Yewa [ English and Spanish Version ]

Yewa

Yewa dueña de la soledad y sepultura vive dentro de el sepulcro representa la castidad femenina, la virginidad y esterilidad es una de las 3 mujeres dueñas del cementerio, baila sobre las tumbas, vive con la cara tapada a pesar de ser muy bella pero e allí su pureza, pureza que perdió gracias a shango...


Yewa o Yegguá es una Orisha que representa la soledad, la contención de los sentimientos, la castidad femenina, la virginidad y la esterilidad. Es la dueña de la sepultura, está entre las tumbas y los muertos y vive dentro del féretro que está en el sepulcro.

Yewá es la Orisha dueña del cementerio y ampliamente ligada a la muerte. Su culto procede de Dahomey y vivió en Egwadó. Habita el cementerio, es la encargada de llevar los eggun a Oyá y es la que baila sobre sus tumbas.

Su nombre proviene del Yorùbá Yèwá (Yeyé: madre - Awá: nuestra). Adorada principalmente en las casas de Santiago de Cuba, donde se entrega como Orisha tutelar y sus hijos gozan de gran prestigio como adivinos y se mantienen en la más rígida austeridad. Delante de su asentamiento no se puede desnudar, tener amoríos o disputas, obrar con violencia o rudeza y ni tan siquiera levantar la voz. Tiene una otá de color preferentemente oscuro y se recoge en el monte o cercanías del cementerio y 9 piedras rosas o rosadas.

En el sincretismo se compara con Nuestra Señora de los desamparados (30 de Octubre) y la Virgen de Montserrate. Su número es el 11 y sus múltiplos. Su color es el rosa. Se saluda ¡Maferefún Yewa!.

Trajes de Yewá.

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Se viste con un vestido rosado. La saya ancha se ata a la cintura con un cinturón del mismo material. Lleva una corona decorada con muchos caracoles.

 

Objetos de poder de Yewa.

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Una muñeca y una cesta.

Bailes de Yewá.

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Yewá raramente baja. Cuando lo hace, viene haciendo mímica de estar atando un fajo. Sus maneras son sombrías, es muy tímida con los hombres, ya que es virgen y no baila.

Familia de Yewa.

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Hija de Obbatala y Oduduwa, hermana de Oyá y Obbá, compañera de Babalu ayé, aunque siempre se mantuvo pura y casta.

Diloggún en Yewá.

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En el diloggún habla por Irosso (4), Okana (1) y Osá (9).

Herramientas de Yewa.

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Su receptáculo es una canasta de mimbre forrada con telas rojas y rosas que se coloca en una casita dentro de un cuarto interior o en lo alto, lejos de Oshun. Sus atributos son una campana tipo ekón y otra más pequeña adentro ambas de metal blanco o plateado, una muñeca o tinajita, nácares, cauries, 9 escudos triangulares, 22 esqueletos de metal, 9 angelitos plateados, un hueso de lechuza, un hueso de Eggun y una mano de caracoles. Sus Elekes se confeccionan de cuentas rosadas.

Ofrendas a Yewá.

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Se le ofrenda pescado entomatado, gofio con pescado y pelotas de maní. Se le inmolan chivita o chiva chica, gallina de guinea y palomas. Los animales que se le inmolan deben ser jóvenes, hembras y vírgenes. Sus Ewe son los mismos de Oyá.

Caminos de Yewa.

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Sus caminos son:

• Binoyé.
• Ibu Adeli Odobi.
• Ibu Osado.
• Ibu Averika Oyorikan.
• Ibu Akanakan.
• Ibu Shaba.

Características de los Omo Yewa.

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Las mujeres son dominantes severas y exigentes. Suelen ser moralistas por demás y aborrecen las relaciones carnales, que están más allá de sus posibilidades prácticas.

Patakies de Yewa.

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Yewá vivía aislada en el castillo de su padre, Oddua, quien la adoraba por ser muy hermosa y virtuosa. Cuando Shangó escuchó de las cualidades de Yewa, las cuales eran su virginidad y frigidez, apostó que podría seducirla. Ella arreglaba las flores del jardín de Oddua. Un día estando en la ventana, vio a Shangó, del cual se enamoró perdidamente. Cuando Oddua se enteró montó en cólera y Yewa le rogó que la mandara a un lugar donde no pudiera ser vista por ningún hombre. Así fue como Oddua la hizo reina de los muertos y desde ese momento ella vive con los muertos y le entrega los cadáveres a Oyá.



Yewa or an Orisha Yegguá representing the loneliness, the containment of feelings, female chastity, virginity and sterility. She is the owner of the tomb, is among the tombs and the dead and lives in the coffin that is in the tomb.

Yewá is the Orisha owns the cemetery and widely linked to the death. His cult came from Dahomey and lived in Egwado. Inhabits the cemetery, is responsible for bringing the eggun to Oya and is dancing on their graves.



