the lukumí pantheon

8/7/2019 The Lukum Pantheon

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The Lukum Pantheon: Orishas Worshiped by the

LukumEnglish

Tuesday, November 11th, 2008

Categories: Willie Ramos

The deities or gods worshipped in Lukum religion are called orishas. All the orishas are

direct emanations and representatives of Olodumare whom He created and placed onearth to aid and supervise humankind. The orishas serve as mediators between the

cosmos and as the major means of communication with the Supreme Being.

Each divinity is related to some aspect of nature, as well as in charge of some element of

human existence. The orishas can represent all the virtuous qualities of the divine andsacrosanct, yet the orishas are also human-like in their characters and mannerisms. They

are celestial, yet they are worldly too. Some orishas are categorized as serene, calm or

placid in their character and their relationship with humankind. Others tend to be veryhuman: hot-headed, whimsical, or erratic at times, while gentle, rational, caring, and

generous at others. A very old Olorisha in Cuba once spoke of Yemoj and her priests, in

their character, as being like the tide: sometimes high, sometimes low. This may

very well apply to all the orishas.

These human-like attributes of the Lukum orishas play a very important role in the

development and continuity of the religion. These are deities to which human beings can

relate. They have virtues and they have flaws. The orishas are not perfection or

excellence personified. This places them on a level that the devotee can relate to andemploy to understand and accept his or her own virtues and flaws; thereby creating a

bond between deity and devotee that is built on a personal relationship and identificationwith an orisha.

The exact number of orishas worshipped by the Yoruba is difficult to calculate. Estimates

place the number at 401, yet this figure lends itself to speculation. In Yorubaland there

are a series of orishas that are recognized and worshipped by all followers of Yoruba

religion, and some orishas, which are only known and worshipped in particular towns orvillages. In the New World, the more widely-known divinities were able to retain their

following, while the regional orishas made their presence felt on a lesser scale, resulting

in either their eventual loss, or a loss of the patterns of worship of the deity.

Many orishas were able to survive the trans-Atlantic voyage and reinstate themselves inCuba. Yet adaptation was necessary in order to ensure survival. In Cuba, the functions

served by an orisha or the roles it carried out had to have a place within the structure of

the island and its society. Orishas that were no longer practical or necessary in the newsetting were forgotten, diminished in rank or status, or incorporated into the roads or

avatars of other major deities with whom they shared similarities. The stronger orishas

absorbed the weaker ones. As a result, initiation into the cults of certain orishas isperformed through the stronger deities, in ceremonies called oros. A priest of Aganj
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is ordained through Shang, labeling the initiation as Shang with oro for Aganj.

Erinle is made through Yemoj: Yemoj oro for Erinle.

Those regional orishas that survived and retain some following are not worshipped aswidely or as frequently, and knowledge about them is not as widespread throughout the

island. This, with the passage of time, has resulted in the loss of orishas that survivedslavery, yet were not able to survive the effects of time. A good example of this is

Oshumar, the rainbow divinity, lost in Cuba after the death of the last priestessknowledgeable in its worship and rituals, during the mid twentieth century. This partial

survival also rationalizes the discrepancies and the wide divergence of sometimes-

conflictive information devotees offer about the aspects and worship patterns of thesedivinities.

There are two principal categories of orisha: those that have existed from time

immemorial, which for the purposes of the present shall be labeled celestial, and those

orishas who were actual people or historical heroes, deified and elevated to the status of

orisha after their death, which shall be referred to as terrestrial orishas. In some cases,(e.g. Jakut and Shang; Odu and Oduduw) these deified ancestors actually usurped the

worship of older deities and conformed to the established worship system for the elderorisha.

In Cuba, the orishas also went through a transformation process that may have either

altered their position in the pantheon, changed their character or personality, eliminated,

diminished, or increased their natural dominions, or even attributed elements that werenot essentially Yoruba. Oshn, a river divinity in Yorubaland, becomes the sole owner

of the river in Cuba. Yemoj, worshipped principally in the Ogn River, becomes the

owner of the seas. Oduduw, because of his syncretism with Saint Manuel, becomes

the king of the dead. Erinle is transformed into the divine doctor, a role attributed byCatholics to Saint Raphael. Yew, a lagoon and river orisha, is transplanted to the

cemetery.

Also as a result of the syncretic processes, the orishas are often referred to as santos,and initiation into the cult of an orisha is termed as hacer santomaking the saint. The

annual celebrations held for the orishas actually take place on the anniversary of the

Catholic saint with which it was identified. In Cuba, it is not uncommon to see tronos,the shrines or altars set up for rituals and celebrations, that contain both the Yoruba

symbols and recipients for the orisha as well as the sculpture of the Catholic saint. Also

not uncommon is the use of certain paraphernalia related with the Catholic saint to

ornament the Lukum orishas. Lukum Shangs frequently have swords placed amongtheir implements, an article that is attributed to Saint Barbara with whom he was

paralleled. A road of Obatal called Oshalufn, paralleled with the Holy Sacrament,

usually has a silver chalice placed before him made to resemble the lithograph of theHoly sacrament. Ob Mor, juxtaposed with Jesus of Nazareth, uses a crown made out of

thorns and silver replicas of Christs Passion. Although the worshippers clearly

distinguish the Lukum orisha from the Catholic saint, it is irrefutable that syncretism hastaken its toll.


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A series of myths or patak also arise which help to explain the transformations that took

place in Cuba. An excellent example is the myth that recounts a love affair between the

caste Yew and the sensual and promiscuous Shang:

Yew was a daughter of Oduduw. She was the most beautiful woman to ever walk the

face of the earth; the fairest flower in Oduduws garden. In her fathers eyes, Yewsymbolized perfection. At one point, Oduduw made her promise that she would never

marry, vowing to remain virgin and pure (in body and thought) for all eternity. As thestory spread and word of her beauty got out, Shang said Ha! Theres no woman in the

world that can resist me. Lets just see how faithful Yew truly is to her vows! Shang

set out to conquer Yew. One day, while visiting Oduduws palace, Shang passedunder Yews window and, amazed by her beauty, figuratively violates her with his glare.

Yew, who noticed the gallant warrior, feels moved by his hypnotic gaze, and

immediately fell madly and passionately in love with Shang.

This encounter was sufficient for Yew to feel that she had violated her promise to her

father. As a result, she confesses her sin, and condemns herself to withdraw to a placewhere she could live in complete solitude for the duration of eternity. This is why Yew

lives in the cemetery.

The orishas have likes and dislikes. Each one has its particular preference for the colorthat is used in its worship and all the attributes, beads (elek), and related paraphernalia

must conform to this code. Each orisha also has preferences in the animals it receives in

sacrifice, and some have food and behavioral taboos, which the worshippers make a pointof never violating for fear of incurring the offense of a divinity. Also, each orisha has a

number related with its worship, which serves to regulate the number of items given to

them in offerings by the devotees. Some orishas require particular dress codes before

them, moderation in speech, forbid foul language in their presence or place taboos onsexual intercourse or promiscuousness.

