what Yemaya imagined, she got with no money, so she decided to apply to her technique and wisdom to consult those who needed aid.<br />
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When somebody came to look for Orula to consult itself, she said not worru and she threw the Diloggun. Like she was birth fortune-teller, her predictions were of great success and her ebboses saved much people.<br />
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Orula, on his way home, heard that there was a miraculous fortune-teller woman in his town. Intrigued, he disguised and started asking for the place where that woman lived, shockingly he arrived at his own house.<br />
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Yemaya, when discovering , said him:<br />
What you thought, that i was going to die of hunger?<br />
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So, Orula, infuriated, took her in front of Olofin, who he decided that Orúnmila registered with okpele, ikines and Até of Ifá, and that Yemaya dominated the Diloggun. But he made notice Orula that when the sign of Yemaya appeared on the Atefa, all babalawos have to bow to her touching with the forehead the board and to say: Ebbo Fi Eboada.</div>
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Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-88323049254597806232007-04-20T11:17:00.001-07:002018-06-06T04:39:10.369-07:00OSHUN<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>Who is Oshun?</b><u1:p></u1:p><o:p></o:p></div>
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<b>Oshún</b> is an Osha and she is in the group of the Head's Oshas. She represents the intensity of the feelings and the human spirituality and sensuality, the gentleness, the refinement, the love and all things related to women. She protects the pregnant women. She is represented by a beautiful woman who is cheering and smiling but inside she's very severe, suffered and sometimes sad. She represents the religious rigor and symbolizes the implacable punishment. She is the only one capable to appear before Olofin to beg for the human beings. In the nature she is symbolized by the rivers. She is the apetebí (wife) of Orunmila. She is related to jewels, adornments and money.<br />
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She is the goddess of the river of the same name in <st1:country-region st="on"><st1:place st="on">Nigeria</st1:place></st1:country-region>. It's said she lived in a cave that still exists in Ijesa, Nigera, to the north towards the river <st1:place st="on">Nile</st1:place>. She was the second wife of Shangó.<br />
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In <st1:country-region st="on">Nigeria</st1:country-region> she is adored in many parts of Yorubaland, although it is in the city of <st1:city st="on"><st1:place st="on">Osogbo</st1:place></st1:city>, through where passes her river where she has the greater amount of believers. The Osogbo name comes from the union of Oshun and Ogbo. She saved this city for that reason the king called it that way. In <st1:place st="on">Africa</st1:place> her messenger is the crocodile. Their followers take offerings to the river and requests her favors.<br />
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Oshun is the Orisha of the fresh water. Her name comes from the Yorùbá Osún. She saved the world flying like a (Ibú Kolé), specie of vulture. Also she spoke with Olofin, when Olokun brought the deluge. It was Yemayá who gave her fortune and gave her as house house the river waters. She was the one who requested the intervention of the women in the Orishas meeting.<br />
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She is received like a tutelar Orisha, and takes a ceremony in the river 5 days before the crowning. Because she saved the world all the Iyawó before crowning Osha Akua Kua Lerí must go to the river to give account to her with its respective Ochinchin and Obí.<br />
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She compares with the Virgin of the Caridad del Cobre, patron of <st1:country-region st="on"><st1:place st="on">Cuba</st1:place></st1:country-region>. Her number are 5 and its multiples. Her color is the yellow in all its tonalities. She is greeted Yalodde Yeyé Kari! Yeyeo! Omoriyeyeo.<br />
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<b>Family of Oshun:</b><u1:p></u1:p><o:p></o:p></div>
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Daughter of Obbatala and Yemayá, sister of Oyá and Obbá, was wife of Oggun, Orunla, Oshosi with whom she had Logún Ede and of Shango with whom she had the Twins Talako and Salabí (Ibeyis). Intimate friend of Eleggua, who protects her.<br />
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<b>Diloggún in Oshun:</b><u1:p></u1:p><o:p></o:p></div>
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Speaks in diloggun by Oshé (5), Obbara meyi (66), Eyeunle (8) and by Ofún Mafún (10).<br />
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<b>Tools of Oshun:</b><u1:p></u1:p><o:p></o:p></div>
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Oshun lives in a sopera of yellow color or several colors predominating the yellow. She takes 5 Otá that lives within the sopera with water of river. Their main attributes are a sun, a hand of cauries, mirrors, combs, hoops, 5 oddanes (handles), fish, fans, fans of sandalo, pens of Ibú Kolé, pens of peacock, crowns, hearts, snails, shells, water stones, irukes, bells, handkerchiefs, half moon, two oars, a star, etc. Her Elekes or necklace are made putting in 5 yellow beads, 1 amber, 5 gilded.<br />
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<b>Oshun´s Power Objects:</b><u1:p></u1:p><o:p></o:p></div>
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She uses a yellow fan of sandalo or peacock's feather. She sound her five gold bracelets. A half moon, two oars, a star, the sun and five small bells that go with her. These objects can change according to the path of Oshun.<br />
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<b>Suits of Oshun:</b><u1:p></u1:p><o:p></o:p></div>
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Oshun wears a yellow dress, fitted by a strip with a rhomboid in the stomach. The dress takes bells in some points.<br />
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<b>Dances of Oshun:</b><u1:p></u1:p><o:p></o:p></div>
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The dance of Oshun is the most sensual one. She laughs as Yemaya and shakes her arms to sound her bracelets. Oshun raises her arms over the head to emphasize her enchantments. While she dances, she makes sexual movements and asks for sex to the men with her extended hands and abrupt movements of her hips. She requests honey, showing the sweetness of sex and life. She also can imitate that rows in a small boat. She combs her hair or admires herself in the mirror, she sometimes watch over her nose those around her.<br />
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<b>Offerings to Oshun:</b><u1:p></u1:p><o:p></o:p></div>
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He is offered her favorite food whis is Ochinchin, done with shrimps, beet, onion, red pepper, escarola, olive oil, dry white wine and eggs, palaquetas of gofio with honey, honey of bees, lettuce, escarola, beet, yellow rice, tamales, flour of maize, ekó, ekrú, olelé with saffron, candies of all type and fruits of the river. To her are immolated capon, hens, hens of <st1:country-region st="on"><st1:place st="on">Angola</st1:place></st1:country-region>, doves, tortoise, etc. Her ewes are dry love, anise, indigo, sea turtle, sweet potato, witch, pumpkin, spinach, cinnamon, sunflower, lettuce, beet, malvaté, handle, manzanilla, parsley, grass of the girl, vetiver, grass cayman, pomarrosa, geranium of scent, hazel of coast, melon of castile, chayote, currant, etc.<br />
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<b>Paths of Oshun:</b><u1:p></u1:p><o:p></o:p></div>
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Her paths are:<u1:p></u1:p><o:p></o:p></div>
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<li class="MsoNormal">Oshún Kolé kolé, Akalá Kalá, Ikolé, Ibú Kolé.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Akuaro.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshun Ololodí or Olodí.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Aña.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal"><span lang="ES-TRAD">Oshún Ibu Iñani or Añani.</span><o:p></o:p></li>
<u1:p></u1:p>
<li class="MsoNormal">Oshún Ibu Yumu.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Oddonki.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Oggale.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Okuanda.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Addesa.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Ayede or Ayade.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Okuase or Akuase Oddo.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshun Gumí, Bomó or Bumí.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Eleke Oñí.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Itumu. <u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Aremu Kondiano.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Semi or Seni.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Fondae.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Odoko.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Awayemi or Awuayemi.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal"><span lang="ES-TRAD">Oshún Ibu Eledan or Elenda.</span><o:p></o:p></li>
<u1:p></u1:p>
<li class="MsoNormal">Oshún Idere Lekun.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Añare or Iñare.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Agandara.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Tinibu or Timibu.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Oroyobi.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshun Yeyé Moró or Yeyé Kari or Ibu Siegan.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Latie Elegba.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Edé. <u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Aha Swears. <u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshun Miwá. <u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshún Ibu Oddoi.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshun Kayodé. <u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshun Sekesé.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshun Fumiké.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshun Funké.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshun Niwé.<u1:p></u1:p><o:p></o:p></li>
<li class="MsoNormal">Oshun Awé.<u1:p></u1:p><o:p></o:p></li>
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<b>To crown Oshun. Kari-Osha:</b><u2:p></u2:p> <u1:p></u1:p><o:p></o:p></div>
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To crown this Osha one has to receive first the Orisha Warriors. Then during the crowning the following Oshas and Orishas are received:<br />
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Elegguá, Obbatalá, Oke, Yemayá, Shangó, Ogué, Oshún, Aggayú and Oyá.<u1:p></u1:p><o:p></o:p><br />
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<b>Characteristics of the Omo Oshun:</b> <u1:p></u1:p><o:p></o:p></div>
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Likeable and glad, they have the great desire of social ascent, likes to command others, they are peculiar, sensual, they love jewels, clothes and good perfumes. Often they fear to contradict people as the public opinion is important to them. They love candies so they tend not to be thin persons.<o:p></o:p><br />