English

Its name comes from Yewa Yorùbá (Yeye: mother - Awa-our). Worshiped primarily in the homes of Santiago de Cuba, where he delivered as tutelary Orisha and their children are highly respected as soothsayers and kept in the most rigid austerity. In front of their settlement can not be bare, having affairs or disputes, act with violence or rudeness and not even raise his voice. OTA has a dark color and is retained preferentially in the woods or near the cemetery and 9 stones or pink roses.
The syncretism is compared with Our Lady of the homeless (30 October) and the Virgin of Montserrat. Their number is 11 and its multiples. Its color is pink. It presents Maferefun Yewa!. Yewá suits.

She wears a pink dress. The wide skirt tied at the waist with a belt the same material. He wears a crown decorated with many snails.

Objects Yewa power.

A doll and a cesta.Bailes of Yewa.
Yewá rarely low. When it does, has been making gestures to be tying a bundle. His manners are bleak, is very shy with men, and that is a virgin and does not dance.

Family Yewa.

Oduduwa Obbatala daughter and sister of and Obbá Oya, Babalu Aye mate, but always remained pure and chaste.

Diloggún in Yewa.

In the speech by Irosso Diloggún (4), Okan (1) and Osa (9). Yewa Tools.
Its receptacle is a wicker basket lined with red and pink cloth that is placed in a small house in an interior room or on the top, far from Oshun. His attributes are a type hood and a smaller ekon inside two white metal or silver, doll, or Tinajitas, pearl, cowries, 9 shields triangular, 22 skeletons of metal, 9 silver angels, an owl bone, a bone of Eggun and a hand of snails. Their accounts are made Elekes pink.

Offerings to Yewá.

 Offering fish in tomato sauce, roasted maize meal with fish and peanut balls. He immolated goat chivita or girl, guinea fowl and pigeons. Animals that immolate will be young, females and virgins. Your Ewe are the same as Oya.
Yewa Highway.
His ways are:
Binoy.
Ibu Odobi Adeli.
Ibu Bold.
Ibu Averika Oyorikan.
Ibu Akanakan.
Ibu Shaba.

Characteristics of the Omo Yewa.
Women are dominant severe and demanding. Moralists usually hate others and carnal relations, which are beyond its practical possibilities.
Yewa Pataki.
Yewá lived alone in the castle of his father, Oddua, who adored her for being very beautiful and virtuous. When Shango listened Yewa qualities, which were her virginity and frigidity, bet they could seduce her. She arranged the flowers in the garden of Oddua. One day while in the window, saw Shango, which was desperately in love. When Oddua learned Yewa was furious and begged him to send to a place where he could be seen by any man. That's how Oddua made her queen of the dead and since then she lives with the dead and gives the bodies to Oya.

Nana Buruku [ English and Spanish Version ]

Nana Buruku vive en la lagunas o pantanos dueña de la luna con gran poder espiritual, llego a la tierra primero que oduduwa, tuvo conflictos con oggun por tal motivo sus animales no se matan con cuchillos de hierro si no con cuchillos de caña, muchos dicen que es la abuela de oshun... sus colores son el negro y el rosado..

Naná Burukú o Nanú es una Orisha y se le atribuye poderosa espiritualidad desde la antigüedad. Rige en los ojos de agua, las desembocaduras de los ríos, los pantanos y en las lagunas. Entre los creyentes de origen Iyesá la consideran un Obatalá y entre los de origen Nina Popo, un Orisha independiente. Naná Burukú da fortaleza a la cabeza del individuo.

Naná Burukú es la Orisha de la llovizna, del lodo, mediadora entre la vida y la muerte. Su culto es de procedencia Fon, Ashanti y Arará (Dahomey), sobre todo de territorio Mahi. Su nombre proviene del Yorùbá Nanà Burukú (Naná: gran madre o abuela - Burukú: maldad). Naná es anterior a la llegada de Oduduwá a Ilé Ifé y tuvo posteriormente un enfrentamiento con Oggún, por eso sus animales no se inmolan con cuchillo de hierro, sino que se trozan con un cuchillo hecho de caña brava.

Según el rito Arará, Naná no se alimenta de la sangre (eyerbale) de los animales, sino de su espíritu, es por esto que sus animales mueren asfixiados y luego se trozan con el cuchillo de caña brava. No se hace como Orisha tutelar y se recibe junto con Babalu ayé. En la ceremonia de entrega, se coloca su receptáculo sobre un triángulo pintado en el piso con Osun y cubierto por hojas de tabaco, se recibe su cetro llamado Ibirí y su collar.

Su número es el 10 y sus múltiplos. Su color es el blanco y el azul. Se saluda ¡Maferefún Naná, Saluba!