The following description of the Lukum orishas, takes into account the characteristics,

roles and attributes of each orishas from both a Yoruba and a Lukum perspective. It ismeant to be a very basic description of the orishas, nothing more. Because I am not fluent

in Yoruba, the names of the orishas are written employing the anglified or Westernized

Yoruba spelling used by past scholars, and not proper Yoruba.

Orisha: Esh-Elegb (Eleggu)

Catholic Syncretism: Holy Child of AtochaCelebration: June 3

Garments: Red, black, and white

Beads: Red & black; white & black; Red, white, & blackRitual implement: A garabatoa type of hook, usually made with the wood of the guava

tree

Sacrifices: He-goats, agouties, turtles, chickens or young hens, and roosters


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Taboos: Palm kernel oil, it is forbidden to whistle in the home where Elegb lives

Ritual Numbers: 3, 7, 11, or 21

Elegb opens and closes every religious act. He is found at crossroads and corners, in themountain, the seashore, the river, the curb of the sidewalk, or at the door or our homes.

Elegb is everywhere. He is present wherever there exists a human manifestation,observing everything that occurs, both good and evil, in order to report to Olorn. One

can say that Elegb serves as Olorns eyes on earth.

Elegb lives centered between the forces of good and the forces of evil. When one

behaves according to Divine law, he manipulates the forces of good, ire, and grants

blessings. If, on the contrary, one behaves unduly, he opens the path for the evil forces

such as ofo, ik, arn, ey (loss, death, disease, tragedy) amongst others and duepunishment is rendered.

Some roads of Elegb are Esh Bin charge of distributing the chores among his

comrades; Esh Ayank (Aagu)lives at the shores of the ocean and is the origin of allElegb; Esh Lagbana who lurks in solitary places; Esh Laroythe Esh of mischief;

Esh Merinlay Esh of the crossroads; Esh Aythe sorcerer; Esh Baralainye

(Baralaie)companion of Shang that keeps the secret of Shangs fire; Esh

Awanilegbprovides food for Ogn.

Orisha: Ogn

Catholic Syncretism: Saint Peter

Celebration: June 29

Garments: Crimson; lately green, black, and red are gaining popularity as Ogns

garments colorBeads: Green & black; green, black, & red; brown & black

Ritual implement: MacheteSacrifices: He-goats, dogs, agouties, turtles, roosters, pigeons, guinea hens, and any

hunted animals

Taboos: None

Ritual Numbers: 3, 7, and 21.

The god of iron and war. Ogn is the patron of the blacksmith and all those whose job

places them in contact with iron or metals. Today, all things made out of iron or its

derivatives, belong to Ogn. This is the reason why in our industrialized societies Ogn is

related to railways, airplanes, automobiles, trucks, and anything made out of metal. Ognrepresents and executes Olorns justice on earth. According to most sources, the Yoruba

worship and respect for Ogn is such that traditional priests, when testifying in court,

instead of swearing with their hand placed on a bible as the Christians do, swear over apiece of iron. This practice is accepted and recognized by Nigerian courts, aware of the

Yoruba respect for Ogn and their fear of his anger.


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Some of his roads are Arerethe butcher; Alagbedthe blacksmith; Shibirikthe

architect; Onilethe king who abandoned the throne for the call of the hunt; Tenshow

Ogn of agriculture, close friend of Orishaok.

Orisha: Oshosi (Ochosi)

Catholic Syncretism: Saint Norbert

Celebration: June 6

Garments: Dark Blue and gold, ornamented with hides and cowriesBeads: Dark blue, amber, & red, with coral and jet beads

Ritual implement: Bow and arrow

Sacrifices: He-goats, deer, agoutis, roosters, quails, pigeons, guinea hens, and all hunted

animals.Taboos: None

Ritual Numbers: 3, 7, and 21

Oshosi is the orisha of hunting. He protects all those who are persecuted unjustly andpunishes the guilty. Close friend of Elegb and Ogn: they share many of the same

domains. Fugitive slaves would plea to Oshosi, seeking his aid to escape from their white

masters. They invoked Oshosi so he would impede their being found since Oshosi is

known to have the ability of going into the densest of forests and finding his way outwithout the slightest difficulty. Yet Oshosi does not live in the forest.

Though Oshosi enters the forest, he does so only to hunt. Oshosi is an urban orisha,

residing in Obatals compound. He was Obatals favorite hunter and rendered all the

fruits of his labor to the creation divinity. Most of his life was spent in the service ofObatal and living within his palace and not in the forest.

Oshosi was the first Yoruba wizard or magician. The Yoruba word osh means wizard.

The Lukum often associated him with the Bant magico-religious practices known in theisland as Regla de Congos or Palo Mayombe. As a result, many include a Congo vititi

mensu, divinatory instrument prepared and employed by the Bant priests. Oshosi has no

roads.

Orisha: Erinle (Inle)

Catholic Syncretism: Saint RaphaelCelebration: October 24

Garments: Turquoise blue & pink, ornamented with cowriesBeads: Coral, jet beads, and gold; turquoise blue, with coral, yellow, and opal. A metalfish is strung into his elek (necklace)

Ritual implement: Fishing rod; bow and arrow.

Sacrifices: Ram, sheep, fish, roosters, pigeons, and guinea hensTaboos: The leaves of the Alamo tree (Ficus religiosa, L.)

Ritual Numbers: 7


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Better known among devotees as the divine doctor, Erinle is the patron orisha of

fishermen, although highly venerated for his knowledge of traditional medicine and herb

lore, an art that he shares with his brother Osayn. It is primarily for this knowledge thathe is considered a doctor or healer. Like his brother Oshosi, he is also a patron of

hunters. It is said that Oshosi hunts on land, and Erinle hunts in the rivers.

Erinle was a powerful and rich king, highly respected for his mastery of the art of

divination. Lukum oral traditions emphasize that he may have possessed telepathicabilities. Erinle may be found in the river or in the sea, but particularly where these two

bodies of water meet. In Cuba, Erinles devotees are initiated through Yemoj in a

ceremony usually referred to as oroYemoj oro Erinle, and her cowries serve as thecommunicating medium for this orisha, for although he possesses his own cowries, Erinle

does not speak through his dilogn.

Erinle has no roads.

Orisha: Osayn (Osan)

Catholic Syncretism: Saint Ambrose or Saint SylvesterCelebration: December 31

Garments: He has no specific colors

Beads: Beads of all colors, sometimes using bones and pieces of woodRitual implement: Gourd

Sacrifices: He-goats, rams, turtles, roosters, quails, pigeons, guinea hens, and all hunted

animals

Taboos: Women cannot walk under his gourd. He must not live close to Oys attributesRitual Numbers: 7, 21

The traditional healer-orisha who dwells in the forest. All of nature is at his disposal.

Osayn is an indispensable orisha, for without his help, worship of the other orishaswould not be possible. Without the necessary herbs provided by an Ol Osayn, the

consecration of an orisha would be impossible. Osayn is the god of traditional medicine.

All herbs the world-over are his property and it is he that provides them for the salvation

of humankind. He also shares them with the other orishas.