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<b>Patakies of Oshun:</b><u1:p></u1:p> <o:p></o:p></div>
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Oshun in her efforts to help the world lost her fortune. Then she started washing clothes in the river and people paid her with coins. One day she dropped a coin in the waters and the current took the coin to the sea. She beg to Yemaya and Olokun to give her back the coin, because it was all that she had to buy food for her children. They heard her prays and took back the waters from the ocean and Oshun could see the treasures of the seven seas. But she only took the coin she lost and returned. The gods didn't understand why she only took that coin and told her: "for your honour and for being honest, we give you part of our wealth and the river as your home, but never again give everything you have"<br />
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<b>Oshun saves the world.</b><br />
When Olofin created the world, the heavens and the earth communicated through Iroko, the tree. But men disrespected the trust of Olofin and he separated heavens from earth. From the begining he gave all that men needed, so, men didn't cultivated or planted anything. Since men began to die of hunger, Oshun, transformed into a vulture and took a full basket of bread and took it to the heavens. There she found a hungry Olofin and she fed him. Been thankful for the food Olofin asked Oshun what she wanted in return and then she interyielded for the human race. Olofin responded that he could not do nothing as they have defrauded him but in gratefulness of the food, he indicated her that half between the sky and the earth lived a man called Orisha Oko that cultivated and kept its harvests. Oshun arrived to where Orisha oko lived and took everything what she could of which Orisha Oko offered originated of his harvests of hundreds of years. She returned to the Earth and fed the world. By this act of generosity they crowned queen.</div>
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Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-57814585103958500852007-04-18T07:50:00.000-07:002018-06-06T11:47:41.259-07:00OBATALA<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvE08ebJfDsqJ9Ct-wNTjinkddFEjXwjwz0Y1KIwltVo0eCwtaBYmYy8y9iiap6_TDLV7isg2Crw6C0ylRc7qpSPwIZbQPuwnRFs5E4-Q_jomPqn5Tj72Y4IBtj4TRGt0xDSxLCTK-QGWH/s1600/obatala.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="690" data-original-width="625" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvE08ebJfDsqJ9Ct-wNTjinkddFEjXwjwz0Y1KIwltVo0eCwtaBYmYy8y9iiap6_TDLV7isg2Crw6C0ylRc7qpSPwIZbQPuwnRFs5E4-Q_jomPqn5Tj72Y4IBtj4TRGt0xDSxLCTK-QGWH/s1600/obatala.jpg" /></a></div>
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<span style="font-weight: bold;">Who is Obatalá?</span></div>
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<span style="font-weight: bold;">Obatala</span> is a Osha and is in the group of the Head's Oshas. Obatalá is the father of all the people. He is the creator of the human beings and everything that lives in the planet. As creator he rules over all the parts of the human body, mainly of the head, the thoughts and the human life, owner of the whiteness, and all that symbolize peace and purity. Obatalá is the owner of the white metals, mainly the silver. He represents the creation that is not necessarily immaculate; he is magnanimous and represents the superior being, also the physical and mental pride, wrath, despotism and people with defects or difficulties.<br />
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Obatalá was a Irunmole converted in Orisha by his errors. During his life in the terrenal plane he was king of the Igbó. His name comes from the Yoruba Obbàtalá (king of the purity). This Orisha pleases of all clean, white and pure. He does not admit nudity in his presence and either the lack of respect, is for that reason that their children must be very respectful. Their priests are called Oshabí.<br />
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In the nature he is symbolized by mountains. He is the one that interyields before any Osha or Orisha by any individual for a difficulty the person has, because he is considered the father of the human sort and owner of all the heads. When it is not possible to be defined and it is not known which is the Angel of Guard of an individual, Obatalá is the Osha that is devoted to him.<br />
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His number is the 8 and their multiples and his color is white. He is greeted Jekúa Babá!<br />
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<span style="font-weight: bold;">Family of Obatalá:</span><br />
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He is descending direct of Oloddumare.<br />
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<span style="font-weight: bold;">Diloggún in Obatalá:</span><br />
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In diloggún he speaks by Elleunle (8).<br />
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<span style="font-weight: bold;">Tools of Obatalá:</span> <br />
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Obatala lives in a sopera that can be of silver, some silver-plated metal or white slab. He has 4 Otás (stones) and in the case that is Olorí, he has 8, his attributes are a handle of silver, igbín (snails), slimy, two white ivory eggs, nacre or onyx, takes in addition a white Iruke (horse tail), snake, sun, chain, full moon, half moon, a hand grasping a sceptre, cayado (poayé), metal doves and agogó or silver-plated bell. His elekes is totally white, in other cases put in with colors according to the path. All their objects are wrapped in white cotton.<br />
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<span style="font-weight: bold;">Obatalá's Power Objects:</span><br />
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The sceptre of power called opa. A silver bracelet. Iruke, object done with tail horsehair.<br />
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<span style="font-weight: bold;">Suits of Obatalá:</span><br />
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Obatala always gets dressed in white In his warrior's path, he wears a red band on his chest. Suns and moons are sticked to his suit. He wears 8 handkerchiefs around his waist.<br />
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<span style="font-weight: bold;">Dances of Obatalá:</span><br />
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When Obbatala comes down he dances according to th path. In his honor the dancers imitate the smooth movements and dubbings of a very old person. In his warrior's path he dances as if he was brandishing a sword. He speaks and does predictions, cleaning the presents with the iruke.<br />
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<span style="font-weight: bold;">Offerings to Obatalá:</span><br />
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To Babá are immolated white doves, white hens, white goats, white hens of guinea. His taboos are the alcohol, the crabs and the beans. He is offered rice with milk, merengue, silverplated grageas, guanábana, grenade, canary seed, ñame, butter of cacao, husk, maize, white flowers, specially the one of the cotton. His ewes is the acacia, chicory, bell, cotton, white bledo, artemisa, atiponlá, rattan of the virgin, saffron, lily, white golden purl, cocconut, african cocconut, day gallant, night gallant, incense, malva, salvia, trébol, etc.<br />
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<b>To crown</b> <span style="font-weight: bold;">Obatalá.</span> <b>Kari-Osha:</b><o:p></o:p> <br />
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In order to crown this Osha one has to had received the Orisha Warriors. During the crowning the Oshas and Orishas to receive are the following.</div>
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Elegguá, Obatala, Oke, Yemayá, Shangó, Ogué, Oshún and Oyá.</div>
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<span style="font-weight: bold;">Paths of Obatalá:</span><br />
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His paths are:<br />
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<ul style="margin-top: 0in;" type="disc">
<li class="MsoNormal">Obatala Oshanlá. <o:p></o:p></li>
<li class="MsoNormal"> Obatala Oggán. <o:p></o:p></li>
<li class="MsoNormal"> Obatala Orishanlá. <o:p></o:p></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Ayágguna, Iyá Yagguna o Ayággruna. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Ibaíbo, Igbá Ibó, Obbá Iba o Ibá Ibó. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Obálufón. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Oshagriñan, Osá Griñan, Osá Kriñán o Agguiriñá. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Yekú Yekú o Yekú Oño. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Alaguema, Aguemó Yemá o Aguema. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Ekaniké. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Talabí. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Baba Fururú. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Eyuaró, Eruadyé o Eluayé. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Ashó, Asholó o Babá Ashó. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Obá Moró, Obamoró u Obbámoró. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Orisha Ayé. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Ondó. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Ayalúa. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Alabalaché. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Olufón. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Oloyú Okuní. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Oshá Orolú. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Okeylú. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Aná Suaré. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Adema. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Segbo Lisa. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Oshalufón. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Oguiniyán. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Obalabí. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Elefuro. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Oba Akiyá. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Oba Malú. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Efún Yobí. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Alarmorere. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Orisha Yeyé. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Obón. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Obanlá. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Aikalambó. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Oshereilbo. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Airaniké. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Oyú Alueko. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Orisha Iwín. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Oyé Ladé. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Ekúndiré. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Orisha Obralá. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Bibí Niké. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Edegú. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Abany. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Ayenolú o Ayelú. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Yemmú o Yembó. <o:p></o:p></span></li>
