Awonifa

Study the Teaching of Ifa and the Orisha's

Los Ibeyis (Jimaguas). Catolizados San Cosme y San Damián son hijos de Oyá y Changó.

Dos Ibeyis hembras, Santa Rufina y Santa Justa.

Los Ibeyis son aliados de Changó que los quiere con delirio.

Taewo y Kainde son Orishas menores, jimaguas, varón y hembra, hijos de Changó y Ochún aunque criados por Yemaya.

Juguetones, golosos y traviesos gozan del cariño paternal de todos los Orishas. Se les considera patrones de todos los niños. Viven en la Palma.

Otros nombres Araba y Aina (masc. y fem.).

Talabí y Salakó Gemelos femeninas; Ayuaba y Alba; Olorí y Oroína.

Son patrones de barberos y cirujanos.

En el Diloggún hablan en Eyioko(2) y en todas las combinaciones Melli. Su día es el Domingo.

ATRIBUTOS Dos muñequitos tallados en madera, sentados sobre dos pequeños taburetes unidos por un cordel. El varón con un collar de Changó y la hembra con uno de Yemaya. Cada tinajita lleva cuatro piedrecitas y conchitas de la orilla del mar. Las piedras del macho son alargadas(forma de pene) y las de la hembra redondas (en forma de vulva).

HERRAMIENTAS Dos acheré (sonajas), dos tamborcitos, juegos de campanillas, güiras pintadas con cruces o con pares de rayos con el fondo blanco.

ANIMALES : Pollo y paloma

COMIDAS : Todo tipo de frutas, arroz amarillo, rositas de maíz.

This article is reprinted with the permission of the Cuban Yoruba Cultura Association.
I invite you to visit their website directly at CubaYoruba

Yoruba Fokelore

The Ant and the Treasure

There once was a poor man who was very kind to animals and birds. However little he had, he always spared a few grains of corn, or a few beans, for his parrot, and he was in the habit of spreading on the ground every morning some titbits for the industrious ants, hoping that they would be satisfied with the corn and leave his few possessions untouched.

And for this the ants were grateful.

In the same village there lived a miser who had by crafty and dishonest means collected a large store of gold, which he kept securely tied up in the corner of a small hut. He sat outside this hut all day and all night, so that nobody could steal his treasure.

When he saw any bird, he threw a stone at it, and he crushed any ant which he found walking on the ground, for he detested every living creature and loved nothing but his gold.

As might be expected, the ants had no love for this miser, and when he had killed a great many of their number, they began to think how they might punish him for his cruelty.

What a pity it is, said the King of the ants, that our friend is a poor man, while our enemy is so rich!

This gave the ants an idea. They decided to transfer the misers treasure to the poor manâs house. To do this they dug a great tunnel under the ground. One end of the tunnel was in the poor manâs house, and the other end was in the hut of the miser.

On the night that the tunnel was completed, a great swarm of ants began carrying the misers treasure into the poor mans house, and when morning came and the poor man saw the gold lying in heaps on the floor, he was overjoyed, thinking that the gods had sent him a reward for his years of humble toil.

He put all the gold in a corner of his hut and covered it up with native cloths.

Meanwhile the miser had discovered that his treasure was greatly decreased. He was alarmed and could not think how the gold could have disappeared, for he had kept watch all the time outside the hut.

The next night the ants again carried a great portion of the misers gold down the tunnel, and again the poor man rejoiced and the miser was furious to discover his loss.

On the third night the ants laboured long and succeeded in removing all the rest of the treasure.

The gods have indeed sent me much gold! cried the poor man, as he put away his treasure.

But the miser called together his neighbours and related that in three consecutive nights his hard-won treasure had vanished away. He declared that nobody had entered the hut but himself, and therefore the gold must have been removed by witchcraft.

However, when the hut was searched, a hole was found in the ground, and they saw that this hole was the opening of a tunnel. It seemed clear that the treasure had been carried down the tunnel, and everyone began hunting for the other end of the tunnel. At last it was discovered in the poor manâs hut! Under the native cloths in the corner they found the missing treasure.

The poor man protested in vain that he could not possibly have crept down such a small tunnel, and he declared that he had no notion how the gold had got into his but. But the rest said that be must have some charm by which he made himself very small and crept down the tunnel at night into the misers hut.

For this offence they shut him up in a hut and tightly closed the entrance. On the next day he was to be burnt alive.

When the ants saw what had come of their plan to help him, they were sorely perplexed and wondered how they could save their poor friend from such a painful death

There seemed nothing for them to do but to eat up the whole of the hut where the prisoner was confined. This they accomplished after some hours, and the poor man was astonished to find himself standing in an open space. He ran away into the forest and never came back.