Familia de Naná Burukú:

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Madre de Babalu ayé, Oshumaré e Irokó, esposa de Obbatalá.
Diloggún en Naná Burukú:

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Habla en el diloggún por Oché (5) y Ofún Mafún (10).
Herramientas de Naná Burukú:

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Su receptáculo es una tinaja de color blanca, cuya tapa una vez colocados dentro los secretos se sella y posee 4 orificios. Sus otá y mano de caracoles viven en agua de laguna. Sus atributos son un cuchillo de caña brava, un majá enroscado alrededor de la tinaja, un estómago de metal y el Ibirí. Sus Elekes se confeccionan alternando cuentas blancas de leche con cuentas azul profundo, otros los confeccionan de cuentas azules, blancas y rojas.
Ofrendas a Naná Burukú:

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Se le ofrenda manteca sin sal y caña. Se le inmolan gallina, paloma, pollo, gallina de guinea y puerco. Sus Ewe son ceiba, caña brava, jobo, sasafrás, alacrancillo, apasote ateje, piñon botija, bejuco ubí, casimón, albahaca, zarzaparilla, alejo macho, artemisa, caguairán, cenizo, copaiba, chirimoya, bejuco amarillo, bejuco, etc.
Caminos de Naná Burukú:

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Sus caminos son:

• Naná Burukú Ajesún.
• Naná Burukú Ilegboná.
• Naná Burukú Adjaosí.
• Naná Mahi.
• Naná Yaba.
• Naná Burukú Molú.
• Naná Burukú Alagba.
• Naná Burukú Narewá.
• Naná Burukú Nakelé.
• Naná Burukú Suaré.
• Naná Burukú Ajapa.
• Naná Burukú Ogbaya.
• Naná Delé.
• Naná Miremi.
• Naná Nunselé.
• Naná Inie.
• Naná Bini.
• Naná Burukú Atsoko.
• Naná Kpahan.
• Naná Hondo.
• Naná Seli.
• Naná Intilé.

Características de los Omo Naná Burukú:

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Siempre parecen actuar con calma, dignidad y benevolencia. Son muy equilibrados y aunque tomar decisiones les lleve bastante tiempo, con frecuencia las toman con justicia y sabiduría. Les gustan los niños y a veces suelen malcriarlos.

 

 

 

 

 

English Version :

 

 

 

 

 

 

 

 

 

Nana Buruku ~
Nana is the great grandmother of all the Orishas and although she is praised more in Candomble than in Santeria, her fame is starting to rise more and more each day. She is in charge of all maternal issues pertaining to females and is the spirit of earth and moon.
A wise old woman that likes to tend to herself while watching over the Earth and her grandchildren. Nana is petitioned for health issues or those pertaining to the womb, helping to aide in pregnancy whether to destroy or conceive. Now when I say destroy, I mean she aides in raped pregnancies and from that she is an Orisha of justice when rape or wrong maternal instincts are at bay.
When Olodumare created the Earth, it was Nana who was in charge of looking down on the Earth and with her light of the moon she helped us navigate our way.
Nana Buruku is seen near the rivers and is the mother of all the waters, including the sweet rivers. Although Oshun may dominate the sweet waters, it is through her mother Nana that she gets the river waters from. She is also seen in the middle of whirlpools where her offerings are left and the woody marshes.
At one time, she was married to Obatala and nurtured the Orishas as they were born. When Nana Buruku was in the Yoruba cult, she was in the manifestation of Yembo who was violated by her son Oggun. Due to the disgrace she fled to Dahomey and became recognized as the great Nana Buruku. She is a strict Orisha and does not like disrespects in any shape or form.
Nana does not like anything of metal due to the disrespect of her son Oggun and due to that her animals are sacrificed with a knife made from bamboo material. This knife is sharpened and lives with her. Her foods are sacrificed in a different form from other Orishas, they are suffocated in the water where she consumes their Ache and the knife of bamboo is used to finish the process.
A truly mysterious yet powerful Orisha..