In Lukum religion, Osayn has no priests. His followers are identified by the oracles or at

birth. Children born with additional fingers are considered true Ol Osayn. Though

Osayns om have no true need for ordination, when ordination is a necessity, they are

initiated to Shang and Osayn is consecrated for them. It is believed that Osayn isShangs godfather, his greatest and closest ally, who taught Shang the art of magic,

for which Osayn is renowned.

Osayn is considered a mysterious orisha. Phenomenal or grotesque in appearance, he isdescribed as small in size, with only one eye, one hand, one foot, a tiny ear which enables

him to hear an ant crawling miles away, and the other, larger than his head, through

which he hears absolutely nothing. According to legend, he was not born so. His


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grotesque appearance is due to a conflict he encountered with Ornmil whereby the

latter used Osayns own magic to disfigure him so.

Orisha: Orishaok (Orichaoc)

Catholic Syncretism: Saint IsidorCelebration: May 15

Garments: Red, ornamented with gold trimming. A second version is turquoise and pink,

laced with gold trimmingBeads: Turquoise, pink, some red and opal, with coral and jet beads

Ritual implement: Ox-drawn cart and plow

Sacrifices: He-goat, roosters, pigeons, and guinea hens

Taboos: NoneRitual Numbers: 7

Orishaok is the orisha of agriculture and of the harvest: the tiller of the land. With his

plow, Orishaok impregnates il (the earth) and fills her womb with the seeds of heroffspring that nourish humankind. Some of his symbols are often phallic. Among his

ritual paraphernalia, we find a clay shingle and two small coconuts, painted red and

white. The shingle is believed to symbolize the penis while the coconuts are believed to

represent the testicles. His aid is often sought in cases of infertility or impotence.Orishaok lives in both the farmlands and the forest. The children of Orishaok are

initiated through Yemoj, with oro for Orishaok. He has no roads.

Orisha: Babaluaiy (Babal Ay)

Catholic Syncretism: The popular Saint Lazarus worshiped by millions in Latin America,

though not officially recognized as a saint by the ChurchCelebration: December 17

Garments: Crimson and burlapBeads: Colors depend on the road, yet most use a white bead which has blue stripes,

adorned with cowries and jet beads

Ritual implement: The j, a broom-like scepter, made from the spines of the sprouting

leaves of the coconut palmSacrifices: He-goats, quails, roosters, pigeons, and guinea hens

Taboos: Sesame seeds and peanut shells

Ritual numbers: 7, 17

The orisha of smallpox, leprosy and all contagious diseases, and in general, thedeification of disease. To many, Babaluaiy is the Divine wrath of Olodumar. Once

liberated, he is often uncontrollable. In Africa this orisha is respected and feared because

he is believed to cause great epidemics. In Cuba, partly influenced by the parallelizationwith Saint Lazarus, he is sought to assail disease and epidemics.


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It seems that in Cuba the Arar were more versed in the rituals of this orisha than the

Lukum, even though it is believed that the Babaluaiy worshipped in Dahomey migrated

there from Yorubaland.

Babaluaiy is considered the patron of the poor and desolate. He usually wanders alone

through the forests. In some Yoruba towns, when he enters the city, water is cast outdoorsto appease his wrath. In Cuba, when Babaluaiys chants are sung in a wemilere or

bemb, water is poured on the ground and all those present wet the tip of their fingers inthe water and then anoint the foreheads with it. In Matanzas, Babaluaiys om are

ordained directly into his worship, however this is not the case in Havana. There the om

is either ordained through Yemoj or ordained to Obatal after consecrating Babaluaiy.

There are two female orishas related with Babaluaiy: Nanmehis mother, and NanBurukhis wife (detailed ahead). The former is associated with the containment of

contagious diseases as well, and especially with skin sores or lesions. She is also

associated with cancer and is believed to keep the disease from spreading. Nanme

receives sacrifices of she-goat, hens, pigeons and guinea hens. She dresses in black andburlap, and is paralleled with Saint Martha. Nanme does not identify any direct om.

Orisha: Dad & Bayan (Ibal, Abal)

Catholic Syncretism: Our Lady of the Rosary and Saint Raymond NonatoCelebration:

Garments: White with red trimming

Beads: White and red, ornamented with cowries

Ritual implement: Crown made with a calabash, studded with beads and cowriesSacrifices: Young ram, pigeons and guinea hens (some lineages sacrifice roosters)

Taboos: NoneRitual Numbers: 4, 6, and 12

Dad is the god of unborn children. He is one of the orishas that is related with the

development and care of the human embryo. Children born with a tuft of hair in a crown-

like manner are believed to be children of Dad. The Lukum believe that Dad is

Shangs older sibling who reared him. Dad and Bayan are especially linked to Shang,through whom Dads om is ordained, though people with Dad for their tutelary orisha

are very few. In pre-revolutionary Cuba, there were a mere handful of ordinations to

Dad. Bayan is Shangs crown, a pacifist advisor who helps him rule with a level head.As in the case of Erinle and Abatn, these two orishas are consecrated together. Dads

symbols live in a bowl that is covered with the calabash-crown ornamented with beads

and cowries that represents Bayan. The former is said to nurture the om of Shang forwhom the orisha is consecrated. The latter is believed to afford reasoning and

judiciousness, as well as spiritual and physical stability.

Dad is an enigmatic orisha. In most Lukum myths, Dad is described as Shangs older

sister and is credited with raising him. In ritual, though, and especially in the order of thechants, Dad is grouped with the male orishas. Dads attributes, amongst them an edn


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arthunderstone, are primarily masculine. Bayan is the one with the more feminine

attributes, represented by the twelve braids that cling from the gourd-crown that are made

with beads and cowries.

Orisha: Aganj

Catholic Syncretism: Saint Christopher

Celebration: November 16

Garments: Burgundy ornamented with variegated colors and gold trimmingBeads: Reddish brown and opal colored beads, ornamented with various colors

Ritual implement: An axe that is sustained by a central handle with two blades on each

extreme of the handle

Sacrifices: Castrated goat, he-goat, young bulls, quails, pigeons, and guinea hens (somelineages sacrifice roosters)

Taboos: None

Ritual Number: 9

Aganj is the orisha of the desert and the volcano. He is a brute but regenerative force

deified as an orisha. Possibly because of the association with Saint Christopher, he is also

considered the orisha of travelers. Depending on the version, Aganj is either Shangs

father of Shangs younger brother who ruled as the 5th Alafn of Oy.

His main domain is the desert. When the Yorubas migrated to their present home, after

migrating for years through the desert, Aganjs worship waned. Much of the knowledge

related with the orisha was eventually lost. In Cuba, Aganj acquired more popularity as

an orisha in the early twentieth century. As a result of the obscure state of his cult, hisom are ordained through Shang. Aganj has no roads.