<li class="MsoNormal"><span lang="ES-TRAD"> Obatala Agguidai.<o:p></o:p></span></li>
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<span style="font-weight: bold;">General characteristics of the Omo Obatala:</span> <br />
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The omo Obatala are possessors of a great will, which can entail to being seen like obstinate people in their appreciations. They are dedicated generally to intellectual works, so they can be writers or artists. They are introverted, reserved and calmed. Usually they do not regret the decisions they take.<br />
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<span style="font-weight: bold;">Patakies of Obatala:</span> <br />
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Orishanlá was in charge of a task that trusted Olofin to him and began to mold in mud the bodies of the men, to which the Supreme Creator would blow into them the life. But not happy with the task he said to himself "why can't i complete my work?"<br />
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So, it occurred to him that he could spy Olofin to know what had to be done so that those inert bodies summoned up life.<br />
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So, Orishanlá that night instead of going away to sleep, hid in a corner of its factory awaiting for the Creator to arrive.<br />
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Olofin, that all sees, knew immediately of the stratagem of Orishanlá and he sent to him a deep sleep so he didn't notticed anything that happened.<br />
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In the following morning, when Orishanlá woke up, he notticed all men were alive, and understood that he wasn't to be in matters that weren't into his bussiness.</div>
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Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-36510565098140854902007-04-16T10:22:00.000-07:002018-06-06T12:10:35.768-07:00HEAD'S OSHAS<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4-GHkMb5aFNVCySXQEIWhZ3MUP1Os1P1vSZ9sU37vyMNNC8dtdxlMjMu1v0P6zQg-VmokV8kickwwh-0ev0HV27cspjEQlulk-6tYIybDNOSEA5StIjs7UqiyfmQIqxPrWG2hfZlAiRpr/s1600/headsoshas.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="690" data-original-width="625" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4-GHkMb5aFNVCySXQEIWhZ3MUP1Os1P1vSZ9sU37vyMNNC8dtdxlMjMu1v0P6zQg-VmokV8kickwwh-0ev0HV27cspjEQlulk-6tYIybDNOSEA5StIjs7UqiyfmQIqxPrWG2hfZlAiRpr/s1600/headsoshas.jpg" /></a></div>
<span style="font-weight: bold;"><br /></span><span style="font-weight: bold;">Who are the Head's Oshas.</span><br />
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<span style="font-weight: bold;">The head's Oshas </span>are the Oshas that receive every one that makes the Kari Osha ceremony (crowning the Orisha). Meaning, that the head's Oshas are always received no matter which guardian angel the personas has. That's why they are also called the Fundamental Oshas.<br />
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The order of the head's Oshas are Obbatalá, Yemayá, Shangó and Oshún. These deities in an ancestral stage were present in the material plane and were crowned before returning to the spiritual plane.</div>
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Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-54585564867680801162007-04-09T09:14:00.000-07:002007-04-09T13:11:02.057-07:00OSUN<div style="text-align: justify;"><span style="font-weight: bold;">Description of Osun:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;"><span style="font-weight: bold;">Osun</span> is an Orisha of the group of the Orisha Oddé (warriors) with Eleguá, Oggún and Oshosi. He is one of the first Orishas that any initiated receives. <span>Osun</span> is an Orisha consecrated by an Awo ni Orunmila. <span>Osun</span> represents the ancestral spirit who is related genealogically to the individual and guides him. He is the watchman, the guardian. <span>Osun</span> along with Eleguá, Oggún and Oshosi symbolizes the ancestors of a specific individual.<br /><br />He isn't crowned and in the case of being son of Ozun then the person receives Obbatalá. He doesn't has paths. One is received when Babalu Ayé is received, that has in the point a dog. Another one is received with Odduduwa, sized at the same size of the owner with a dove with extended wings at the point. <span>Osun</span> keeps a special relation with Orunmila. Orunla leans in <span>Osun</span>, being Osun his cane to obtain the powers of the divination and the real knowledge. This Orisha is not crowned.<br /><br /><span>Osun</span> represents the vertical position of the human being on Earth, by no reason its foundation must lie down nor ease up while his possessor remains alive, if the one that has an Osun, passes away, <span>Osun</span> eases up and must go with his owner. When <span>Osun</span> staggers or falls is a symptom of that his owner is being attacked with witchcraft. <span>Osun</span> is the messenger of Obbatala and Olofin.<br /><br />His number is the 8 and its multiples. Compares with St. Jhon Baptist (24 of June). He is greeted, Maferefún <span>Osun</span>.<br /><br /><span style="font-weight: bold;">Osun's Family.</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Son of Obbatala and Yemú.<br /><br /><span style="font-weight: bold;">Tools of Osun:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">He is represented by a silver-plated metal glass that in the superior part can have the figure of a small rooster and inside has a secret load. Its base is solid to maintain him vertical. He does not have attributes and has no necklace or hand of cauries.<br /><br />His color is white, but he also represents all the colors, because <span>Osun</span> is also color, the painting that is made in the floor underneath the pylon in the seat of Osha is named <span>Osun</span> and the one that is made in the head of the Iyabó <span>Osun</span> Lerí.<br /><br /><span style="font-weight: bold;">Offerings to Osun:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">He is offered Orí (cacao butter), Efún (husk) and Otí (aguardiente). To him are immolated doves and the warrior's animals in general, except rooster or chicken that are his taboo for being himself an akuko (rooster). Their Ewe is such of the other warriors as well as Obbatala's.<br /><br /><b>Crowning Osun. Kari-Osha:</b><o:p></o:p> </div><div style="text-align: justify;" class="MsoNormal"> <hr style="margin-left: 0px; margin-right: 0px;" size="2" width="100%"> </div><div style="text-align: justify;"> </div><p style="text-align: justify;" class="MsoNormal"><span style="">In order to crown this Osha one has to receive before the Orisha Warriors, then during the Kari Osha the following Oshas and Orishas are receivede.<span></span></span><br /><br /><span style=""><span>Osun of extension, Elegguá, Obbatalá, Oke, Yemayá, Shangó, Ogué, Oshún and Oyá.</span></span><br /></p><div style="text-align: justify;"><br /><span style="font-weight: bold;">Characteristics of the Omo Osun:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Similars to the Omo Obbatala, but more appeased, not as arrogant as these, on the contrary manageable and humble.</div>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-89693424371521687552007-04-06T08:10:00.000-07:002007-05-12T07:04:35.374-07:00OSHOSI<div style="text-align: justify;"><span style="font-weight: bold;">Who is Oshosi?</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;"><span style="font-weight: bold;">Oshosi</span> or Oshossi is an Osha of the group of the Orisha Oddé. This group is conformed by Eleguá, Oggún, Oshosi and Osun. He is one of the first Orishas and Osha that any individual receives. He is a hunter and is related to the jail, justice and with the persecuted ones. He is the thought that is able to be transferred to any site or any time to capture or to take something. He is symbolized by the arc and the arrow and is related specially to Oggún. Is considered a magician and wizard. His name comes from the Yoruba Osóssí (Osó: wizard, Sisé: to make work, Sí: for), literally “The one that works with witchcraft”. He was king of Ketu. Oshosi lives with Oggun, unless he is received like Orisha Olorí, meaning, crowning of Oshosi, then he separates from Oggun and receives a hand of snails and his eleke by Itá. Owner of the forest and the hunting, his ota (stone) have to be found there.<br /><br />His number is the 3 and its multiples. His color is blue and his necklaces are made of alternate blue and choral beads or in other blue cases of 7 and 7 yellows. Compares with St. Norbert (June 6th). He is greeted Oshosi Odde Mata!<br /><br /><span style="font-weight: bold;">Oshosi's Family.</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">In Nigeria is considered son of Oduduwa. In Cuba, son of Obbatala and Yemú or Yembó. Was married with Oshun with whom he had a son, Logun Ede.<br /><br /><span style="font-weight: bold;">Diloggún in Oshosi:</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">He speaks by Ellioko (2).<br /><br /><span style="font-weight: bold;">Oshosi's Power Tools.</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">An arc and an arrow and a cage.<br /><br /><span style="font-weight: bold;">Oshosi's Tools.</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">He lives in a metal cauldron, his attributes are metal lances, arrows, arcs, traps, rifle, two dogs, a coat of animal skin, a hat of skin, powder, attributes of fishing, trophies of hunting, jars of deer, a tridente in form of great arrow, three acofá, a small mirror, a smart one, sword, machete, knife, a dove, a bird, etc.<br /><br /><span style="font-weight: bold;">Offerings to Oshosi:</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">He is offered canary seed, mijo, ñame, hunted brandy, anise, tobacco, birds, mandioca (yucca) and vegetables. Goats, roosters, quail, chicken, deer, dove, hens of Guinean, jutías, etc. are immolated to him. Some of his ewes are the cane santa, leg of hen, narcotic, romerillo, siempreviva, anamú, basil, rompesaragüey, atiponlá, peregún, peonía, verdolaga, avocado, guayaba, ceiba, poplar, carob tree, almácigo, wonder, pendejera, higuereta, gallant at night, plum, etc.<br /><br /><span style="font-weight: bold;">Suits of Oshosi:</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Oshosi gets dressed in a combination of Elegguá and Oggún. The colors are lila or clear purple. Their cap and the purse on their shoulder are made of tiger skin. Oshosi always takes an arc and an arrow.<br /><br /><br /><span style="font-weight: bold;">Dances of Oshosi:</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">When Oshosi comes down, the person always dances simulating to be shooting an arrow with an arc.<br /><br /><br /><span style="font-weight: bold;">To crown Oshosi. Kari-Osha:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">In order to crown this Osha one have to receive before the Orisha Warriors. During the ceremony one receives the following Oshas and Orishas.<br /><br />Oshosi, Elegguá, Oggún, Obbatalá, Oke, Yemayá, Shangó, Ogué, Oshún and Oyá.<br /></div><br /><p style="text-align: justify;"><span style="font-weight: bold;">Paths of Oshosi:</span> </p><hr style="margin-left: 0px; margin-right: 0px;"><ul style="text-align: justify;"><li>Oshosi Speck.</li><li>Oshosi Kayoshosi.</li><li>Oshosi Alé.</li><li>Oshosi Marundé.