Nana Buruku

Traditional Colors: Black, white, purple, green, red, not usually yellow or metallic colors
Number: 7
Areas of Influence: Women and children’s issue, life, death, healing, rape, ecology, swamps
Entities associated with: St Anne, Our Lady of Mt. Carmel
Symbols: Moon, leaves, angelfish
Offerings: Crown Royal™, rum, tobacco, coffee, shrimp, coconut, tomatoes
Feast Day: July 26th
Astrology: Moon
Tarot: Moon, The High Priestess
Chakra: Third Eye
Gemstones: Sodalite, moonstone, black opals, moss agate,
Animals: Hyenas, Angelfish, Black Butterflies that have patches of dark blue on them, Ravens and Crows
Entities of Similar Energy: Innana, Isis, Grandmother Moon, Freya, Hecate, Mawu
Plants associated with: Bald Cypress, garlic, juniper, marshmallow, mint, mullein and many other healing herbs
Nana Buruku is the grandmother of the Orishas. She is also a wisewomen and powerful witch. She has extraordinary healing powers and is an accomplished herbalist. She is seen as a strong, large, dark-skinned old woman. She has a commanding presence. Many times, even the uninitiated can feel her walk into a room. She loves children and her role of grandmother but has little tolerance for men. Because of this, she normally only has priestesses, no priests (unless a man was a woman trapped in a man’s body or at a minimum, really in touch with his feminine side). She is very spiritual and understands the sacredness of all life. She deals with big issues: life, death, karma, etc. Generally speaking, I know a problem is very serious when Nana shows up. This is not the Orisha you go to for simple relationship issues.
She embodies the archetype of the wisewoman. She is whom you go to for healing, to get pregnant or to end an unwanted pregnancy. In cases of rape, you can go to her for healing and justice. She is especially good with healing with spiritual energy such as Reiki and Chakra work. She lives in the swamp, near the ocean. For the most part, she likes being alone or with her grandchildren. Because of her strong connection with nature, environmental issues are also important to her. She hates the way we are destroying our planet. Nana can be cold, distant and judgmental.
Once she makes up her mind about something, she will not budge. Her dislike of men is so strong that other than rape, I can’t imagine a reason why a man would go to her for help. Nana and Ogoun do not get along. One story says that Ogoun tried to invade Nana’s swamp but was unsuccessful since metal will rust in a swamp. My personal belief is that at his worst, Ogoun can become violent and abusive, especially towards his spouse. This is one issue that Nana especially has no gray area. She absolutely will not tolerate spousal abuse (of either sex) or child abuse.

Properly Showing Respect to Nana

Nana loves her Crown Royal, either over ice, straight or a shot in a cup of coffee. In fact, I always keep a small bottle of it dedicated to her and more than once I have found the bottle empty in the cupboard, seal intact. She likes shrimp and I’ve made her coconut shrimp several times. When in doubt, rum and tobacco are almost never wrong. She loves her role as grandmother, so anything that says “Best Grandma” would work or more appropriately “Nana” would be better. Because her issue with Ogoun, please do not feed them together and I would never serve her offerings on metal or pewter dishes/cups.

Where to find Nana

Nana can be found in hospitals, cemeteries (especially old ones), and nursing homes. She loves her swamps but can also be found at the seashore or in the forests. She likes to be near water, whether it is a lake, stream or the ocean. You can also find her at any Church dedicated to St. Anne.

Nana’s Children

The children of Nana are very few in number. They are physically large and have strong personalities. They love children but may not have biological children themselves. Whatever their spiritual path, they are spiritual women however they tend to be drawn to the occult. They are often healers and you will probably find them working in the medical field, as alternative healers or as caregivers in hospices or nursing homes. Because of the extra weight they carry, diabetes, high blood pressure, heart disease and edema are possible health issues. They can be quite critical and judgmental. They don’t like to be told they are wrong. Because of her dislike of Ogun, the Orisha of iron, the daughters of Nana may have physical reactions when they put metal into their bodies (earrings, body piercing, etc).

Nana Story

As I have previously stated, I was introduced to the Orishas by my first coven. While I knew the names and stories of the Orishas, I had never felt them for myself. To makes matters worse, there was very little information published on my mother, Nana Buruku. In July of 1995, I found myself in the local library, day after day, researching the books on Orishas, African myths and the saints trying to put together any information I could on her. I found one book that connected Nana with the Catholic Saint, St Anne, the mother of Mary and Grandmother of Jesus. While researching St Anne, I discovered that St Anne’s day was in 2 days, the 26th of July.

I didn’t have much to go on but I did the best I could. I took a cheap wine glass, some fruit, tobacco and alcohol. I set her up a little altar and put everything out as nice as I could in the brush on the edge of the cemetery. I told her that I really wanted to get to know her better and that I appreciated everything that she had done for me. I left everything there, including the cheap glass, and went home. Although at that moment, that ritual seemed small and insignificant, in fact it turned out to be the starting point for the rest of my life. Within one week, the Orishas had shown up in force. I learned more from them directly than all of the books put together. The next year was like a whirlwind. So much happened, both on a spiritual level and in the “real” world. Nana was with me every step of the way. When times were good or bad, I would go back to that same spot in St Anne’s cemetery to say thanks or to cry or to seek information.
    
Exactly one year later, I went back to the cemetery to perform my priestess initiation to Nana. I got everything set up and when I finished the ceremony, I looked down at my foot and saw the cheap wine glass that I had left there the year before, intact. I couldn’t believe my eyes. Even though that area had been mowed and cut back multiple times, this cheap glass had survived without a scratch on it. It just didn’t seem possible but here was the proof in my hands. That glass has survived multiple moves and countless upheavals. I still have it sitting on my altar and it is dedicated to Nana. To me, it is a symbol of her power over the physical plane…to make the impossible, possible.