Orisha: Shang

Catholic Syncretism: Saint Barbara

Celebration: December 4Garments: Red with gold trimming

Beads: Red and white

Ritual implement: A double-headed axeSacrifices: Rams, young bulls, turtles, quails, roosters and guinea hens

Taboos: None

Ritual Numbers: 6

The god of thunder, fire, and masculine virility. Shang was the fourth Alafnkingofthe Oy Empire, a powerful West African polity that exercised considerable control over

the area for over four centuries. After his death, Shang was deified and ascended to the

status of an orisha. His worship became so popular that it eclipsed the cult of the earlierthunder gods called Jakuthurler of stones; and Oramf (Oranif)an Il If deity.


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Shang is probably the most popular orisha in the Lukum pantheon. This is probably

influenced by the innumerable myths that describe his charming and virile nature and

recount his multiple romantic adventures with different women.

Shang despises lies and cheating. His anger is made evident through thunder and

lightning. When he has been offended, he is a menacing storm and the lightning boltexecutes his sentence. He is also an executioner for Olodumarhe punishes those who

have offended the Creator or broken any Divine dictates.

When Shang possesses, he is an avid and masterful dancer. He brandishes his osh

double-headed axethrough the air, symbolically slashing away at evil or the head of an

enemy. He has a direct relationship with many orishas. Oba was his legitimate wife, but

her lack of physical beauty distanced him. He found an equal in Oy, his second wife andsidekick. Oy and Shang are so alike that they can be described as two faces of the same

coin. The sensuous Oshn was his favorite wife. This is the only orisha that could

manipulate Shang into anything. When they meet in a wemilere, Shang will almost

always try to enchant Oshn and she ignores him with a seductive cynicism typical of theflirtatious orisha.

In Havana Shang does not have roads, but Olorishas in Matanzas do identify roads for

Shang.

Orisha: Obatal

Catholic Syncretism: Our Lady of Mercy

Celebration: September 24

Garments: White with silver trimming

Beads: White with ivory and mother of pearlRitual implement: White horse or cow tail whisk; a cane

Sacrifices: She-goat, he-goat, hens, roosters, pigeons and guinea hensTaboos: Salt, palm oil and liquor

Ritual Numbers: 8

Obatal is the orisha of creation, peace, and purity. His name means king who dresses in

white or king of the white cloth. Olodumar entrusted him with the creation of humanbeings. But Obatal loved palm wine, and one night, under the effects of the wine, he

accidentally created a number of deformed beings. From his encounter were born the

albino, the dwarf, the hunchback, the twisted, the lame and other malformed human

beings. Though he was entrusted with molding the body, life was solely Olodumarsdomain, and that evening when Olodumar descended to breathe life into Obatals

creation, these offspring of Obatal came to life. Since that day, anyone born with any

birth defect is considered an en orisha protected by the orishaand an om ofObatal. Any person with any sort of physical defect must be ordained to Obatal even if

their orisha had been previously identified as anything other than Obatal.


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Oduduw is the most respected and powerful Orisha in Lukum practice. Like Obatal

with whom he is often linked, Oduduw offerings are taken to the foot of a hill or

mountain, and because of his relationship with death, he may also receive offerings at thecemetery or have them buried in the ground. His om are either ordained directly or

through Obatal. However, initiation into his cult is becoming a rare phenomenon.

Orisha: Oba

Origin: CelestialCatholic Syncretism: Saint Kathleen of Sienna

Celebration: April 30

Garments: Burgundy ornamented with pink, and gold trimming

Beads: Brown, with Opal and coral. A small, gold key hangs from her elekRitual implement: Chest and key

Sacrifices: She-goats or castrated goats, hens, pigeons, and guinea hens

Taboos: Oba forbids adultery

Number: 8

The patron Orisha of matrimony. She presides over a river in Nigeria that bears her name.

Oba is Shangs original and legitimate wife. According to one myth, she was simple in

appearance, lacking physical beauty. Shang paid little attention to her. Even though shewas his principal wife, Oba lacked the feminine and flirtatious qualities Shang found in

her great rival, Oshn. Her struggle to conserve her husbands love and interest led her to

commit a brutal act that destroyed her marriage, eventually resulting in her beingdespised by Shang and her eventual death. It is said that she cried so much that her tears

formed the river that bears her name.

The Lukum believe Oba is an irascible warrior-divinity that fights alongside herhusband. Ogn trained her in the art of warfare and she brandishes a sword or machete aswell as any man. Still, when Shang is depressed or apprehensive, she replaces her

bellicose nature with kindness and understanding, and consoles her husband, lending

moral support for all his struggles. In recent times, initiation into Obas worship has beenlost. Her om are currently ordained through Oshn. Oba has no roads.

Orisha: Yew (Yegu)

Origin: Celestial

Catholic Syncretism: Our Lady of Montserrat

Celebration: April 27Garments: Crimson or pink and crimson

Beads: Pink and red (or burgundy), with coral and mother of pearl.

Ritual implement: NoneSacrifices: She-goats, ducks, hens, pigeons, and guinea hens, and all must be virgin.

Taboos: Sexual promiscuity and the use of foul language in her presence. She requires

full attire in her presence.Ritual Numbers: 7, 9


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Yew is a very severe and reclusive orisha, intimately linked to death. It is believed that

this is the orisha that watches over the cadaver when it is laid to rest. Although closely

related with maritime affairs, she is worshipped in the cemetery, the river, and the lagoon.Her favorite offerings are flowers, particularly fragrant ones, and in Lukum lore is

considered to be the most beautiful and coveted flower in Oduduws garden, whom

Shang eventually seduces and disgraces.

Many priests claim that in Yorubaland Yew was worshipped within a cave that couldonly be reached by swimming across the lagoon she presided over along with Olos,

orisha of the lagoon. She is described as an Amazon-like queen, forbidding sexual

contact for her worshippers. Her court was attended by eunuchs under the supervision ofLogn Ed. Yew has no roads.

Orisha: Oy

Origin: Celestial

Catholic Syncretism: Saint Theresa in Havana: Our Lady of Candlemas in MatanzasCelebration: October 15 in Havana: February 2 in Matanzas

Garments: Crimson, and multi-colored prints

Beads: A reddish brown bead with black and white stripes, plus red and brown

Ritual implement: Black horse or cow switch; macheteSacrifices: She-goats, hens, pigeons, and guinea hens

Taboos: Rams

Ritual Numbers: 9

The goddess of the wind, lightning, and the marketplace. Oy is a feared, Amazon-likewarrior divinity that can be found wherever a battle is stirred. She was the only one of

Shangs wives that accompanied him to his sad end. Their love is so great and profoundthat to this day, they manifest themselves together. Whenever there is lightning (Oy) inthe sky, the thunder (Shang) is not too far behind. Oy paves Shangs path in many of

his great battles, facilitating his entry and ensuring conquest.

The Yorubas worship Oy at the river that bears her name. In Cuba, she loses her fluvial

qualities. The Lukum associate Oy with the cemetery, although Oys true habitat is inthe marketplace. The association with Egngn (the ancestors) extends Oys dominion

to the gates of the cemetery. She is the only Orisha that is able to placate Egngns

anger. Oy accompanies every human beings soul to the gates of orn. With Oys irukhorse or cow-tail switch, Olorishas cleanse the cadaver of the deceased priest or

priestess, symbolically paving a clean and sure path to orn. Oy has no roads.