</li><li>Oshosi Ibualámo.</li><li>Oshosi Otín.</li><li>Oshosi Onilé.</li><li>Oshosi Abedi.</li><li>Oshosi Bi.</li><li>Oshosi Gurumujo.</li><li>Oshosi Odde.</li><li>Oshosi Odde kills.</li><li>Oshosi Ode Ode.</li><li>Oshosi Burú.</li><li>Oshosi Belujá.</li><li>Oshosi Bomi.</li><li>Oshosi Kadina.</li><li>Oshosi Biladé.</li><li>Soft Oshosi.</li><li>Oshosi Tundé.</li><li>Oshosi Omialé.</li><li>Oshosi Deyí.</li><li>Oshosi Of.</li><li>Oshosi Tofáo.</li><li>Oshosi Elefaburú.<br /></li></ul><div style="text-align: justify;"> <span style="font-weight: bold;">Characteristics of the Omo Oshosi:</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">They are intelligent, fast, kind to any signal, plenty of initiative, always alert to any opportunity, are hospitable, protective and loving of the family although his family sometimes suffers by his nomadic, Bohemian and unstable customs.<br /><br /><span style="font-weight: bold;">Legends or Patakies of Oshosi:</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Oshosi was the best of the hunters and their arrows never failed. Nevertheless, he couldn't get their preys because the thickness of the forest prevented it. Desperate he went to see Orunmila, an he advised Oshosi to do ebbó. Oshosi and Oggún were enemies because of Eshu, who gossiped about each other, but Oggún had a similar problem. Although nobody was able to make paths in the thick forest quicker than him, he wasn't able to kill any piece as the animals escaped from him. Oggun went to see Orunmila too and he received instructions to do ebbó. He went to do the ebbó, so both rivals went to the forest to fulfill his. Without realizing, Oshosi drop his ebbó on Oggún, who was laying in a trunk. They had a strong discussion, but Oshosi apologized and they seated to talk and to count his problems to each other. While they spoke, in a distant spot step a deer. Quick like a ray, Oshosi get up and shot an arrow that crossed the neck of the deer leaving it dead. ” You see”, Oshosi sigh,” now i cannot take it”. Then Oggún took his machete and in no time he opened a path to the deer. Both of them very happy arrived to the animal and they shared it. From that moment they agreed upon whenever it was necessary they'll be there one for the other and realized than when separated they were nobody, reason why they made a pact in house of Orunmila. That is why Oshosi, the hunter, always walks with Oggún, the owner of irons.</div>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-73564178393944869152007-04-05T13:06:00.000-07:002007-05-12T06:54:15.568-07:00OGGUN<p style="text-align: justify; font-weight: bold;">Who is Oggun?<br /></p><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;"><span style="font-weight: bold;">Oggun</span> is an Osha of the group of Orisha Oddé, this group is conformed by Eleguá, Oggún, Oshosi and Osun. He is one of the first Orishas and Oshas that any individual receives. He is the strength; he also represents the work and the rough and initial force, the force that locks up the box of the human body, the thorax, where they are all the vital organs. In the nature he is symbolized by the iron, all the metals and the virility in the human being. He owns the chains. He is a decisive Osha in the ceremony of confirmation of the Oloshas (Pinaldo) and in the Awó ni Orunmila (Kuanaldo). He is the one that has the right to sacrifice, since the knife belongs to him, the object with which the sacrifice is made generally.<br /><br />He is crowned on his children's head. He owns the forrests along with Oshosi and the paths along with Elegua. The metals belong to him, is patron of the blacksmiths, of the wars, watcher of the human beings. His name comes from the Yoruba Òggún (war). He is from Ileshá and was king of Iré. His colors are mulberry or green and black. His elekes (necklaces) are made alternating green and black beads.<br /><br />His number is 3 and its multiples. His day of the week is Tuesday and days 4 of every month. Compared with St. Peter (29 of June).<br /><br />He is greeted Oke Oggun! Oggun Kobú Kobú, Aguanilé!<br /><br /></div><p style="text-align: justify;"><span style="font-weight: bold;">Oggun's Family.</span><br /></p><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Son of Oduduwa, brother of Shangó, Oranmiyán, Oshosi, Osun and Elegua.<br /><br /></div><p style="text-align: justify; font-weight: bold;">Diloggún in Oggun:</p><div> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Speaks in the odú Oggunda (3).<br /><br /></div><p style="text-align: justify; font-weight: bold;">Tools of Oggun:</p><div style="text-align: justify;"> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">He lives in an iron kettle of three legs and lays otá (stone) collected in the forrest or the railroad. His attributes are the horseshoes, the nails of railroad, a piece of railroad, brake of horse, swords, tips, shovels, machete, mass, the set of anvil and hammer representing the forging of iron, tools of work in general, chains, revolvers, rifle, knives (of which he is owner), achabbá (chain with 21 pieces), hat of guao, mariwó, lances, magnet, etc.<br /><br /><p style="text-align: justify;"><span style="font-weight: bold;">Oggun's Tools of Power.</span><br /></p><div style="text-align: justify;"> </div><hr style="margin-left: 0px; margin-right: 0px;">The machete.<br /><br /><p style="text-align: justify; font-weight: bold;">Suits of Oggun:</p> <div style="text-align: justify;"> </div> <hr style="margin-left: 0px; margin-right: 0px;">Oggun gets dressed in purple vest and trousers with a flattened cap. He also wears a belt adorned with long fibers of palm. In his shoulder a purse of skin of tiger adorned with shells.<br /><br /></div><p style="font-weight: bold;">Offerings to Oggun:</p><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">He is offered butter of cacao, jutía and smoked fish, tobacco, aguardiente, butter of corojo, meat cattle or goat, toasted corn, canary seed, flour of maize, ñame, haricot beans, nuts of Kola, etc. To him are immolated goats, roosters or chickens, hens of Angola, doves, jutías and in the antiquity dogs and horses. His ewes are the avocado, carob tree, almácigo, almond, atiponlá, language of cow, leg of hen, ceiba, Moor, grass of the blood, dormidera, basil, aroma, rompesaragüey, romerillo, thistle santo, jengibre, grenade, pendejera, peonía, tobacco, always alive, peregún, wonder, jagüey, verdolaga, grass ten of the day, yucca, fine grass, gallant at night, etc.<br /><br /><p><span style="font-weight: bold;">Oggun's dances:</span><br /></p><hr style="margin-left: 0px; margin-right: 0px;">When Oggun comes down, is known by two characteristic dances. The dance of the warrior, in which he swings the machete breaking the air, while he advances with a foot and drags the other and the dance of the worker in which he mimics harvesting with the machete, or as if he was hammering like a blacksmith. The others must imitate the movements of Oggun, dancing around in a circle.<br /><br /><span style="font-weight: bold;">To crown Oggun. Kari-Osha:</span><br /><hr />In order to crown this Osha must have received before the Orishas Warriors. During the coronation the Oshas and Orishas due to receive are the following.<br /><br />Oggún, Elegguá, Oshosi, Obbatalá, Oke, Yemayá, Shangó, Oggué, Oshún, Oyá and Aggayú.<br /><br /></div><p style="font-weight: bold;">Pahts of Oggun:</p> <hr style="margin-left: 0px; margin-right: 0px;"><ul style="text-align: justify;"><li>Oggún Onile.</li><li>Oggún Alagbo or Alagbede.</li><li>Oggún Melli.</li><li>Oggún Arere.</li><li>Oggún Shibiriki.</li><li>Oggún Kobu Kobu.</li><li>Oggún Aguanile.</li><li>Oggún Meye.</li><li>Oggún Adaiba.</li><li>Oggún Jobí.</li><li>Oggún Adeolá.</li><li>Oggún Já.</li><li>Oggún Olokó.</li><li>Oggún Aroye.</li><li>Oggún Onira.</li><li>Oggún Oniré.<br /></li><li>Oggún Oké.</li><li>Oggún Aladú.</li><li>Oggún Valanyé or Valenyé.</li><li>Oggún Ñako Ñiko.</li><li>Oggún Olode.</li><li>Oggún Soroké.</li><li>Oggún Warí.</li><li>Oggún Talajó.</li><li>Oggún Olobe.</li><li>Oggún kasajó.</li><li>Oggún Olobeté.</li><li>Oggún Abagága.</li><li>Oggún Bi.</li><li>Oggún Deyi.</li><li>Oggún Of.</li><li>Oggún Pátakori.</li><li>Oggún Ondó.</li><li>Oggún Igiri.</li><li>Oggún Abesan.</li><li>Oggún Orioko.</li><li>Oggún Alará.</li><li>Oggún Ikolá.</li><li>Oggún Akirun.</li><li>Oggún Makinde.</li><li>Soft Oggún.</li><li>Oggún Elémona.</li><li>Oggún Gbenagbena.</li><li>Oggún Olópa.<br /></li></ul><div style="text-align: justify; font-weight: bold;">Characteristics of the Omo Oggun: </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Dedicated to the manual works, blacksmiths, the military, police, butchers, etc. Of strong character and always wanting to impose his thought, they look for fights where there no cause, they are righteous, but in many cases obstinated, do not regret the committed acts, therefore if they are mistaken do not recognize it. They do not like to be told what to do and are very independent.<br /><br /><div style="text-align: justify; font-weight: bold;">Legend or Pataki of Oggun: </div><hr style="margin-left: 0px; margin-right: 0px;">In the begining of times Ororima and Tabutu were married. Of this relation a son was born, who was known by all like Tobi Ode (the hunting matador). Between all the Orishas, was Tobi Ode the first who decided to make a path from the invisible kingdom (Ikole Orun) to the Earth (Ikole Aye). The other Orishas when followed him discovered that Ikole Aye was covered with the dense forest (igbo), and they couldn't go through it. It was then that Obbatala took his adá fadaká and began to clean the forest. After awhile he discovered that his adá had bent and no longer it was efficient in the task. Then Oggun came to solve this problem, he discovered the mystery of the iron (Irin) and made a machete of iron (adá irin). With this he cleaned the way through the dense forest and all the Orishas could cross it and make their way to Earth. Since then Oggun is known like the owner and spirit of irin, and was rewared with the title of Osin Inmolé.<br /></div> <span class="post-author"> </span> <span class="post-comment-link"> </span> <span class="post-icons"> <span class="item-action"> <span class="email-post-icon"> </span> </span></span>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-87431028913562084212007-04-04T12:30:00.000-07:002007-05-12T06:16:45.510-07:00ELEGGUA<div style="text-align: justify;"><span style="font-weight: bold;">Who is Eleggua?</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;"><span style="font-weight: bold;">Eleggua</span> is an Osha. First of the warriors next to Oggún, Oshosi and Osun. <span>Eleggua</span> is the first proteción, is the first that any aleyo or nascent one in the religion must consecrate. He represents the sight that follows a way. He is a ferocious warrior, when united with Oggun and Oshossi, nothing stops him. He is symbolized by rocks in the nature. He came to the Earth accompanying Obbatala, and he is the messenger of Olofin. He lives in most cases behind the door. He is the owner of the paths and the destiny. He is who closes or opens the astral ways for the happiness of the men. He is always taked into account to make anything. He is the doorman of the plains and the forrests.