In the morning the people saw that the ants had been at work, for a few stumps of the hut remained. They said: The gods have taken the punishment out of our hands! The ants have devoured both the hut and the prisoner!

And only the ants knew that this was not true.

Yoruba Religious Figures

In Yoruba society, religion is equally important as politics and kinship. Religion is a part of Yoruba daily life. Yoruba religion is monotheistic, meaning that a single God (Olodunmare) rules over the universe, with several hundred lower deities, Orishas, who are personified aspects of nature gods and ancestral spirits. Even though there are over a thousand, there are at least four hundread and one recognized Orisas in the Yoruba pantheon. Some of the most important Orisas are: Ogun, the god of iron and war; Sango, the god of thunder; Obatala, the god of arch divinity of Yorubaland; Elegba, the god of crossroads; Yemoja, the goddess of the oceans and otherhood; Oya, the goddess of the winds, the whirlwinds, and the gates of the cemetery; and Osun, the goddess of love and fertility.

Orisas are best understood by observing the forces of nature they rule over and the endeavors of humanity. They can be natural phenomena, such as mountains, hills, and rivers. They can also be recognized through numbers and colors which are their marks. The devotees to each orisa can usually relate their past to their respective god. The deities are worshipped either annually or at fixed times.

Olodumare, also known as Olorun, is the central force of the Yoruba traditional religion. He is said to have established land and given life and breath. Myths say that Olodumare asked Orisanla’s brother, Oduduwa to descend from the sky to create the first Earth at Ile-Ife. Then, sixteen other orisas came down from heaven to accomplish the task of creating human beings to live on Earth. All the Orishas are said to have transcended from Olodunmare.

Ogun is the god of iron and war. Blacksmiths, warriors, and all who use metal in their profession are said to be patrons of this orisa. Ogun also presides over deals and contracts; in fact, in Yoruba courts, devotees of the faith swear to tell the truth by kissing a piece of iron or a machete that is sacred to Ogun. The Yoruba consider Ogum fearsome and terrible in his revenge. A legend that illustrates Ogun’s importance tells of the orisas trying to carve a road through a deep jungle. Ogun was the only one with proper implements for the task and won the right to be king of the orisa. He did not want the position though, and it went to Obatala. Ogun is identified by the colors green and black.

Sango, the god of thunder, rules over lightning, thunder, fire, drums, and dance. Sango’s storms and lightning being a purifying moral terror with bodlness. He is a hot blooded and strong-willed orisa with a quick temper and wit. His colors are red and white, which resembles his virility. One myth about Sango tells of when he ruled as the fourth king of the ancient Yoruba. He had a charm that could cause lightning, with which he inadvertently killed his entire family. To be forgiven for his sins, he hanged himself, and became deified. He tried to exceed his own limits and thereby destroyed what he cherished most. Sango’s devotees regard him as the embodiment of great creative potential. His dedication to power over life is evident in his shrines.

Obatala is the god of arch divinity of Yorubaland. Known as the “King of the White Cloth”, Obatala represents the spiritual unity and interrelationship of all things. He is known to be the creator of the world and humanities. Obatala is the source of purity, wisdom, peacefulness, and compassion. Everything on Earth that is pure belongs to him. As the sculpture-god, Obatala has the responsibility to evolve human bodies. He is responsible for the normal and abnormal characteristics. Therefore, the Yorubas say that human deformities are often a result of his errors. A pregnant woman who speaks negatively of Obatala is likely to have a defective child. These children are called Eni Orisa, or the children of Obatala. His followers appeal to him for children, the avenging of wrongdoing, and the cure of deformities.

Elegba (Eleggua) is the god of crossroads, meaning he is the owner of opportunity and the roads and doors into the world. He is a child-like messenger between the orisas and human beings. Without his approval, nothing could be done. He is always honored first before any other orisa because he opens the doors between the worlds and opens the door for life. He is said to be the force in nature who brings magic into reality. Devotees give offerings and honor to him on mondays and on the third day of every month. With his child-like behavior he is known as a trickster, yet his tricks are simply opportunities to learn lessons. His colors are red, white, and black which exemplify his contradicting nature.

Yemoja (Yemalla) is the goddess of the sea, moon, and motherhood. Her name, a shortened version of Yeye Omo Eja means “Mother Whose Children are the Fish” reflects the fact that her children are unaccountable. She is said to be the mother of many Orisha, generous, and giving. All life started in the sea, the amniotic fluid inside the mother’s womb, is a form of sea where the embryo must transform and evolve through the form of a fish before becoming a human baby. She represents the mother who gives love, but does not give her power away. Yemalla also owns the collective, subconsciousness. Her worship is indeed ancient and annual or at fixed times.