Orisha: Nan Buruk (Nan Buruc)

Origin: CelestialCatholic Syncretism: Our Lady of Mt. Carmel

Celebration: July 16

Garments: Pink and black, with gold ornaments


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Beads: Pink and black, with coral, jet beads, and cowries. In the town of Jovellanos, in

Matanzas Province, Nans elek was strung with a yellow bead with red and green

stripes, and turquoise-blue beadsRitual implement: A curved j

Sacrifices: She-goats, pigs, ducks, hens, pigeons, and guinea hens

Taboos: She must not be sacrificed to with a knife. Her jar cannot be placed in closeproximity to Ogn

Ritual Numbers: 7, 9

The concubine of Babaluaiy. Nan is a very sacred and austere orisha. In Dahomey,

where devotion to her is taken to be greater, she is believed to be the mother of Mawu-Lisa, the Ewe-Fon equivalent of the Supreme Being. In Brazil she is considered the

grandmother of the orishas. In Cuba she is exalted as a discoverer since she is

renowned for making evident illnesses that may be concealed within the human bodywhich modern medicine cannot find. She is also known as the mother of fresh waters and

is worshipped at the head of the river and in the lagoon.

In a celebration held by the orishas to honor Ogn, the god of iron became heavily

intoxicated, and as a result, extremely arrogant. Nan Buruk refused to pay the homagethat Ogn had requested in payment for having paved the orishas way from orn to

earth, which Ogn was now demanding. His drunken ill respects offended her. From that

day, she rejected him and refuses the use of metal in any of her rituals. Ever since, Nanssacrifices are performed with a sharp bamboo or wooden knife. Nan has no roads.

Orisha: Yemoj (Yemay)

Origin: Celestial

Catholic Syncretism: Our Lady of ReglaCelebration: September 8Garments: Blue (all shades), white, with silver trimmings

Beads: Blue (all shades), crystal or opal, with either red or coral

Ritual implement: Black cow or horse switch; machete; anchorSacrifices: Rams, sheep, roosters, ducks, pigeons, and guinea hens

Taboos: None

Ritual Numbers: 7

Yemoj shares with Oshn the role of being the two most venerated female orishasamongst the Lukum. However, because of Yemojs more austere nature, her aid is

sought with less frequency than Oshns. Yemoj can be as serene as a tranquil bay or as

austere as a typhoon. Her name means mother of fishes (Iy-om-ej). In Yorubaland,Yemoj presides over the Ogn River, yet all the worlds waters are her domains. She is

the symbol of motherhood: the mother of the world. Yemoj is credited with giving birth

to many of the orishas. She is described as a very black woman with extremely large

breasts that enable her to nurture all of humankind.


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In Cuba, Yemoj is considered the goddess of the sea. It is quite possible that throughout

the voyage from Africa to the New World, the slaves, not knowing their whereabouts,

pleaded with Yemoj for her aid. Somehow, the ocean became the receptor of the slavespleas to the extent that today it is believed to be Yemojs habitat. Yemoj can live in the

ocean or the river; in a lake or in a lagoon; in the marshes as well as in a puddle. Yemoj

is present in every body of water.

Some of her roads are Ognt (Okut)land-roaming, wife of Ogn, who swings amachete as well as her husband; Ib Ashabfound at the docks and represented by the

boats anchor; Ib Asesmessenger of Olokn, lives in tranquil waters; Mojelew

(Mayelew)head of the marketplace; Ib Aganlives in the well or in the aquifers.

Orisha: Oshn (Ochn)

Origin: Celestial

Catholic Syncretism: Our Lady of Charity

Celebration: September 12Garments: Yellow or amber, with gold trimmings

Beads: Amber or honey colored beads, with yellow, green, red, with coral

Ritual implement: Brass bell; a fan ornamented with peacock feathers

Sacrifices: Castrated goats, hens, pigeons, and guinea hensTaboos: None generic, though some of her roads do have specific proscriptions

Ritual Numbers: 5

The Yoruba Venus. The goddess of love, sexuality, beauty, and feminine flirtatiousness;

patron of a river in Nigeria that bears her name. Nothing is impossible for Oshn. She isvery kind, but can become very vindictive and rancorous when she encounters

opposition. It is precisely because of this irrational and stubborn character that manyconsider Oshn the most fragile yet feared orisha. When she cries, she does so out of joy:when she laughs, she does so out of anger. When offended, she will ignore the offender,

acting as if nothing occurred. At some future date, when her offender has probably

forgotten the occurrence, she remembers an old debt and claims immediate payment. Thelady wants it and she wants it now! The offended Oshn is infamous for attacking her

desecrator through the blood or the genitals. Impotent men have often become so after

incurring her anger.

Although by virtue of her various roles in the Yoruba pantheon Oshn appears to be anamiable and gratifying deity, deeper analysis reveals Oshn to be a suffered and grieving

deity. Her loud laugh and cheerful character is but a disguise to hide her pain. Oshn was

a great queen who ruled capriciously through her husband Shang. She always sought tohave her way. Oshn enjoyed all the fine things of life; she acquired everything a woman

could desire. And then she lost it! Oshn is the representation of femininity, as well as of

human desires that can sometimes lead humankind to commit errors that are later

regretted. The ants are her messengers; and the bees are her greatest friends that producehoney, the element that allows her to conquer all obstacles and tribulations.


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Some of her roads are Ib Ikolthe sorceress, related with the vulture; Ib Apar

(Apar; Akuar)wife of Erinle who abandoned the throne to elope with Shang, losing

all her riches; Ib Ol Lodwife of Ornmil who is as great a diviner as he; Ib Iyummother and eldest of all the Oshn, lives at the bottom of the river; Ib Dok patron

of the sexual act, wife of Orishaok.

Orisha: Ornmil (Ornl)

Origin: CelestialCatholic Syncretism: Saint Francis of Assisi

Celebration: October 4

Garments: Green and yellow, with gold trimming

Beads: Green and yellowRitual implement: The opn Ifdivining tray

Sacrifices: She-goats and hens

Taboos: None

Ritual Number: 16

The orisha of divination, responsible for the If oracle, system that is often confused with

the Orisha himself. If, as a prophetic system, is possibly the most complete and accurate

system of divination employed in West Africa. The systems origin, according to somepriests, is not entirely Yoruba. Past scholars and Olorishas have argued that it originated

in Egypt or the desert areas. It is interesting to note that Ornmil is the only Yoruba

deity who is not represented with stones. This factor places further emphasis on Ifspossible origins in the desert areas.

Ornmils priests are known as Babalawosfathers of the secrets (or of the mysteries).

On their left wrists, priests and devotees of this Orisha wear a bracelet made with greenand yellow beads called idef. The idef is empowered with the ability to protect thebearer against evil and untimely death. Many followers of the religion wear this bracelet

so that death does not take the person from earth until heaven or destiny decides it is

time.