<br /><br />Eleggua is a God or Osha that is crowned, goes to mat the day of itá of Osha and speaks by diloggún. The main sign of the Olosha is determined by its conversation and the sign of the angel of the guard. Also he is who interprets the main of the letters of the oracular system of diloggún and plays a fundamental roll in the oracle subsystems of Biangue or Aditoto. He is given by Babaloshas and Iyaloshas. He has been the unique one that has gone and returned of the world of Ará Onú. He gained sufficient privileges from Olofin, Obbatala and Orunmila to be first in being taken care of. His hand of snails is the greater, since it consists of 21, these are also the number of its ways. The oracle of the cocconuts (obi) belongs to him par excellence next to Obbatala.<br /><br />His number is 3, his colors are red and black. Monday and the 3rd day of every month are their days. He is compared with the Young Saint of Atocha (January 1st).<br /><br />He is greeted Laroyé <span>Eleggua</span>!<br /><br /><span style="font-weight: bold;">Eleggua's Family:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Son of Okuboro and Añagui, kings of the region of Egbá. His original name comes from the Yoruba Èsú Elègbará (messenger and prince of those who live in Egbá). Others says that he was son of Obbatalá and Yembó, brother of Shango, Oggun, Osun and Orunmila.<br /><br /><span style="font-weight: bold;">Eleggua and Diloggun:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">He speaks in all the oddus as he owns them, but fundamentally he speaks in Oddi, Okana Sode and Ojuani Shobe.<br /><br /><span style="font-weight: bold;">Tools of Elegguá:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">He dwells in any of these: one otá (stone), stone of shell, stone of reef, otá with load, snail cobo with load, a dry coconut or with mass with load. He is placed in a pot. His attributes are bells, a stick (cane) of guayaba, a mouse trap, coins, toys, small balls, whistles, matracas, hat of guano or straw, a maraca painted with its colors. His elekes (necklaces) are made of alternate black and red beads.<br /><br /><span style="font-weight: bold;">Eleggua tools of power:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">The stick.<br /><br /><span style="font-weight: bold;">Suits of Eleggua:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Elegguá dresses in frock coat, small trousers and a red hat. The colors of these must combine in red and black. Some times, instead of being combined red and black stripes are used. All the suit, specially the cap, ornaments with small balls and shells.<br /><br /><span style="font-weight: bold;">Offerings to Eleggua:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Goats, roosters or chickens, chicks, jutías, black or red mice are immolated to him. Their taboo is the doves, because they debilitate him, except in some paths where he admits it. His ewes are abrecaminos, knows lesson, croto, carob tree, camphor, almacigo, watercress, basil, Chilean red pepper, red pepper guaoguao, poplar, atiponlá, almond, leg of hen, ceiba, curujey, chichicate, rattan guaro, jobo, peonía, peregún, wonder, pricks goad, scrapes language, siempreviva, rompesaragüey, verdolaga, prank, white, pendejera bramble, pinion earthenware pitcher, etc.<br /><br /><span style="font-weight: bold;">Dances of Eleggua:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">When Eleggua comes down, he will run and will stand after the door. Then he will jump and contortion, he will make boyish faces and play like a children. Some of their movements can be very erotic. He will joke with the audience and will be able to disappear of the view to appear at the less awaited moment. A characteristic step is to stand in a foot and to circle quickly. A pothook will always be given to him, will use it to make mimics of opening a way through a dense vegetation. The other dancers will imitate their movements, individually or in groups.<br /><br /><span style="font-weight: bold;"><br />Crowning Eleggua. Kari-Osha:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">In order to crown this Osha, before one must have received the Orisha warriors. Then during the coronation, the Oshas and Orishas to receive are the following.<br /><br />Elegguá, Oggún, Oshosi, Obbatalá, Oke, Yemayá, Ibeyis, Shangó, Ogué, Oshún and Oyá.<br /><br /><span style="font-weight: bold;">Paths of Eleggua: </span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><ul style="text-align: justify;"><li>Eleggua Abaile.</li><li>Eleggua Afrá.</li><li>Eleggua Agbanukué [Agbanuké].</li><li>Eleggua Akéru.</li><li>Eleggua Agongo Ogo.</li><li>Eleggua Akesan.</li><li>Eleggua Wing Him Ilú.</li><li>Eleggua Wing Lu Banshé.</li><li>Eleggua Alaroye Akokelebiyú.</li><li>Eleggua Añanki.</li><li>Eleggua Awó Bara.</li><li>Eleggua Elufé.</li><li>Eleggua Barakikeñerí.</li><li>Eleggua Bara Wing Asuayo [Lasuayo].</li><li>Eleggua Aggó Meyó.</li><li>Eleggua Biawooná.</li><li>Eleggua Eborikeke.</li><li>Eleggua Agüere Kikeño [Kinkeñe].</li><li>Eleggua Agatigaga.</li></ul><div style="text-align: justify;"><span style="font-weight: bold;">Characteristics of the Omo Eleggua:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Intelligent and capable, but little scrupulous. They are talkative and they can sell until the impossible thing if they're allowed to speak. They like outsides and tend to change of couple frequently. They incline to the corruption, the mischief, the swindle and the intrigue, which ensures the success in their lifes.<br /><br /><span style="font-weight: bold;">Legend or Pataki of Eleggua:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Obí (the Cocconut) was pure, humble and simple, for that reason Olofin made white his skin, his heart and entrails and placed it at the top of a palm. Elegua, the messenger of the Gods, was to the service of Obí and soon he realized that Obi has changed.<br /><br />One day Obí decided to make a great celebration and commanded Eleggua to invite all his friends. Eleggua knew them very well, knew that many of them were the most important people of the world, but the poor men, the sick and the deformed ones, were also his friends and decided to give him a lesson by inviting not only the rich ones.<br /><br />The night of the celebration arrived and Obí, proud and arrogant, got dressed to receive its guests. Surprised and displeased he saw arrive at his celebration all the poor and sick. Indignant he asked to them:<br /><br />- Who invited you?<br /><br />- Eleggua invited us in your name - they answered to him.<br /><br />Obí insulted them for being so bold to come to his house dressed in rags.<br /><br />- You must leave here immediately - he shouted to them.<br /><br />All left with sorrow and shame and Eleggua went with them.<br /><br />A day, Olofin commanded Eleggua with a message for Obi.<br /><br />- I refuse to serve Obi - Eleguá said. He has changed much, no longer he is friend of all the men. He is full of arrogance and he does not want to know about those who suffer on earth.<br /><br />Olofin, to verify if this were certain, got dressed as a pauper and went to Obi's house.<br /><br />- I need food and refuge - he requested him, faking a voice<br /><br />- How you dare to show up in my pressence so ragged! - he yelled him.<br /><br />Olofin without disguising the voice exclaimed:<br /><br />- Obi, Obi.<br /><br />Surprised and shamed, Obi knelt down before Olofin.<br /><br />- Please, forgive me.<br /><br />Olofin answered him:<br /><br />- You were righteous and for that reason I made your heart white and I gave you a body worth of your heart. Now you are full of arrogance and pride. In order to punish your pride you will remain with the white entrails, but you will fall and roll by the earth until you are dirty. In addition you will have to serve to the Orishas and all the men. And for that day on Obi became servant of the Orisha and one of the more popular oracle.</div>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-7239816490701376672007-04-04T11:54:00.000-07:002007-05-12T06:09:24.620-07:00ESHU<div style="text-align: justify;"><span style="font-weight: bold;">Who is Eshu?</span><br /><span style="font-weight: bold;"><hr /></span><span><span style="font-weight: bold;">Eshu</span> is an Orisha, of the group of the Orisha Oddé (warriors). He governs the manifestations of the malevolent. For the good to manifest, it's neccesary to know the evil and the ways to evade it. He is the one who is always making traps and deceives the Orishas and men in the different legend or patakines. He means the misfortunes that happen in our lives when we are not in syntony or balance with which surrounds us. <span>Eshu</span> is of exclusive power of the Babalawos, they load it and give it, Eshu is not crowned. According to ifa it has 201 ways or paths. The Babalawos consecrates it with diverse elements of the nature. It does not speak by the Dilogún and it does not go to itá. It works directly with Orunla; he is the one that takes ebbó and gives account of the offerings. Most of the Oshas and Orishas are accompanied by a specific <span>Eshu</span>. In addition, all the Odun of Ifá has their particular <span>Eshu</span>. <span>Eshu</span> as adoration object is made by the Awó of Orunmila.<br /><br /><span>The Eshu-Eleggua combination</span> represents the constant bond between the positive and the negative, so that all change demands a crisis and there is no calm without calmness. When a home is protected denotes the presence of <span>Elegua</span> and when there there are problems it is that <span>Eshu</span> has entered. The western culture confused <span>Eshu</span> with the Devil, but that's not correct, in any case it could be confused with the Devil that tempted Jesus; Eshu, the trickster, but in nothing else it is resembled, since its objective is to provoke chaos so that measures to obtain the balance </span><span>are taken </span><span>.</span><span style="font-weight: bold;"><span style="font-weight: bold;"><br /><br /><span style="font-weight: bold;">Family of Eshu:</span><br /></span></span></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Eshu is the first particle of life created by Olorun. It is indicated that their 201 ways are children of Orunmila.<br /><br /><span style="font-weight: bold;">Paths of Eshu:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><ul style="text-align: justify;"><li>Eshu Abalonke.</li><li>Eshu Abainukue [Abanulue].</li><li>Eshu Abarikoko [Aberekoko].</li><li>Eshu Aberu.</li><li>Eshu Aboni.<br /></li><li>Eshu Adawa.</li><li>Eshu Afradi.</li><li>Eshu Aganika.</li><li>Eshu Agbadé.<br /></li><li>Eshu Agbalonké.</li><li>Eshu Agbanile.</li><li>Eshu Agbobamaleki [Agbobara Meleki].</li><li>Eshu Agongo Olo Onya.</li><li>Eshu Agongo Ogo.<br /></li><li>Eshu Agogo [Agoto].</li><li>Eshu Agomeyo.</li><li>Eshu Agororó [Agoggoro].</li><li>Eshu Agroiele [Agroi].</li><li>Eshu Aiyede.<br /></li><li>Eshu Akarajéu.<br /></li><li>Eshu Akanadrede.</li><li>Eshu Akere [Aguere].</li><li>Eshu Akerebioke [Arerebieke].</li><li>Eshu Akokolebiye [Akokoleriyu] [Akokoriye].</li><li>Eshu Alagbóna [Alagbana] [Alagbawana].</li><li>Eshu Alaloilu [Alalombe].</li><li>Eshu Alakétu.<br /></li><li>Eshu Alawana.</li><li>Eshu Alayikí.</li><li>Eshu Aletán.</li><li>Eshu Alimu.</li><li>Eshu Aloba.</li><li>Eshu Aloma.</li><li>Eshu Aluasamá.<br /></li><li>Eshu Alufama.</li><li>Eshu Añaki Olokun.</li><li>Eshu Arailele [Araelele].</li><li>Eshu Araidi.<br /></li><li>Eshu Arayeyi.</li><li>Eshu Arinika [Arimika].</li><li>Eshu Aroni.<br /></li><li>Eshu Aropiu [Aropin].</li><li>Eshu Aruda [Arugda].</li><li>Eshu Arufin.</li><li>Eshu Aselu.<br /></li><li>Eshu Ashikuelu.</li><li>Eshu Atulú [Atutu].</li><li>Eshu Awaloboma [Alawabona].</li><li>Eshu Awere.</li><li>Eshu Ayentelú [Ajetola].</li><li>Eshu Ayeru.</li><li>Eshu Ayé.<br /></li><li>Eshu Barabé [Baragbo].</li><li>Eshu Baradage.