Sopona (Shokpona), the god of smallpox, apparently became an important god in the smallpox plagues that were transmitted by various inter-tribal wars; the Yoruba also blamed Sopona’s wrath for high temperatures, carbuncles, boils, and other diseases that resemble small-pox symptoms. Sopona once terrified some Yoruba so greatly that they feared to say his name;they used instead such names as Elegbana (“hot earth”) and A-soro-pe-leerun (“one whose name it is not propitious to call during the dry season”). Priests of Sopona wielded immense power; it was believed that they could bring the plague down on their enemies, and in fact the priests sometimes made a potion from the powdered scabs and dry skin of those who died from small-pox. They would pour the potion in an enemy’s house or a neighboring village to spread the disease. Today, however, smallpox has been all but eradicated; the priests of Sopona have lost power and the cult has all but vanished.

Olofin and the Mouse

A Famous Olofin, or Yoruba King, was once imprisoned by his enemies in a hut without any door or roof-opening, and left to die of starvation.

As he sat gloomily on the ground, the Olofin saw a little mouse running across the hut. He seized his knife, exclaiming: Rather than die of hunger, I will eat this mouse!

But on second thoughts he put away his knife, saying: Why should I kill the mouse? I shall starve later on, just the same.

To his surprise the mouse addressed him in the following words:

Noble King! Greetings to you on your generosity! You have spared my life, and in return I will spare yours.

The mouse then disappeared into a hole in the ground, and returned some time afterwards followed by twenty or thirty other mice, all bearing grains of corn, gari, and small fruits.

For five days they fed him in this manner, and on the sixth day the hut was opened by the Olofins captors, who were astonished to find him still alive and in good health.

This Olofin must have a powerful charm! they declared. It appears that he can live without eating or drinking!

Thereupon they released him, gave him a war-canoe, and let him return in freedom to his own country.

Ifa Related

Sample Moyuba

Moyugbas de Osha-Ifá (Fuente Proyecto Orumila)

 
Moyugbas de Osha-Ifá
Oribawa Olofin, Oribawa Olorun, Oribawa Oddua, Oribawa Orula, Oribawa Bogbo Ocha, Oribawa Bogbo Orisha, Oribawa Bogbo Egun...
Otún Ni Obá.
Osí Ni Awó Aché.
Shewele Shewele Omó Layé Lodafún Babalao Omi Tuto, Ona Tuto, Tuto Nene, Tuto Larogba, Tuto Lawé Ikokó, Iba Inle Afokán, Iba Inle Owere, Iba Eyiti, Iba Irawó, Iba La Chupá, Iba, Orumale Guamale Yikotún Guamale Yikosí, Iba Olorun Akokó Imbere.
Iba Baba, Iba Yeye, Iba Ashedá, Iba Akodá, Iba Nana Fiyó Odun Ifá Araemi
Por ejemplo:

Araonu Iñó Filomeno García Atandá Ifá Bí Omó Odun Ifá Baba Eyiogbe, Iñó José Okonko Oluguere Oyekún Meyi, Iba Obara Meyi Iñó Remigio Herrera Ardechina, Ogunda Funbo Tata Gaitan, Ogbetuá Nilara Ramón Febles, Iñó Carlos Adé Bi Ojuani Boka, Iñó Jacinto Fernández Bramoso Oluwo Oka Indé Ogbetua Nilara, Iñó Norberto Noriega Ogunda Meyi, Olúo Sarakó Bonifacio Valdés Ogbe Weñá Ifá, Ojuani Alakentú Sheshe Ifá Funké, Ifá Bi Omó Eyiogbe Iba Eloni Bernabé Menocal, Otrupon Baraife Arturo Peña, Irete Tetedí Bernardo Rojas, Oché Paure Benito Rodríguez González, Oché Paure Bernardito Rojas, Que Timbelorun Que Timbelaye, Timbelese, Olodumare, Ibae Ibayen Tonú Rolo Obara Koso, Juan Rossel Ogunda Masá, Miguel Febles Padrón Omó Odí Ka, Juan Angulo Ogbetuá Ni Lara, Asunción Villalonga Ogunda Masa, Alfredo Rivero “El violinista” Otupon Beconguao, Félix El Negro, Papaito Osa Rete, Robertico Lemus Otura Wo, Otura Niko Panchito, Quintín García Otura Niko (hermano de Marcos García Ifá Lola), Miguel Iznaga El Tigre, Cundo Sevilla Ogbe Dí Kaká Ogbe Dí Lele, El Bebo Pastoriza Ogbe Ate, Fermín Medina Odí Atakofeñó, Julián Ogbe Bara, Joaquín Salazar Osalo Folbeyó, Secundino Crucé Osa Loforbeyó, Orestes Sánchez Osa Loforbeyó, Manoló Mirra Osa Loforbeyó, Florentino Ajuria Osa Loforbeyó, Babel Baba Eyiogbe, Cirilo Irete Wan Wan, Fernando Navarro Odi Oro, Miguel Ángel del Toro Ogbe Fun Funló, Manolo Ibañez Oche Meyi, Santiago Iguori Bosá, Arístides Basconselo Irete Kutan.
Babalocha Itokun, Iyalocha Itokun, Bogbó Olúo Itokun, Que Timbelorun, Timbelaye, Timbelese Olodumare.
Aché Bogbo Egun Aremí
(Se moyuban todos los muertos familiares)
Aché Egun Ilagbó.
Aché Bogbo Egun Oré.
Aché Bogbo Egun Imalé
Aché Bogbo Egun Finalí
Aché Bogbo Egun Merinlayé
Aché Bogbo Egun Cucunducú
Aché Bogbo Egun Erú
Aché Bogbo Egun Timbelorun Timbelaye.
Aché Baba, Aché Yeyé, Aché Olofin, Aché Olorun, Aché Oddudua, Aché Inlé Oguere, Aché Inle Fokan, Aché Inle Fokoyeri, Aché Eyite, Aché Irawó, Aché Mi Oluó (Osha y camino que tiene hecho, nombre completo y apellidos, awó ni orunmila nombre de Ifá, signo de Ifá) Oyulona Okan (Osha que tiene hecho, nombre de Osha, nombre completo y apellidos, awó ni orunmila nombre de Ifá ,signo de Ifá), Aché Apeteví Ikofafun (Osha que tiene hecho, nombre completo y apellidos, signo de Ikofafun), Aché Bogbo Awo.
Iba Eleguá, Iba Oggún, Iba Oshosi, Iba Osun, Iba Osain, Iba Obatalá, Iba Oyá Yansa Jekuá Jey, Iba Yemayá, Iba Oshún, Iba Shangó, Iba Aragba Karagba, Iba Olorun Olere Olorun Akoko Imbere.
Emi Omokan (nombre completo y dos apellidos, del sacerdote que oficia) Yoko Osha (Osha que tiene hecho, nombre de Osha), Awó ni Orunmila (nombre de Ifá y signo de Ifá), (se reza el signo), Lodá Obi Omi Tuto Nitosi Oshinshe Odara Ni (Ceremonia que se realiza, por ejemplo: Ikofafun marun, awofaka meta, osorde, etc.) Nitosi Unyén Ni Eyebale (se mencionan los animales que se van a dar, por ejemplo: Adie Meyi) Que Lodafun Abure mi (se menciona el nombre de la persona que realiza la ofrenda) Para sodide.
Nitosi Ikú Unló, Arun Unló, Ofo Unló, Eyó Unló, Iña Unló, Araye Unló, Fitibó Unló, Elenú Unló, Ashelú Unló, Onilú Unló, Bogbo Osorbo Unló, Nitosi Iré Arikú, Iré Omá, Iré Omó, Iré Owo, Iré Susu, Iré Batá, Iré Kirin Kirin, Iré Adeguan, Irée Deguantolokun, Ashegun Otá, Kolenio Dio Arikú Babagua.
Nota: La Moyugba de Ifá se confecciona con los nombres y apellidos, nombre de Osha y Ángel de la Guarda, signo de Ifá, nombre de Ifá de los difuntos de su familia religiosa de Ifá. Es sumamente importante indagar con los mayores cuidadosamente para saber todos los difuntos que uno tiene y no excluir a ninguno de los hermanos que en el ayer nos precedieron en nuestra religión.
Es responsabilidad de cada sacerdote tener una Moyugba completa y recordar a todos sus ancestros.