45 PATHS of OBATALA

 

 

 

 

 

 

FIRST PATH: OBATALA ORISHA AYE

Here we find the purest and most mystical aspect of Obatala.  S/he is
feminine and born of the sea.  S/he is represented by means of a large
shell, named Okinkonko.  In Santeria this path is tied to the Orisha
Ochun.  The necklace for its adoration is fashioned with twenty-five
stones (?) the color of egg yolk and (to make the connection?) you
sacrifice white doves.

SECOND PATH: OBATALA OSHANLA

Is imagined as a trembling old woman who wants to be covered with a
white sheet.  She protects you from traps and has large hands  She eats
cocoa butter.  Her necklace is made with egg-yolk yellow and ivory.  In
Santeria she is syncretized with St. Anne.

THIRD PATH: OBATALA IGBA IBO

Represents divine thought and is symbolized by the eye of Divine
Providence.  It cannot be seen, and those who manage to see it are left
blind.  It is symbolized by an old person with wrinkles and white hair.

FOURTH PATH: OBATALA OBA LUFON

Represents the sun and is identified with Jesus of Nazareth.  It was he
who gave man speech and taught him proper ways of sexual practice(?).
When you want to request something from him, you must place sixteen
parrot feathers on your head.  It was he who taught man to weave with
needles.  He is the inventor of carpentry and is the protector of
mothers.

FIFTH PATH: OBATALA OCHA GRINAN

He is the messenger of Olofi.  He raises the mountains from the low
places.  (Sube y baja la montana)? Represented by the Crucified
Christ.  He is also considered a soldier (guerrero) and he taught to
Orula the secrets of (de pelar el name).

SIXTH PATH: OBATALA ACHO

His presence stimulates the dance and directs the rhythms.  He is a
soldier and wears a red waistband.

SEVENTH PATH: OBATALA OBA MORO

Represented by an old person and represents the pain and sacrifice
necessary to reach one's goals.  Is represented by a crown of thorns.

EIGHTH PATH: OBATALA EFUN YOBI

In the past he was worshipped in ways which are forgotten today.  He is
represented by San Jose de la Montana.

NINTH PATH: OBATALA YEKU YEKU

The protector of health, syncretized with the Holy Trinity.  Represents
patience and humility.  Its necklace is made of white beads with balls
of mother of pearl and ivory.

TENTH PATH: OBATALA AYAGGUNA

Is male and represented by an intrepid, aggressive warrior.  Uses a
cane and is most fine and elegant.  His necklace is made with eight red
beads and sixteen white.  Is syncretized with Saint Michael the Archangel.  He is clothed in white /red  and carries a sword.

ELEVENTH PATH: OBATALA ALAGUEMA

Owns the ceiba and is tied to visions, and for that reason is tied to
Santa Lucia and the Sacred Heart of Jesus.  Is related to friendship
and protection.  Is also a messenger of Olofi; takes a silver chain
with nine doves and dresses in red and white.

TWELFTH PATH: OBATALA TALABI

Is female and identified with indifference.  Protects children and is
syncretized with Saint Rita de Casia.

THIRTEENTH PATH: OBATALA ONDO

Is female and a virgin.  Lives in the rocky places bordering the sea.
Protects boats arriving at port.

FOURTEENTH PATH: OBATALA AYALUA

Functions as the exterminator.  Lives in the center of the sea and has
secrets which no man knows.

FIFTEENTH PATH: OBATALA OKEILU

Lives in high places and grants houses to the (desposeidos).

SIXTEENTH PATH: OBATALA OLUFON

Protector of speech and oratory.  Is old and calm (apacible) and must
have much light.  Is symbolized by a crown of white stones with sixteen
parrot feathers.

SEVENTEENTH PATH: OBATALA AGUINYAN

Is very little known, directs the contacts of the Orishas with the world

EIGHTEENTH PATH: OBATALA OBALABI

Is female and is the one in charge of announcements.  S/he is attracted
by striking a silver-plated triangle.

NINETEENTH PATH: OBATALA ELEFURO

S/he is the protector of the oil.  Is illuminated with oil lamps and
lives behind a curtain.

TWENTIETH PATH: OBATALA ORISHA YEYE

Protector of femininity and represented by a beautiful woman.  She
wears a crown with sixteen shells and carries a bow and arrow.  She
lives in the deserts and is owner of monkeys.

TWENTY-FIRST PATH: OBATALA OBON

Is in charge of the souls of the departed.  Has the original secrets of
Egypt.  Is given a small metal chest, where it hides a secret golden
scarab.  It is near the heads of those who are dying.