<br /></li><li>Eshu Baragargaluo [Baragadano].</li><li>Eshu Baraiye.<br /></li><li>Eshu Baralanube [Saralanube].</li><li>Eshu Baralajiki.<br /></li><li>Eshu Baralasikú.<br /></li><li>Eshu Baralona.</li><li>Eshu Baraña [Baraiña].</li><li>Eshu Barañiki.<br /></li><li>Eshu Bariño [Baraiño]</li><li>Eshu Barokeño [Barakeño] [Bara Kinkeño].</li><li>Eshu Batioye [Batieye] [Batiye].</li><li>Eshu Belón.<br /></li><li>Eshu Beleke.<br /></li><li>Eshu Bí.</li><li>Eshu Birí.</li><li>Eshu Biribí.</li><li>Eshu Bikuyin.<br /></li><li>Eshu Bode [Bogde].</li><li>Eshu Borokú.</li><li>Eshu Bragada.</li><li>Eshu Dare.</li><li>Eshu Of.</li><li>Eshu Diki [Deke].</li><li>Eshu Ebelukeño [Abelugueño].</li><li>Eshu Edugbele.<br /></li><li>Eshu Ekileyo.</li><li>Eshu Ekuboro.</li><li>Eshu Elegbara.<br /></li><li>Eshu Eluasama.</li><li>Eshu Emere.<br /></li><li>Eshu Esherike.</li><li>Eshu Ewé.</li><li>Eshu Griyelú.</li><li>Eshu Gberú.<br /></li><li>Eshu Ibamalá [Imbalá].</li><li>Eshu Iboribueno [Iborikeño].</li><li>Eshu Idena.<br /></li><li>Eshu Igidé.<br /></li><li>Eshu Ileloya.</li><li>Eshu Ijelú.</li><li>Eshu Iña.<br /></li><li>Eshu Janadá.</li><li>Eshu Jano.</li><li>Eshu Kakesa.</li><li>Eshu Kaminalowá.<br /></li><li>Eshu Kawanilele Orun [Mawanitele Okun].</li><li>Eshu Kekunyelede [Yekun Yeledi].</li><li>Eshu Keneno [Kekeno].</li><li>Eshu Koima Koima [Koiña Koiña].</li><li>Eshu Kolofó.<br /></li><li>Eshu Kotero.</li><li>Eshu Laboni.<br /></li><li>Eshu Lalu [Lala].</li><li>Eshu Laluokirioko [Laluokikiokoko].</li><li>Eshu Lameta [Lamota].</li><li>Eshu Lamulamubata.</li><li>Eshu Laribere [Layibora].</li><li>Eshu Laroke [Larowe].</li><li>Eshu Laroye.</li><li>Eshu Lashe.</li><li>Eshu Layé.</li><li>Eshu Mud [Londelo].</li><li>Eshu Lodé.</li><li>Eshu Lolu.<br /></li><li>Eshu Malé.</li><li>Eshu Marara [Karara].</li><li>Eshu Marimaiyé.</li><li>Eshu Masankio.<br /></li><li>Eshu Meko [Mako].</li><li>Eshu Morilaye [Merilaye].</li><li>Eshu Ná.<br /></li><li>Eshu Nanke.</li><li>Eshu Nor Bakuo.<br /></li><li>Eshu Nikiniki [Miwi Miwi].</li><li>Eshu Obakokero [Obakekero].</li><li>Eshu Obaniwana [Obanijuana].</li><li>Eshu Obarakaketu [Abara Lakentu].</li><li>Eshu Obasin Layé [Abasinlaye].</li><li>Eshu Obayila [Abatila].</li><li>Eshu Oddara.<br /></li><li>Eshu Oddemasa [Oddemora].</li><li>Eshu Ofún Meyiyí.<br /></li><li>Eshu Ogunilobe [Ogunnilewo].</li><li>Eshu Ojuani Lelé Alaroye.<br /></li><li>Eshu Okán.<br /></li><li>Eshu Okokoyebiye [Akokoyebiye].</li><li>Eshu Okuanda [Okuando] [Okuande].</li><li>Eshu Okuboro [Akuoro].</li><li>Eshu Olanki.</li><li>Eshu Onibarakeña [Onibara Kena].</li><li>Eshu Oniburu [Onibure].</li><li>Eshu Oni Oshosi.</li><li>Eshu Onini Buruku.<br /></li><li>Eshu Oroigi [Oroiki].</li><li>Eshu Osiká.<br /></li><li>Eshu Osukakugbo [Osakakungmo].</li><li>Eshu Owó.</li><li>Eshu Shiguide.</li><li>Eshu Sokere.</li><li>Eshu Soko Yoki.<br /></li><li>Eshu Suayu.</li><li>Eshu Tolabí.<br /></li><li>Eshu Unyolo [Ungolo].</li><li>Eshu Wanloke [Awanloke].</li><li>Eshu Wonke.</li><li>Eshu Yangi.<br /></li><li>Eshu Yelu.</li></ul><div style="text-align: justify;"><span style="font-weight: bold;">Patakies de Eshu:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Orunla and its wife wished so much to have a son and went to see Obbatalá to request him this. Obbatalá that was pawned on molding the first man with clay, explained to them that they must have patience. But the marriage insisted. Orunla even proposed to take the figure he was doing.<br /><br />Obbatalá acceded and it explained to them that they had to put the hands on the figure during twelve months. The pair therefore did it and when the indicated term was fulfilled their son summoned up life. They called him <span>Eshu</span>. It was born speaking and with such a voracity that began to eat everything what found to its step.<br /><br />A morning in which as usual Orunla consulted his oracle, this indicated him that he had to be all day with the machete in the hand. <span>Eshu</span>, who already had eaten all the animals, the plants and even stones, penetrated in the house of its parents with the intention of eat them.<br /><br />When he saw his armed father with the machete he tried to flee but he could not, Orunmila persecuted him by all the house cutting him with his machete, and of each piece was born a new <span>Eshu</span>. A new two hundred <span>Eshu</span> ran by the house, until the first one, tired proposed a treatment to his upset father: “Each one of my parts will be a son for you and you will be able to consult them in adivination when you wish.”<br /><br />The wise Orunmila agreed, but answered that Eshu must give back everything that have eaten.<br /><br /><span>Eshu</span> vomited everything what had in its stomach and the things returned to occupy their place.</div>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-61459842170174682272007-04-03T10:57:00.000-07:002007-04-06T07:53:05.190-07:00ORISHA WARRIORS<div style="text-align: justify;"><span style="font-weight: bold;">Description:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;"><span style="font-weight: bold;">The Orisha Warriors</span> or Orisha Oddé are the first who must receive any initiate in the Yoruba religion. These only can be given by the priests of high hierarchy, denominated Oluwos or Babalawos. Although at the moment exists some spiritual houses that give Elegguás, compound only of coconuts or otás, is only the Eshu-Eleggua given by Babalawos the ones containing the load and the secret so this Orisha have his own path and exerts its fundamental function.<br /><br />The cause of which the Orisha Oddé or Warriors can only be given by Babalawos is among others because in the time in which these were in the terrenal plane they were Babalawos. Elegguá is first and more important reason why only someone who knows the secrets Ifa can construct it and give it.<br /><br /><span style="font-weight: bold;">Preparation of the Orishas Warriors:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Eshu-Eleggua has many ways or paths (it is said about 201), a consultation with a Babalawo to find out which one corresponds is a must. Eleggua is prepared with a stone (ota) and yefá of Orunmila, plus the symbols and receptacles. After mixed these ingredients, they are cemented in form of human head and eyes and mouth are added to him like cauries (snails).<br /><br />Upon the head it takes a parrot feather, among other secrets, finished off by the signature of Ifá. Then the Ossaín is made, this is the bath of grass and other substances where they are washed and be sacred. The 4 warriors are Eshu-Eleggua, Oggún, Oshosi and Osun. After the lavatory comes the inmolation of the animals. To Elegguá is offered rooster, to Oggún, Oshosi and Osun, doves. If Elegguá wishes to speak with the initiate through a ceremony of divination or Ita, then it is precise to immolate a quadruped animal to him (All the Orishas that speak in Ita must have immolated a quadruped animal. These sacrifices go accompanied of aguardiente, butter of corojo, honey of bees and candles.<br /><br /><span style="font-weight: bold;">Ceremony of delivery of the warriors.</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">In order to give to the warriors the aleyo or initiated kneels down opposed to his religion godfather. The padrino drops water saying:<br /><br />Omi tuto, ile tuto, Tuto Laroye. Omo tutu (nombre del aleyo)<br />Elegba tuto, Oggun tuto, Oshosi tuto, Osun tuto. Ariku baba Wa.<br />Moyugba Olofin, mayugba Orun, ayugba iku embelese Olodumare.<br />Ase mi iyare, ase mi ya toba.<br />Ase mi oyubonacan, ase my oluwo and all ori s'iro oloshas, babaloshas that covers my ilé.<br />Igba e tonú bogbo elco de ara onú (mention the name of all the relatives passed away in religion and blood)<br /><br />After finalized east prayer in Yoruba they give the Orisha Oddé, beginning by Elegua, and soon in this order Oggun, Oshosi and Osun. Soon the godson rises and greets to his godfather hitting itself respective opposed shoulders, blessing him.<br /><br /><span style="font-weight: bold;">Place in the house of the Warriors.</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">To enter the house a ceremony is needed, once in the house Elegua, Oggun and Oshosi are located in most of the cases behind the front door and Osun in a place upper than the head of the owner. It is important that Osun not be place where he can fall by accident, since this indicates that the life of its prote'ge' is in danger, in that case the godfather must be contacted quickly.<br /><br /><span style="font-weight: bold;">Attention to the Warriors.</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">In addition to the specifications of the godfather, that can have been in the case of Elegua, to put him whistles, and in the case of Oggun, nails or horseshoes, in general put to Elegua money and chucherias, caramels, etc. The soldiers are taken care of Mondays, a candle ignites to them and aguardiente from one's mouth is sprinkled to them. Also they are greased with butter of corojo, and offered jicaras or small glasses with coffee and water. The candle must be extinguished before leaving the house. While this is happening the warriors are asked for luck and wealth and health, is not advisable to request them for other person's hurt.</div>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-13020584153886311612007-04-03T09:59:00.000-07:002007-04-06T07:52:38.146-07:00ORUNMILA<div style="text-align: justify;"><span style="font-weight: bold;">Description of Orunmila:</span></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;"><span style="font-weight: bold;">Orunmila</span> is an Orisha. He is the great benefactor of the humanity and his main advisor. He reveals the future through the secrets of Ifa, the supreme oracle. He is also a great healer, and those who ignores his advices can undergo the ups and downs produced by Eshu.<br /><br />Orunmila represents the wisdom, the intelligence, and the cleverness that can superpose the badly. When Oloddumare created the Universe, Orunmila was there like witness. It is why it knows the destiny to everything what exists. That is also why he is called the eleri-ipin ibikeji Olodurmare (Witness of all the creation and the second in charge after Olodumare).<br /><br />“Elerí Orula ipín<br />Iré keji Olodumare Onatumo agbedebeyo<br />Alapa siyan iwi Oduduwa<br />Aché mini ishe, Orunla somo somo<br />Orunla Iboru, Orunla Iboyá, Orunla Ibosheshé "<br /><br />Orunmila is the first prophet of the Yorùbá religion, sent by Olodumare to control the births, the deceases and the development of the human beings and other species. Fortune teller and owner of the Oracle and interpret of Ifá. He was in the Earth like prophet with the 16 celestial ancestors (the Meyi of Ifá), between 2000 and the 4000 year a.c. Its cult comes from Ilé Ifé and its name comes from the Yorùbá Òrúnmìlà (“Only the sky knows those who will be saved”).<br /><br />It personifies the wisdom and the possibility of influencing the destiny, thus is most adverse. Those who doesn't accept the advice of Orula, being men or Orishas, can be victims of the Osogbos sent by Eshu, close to Shango, who provided with the permission of Olofi the gift of adivination to him, and Eshu, it's faiftfull ally. Orunmila forms an important trinity with Olofin and Oddúa (Oduduwa). Only those choosing by him can enter their cult through the “hand of Orula” (Awofakan) for the men and the Ikofafun, for the women. Women who receive him are considered women of Orula and receive the name of Apetebí, being this the most important consecration that a woman receives in the cult of Orula. In the case of the men they can arrive if Orunmila therefore decides them to be priests, in which case receive the name of Babalawo (Father of the secrets).