In Yorubaland as well as in Cuba, priests and devotees never make important decisionswithout prior consultation with the oracles. Though not the only oracle, If is a medium

that guides daily living and behavior for many, and provides the necessary faith and hope

for forbearance and resignation before lifes many tests of endurance.

Ornmil is embodied and represented by the iknthe palm nutand it is one of theprincipal elements used for If divination. The apn If or at, the divination tray, is also

a widely recognized implement used by Ornmil. Ornmil never possesses his

devotees, nor does he have roads.

Orisha: Olokn (Olocn)


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Origin: Celestial

Catholic Syncretism: None

Celebration: NoneGarments: Dark blue, with silver or gold trimmings

Beads: Dark blue, green, red, with coral

Ritual implement: NoneSacrifices: Rams, sheep, pigs, ducks, roosters, pigeons, and guinea hens

Taboos: Requires full attire in his presence


Olokn is the Yoruba Neptune, owner of the profundities of the ocean. In Cuba, Oloknis considered female by most Olorishas, though in much of the anthropological literature,

Olokn is described as a male god. It seems that is some parts of Yorubaland, Olokn is

worshiped as a mother divinity. However, all evidence points to the fact that originallyOlokn was conceived of as a masculine divinity.

Olokn lives in a removed, underwater palace that is made entirely out of coral. The OduOwansh narrates a myth that describes how Olokn once considered himself more

powerful than Olodumar. After a great contest of wits, which Olokn of course lost,Olodumar decreed that Olokn should be chained to the ocean floor from where he

would rule. He assigned two messengers to accompany him and bring to earth his wishes:

the Yemoj Ib Ases and Ib Ashab. This is probably why in Lukum religion Oloknis often called Yemoj-Olokn.

Olokn is a very enigmatic orisha, highly respected, sometimes even feared, for his wrath

is great and uncontrollable. In extreme cases or major holocausts, he may request

offerings at high sea. Most Olorishas fear this ritual for it is believed that after the

ceremony finishes, one of the participants is sure to die. Olokn has no roads.

Minor Orishas and Orishas Whose Worship is Either Linked With or Dependent on

a Major Orisha

Orisha: Abatn

Catholic Syncretism: NoneBeads: None

Ritual implement: Bow and arrow

Sacrifices: Same as Erinle

Taboos: NoneRitual Numbers: 7 or 2

Abatn is the orisha of the marshlands, companion of Erinle, believed to reside in the

marshes that precede the river in Yorubaland where Erinle is worshipped. In Cuba,Abatn is received and propitiated together with Erinle and has no direct cult of her own.

Many priests consider Erinle to be the doctor and Abatn a species of nurse or aid.


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Orisha: Aron


Celebration: December 31Garments: He has no specific colors

Beads: NoneRitual implement: None

Sacrifices: He-goats, turtles, and roosters.Taboos: None

Ritual Numbers: 7

Aron is an orisha that works closely with Osayn and Ay. He is described as a

phenomenal creature that has the head and tail of a dog and the body of a human being,standing erect on his only leg. It is believed that Aron instructs his disciples in all the

mysteries of the forest. When Aron chooses a student, the individual inexplicably

disappears in the forest for an indefinite period of time. After the individual has acquired

the necessary knowledge, Aron returns him to the world, providing a hair from his tail asevidence of his training.

Orisha: Ok (Oqu)

Catholic Syncretism: San RoqueCelebration: None. His day is observed with Obatals

Beads: None

Ritual implement: None

Sacrifices: She-goat, he-goat, hens, roosters, white pigeons and guinea hensTaboos: Palm oil

Ritual Numbers: 16

Ok is the orisha of the mountain and the hills. He represents long life or immortality.Ok is an orisha fnfn and an inseparable companion of Obatal.[1] Offerings to this

orisha are usually taken to the base of a hill or mountain. In extreme cases, sacrifices may

be offered to Ok on a mountaintop as well. Ok is worshipped in conjunction with

Obatal and has neither om nor roads.

Orisha: Korinkoto

Beads: Royal blue, amber and black

Ritual implement: an irawan approximately 5 to 6 inch metal plate in the shape of astar with a long strip protruding from one side that is engraved to simulate the streaks leftbehind by a falling star

Sacrifices: he-goats, roosters, pigeons, and guinea hens

Taboos: NoneRitual Numbers: 3 and 7


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Korinkoto is Orishaoks brother, also connected with agriculture and harvests. It is

believed that Orishaok tends the fields during the day and Korinkoto takes care of them

at night. Together with an entity called shigid, a type of Esh, Korinkoto represents theunknown mysteries embedded in the depths of the earth. He has no direct initiations and

no roads.

Orisha: Og

Catholic Syncretism: Saint PhilomeneCelebration:

Beads: None

Ritual implement: Two bull or buffalo horns

Sacrifices: Pigeons, though some lineages sacrifice to Og together with ShangTaboos: None

Ritual Numbers: 2, 6

Og is the orisha of direction who guides people down the paths of life. Represented by apair of ox or buffalo horns, Og is found in the forests and in the savannahs. This orisha

is believed to have been Oys pawn. Once, after disobeying Shang and incurring his

wrath, she offers numerous gifts to him as a peace tokens that include Og.

Orisha: Ibej

Catholic Syncretism: Saint Cosme and Saint DamianCelebration: September 27

Garments: The Lukum dress the er IbejIbej dolls or carvings in red and blue

Sacrifices: Chickens and pigeons

Taboos: NoneRitual Numbers: 2, 4, and 8

In Yorubaland, the worship of Ibej was dedicated to propitiate the birth and incarnated

spirits of twins. Ibej is the patron Orisha of twins. Still, Ibej is also a cult to twin births,where tribute is paid to the mother and the children, and especially in the case where one

or both twins died on or after birth. For inexplicable reasons, the Yoruba people have the

highest incidence of twin births in the world.

The first twin born is named Taiwgo out and taste the world. The second twin iscalled KehindI shall follow. If the former indicates to the latter that life is a pleasant

affair, Kehind follows suit and is born. Taiw is considered the youngest Ibej andKehind is the older of the two.

Tradition argues that the first-born pair of Ibej were children of Shang and Oshn, andwere raised by Yemoj. Ibej are considered very powerful beings. One myth narrates a

Creole myth that details how once the Ibej outsmarted the devil. In fact, they are living

orishas. Typically they do not have to be ordained as they are gifted from birth.


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However, when they are ordained, Taiw is ordained to Shang and Kehind is ordained

to Yemoj.

Whenever Ibej are present at wemileres or bembs, the drummers will salute the Ibejsinging their chants and playing their rhythms, and offer them gifts of money. It is

believed that Ibej will multiply this gift in many ways.

Orisha: Ain


Celebration: NoneGarments: Ains er is dressed entirely in red

Beads: 1. Made with a type of bead called white hearts because they are red on the

outside and white on the insideSacrifices: Roosters, pigeons and guinea hens

Ritual Numbers: 6 and 12

Ain is the patron orisha of children born with the umbilical chord wrapped around their

neck. In Cuba she is also considered the mother of the Ibej, as she is the principalorisha in a pantheon that pays homage to birth-related phenomena. The Lukum talk

about seven Ibej: Ain, Taiw, Kehind, Idow, Olor, Oroni, and Alaba. Ain is the

deity in charge of this legion.