TWENTY-SECOND PATH: OBATALA OBANLA

Is female and lights the pathways.  She is given a crown, a silver cane
and a sun with sixteen rays.

TWENTY-THIRD PATH: OBATALA AYCALAMBO

Represents a drunkard.  Lives in a tinaja (?) covered with shells

TWENTY-FOURTH PATH: OBATALA ORISCHA IWIN

Protects the door of Obatala's palace, protects potters.

TWENTY-FIFTH PATH: OBATALA YEMBO

The Mother.  Their (?) necklaces are made of coral and fourteen clear
and blue crystals, with a key and an anchor.  Is identified with the
Immaculate Conception.

TWENTY-SIXTH PATH: OBATALA AGGUIDAI

The messenger who takes petitions to Obatala.  Necklace is white with
sections of colors.

TWENTY-SEVENTH PATH: OBATALA EYUARO

An unalterable and immovable Saint.  Stimulates consent or (mimosidad)

TWENTY-EIGHTH PATH: OBATALA AYENOLU
Stimulates calm.  Takes a necklace of sixteen jet beads and is pledged
to him with eight candles (? -- Lleva collar de dieciseis azabaches y
se le prenden ocho velas).  Wears handkerchiefs of many colors.

TWENTY-NINTH PATH: OBATALA ABANY

Protector of the blind.  Lives in the water and takes a (botecito) of
tin.

THIRTIETH PATH: OBATALA EURURU

The advisor of young people.  Symbolized by a silver cane upon which is
placed a cross, a horse, a pen, a book, all adorned with palm leaves.

THIRTY-FIRST PATH: OBATALA OSHEREILBO

Is male and female, and is adorned with many shells and parrot feathers.

THIRTY-SECOND PATH: OBATALA OYE LADE

Is a hunter, carries (un tarro de venado), ivory, and a carved figure
of a woman in wood.

THIRTY-THIRD PATH: OBATALA OYU ALUEKO

Is a diviner.

THIRTY-FOURTH PATH: OBATALA EDEGU

Is king of the earth.  Represented by a mounted lead doll (a tin
soldier on a horse?) carrying sixteen seashells.

THIRTY-FIFTH PATH: OBATALA BIBI NIKE

Is represented by an enormously large cyclops and represents the fight
for difficult things.  Manifests with a sword, a lance and a shield.

THIRTY-SIXTH PATH: OBATALA EKANIKE

Guardian of the town, an expert warrior and ancient (tembloroso).
Wears red and white.  You put a horn full of gunpowder outside its
sopera.

THIRTY-SEVENTH PATH: OBATALA OLOYU OKUNI

Ruler over human eyes.  Carries arrows; its crown is decorated with
four parrot feathers.

THIRTY-EIGHTH PATH: OBATALA OCHA ORULU

The king of metals, his sopera is wrapped with a silver chain

THIRTY-NINTH PATH: OBATALA ALABALACHE

Represents the oracles of Obatala and knows the past, present and
future.  Guide to the seashells.

FORTIETH PATH: OBATALA ANA SUARE

Magnificent in suffering (? Es sufrido y soberbio).  Represented by two
machetes, two lances, two whips, one crown, and one crucifix.

FORTY-FIRST PATH: OBATALA OCHALUFON

The deity who taught man how to speak, takes a silver tongue, a cane
and rules over bees.

FORTY-SECOND PATH: OBATALA OGAN

Guards Obatala's back and is always near the soprea.  His necklace has
sixteen (corojos?) and is washed with green coconuts.

FORTY-THIRD PATH: OBATALA AIRANIKE
Warrior and companion of (arcoiris?).  It goes mounted on a horse and
its tools are made of silver.

FORTY-FOURTH PATH: OBATALA EKUNDIRE

He rides a tiger and in his hand he has a sword

FORTY-FIFTH PATH: OBATALA OBRALA

He is young and always lives near a (mata de peregun).  Rides a wooden
snail which lives in a small house.

 

 

Obatala ( English )



 

 

 

 

Obatalá (also spells Obbatala or Obatala) is the eldest of the orishas in Santeria and king of the religion in orun (heaven). He is also the father of many of the orishas and as such is given great respect and deference by the other orishas in matters of great importance. He also acts as the “referee” or judge when the orishas have quarrels, working to restore and preserve peace at all times. To reflect his place of importance in the Lukumí pantheon, Obatala’s shrine is always placed higher than any other orisha in the home. Obatala is the owner of all heads, because it is said that he molded the bodies of humans before Olodumare breathed life into them. As such, Obatala protects all people, and acts as a guardian for those who do not yet know who their guardian orisha is.