Moyugba de Osha

  • Para comenzar la Moyugba se dice el rezo siguiente:
    • Moyugba Olorun, Moyugba Olodumare, Moyugba Wamale ni Olofin, Moyugba Oba Egun Oduduwa, Moyugba Oba Orisha Obatalá.
  • El que reza menciona el nombre del difunto y a continuación dice:
    • Que otokú umbo elese Olodumare
  • Los que asisten dicen:
    • Ibae.
  • El oficiante dice:
    • Ibayen timoyen
    • Ibayen tonu
Nota: Generalmente se van mencionando uno a uno los nombres y después de cada uno se dice: Ibae, tocando con el Bakulo en el piso. Se mencionan primero los nombres de los difuntos familiares y otros difuntos que acompañan a una persona y después los difuntos de la rama religiosa y otros religiosos difuntos importantes.
Nota: Los difuntos de la rama religiosa se agrupan en la Moyugba según el Osha que tuvieron coronado y se mencionan en el orden ceremonial que corresponda al Ángel de Guarda en que se inicio el individuo que propicia la ceremonia.
Por ejemplo:

  1. Los difuntos familiares en orden genealógico. Padre, Abuelo, Bisabuelo, etc.
  2. Los difuntos que acompañan: Padrinos de Bautizo y otros que le han sido señalado en las misas.
  3. Los olúos, babalawos, Oloshas, Babalochas, Iyaloshas y Oriate que han sido importantes figuras en Osha-Ifá. A continuación se mencionan difuntos de la rama religiosa en el siguiente orden:
    1. Hijos de Eleguá.
    2. Hijos de Ogún.
    3. Hijos de Oshosi.
    4. Hijos de Osun.
    5. Hijos de Oyá.
    6. Hijos de Oshún.
    7. Hijos de Agayú (si lo tiene recibido).
    8. Hijos de Yemayá.
    9. Hijos de Azowano (si lo tiene recibido).
    10. Hijos de Shangó.
    11. Hijos de Obatalá.
Algunos nombres de difuntos de Ramas Religiosas
  • Omó Elegguá Eshu Lona María Engracia Cordero
  • Omó Elegguá Eshu Itolú
  • Omó Elegguá Eshu Dina La Mora
  • Omó Elegguá Ojuani Chowe
  • Omó Elegguá Aggo Cerdé
  • Omó Elegguá Eshu Miwá
  • Omó Elegguá Eshu Bi Pepa, Josefa Herrera
  • Omó Elegguá Eshu Bi José Urquiola, (José Pata de Palo)
  • Omó Elegguá Elegguse Ma Francisca
  • Omó Elegguá Osi Kan Martina Bicho Malo
  • Omó Elegguá Eshu Carire Arcadio Calvo Espinosa (Buey Suelto Mundo Corta Lima)
  • Omó Elegguá Eshu Alawana
  • Baloggún Ogunda Nigüé
  • Baloggún Oggun Lagdé
  • Baloggún Oggún Toyó
  • Baloggún Ogunda Fumbo
  • Baloggún Ogunda Masa
  • Baloggún Oggún Bi
  • Baloggún Pedro Arango
  • Oló Oshosi Ordedei Candita
  • Oló Oshosi Miguel Oshosi
  • Oló Oshosi Ordelaí Miwá
  • Oló Oshosi Félix Oshosi Ordelé
  • Oló Oshosi Manuela Oshosi (Madrina de Lamberto)
  • Oló Oyá Taggerdé
  • Oló Oyá Oyaddina Habana Paz (La Pastoriza)
  • Oló Oyá Funké Andrea Soler
  • Oló Oyá Oyá Ladé
  • Oló Oyá Addé Egun
  • Oló Oshún Ade Waro Oshún
  • Oló Oshún Oshún Bi
  • Oló Oshún Oshún Miwá
  • Oló Oshún Oshún Larí Carlos Menéndez, (Carlos la Vená)
  • Oló Oshún Oshún Kaiogdé
  • Oló Oshún Oshún Nike
  • Oló Oshún Okan Tomi
  • Oló Oshún Okan Lanké
  • Oló Oshún Oshún Gere Josefina Caballito
  • Oló Oshún Oshún Miwa Oyagboto
  • Oló Oshún Akué Etí Osun
  • Oló Oshún Oshún Alawedé
  • Oló Oshún Oshún Gumí
  • Oló Oshún Oshún Ladé
  • Oló Oshún Oló Oshún Ade María Justa Cárdenas
  • Oló Oshún Oló Oshún Ade Magín Luis Santa María Hernández
  • Oní Yemayá María Menéndez, María Towá
  • Oní Yemayá Omó Larí
  • Oní Yemayá Oki Kio María Carballo (Abuela María)
  • Oní Yemayá Olómigdara Catalina
  • Oní Yemayá Tinomio Juname Margo Santo Sano
  • Oní Yemayá Omí Toké Susana Cantero
  • Oní Yemayá Omí Toké Aida
  • Oní Yemayá Omí Toké Chicho
  • Oní Yemayá Omí Akeré
  • Oní Yemayá Omí Yomí
  • Oní Yemayá Omí Lamá Ñengo
  • Oní Yemayá Omí Yaya Aurelia Mora
  • Oní Yemayá Omí Saya
  • Oní Yemayá Omí Yale Patricio Carbo
  • Oní Yemayá Omí Yale Alejandro Leal
  • Oní Yemayá Omí Yoyagde
  • Oní Yemayá Ogún Fu Mito, Rosa la africana
  • Oní Yemayá Omí Diero Armando Veguería
  • Oní Yemayá Omí Diero Tatica
  • Oní Yemayá Asedina Valeria Regueiro
  • Oní Yemayá Omí Saindé Armando Paredes (Yeyo)
  • Oní Yemayá Omí Tolú Yeyo
  • Oní Yemayá Osha Bi Fermina Gómez
  • Oní Yemayá Osha Bi Ma Monserrate