<br /><br />Orunla has the accumulated knowledge of the secret things of the human being and nature, as well as knowledge on the history of the humanity. In the human plane it represents the spiritualities of all the Awó of Orunmila. He is the governing Orisha and interpreter of the Odun of Ifá Oracle. Orunmila isn't crowned as guardian Orisha and the Oracle only communicates through him. He enjoys the privilege to know the principle and origin all the things, including the Oshas and Orishas. He allows men to know their future and how to influence it. He is very related to Eshu and Osun.<br /><br />Orunmila is present at the moment at which the spirit who is going to incarnate to an individual is choosing his destiny. It represents the security, the support and the consolation before the uncertainty of the life. With his aid everything is possible. Their priests should be organized, the most mystical and wisest ones. Eshu is its assistant. The priesthood of the Orisha Orula exists in the concept in which the priesthood to other Oshas and Orishas can exist with the difference of which he is exclusive for men and within these for people who do not fall in critical moment. The women can arrive until the consecration of Ikofafún and have the privilege of being listened with the more success than men; the women who are Apetebí Ayafá are the true owners of the foundation of Ifá of the priest who they attend.<br /><br />Their colors are green and the yellow. Pictured as Saint Francis of Asisi (4 of October). It is greeted Orula Iboru, Orula Iboyá, Orula Ibosheshe!<br /><br /><span style="font-weight: bold;">Family of Orula:</span></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Son of celestial parents Orokó and Alayerú. In the Earth he was son of Obbatalá and Yemú. Husband of Oshun and Yemayá.<br /><br /><span style="font-weight: bold;">Diloggún in Orula:</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Speech in diloggún by Irozo (4), Obbara (6) and Metanlá (13), Merinla (14), Marunlá (15) and Merindiloggún (16).<br /><br /><span style="font-weight: bold;">Tools of Orula:</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Two halves of a güiro that represent the sky and the earth, that can go within a wood tray. Their attributes are two hands of Ikines, one otá, a cedar small board, the board (Opón Ifá or Até Ifá), a carved horn (Irofá), a Iruke (horse tail), the Ekuele or rosary of Ifá, the Yefá or dust of Orula, a brush to clean the board, an Iddé, the necklaces. His necklace is made with yellow and green beads.<br /><br /><span style="font-weight: bold;">Power tools of Orunla:</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">The board of Ifa, which is used like percussion instrument in some ceremonies. Also an object done with horsehair called Iruke, which is used to move away the badly.<br /><br /><span style="font-weight: bold;">Offerings to Orula:</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">He is offered ñame, cocconut, white basil, etc. He eats female goat, black hen, dove and deer. Their Ewe are aceitunillo, slight basil, arabo, altea, will plow, vermicelli acediana, rattan, colony, copey, crust of the cocconut, gallant at night, paradise, ceiba, ñame, etc.<br /><br /><span style="font-weight: bold;">Dances of Orunla:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">He does not have a dance since he does not lower, dances are made in his honor.<br /><br /><span style="font-weight: bold;">Attention to Orula:</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Orunmila must go in a high place in the house. In order to take care of Orunla one is due to make with each new moon, greases butter of corojo in the left hand and honey in the right, the hands rub and the hand goes over Orula (to inkines or seeds of two in two). While this is happening 2 candles should be ignited to him. While rubbing you ask his favour and breath over him, you request firmness to him and that your mind has wisdom to take the correct ways. Fine flowers are put to him, fresh, sweet fruits fine, peanut, ñame, the cocconut, everything in even numbers. In order to take care of him it is suggested to have bathed to be clean.<br /><br /><span style="font-weight: bold;">Characteristic of the Omo Orunmila:</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">Calm, wise, given off and generous people. Spiritual guides par excellence, with a special intuition. By his spiritual character and pacific mood they tend to look for the calmness and inner growth.<br /><br /><span style="font-weight: bold;">Legeds and patakis of Orula:</span> </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">When Obbatalá concluded the creation of the first man, Olofin summoned to all the Orishas so that they were present in the ceremony to give them the vital blowing. All knelt down and inclined their head at that sacred moment, only Orunla, to which Olofin took like assistant by his reputed seriousness and wisdom, could see how Olofin put the Eledá in Orí.<br /><br />Finished the ceremony they celebrated the event, then Olofin considered: “Only Orunla was witness of the action that I have made, for that reason when the man wants to know his Eledá, he will be the one in charge to communicate it to him.”<br /></div>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-10250368870525419072007-04-03T06:41:00.000-07:002007-04-06T07:52:21.993-07:00OLOFI<div style="text-align: justify;"><span style="font-weight: bold;">Description of Olofi:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;"><span style="font-weight: bold;">Olofi</span> or Olofin is the third manifestation of Olodumare, of the Yoruba Òlófín (owner of the palace), its palace is the sky and its subdits the Orishas, Olofin is the one that is in indirect bonding with the men through the Orishas, is he who directs and supervises them his workings. Nothing can be obtained without its mediation. Olofi lives distant and not very often it lowers to the world like energy.<br /><br />Olofin is the one that distributed ashé to each Orisha (its relation with the energies of the nature) and has the secrets of the creation. Olofin allowed Orunmila to come to earth like a prophet. Olorun make use of all Orishas, but to prevent death uses Osun. It is received in Ifá. The one that receives its foundation will not be able to do nothing without before taking care of it. His ashé and direct bonding with the men are reserved to few priests.<br /><br /><span style="font-weight: bold;">Legends or Patakis of Olofi.</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">When the world was inhabited only by the Orishas, men were created by Obbatalá. The men could travel from earth to sky without no obstacle. One day a couple ascended to Olofin's palace to request the ashé of procreate. After some thinking the maker agreed but with the condition that no children could trespass the limits of Layé (Earth). The marriage agreed.<br /><br />Months later a boy was born, one that grewunder the monitoring of the parents who tolerated all his misschiefs. One day the boy secretly walked cross-country and arrived at the space of Orun, the Sky. There he made fun of the Orishas, it made all type of pranks, and disrespected all ones that asked him to behave.<br /><br />Olofin that observed what happened, took his cane and it stroke it with so much force that Orun was separated of Layé and the atmosphere extended between both. From that day, the men lost the possibility of raise to the palace of the Creator.<br /><br /><span style="font-weight: bold;"><br /></span></div>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-43679060299174988522007-04-03T06:19:00.000-07:002007-04-06T07:52:11.930-07:00OLORUN<div style="text-align: justify;"><span style="font-weight: bold;">Description of Olorun:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;"><span style="font-weight: bold;">Olorun</span> is the second manifestation of Olodumare, coming of the Yoruba Òlórúnm, Owner of the Orún (sky). Olorun is the one that is in direct bonding with the men.<br /><br />Through sun, believers worship Olorun in the ñangareo, making account that in earth is going to occur an itá or when an Iyawó is born. He is the owner of the life, giving energy, sustenance in the terrestrial life, owner of the colors, the light, the air, the vigor and of the effort.<br /><br />It is always by day ornight although we do not see it. To greet Olorun one stands in front of the sun with the arms extended and the palms open. It is not received as an Orisha.<br /></div>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-21206548382504023942007-04-03T05:57:00.000-07:002007-04-06T07:52:05.221-07:00OLODDUMARE<div style="text-align: justify;"><span style="font-weight: bold;">Description of Oloddumare:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;"><span style="font-weight: bold;">Oloddumare</span> is the unique, supreme, omnipotent and creative God of everything. Its name comes from the Yorùbá Olòdúmàré, which means (Lord to whom our eternal destiny goes). Olodumare is the material and spiritual manifestation of all the existing one. It is not in direct bonding with the men, but through their other form, Olorún (directly) or Olofi (indirectly). It's not received, not offered, and has no necklaces.<br /><br />The Yorubas represents it in a güiro with two halves, in the superior side the high astral states and in the inferior the earth. Whenever it is mentioned its name one must touch the floor and kiss the dust track of the fingers.<br /><br />The Yorubas does not have statues nor altars to represent the God Olodumare. The Supreme Being Omnipotente and Primordial, author of the destinies of each living thing, father of all the Orishas and the life can be experienced in different forms, is for that reason that it does not have emblems nor signals to represent it.<br /><br />In the Cuban Ifa-Osha Rule the Supreme Being is pure and therefore the white color is associated to him. For this a circle can be drawn, with ashe, or with efun (husk) and within can be a symbol of the eternity, then scatter water like libation and in center to locate a nut of kola or wool of cotton. This fact and prayer are said to Olodumare.<br /><br />Following other used names to describe the Supreme Being in the Yoruba Religion.<br /><br /><span style="font-weight: bold;">Eledá:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">This word means the Creator, its name indicates that the Supreme Being is the person in charge of all the creation, as well as of the own existence and the source of all the things.<br /><br /><span style="font-weight: bold;">Alaayé:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">It is the vital power. The always alive supreme being as he is conceived by the Yoruba is always alive or eternal. He never died. Because of this the people says: “To kì ígbó ikú.” (We never heard of the death of Olodumare).<br /><br /><span style="font-weight: bold;">Elemií:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">The owner of the life. It indicates that all the living things are alive because of him. When the Elemií takes the breathing from an alive being, this being dies. That's why when Yoruba predict the future they add an exposition. “Bí Ëlémìí kò ba. gbá to, Emí yóò še èyí tàbí èyìinì.” (If the winner of my life does not take it, I can do this or that).