Ain is also associated with fire. She allows Shang to spurt forth fire from his mouthwhen he speaks. Ains devotees, those children born wrapped in the umbilical chord, are

ordained to Shang.

Orisha: Oranyn (Oroia)

Catholic Syncretism: NoneCelebration: None

Beads: Pink and opal colored beads, ornamented with coral

Ritual implement: None

Sacrifices: Castrated goat, he-goat, young bulls, roosters, quails, pigeons, and guineahens

Taboos: None

Ritual Number: 7 and 16

Oranyn is a son of Oduduw, believed to be the father of Dad, Shang, and Aganj.According to mythology, he was the child of a woman that Ogn had brought back from

a distant land where he had fought. When Oduduw saw the woman, he was immediately

attracted to her and demanded to have her. Some time later, Oranyn was born. He washalf black like Ogn, and half white like Oduduw. In Yorubaland, during Oranyns

festival, priests of the orisha paint their bodies in this fashion.[2] Oranyn became a great

warrior. After his fathers death, he ascended to the throne. As time passed, he became so


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tired of fighting that he decided to retire to the depths of the earth from where he

continues to reign.

Oranyn is considered to be the earths core and the force that keeps the earth gyratingthrough space. His sacrifices are always performed in conjunction with those of Ilthe

earth. The Lukum associate Oranyn with Aganj. In fact, many Olorishas call Aganjby his fathers name. Many Olorisha do not recognize him as an individual orisha and

insist that he and Aganj are one and the same. Oranyn has neither om nor roads.

Orisha: Borom

Catholic Syncretism: Borom is syncretized with Saint Elijah.

Celebration: July 20

Beads: White and green, with mother of pearl, coral, and ivorySacrifices: He-goats, roosters, pigeons, and guinea hens, all white.

Taboos: None


Orisha: Borosi

Catholic syncretism: NoneBeads: 1. White and pink, with mother of pearl, coral, and ivory, 2. Yellow and green, in

groups of four

Sacrifices: He-goats, roosters, pigeons, and guinea hens, all white.Taboos: None


Borom and Borosi are two Egbado orishas and for part of the orisha fnfn or whitedeities associated with Obatal. They are believed to be twin offspring of Yew. Thefather of these orishas may be Ornmil, yet in Cuba, Olorishas maintain that it is

Shang. They are closely tied into the worship of Oduduw, Olokn, Erinle, and Yew. It

is believed that when Yew first learned of her pregnancy, the embarrassment led her toattempt to provoke a miscarriage.

Orisha: Yemow (Yemb, Yem, Yem)

Beads: White and turquoise blue, with mother of pearl, white coral, and ivory

Sacrifices: Sheep, roosters, pigeons, and guinea hens, all white

Taboos: She cannot be sacrificed to with a knife; sexual promiscuityRitual Numbers: 16

Yemow is the wife of Bab Furr (also known as Alamorer), the sculptor Obatal

who is credited with the creation of humankind. Olorishas consider her a road of Yemojthat is related with Obatal, and worship her separately from Yemoj. It is believed that

she is the mother of Ogn, and one myth says that because of the incestuous rape of his

mother, Ogn condemned himself to live in the forest and work incessantly to benefit and


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repay humankind. After the occurrence, Obatal refused to have any more children. Soon

after, when Ornmil was born, he was immediately taken into the forest and interred up

to his waist, and left there to die. But then Shang was born and Yemow refused tocastigate him in the same way that Ornmil had been. She gave him to Dad to raise and

hid his birth from Obatal, telling him that the child had died at birth.

This myth explains why Yemow refuses any association with Ogn. As is the case with

Nan Buruk, her sacrifices cannot be performed with a metal knife. A sharp piece ofwood or glass substitute the knife.

Orisha: Ogn

Catholic Syncretism: Saint Jacques

Celebration: August 16Beads: White speckled with red beads

Ritual Implement: A scimitar

Sacrifice: He-goats, roosters, pigeons and guinea hensTaboos: As an orisha fnfn, he observes the same taboos as Obatal, though palm oil

may be offered at times


Ogn is an orisha fnfn, considered Ajgunas war chief. Many Olorishas consider hima sort of Elegb for Ajguna. Two other minor deities, Obn and Obon, accompany him.

Ogn has no initiation.

Orisha: Agida

Catholic Syncretism: Saint BartholomewCelebration:Beads: White

Ritual Implement: a T shaped staff surmounted by a rooster with two arms and two

legs clinging from each extreme of the horizontal barSacrifice: He-goat, roosters, pigeons and guinea hens

Taboos: As an orisha fnfn, he observes the same taboos as Obatal, though palm oil

may be offered at timesRitual Numbers: 1, 4, 8, and 16

Agida is another obscure orisha of which very little is known. In all probability, I may

have been the first Olorisha to bring this deity to the United States. I received it withMiguel Villa, Ok B, an On Shang who died in the early 1990s. Ok B told me thatthis orisha was the patron of the Ob Oriat and that it promoted the development of

afudashspoken ashan indispensable prophetic ability for the diviner so that the

predictions made in it would come to fruition. In addition, Ok B taught me that Agidawas an important orisha for combating epidemics and even taught me eb to perform for

Agida for these types of situations.


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Though it is not clear where Ok B received this orisha, it may possibly have Arar

origins as there is a vodn worshiped by the Arar that belongs to the family of Makeno,

Obatals equivalent, that is named Agida.

Orisha: Irok (Iroc)

Catholic Syncretism: The Immaculate Conception

Celebration: December 8

Beads: Green and turquoise, with red, pink and coral ornamentsGarments: White with green and gold trimming

Ritual Implement: A walking cane either painted or beaded in his ritual colors

Sacrifice: Ram, he-goats, bullocks, turtles, quails, roosters, turkeys, pigeons, and guinea

hensTaboos: None

Ritual Numbers: 7 and 8

Irok is the orisha of abundance and prosperity. He is believed to reside in the irok treeWest African teakbut because of this trees absence in Cuba, he is associated with

the Ceibasilk cotton tree (Ceiba pentandra, L.). Many Olorishas plant these in their

homes as it is considered one of the most respected trees with great esoteric powers. All

the orisha are supposed to gather at her roots, though it is especially associated withShang, Aganj, Oduduw, Obatal, and Egngn. When Irok is worshiped at the base

of a Ceiba, the tree is ornamented with panels of different colors, mariwpalm fronds,

and other articles. Many cooked foods are also offered to the deity at the base of the tree.

There is only one known case of an ordination to Irok in Cuba. Modesta Morera,Alaraba. She was ordained to Irok through Yemoj (Yemoj oro Irok) by the late Cheo

Shang, Shang Lar, in Matanzas, some time in the 1950s. There has not been anotherordination since.