  • Osafalú Tojunsa Kumban (Asowanu) Matoleyí Africano
  • Osafalú Tojunsa Kumban (Asowanu) Ma Francisca Elegguase (madre de Pilar Fresneda)
  • Osafalú Tojunsa Kumban (Asowanu) Marcelina Samá Ananú
  • Osafalú Tojunsa Kumban (Asowanu) Goyo El Cartero
  • Osafalú Tojunsa Kumban (Asowanu) Edun Elese Vivian Pinillo
  • Osafalú Tojunsa Kumban (Asowanu) Edashi Ofun Sa
  • Osafalú Tojunsa Kumban (Asowanu) Pilar Fresneda Matoleyí Oló Mina Bororo
  • Osafalú Tojunsa Kumban (Asowanu) San Superato Pilar Fresneda (Madre de Bartoló Iroso Fumbo)
  • Osafalú Tojunsa Kumban (Asowanu) Lina Afrimaye
  • Osafalú Tojunsa Kumban (Asowanu) Belerio
  • Osafalú Tojunsa Kumban (Asowanu) Margó Santosano Tinomio Ojunami
  • Osafalú Tojunsa Kumban (Asowanu) Matilde (Tina)
  • Osafalú Tojunsa Kumban (Asowanu) Abuelito Gerbasio Blanco Jasoñaña Abakuá Orú
  • Osafalú Tojunsa Kumban (Asowanu) Victor Quemafo
  • Osafalú Tojunsa Kumban (Asowanu) Negrito
  • Osafalú Tojunsa Kumban (Asowanu) Tina
  • Osafalú Tojunsa Kumban (Asowanu) Irete Oturá
  • Osafalú Tojunsa Kumban (Asowanu) Manzano Jasoñaña
  • Osafalú Tojunsa Kumban (Asowanu) Oló Oshún Ade Magín Luis Santa María Hernández
  • Oní Shangó Oba Tolá
  • Oní Shangó Obadina
  • Oní Shangó Obayoko
  • Oní Shangó Odadí Meyi (fue el que trajo Agayú a Cuba,)
  • Oní Shangó Barawoshe
  • Oní Shangó Shangó Larí
  • Oní Shangó Ogbabí
  • Oní Shangó Oba Lobí
  • Oní Shangó Oba Tuké
  • Oní Shangó Ayaí Latuan Timotea Beal
  • Oní Shangó Oba Yimí
  • Oní Shangó Julio Meye
  • Oní Shangó Ilú Banké
  • Oní Shangó Oba Jesí
  • Oní Shangó Pedro Money Amarales
  • Oló Obatalá Oyeyeí
  • Oló Obatalá Baba Funké
  • Oló Obatalá Olufan Deí
  • Oló Obatalá Oddufora
  • Oló Obatalá Ewin Letí Tomás Romero
  • Oló Obatalá Ewin Letí Liberato Valdés
  • Oló Obatalá Alagbamí Aracelio Iglesias
  • Oló Obatalá Ewin Yowí Candita La Matancera
  • Oló Obatalá Odun Rena
  • Oló Obatalá Ofun Moyiwa
  • Oló Obatalá Ewin Tonaldé
  • Oló Obatalá Ewin Niwe
  • Oló Obatalá Ewin Migde
  • Oló Obatalá Oddu Fe
  • Oló Obatalá Oshainle
  • Oló Obatalá Eggunñé Merceditas
  • Oló Obatalá Ashó Rosa Amelia Valdés Medina Odu Bi
  • Oló Obatalá Ewin Lagde José Luis Sánchez Freidez
  • Iñó Carlos Adé Bí Ojuani Boka
  • Iñó Filomeno García Atandá Ifá Bí Omó Odun Ifá Baba Eyiogbe
  • Iñó Jacinto Fernández Bramoso Oluwo Oka Indé Ogbe Tua Nilara
  • Iñó Remigio Herrera Adé Shina Obara Meyi
  • Iñó José Akonkó Oluguere Oyekun Meyi
  • Iñó Norberto Noriega
  • Tata Gaitán Ogunda Fumbo
  • Ramón Febles Ogbe Tua
  • José Antonio Ariosa Ogbe Tua Nilara
  • Asunción Villalonga Ogunda Masá. Oló Obatalá
  • Miguel Febles Odi Ka
  • Cornelio Vidal
  • Manolo Ibañes
  • Jacinto Bezto
  • Carlos Argudin
  • Félix Pulido
  • Aurelio Estrada Babel Baba Eyiogbe
  • Feliberto Ofarril
  • Juan Angulo Ogbe Tua
  • Secundino Angarica
  • Guillermo Castro Ogbe She Ashagdé
  • Bernabé Menocal Baba Eyiogbe
  • Raúl Días Días (Empegó de Efí Abakuá)
  • Bartolo Fresneda Iroso Fun
  • Victor Abuela Otrupon Sa
  • Felito (Rafael) Baba Eyiogbe
  • Cheché Ojuani Alakentú
  • Cundo Sevilla
  • Alfredo Rivero, Otrupon Ogbe Konwa (Alfredo el violinista)
  • Quintín García Otura Niko (hermano de Marcos García Ifá Lolá, Ekori Abakuá)
  • Bernardo Rojas Irete Teterdí (Padre de Bernardito Rojas Oshe Paure)
  • Julio Sánchez Rivolta (Julio Espíritu) Inso Tolda
  • Secundino Crucé Osa Loforbeyó
  • Joaquín Salazar (Joaquinito) Osa Loforbeyó
  • Orestes Sánchez Osa Loforbeyó
  • Manolo Mirra Osa Loforbeyó
  • Florentino Ajuria Osa Loforbeyó
  • Eusebio Ladesma Ika Meyi
  • Arturo Peña Otrupon Obara Ife
  • Mario Mendoza Otura She (hijastro de Babel y Ahijado suyo)
  • El Negro Osa Rete
  • Oní Yemayá Osvaldo Santa María Hernández omó oddun Ifa Ogbetua Mora, Oní Omí Lara
  • Victor el ciego Omó Alá añá.
  • Papito Osa Rete
  • Raúl Peña Osa Rete
  • Pedro Pablo Pérez Rodríguez Ogbe Yono
  • Benito Rodríguez González Oshe Paure
  • Atanasio Torres Iroso Tolda
  • Miguel Yznaga El Tigre
  • Jesús Torregosa
  • María Antoñica Fines
  • Nicolás Angarica
  • Pedro Arango