<br /><br /><span style="font-weight: bold;">Olojo Oni:</span><br /></div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;">The one that gains or controls the day.</div>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-35037726528779719622007-04-03T05:45:00.000-07:002007-04-06T07:51:52.196-07:00THE ORISHAS<div style="text-align: justify;">The Yorubas named, identified and deified the energies of the nature and called them <span style="font-weight: bold;">Orishas</span>, nevertheless, despite its diversity of deities, is possible to be considered like a monotheist religion, since they consider Olodumare like the unique and omnipotente God. The Yoruba pantheon counts on 401 different deities. The complexity of its cosmology has taken to the western students to compare the Yoruba society with Old Greece, nevertheless, exists a great difference because in the Greco-Latin religion its main deity had compatible characteristics with the Shango Yoruba, that does not get to be the supreme God.<br /><br />The Yoruba God, Olodumare or Olorun does not have an organized priesthood or temples in its honor, although it is invoked and its blessing is requested. The Yoruba religion affirms that when a person dies, its soul enters the kingdom of the ancestors from where, these continue having influence on the Earth. It is for that reason that the cult to the ancestors (eggun) plays an important role in the Yoruba religion. Some important Orishas are Eshu, that governs the destiny; Shango, the God of thunder; and Oggun, the God of the ironand the modern technology.<br /><br />The Yoruba religion varied significantly from a kingdom to another one; the same deity could be masculine or feminine according to each town, is for that reason that the same deities have several ways or paths, according to as they were venerated, although in the end their essential characteristics are the same ones, of this form can occur the case that the characteristics of two Gods can be including in a single deity.<br /><br />Because the african slaves brought to America, mainly Cuba, Haiti and Brazil could not exert their religion freely, they hid under the catholic santoral multiplicity its African Gods according to a relation where compatible characteristics between such was looked for. This gave rise to a sincretism in the Yoruba diaspore, where at the present time the same African deity can indifferently be called by its African or catholic name, an example of it is Shango or Saint Barbara.<br /><br />In summary, despite the multiplicity of deities, it is considered that the Yoruba religion is a monotheist religion with a single omnipotente creative God that governs all the universe, along with several hundreds of smaller deities, each one with a specific power called Orishas.<br /></div>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-62223404902968296842007-04-02T15:14:00.000-07:002007-04-06T07:50:58.200-07:00HISTORY OF THE YORUBA PEOPLE<div style="text-align: justify;">The <span style="font-weight: bold;">Yoruba people</span>, of which there is at the present time more than 25 million, occupies the western South corner of Nigeria, by all the edge of Dahomey and it extends until he himself Dahomey. At the east and the north, the Yoruba culture arrives at its limits in the Niger river. Nevertheless, ancestral cultures directly related to the Yorubas bloomed to the north of Niger (<a href="http://www.amnh.org/exhibitions/sokari/images/map1.gif" target="_blank">Map</a>). The archaeological discoveries and the genetic studies indicate that the ancestors of the Yorubas can have lived in this territory from prehistory. Archaeological evidences indicate that a society proto-Yoruba with high technological and artistic levels, was living to the north of Niger in the first millenium on ours was, and they already had knowledge of the iron.<br /><br />The Ifa theology raises that the creation of the humanity occurred in the sacred city of Ile-Ife, where Oduduwacreated mainland of the water. Much later a unknown number migrated towards Ile Ife. In this point the western ones were sinergized with African Eastern and some hypotheses cradles in the similarity of the Egyptian sculptures and the found ones in the city been of Ife, indicate that the originating Yorubas can descend from the Oduduwa of Egypt and that these founded the first kingdoms. The Yorubas called themselves "the children of Oduduwa".<br /><br />These Yoruba city-kingdoms comprised of more than 25 kingdoms, all of them centralized. Of all of them, it is Ile-Ife, the universally recognized as most important. Is believed that its foundation dates from year 850. His eternal rival, the kingdom of Oyo, to the northwest of Ife, was based approximately towards the 1350 DC. The Oni (king) of Ife and the Alafin de Oyo still are considered as Yoruba kings and they respect them in Nigeria by the people. Other important kingdoms were Itsekiri, Ondo and Owo in the Southeastern, Ekiti and Ijesha to the northwest and the Egbado, Shabe, Ketu, Ijebu, and Awori in the southwest.<br /><br />The Portuguese explorers “discovered” the Yoruba cities and their kingdoms in century XV, but cities such as Ife and Benin, among others, have been in their sites by hundreds of years before the European arrived.<br /><br />The kingdom of Oyo was based with the aid of the Portuguese arms. At the end of the 18th century takes place a civil war in which one of the sides obtains the support of the Fulani, that in year 1830 took control of the control of all the Oyo empire. The Fulani invasion pushed many Yoruba towards the south where the towns of Ibadan and Abeokuta were based. In 1888, with the aid of a British mediator, Yorubas and Fulanis signed an agreement by which they regained the control on its earth. In 1901 Yorubaland it is colonized officially by the British empire, who settle down an administrative system that maintains great part of the structure of Yoruba government.<br /><br />During all these years Ife maintained its vital importance like sacred city, cradles of the Yorubas and it bases of its religious thought. Until recently time, the Yorubas was not considered to themselves like a single nation. Rather they were considered like citizens of Oyo, Benin, Yagba, among other cities. These cities considered the inhabitants of Lakes and Owo, for example, like foreign neighbors. The Yorubas kingdoms not only fought against the Dahometans, but also to each other. The Yoruba name was applied to all these people related linguistically and culturally by its neighbors of the north, the Hausas.<br /><br />The typical old Yoruba cities, were urban centers with farms to his around that they extended by dozens of miles or more. Oyo and Benin were founded by kings of Ife or their descendants. Benin directly obtained its ritual knowledge of Ife, and the religious system of Ifa divination expanded from Ife not only through all the Yoruba territory, but that reached to everybody. A system of common Yoruba beliefs dominated the region from Niger, moving towards the east to the Gulf of Guinea in the south.<br /><br />It was not by accident that the Yoruba culture expanded through Atlantic until America. Hunters of European slaves captured million of African violently and they sent them in overloaded negreros boats towards America. Wars for slaves began from the kingdom of Dahomey against some of the Yorubas kingdoms, and similars wars between such Yorubas, took these wear prisoners as slaves available for their transportation towards America. Yorubas slaves were sent to English, French, Spanish and Portuguese colonies in the new world, and in a great part of these places, the Yorubas traditions survived with great force. In Cuba, Brazil, Haiti and Trinidad, the religious rites Yorubas, beliefs, music and myths are enthroned to the present time. In Haiti the Yorubas was called Anagos. Haitian religious activities gave an honor place to the rites and Yorubas beliefs, its pantheon includes numerous deities of Yoruba origin.<br /><br />The slavery in the United States was very different from other colonized regions. The language and the culture of these captives were cruely eliminated, where the African received the capital punishment generally to exert their practices.<br /><br />In Cuba, it happened a process of mixing of the Yoruba religion with the catholic, giving rise to a new system, known as Rule of Osha or Santería, that is the one that with more force has extended to Latin America, the United States and Europe. This resurgence in popularity and interest of the adaptation of Yoruba and Ifa with the catholicism, arrived at the United States through the Puerto Ricans in the 40 ' s and the 50 ' s (which previously had received it from Cuba) and soon in the 60 ' s with the flow of Cuban refugees.<br /><br />In Cuba, the pantheon of the Yorubas deities has survived intact, next to a complex of rites, beliefs, music, dances and myths of Yoruba origin.</div>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0tag:blogger.com,1999:blog-1040595670369080185.post-77548697288408048072007-04-02T14:27:00.000-07:002007-04-06T07:50:00.322-07:00YORUBA THEOLOGY<div style="text-align: justify;">The <span style="font-weight: bold;">Yoruba theology</span> resides mainly in the believe of a one God, who created everything that exists. From Him came several energies who take care of every detail of the Universe, those are called by the Yoruban believers, Irunmole and Orishas.<br /><br />In the Yoruba system of belief, before you're born you have already decided what is going to happen with your life, this happens through Ori, which decide what is going to be the main objective in the new life you're begining. Using the different energies of the Universe, we can achieve easily the needed balance to get to that final objective pre defined by ourselves, meaning living life in balance, with health, happiness and wealth.<br /><br />Once you come to the earthly plane, your body is formed by three elements: Emí (spirit), Orí (soul) and Ará (body). The Emí and the Orí live inside the Ará but separated. Orí has the knowledge and the wisdom of passed lifes, it keeps closed to ones consciousness until death.<br /><br />Emí allows us to our internal dialogue, it stores memories from this encarnation, and it goes aside from our counsciousness when we incorporate the Orisha, then he goes out the Ará.<br /><br />When we die, Emí and Orí becomes one and leave the Ará who will transform in a dead body (Okú). Once they're only one energy they'll wait for the fate that will come to them, meaning returning to Aiyé transformed in an spirit (eggun) and wait for the reincarnation (Atúnwá), or if Aragbá Orún (Way to Orún), to get to the Ará Orún state (habitant of the Orún) with the Orishas. These state is only achieved after several reincarnations, until ones Emí has a state pure enough to become an habitant of Orún.<br /><br />Every dweller of Aiyé, according to their behaviour in life can be considered as an omoluabí or an ajogun. Those who broked the laws and had a despicable behaviour during life, become ajogun or dark spirits, among those are:<br /><br />Iku: The Death. King of the Ajogun.<br />Arun: The disease.<br />Ofo: The greed.<br />Epe: The hatress.<br />Ewon: The selfishness.<br />Egba: The loneliness.<br /><br /><a href="http://cubayoruba.blogspot.com/2007/01/iku.html"></a>The omoluabí are those that were rightous in the life, but anyway commited some mistakes, they're considered kind spirits and can be adored as family ancestors.</div>Cubayorubahttp://www.blogger.com/profile/10137320918149389919noreply@blogger.com0