Obatala encourages us to be patient and to handle matters with calm and reason. His ashé (power) is perfectly embodied within his favorite color: white. He is always dressed in white and all of his offerings are white to reflect his spiritual purity and the coolness of his energy. White is our most sacred color in Santeria because it represents Obatala. When olorishas attend ceremonies we wear white clothing as holy vestments and to surround ourselves with Obatala’s protective energy. Iyawos (new initiates) in Santeria have to wear white clothing from head-to-toe for a year for the same reason: as a symbol of purity and as an energetic protection against osogbo.

Obatala along with Oshun, Yemaya and Changó is one of the four pillar orishas that every olorisha receives at his kariocha initiation. Obatala is unique in that half of his roads are female and half are male. In that sense Obatala transcends gender, further demonstrating his ability to act impartially in orun (heaven) and with the orishas. If there is ever a debate about who a person’s guardian orisha is, they can safely be initiated with Obatala as he is the owner of all heads. Obatala is often depicted as elderly, with a full head of white hair, dressed in white robes.

Symbols, Numbers, Colors and Attributes of Obatalá

Obatala’s eleke is always made with white beads. This unique Obatala eleke has mother-of-pearl and purple beads added for the road Oba Moro.

Number: 8
Sacred Place in Nature: hills, mountains or high places
Color: White
Tools: A horsetail fly-whisk (some roads use a sword or cane)
Temperament: Calm, reasonable, quiet (some roads, like Ayáguna are youthful and fiery)
Syncretized Catholic Saint: Our Lady of Mercy

Obatalá’s Caminos (Avatars or “Roads”)

The name “Obatala” is actually a title of honor that means “King of the White Cloth (or caul)”, and there are many orishas that are called “obatala”. These various orishas are the roads of avatars of Obatala within Santeria. Here is a sample of Obatala’s roads:

Ayaguna – a male, fiery-tempered, warrior Obatala, who rides a horse and fights with a sword. He is said to resemble Chango’s behavior in many ways

Oba Moro – a male road of Obatala that is very old and requires quiet in the home. He doesn’t like being bothered or disturbed.

Obanlá – a vibrant, young, female Obatala that was wed to Ayaguna. She fights with a scimitar better than any other Obatala.

Ochalufón – an, old, wise, male Obatala who works at the right hand of Olofi. He taught mankind how to speak and the arts of the tongue.

Oshanlá – an old, female road of Obatala who was married to Oshagiyán. She likes to knit and sew in her rocking chair all day long. 

 Oshagiyán – also called Ochagriñán, this is an old, male road of Obatala who walks with a staff or two crutches, he is the father of Orunla.

 Babá Achó –  male road of Obatala who gifted mankind with the seeds of the cotton plant, and the secrets of creating cotton cloth. His shrine is usually covered with different white cloths for this reason.

 

 



Eleggua - English

Trickster God of Crossroads, Beginnings and Opportunities

He’s the guardian of the Crossroads of Life. Whenever there are decisions to be made, he provides opportunities and second chances. If you’re lucky. As a Trickster God, the childlike ELEGUA can sometimes make things even more complicated. At a whim he can turn a simple choice into a vast conundrum of paradox. 

 

He’s also messenger to the higher Gods, particularly OLORUN, and he does like to be noticed. He’s partial to cigars and rum, but he is very good with children. His day is Monday — so you can start the week well under his ministrations. His color coding is red and black.

 

 

Oggun

Oggun es el Orisha que representa la fortaleza, el trabajo y la fuerza áspera e inicial. Es la fuerza que encierra la caja del cuerpo humano, el tórax, donde están todos los órganos vitales. En la naturaleza está simbolizado por el hierro, todos los metales y la virilidad descomunal en el ser humano. Es dueño de las herramientas y de las cadenas. Oggun es un Osha del grupo de Orisha Oddé, comúnmente denominados Los Guerreros. Este grupo lo conforman Eleguá, Oggun, Oshosi y Osun. Es uno de los primeros Orishas y Oshas que recibe cualquier individuo. Ogún el Osha decisivo en el ceremonial de la confirmación de los Oloshas (Pinaldo) y en la ceremonia de confirmación de los Awó ni Orunmila (Kuanaldo). Ogun es el que tiene el derecho preferente de sacrificar, ya que le pertenece el cuchillo que es el objeto con el que generalmente se sacrifica.

Se asienta en Yoko Osha. Es dueño del monte junto con Oshosi y de los caminos junto con Elegua. A Ogun le pertenecen los metales, es el regente de los herreros, de las guerras, vigía de los seres humanos. Su nombre proviene del Yoruba Òggún (guerra). Proviene de Ileshá y fue rey de Iré. Sus colores son el morado o verde y negro. Sus elekes (collares) se confeccionan alternando cuentas verdes y negras.

El número de Ogún es el 3 y sus múltiplos. Su día de la semana es el martes y los días 4 de cada mes. A Oggun en el sincretismo se relaciona con San Pedro (29 de Junio).