Los Guerreros

The Warriors / Los Guerreros

The Guerreros (warriors) are a set of orishas that an initiate receives usually after having received their Elekes and it is usually an indication that the person is on their way to Kariocha. The warriors consist of Elegba, Ogún, Ochosi and Osun. The warriors are received in a person’s life in order to protect them, strengthen their spiritual framework, teach them the importance of hard work and to open their spiritual road.

This is strictly a Lukumí initiation in that it evolved out of the environment that the Lukumí people were subjected to when they were brought to the new world as slaves. Originally, in the motherland, these orishas were worshipped and propitiated in communal outdoor shrines that belonged to the entire village or tribe. The exception would have been Elegba, which was received as an Eshu (a stone) by individuals when they were crowned, along with their crowning orisha. Elegba’s shrine was a large stone or collection of stones, Ogún’s shrine contained his iron implements, Ochosi’s included animal horns and the like, and Osun was a special staff that was much taller than today’s version and it was kept outside the home, staked into the ground – yet its function is still preserved in the modern version. All of the modern warriors are usually kept behind the front door, near the front door or facing the front door – indicating their importance in opening a person’s spiritual path, protecting the home from negativity and intruders, and still hinting at their closeness to the outdoors.

The modern Lukumí version evolved because the tribes of Lukumí people were split up and intermixed with other tribes and there was no possible was of having an outdoor public shrine at which offerings could be given without making it known to the slave masters. Thus each individual was to receive their own Elegba – which consisted of an otán (stone) and usually a cement head packed with magically charged substances that is essentially used like Elegba’s tools with which he can affect the physical and spiritual worlds. Here is a typical depiction of an Elegba to the right. But Elegbas vary from road to road, and each is unique and personal to the initiate in its own way. Usually Elegba that is received with the warriors is not a complete Elegba in that he does not have diloggún shells – usually these are added and empowered at the Kariocha. (But I have heard of ilés where they give diloggún with the warriors version of Elegba, but the diloggún are not yet fully empowered to speak.)

Ogún that is received in the warriors set is actually a smaller, less complete version of Ogún. This does not mean that Ogún is less effective, merely that he still has room to grow. He is received in an iron cauldron, with his otán, his tools that quite literally look like the tools that a blacksmith or a warrior would use and other iron implements. He does not usually come with diloggún either – these are usually received either in a separate ceremony, or at the time of Cuchillo. Inside of Ogún’s cauldron living with him, is Ochosi (his best friend or brother depending on which version of the legend you have heard.) Ochosi is also received in a very scaled down form, with the warriors. He is merely a metal crossbow that is empowered and lives within Ogún’s pot. Ochosi is received in complete form, in a separate ceremony. Often when Ogún is made full – by giving him diloggún and feeding him four legs, Ochosi is given full at the same time. Often this occurs at Cuchillo if it has not yet been done for an individual to that point.

Osun is a small staff that is packed with magical substances that acts as a person’s personal guard or watchdog. Many people say that he is your spiritual head, or the foundation for your higher self or Orí. He is lidded and sealed metal cup with a stem and is about 9 inches tall. on top of the lid is a metal rooster – the symbol for Osun. Hanging from the lip of the cup’s lid, are four jingle bells hanging from little chains. Osun is supposed to be placed in a high place in the house – preferably above the initiate’s head with the rooster facing the front door, so that he can watch for danger. He is supposed to remain upright at all times, and if he ever falls over, it is an indication that something very bad has either been thrown at the initiate or is on it’s way to harm the initiate. Osun should be immediately turned upright and the primary godparent should be notified of what happened. This is the scaled down modern version of the original that was found in Africa. There are human-sized Osuns but they are received for different purposes and in a separate initiation.

The warriors, when received into a home for the first time, or when the initiate moves into a new home, have to go through a special ebbó called the ebbó de entrada (the offering of entry.) This involves eyebale to Elegba, Ogún, Ochosi and Osun at the door to the house (Shilelekun.) This not only empowers and strengthens the door to the house for protection, but it also strengthens the presence of the warriors in that home and in effect lets them know that it is their new home and they are bound to protect it from any enemies or negativity. The initiate is then to tend to his new orishas in his home by cleaning them from time to time, coating them lightly with epó (palm oil), and a bit of honey, offering them rum, and occasionally cigar or a candle. Some ilés offer candies to Elegba, or fruits and toys. In my ilé we do not give candy to Elegba until he has completed something for us, as a reward.

Now that the initiate has received Elegba, the orisha can guide them spiritually, open their psychic senses and their doors to evolution and in general assist them through life. Many ilés call the initiate an Aborisha (follower of the Orishas) after having received the warriors.

Orunmila

Orunmila is an Irunmola and deity of destiny and prophecy. He is recognized as “ibi keji Olodumare” (second only to Olodumare (God)) and “eleri ipin” (witness to creation).

Orunmila is also referred to as Ifá (“ee-FAH”), the embodiment of knowledge and wisdom and the highest form of divination practice among the Yoruba people. In present-day Cuba, Orunmila is known as Orula, Orunla and Orumila.

Orunmila is not Ifa, but he is the one who leads the priesthood of Ifa and it was Orunmila who carried Ifa (the wisdom of Olodumare) to Earth. Priests of Ifa are called babalawo (the father of secrets)

Olodumare sent Orunmila to Earth with Oduduwa to complete the creation and organization of the world, to make it habitable for humans.

A woman will not be allowed to divine using the tools of IFA. Throughout Cuba and some of the other New world countries, Orula can be received by individuals regardless of gender. For men, the procedure is called to receive “Mano de Orula” and for women, it is called to receive “Kofa de Orula”. The same procedure exist in Yoruba land, with esentaye (birthing rites), Isefa (adolesants rites) and Itefa coming of age. Worshippers of the traditional religious philosophy of the Yoruba people all receive one hand of Ifa (called Isefa) regardless of which Orisa they may worship or be an Orisa Priest, it is that same Isefa that will direct all followers to the right path and their individual destines in life.

The title Iyanifa is in suspect since it is not used by either the Cuban or most of the West African practitioners of IFA.

Among West Africans, Orunmila is recognized as a primordial Irunmole that was present both at the beginning of Creation and then again amongst them as a prophet that taught an advanced form of spiritual knowledge and ethics, during visits to earth in physical form or through his disciples.