Los Guerreros

 

 

 

Los Guerreros, que son cuatro: Elegua, Oggun, Ochosi y Osun, forman el conjunto de Orishas que se reciben junto o despues de los collares de fundamento y se entregan siempre cuando la persona recibe su mano de Orula o su cofa de manos de un babalawo, en este caso tambien recibe obligatoriamente su libreta de Ita y el cofre o tinajita verde y amarilla que es donde vive nuestro Orula. Se pueden recibir guerreros sin mano de Orula ni cofa de manos de un/a santero/a, manteniendo las mismas funciones. Se componen de un Elegua, un caldero de hierro de tres patas y un Osun. El Elegua en su cazuela, en el calderito de hierro se encuentran dos Orishas que son Ochosi y Oggun, juntos siempre y el Osun es la pieza matalica que suele tener un gallito encima.

 

Los guerreros son especialmente para proteccion de su dueño, con los cuales este puede hacer muchas obras para mejorar su vida y la de los demas. Junto con los collares de fundamento, suponen un importante paso en la iniciacion en santeria. En casa o en el lugar donde esten hay que situarlos de la siguiente manera: El Osun sobre un estante o mueble que sea mas alto que nuestra cabeza, ya que representa eso, nuestra cabeza, que debe siempre estar muy alta en la vida. Ademas dicho Osun es el guardian de nuestra cabeza.

El Elegua y el calderito deben estar juntos cerca de la entrada de la casa pero teniendo en cuenta que no deben tocarles nadie que no sea su dueño. Si tenemos mascotas en casa hay que cuidar que no anden husmeando en las cosas de religion, hay que evitarlo porque no se debe permitir, no es correcto. Dentro del caldero se encuentra Ochosi, que es el pequeño arco con flecha, que siempre debe apuntar hacia arriba y un conjunto de herramientas metalicas tambien, que son Oggun.
Para atender a los guerreros es fundamental que siempre se hagan las cosas que se vayan a hacer primero a Elegua, luego al calderito y al Osun (gallito) y hay que tener en cuenta dos partes: La primera es la que los limpiamos o el mantenimiento y la segunda las ofrendas que se le ponen. No se pueden atender cuando se tiene la menstruación, veamos:

Para limpiarlos:

Elegua (Los lunes):
Se toma en la mano el Elegua sin su cazuela y se refresca bajo un hilo de agua en el grifo de casa, luego se le unta manteca de corojo por todas partes y tambien a su cazuela en la parte interior. Se coloca en su recipiente y se le sopla aguardiente o ron por tres veces, se enciende un puro y se hace lo mismo.

Ochosi y Oggun (Los Lunes):
Se hace lo mismo que con Elegua menos lo del agua del grifo. Se unta tambien manteca de corojo por el interior del calderito de hierro y a todas y cada una de las herramientas metalicas que haya dentro de el.

El Osun (gallito) (Los Lunes):
Se hace lo mismo que con el calderito y se regresa a donde estaba con mucho cuidado de que no se caiga en ningun momento. Una vez terminada la limpieza se vuelve a colocar todo en su sitio.

Ofrendas:

Elegua:
Se ponen ofrendas tambien (como siempre) primero a el.
Agua fresca de la que tomamos las personas un vaso.
Aguardiente o ron, otro.
Un puro encendido nuevo y en su cenicero.
Cafe solo sin azucar ni nada, un vaso.
Algunos caramelos
Algunos dulces
Chocolate un buen trozo
Elegua en su cazuela debe tener algunos juguetes pequeños siempre: Una peonza, un yo-yo, un silbato, un cochecito o dos diferentes, uno o dos globitos y su garabato.

Ochosi y Oggun:
Agua fresca de la que tomamos las personas tres vasos. Aguardiente o ron dos vasos y otro vaso de anis (de botella) que es la bebida favorita de Ochosi. Tres puros encendidos nuevos y en el cenicero mismo de Elegua, ya que estan todos ellos cerca. Cafe solo sin azucar ni nada, tres vasos. Frutas variadas, que pueden ser seis, dos para cada uno. Pero no necesariamente. Se pone cantidad de cosas para tres porque el Osun tambien come y bebe con el calderito. Los Guerreros son cuatro con Elegua.

El Osun (El Gallito):
Igual que Ochosi y Oggun.
Cuando se termine de limpiar y/o atender a estos cuatro guerreros se les enciende una vela y se pone ante el calderito y Elegua hasta que se consuma. Hay que recordar que primero se limpia y se pone ofrenda a Elegua y cuando se termine con el se continua con el calderito y el Osun (que toma de todo lo que se le pone a Oggun y a Ochosi, por eso a Osun solo no se le pone nada), nunca atender a otro antes que a nuestro abrecaminos, ya que se puede molestar y cerrarlos. Es fundamental esto.