Orisha: Olos

Beads: Dark blue, green, with opal and coral

Sacrifices: Rams, sheep, ducks, roosters, pigeons, and guinea hens

Taboos: NoneRitual Numbers: 7, 9

Olos is the wife of Olokn. She is the goddess of the lagoon and her messengers are the

crocodiles. In Yorubaland, she is worshipped at the lagoons in Lagos that precede theAtlantic coast. There her offerings are taken. If the crocodiles consume them, the orishaaccepted it. Olos has no roads.

Orisha: Ayarokot

Beads: Blue and white

Sacrifices: Roosters, pigeons, and guinea hens


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Taboos: None

Ritual Numbers: 7

This orisha is a daughter of Yemoj and another messenger of Olokn and is found in thehorizon, where the sea meets the sky. It is believed that she is Olokns herald and warns

humankind of Olokns wrath before a tidal wave occurs. She is the roaring sound thatprecedes the tidal wave. Parts of Ayarokots attributes are kept in the Olorishas house

and the other part is buried at the oceans shore.

Orisha: Otn (Oti)

Beads: Dark and turquoise blue, with plenty of coral

Sacrifices: White roosters

Taboos: Mocking her breastsRitual Number: 7

Otn is an orisha that is related with both Erinle and Yemoj. One myth recounts that shehas four breasts, and it stresses that it is a great taboo to mention this in front of her for it

offends her. She was believed to have been a very powerful, yet sensitive queen, whodisenchanted with the ill respects afforded by her subjects, committed suicide in Erinles

river. Amongst the Lukum, a carving of a woman carrying a clay jar on the head is used

to represent Otn.

Orisha: Ib Ay (Ay Ochn)

Beads: All coral

Attribute: A lyre

Sacrifices: Hens, pigeons, and guinea hensTaboos: NoneRitual Numbers: 3, 5

Ib Ay is a very young Oshn. Considered an independent orisha, she is believed to

guard Oshns riches and distributes them only when instructed by Oshn. She is

represented by five tiger cowries and is worshipped alongside Oshn.

In the Odu Ogund mej, Ogn gave the five tiger cowries ayas a gift to Ib Apar

in order to conquer Oshns heart. He promised that these ay would bring great wealth

to Oshn and fulfill all of her whims and desires. Oshn accepted the gift, lived for a

period with Ogn, but eventually abandoned him for Shang.

Orisha: Idow (Ide)

Catholic Syncretism: The child that Our Lady of Charity holds in her arms

Beads: Amber, yellow, and coral

Sacrifices: Young chickens and pigeons


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Taboos: None


Idow is the child born immediately following the birth of twins. He is believed to be afavorite of Oshn. All children born immediately following the birth of twins are sacred

to Idow and must be initiated into the worship of Oshn. A patak of Ejiogb mejdescribes how he saved Oshn from total devastation. Along with Ib Ay and Logn

Ed, Idow guards Oshns riches.

This orisha is also related with emotional imbalances. When Olorishas attend to an

individual who may have sentimental problems, he or she may be instructed to make an

offering to Idow. His elek is strung short so that when the devotee wears it, it clings

approximately below the heart. Idow in many respects can be called the Lukum cupid.He has no roads.

Orisha: Ajeshaluga (Kowo, Cobo)

Ritual implement: Cowries

Sacrifices: White pigeonsTaboos: None

Ritual Numbers: 8

Ajeshaluga is better known as Kowo because of the type of conch used in her worship

that is Cuba is called cobo. She is the goddess of wealth and is worshipped in themarketplace. She is the patron of all commercial transactions. In some myths she is

described as the daughter of Olokn and in others, as one of his wives.

This is a very important deity as emphasized by the Lukum proverb k aj, k orishawithout money there can be no orisha. She has no roads.

Orisha: Oshumar

Catholic Syncretism: Saint Bartholomew

Celebration:

Garments: He uses all colors for his garments, though golden yellow and green are themost important

Beads: Yellow with black stripes, green and ornamented with red and teal blue

Ritual implement: he uses an elongated snake as a type of scepter that he brandishes in

danceSacrifices: He-goats, rams, turtles, roosters, pigeons and guinea hens

Taboos: None

Ritual numbers: 7 and 12

Oshumar is the orisha of the rainbow. He is especially associated with Shang, and

helps him keep an environmental harmony by returning to the skies the rain that Shang,

Oy, and Yemoj send down during storms to satiate the earths thirst. As such,


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Oshumar represents the continuity of life on earththe guardian of human lifeas is

evident in the representation of the orisha as a coiled snake eating its own tail. In

possession, Oshumar directs his snake-scepter to the sky as if provoking Shang to sendrain.

One myth from the odu Ejiogb Oyekn relates that once, when Olorn had fallen ill,Oshumar was the only diviner who was able to cure Olorns ails. As such, Olorn

retains him by his side, allowing him to return to visit the earth every so often but onlyunder the condition that he returns the same day. When the rainbow visits earth, we are

blessed if we see it and must interact with it quickly for Olorn will soon call him back

home.

This orisha was lost in Cuba in the first half of the twentieth century. His attributes are nolonger consecrated, and there is no knowledge about the orisha, even in the areas of the

island in which he was known in the 1940s and 50s. Inexplicably, Oshumarlike the

rainbowhas reappeared in Cuba in the 1990s through the magnificent! institution that I

have labeled diplo-santera, and is being consecrated for any extranjeroforeignerwho pays for it with hard currency!

Orisha: Logn Ed (Laro)

Catholic Syncretism: Saint ExpeditusCelebration:

Garments: Turquoise blue and yellow, with gold trimmings

Beads: Turquoise blue, amber, with coral

Ritual implement: Fishing rod; brass bow and arrow; a brass fanSacrifices: He or she-goat, or castrated goats, roosters, hens, pigeons, and guinea hens

Taboos: Palm oilRitual Numbers: 5, 7

Logn Ed is better known in Cuba as Laro. An androgynous deity, Logn Ed is the

child of a road of Oshn called Ib Ipond, and Erinle. The first six months of the year,

Logn Ed is believed to be male and live in the woods, hunting alongside his father.

During the latter six months of the year, Logn Ed lives with Oshn in the river, on adiet of sweet water fish and shrimp. Logn Ed means He who hunts shrimp.

Logn Ed is the guardian of Oshns riches and of Erinles abundances. Yemoj is

his/her protector. Logn Ed is the protector of sailors and is represented by all marine

fish. He/she is believed to live where the river and ocean meet. The rituals of initiationand worship of this orisha are have been lost in Cuba. There are no initiations into this

cult.

A patak of the Odu Od Otura narrates the myth of Logn Eds mysterious origins, anderroneously describes him as a homosexual. The myth says he was initiated into If

during his masculine semester, and lived as Ornmils wife during his feminine months.

Because of this, Babalawos maintain that homosexuals should not be initiated into If. He


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has no roads. This is another orisha whose worship has been lost in Cuba and may have

reappeared recently in the diplo-santera markets.

Orisha: Ayo (Oya)

Garments: CrimsonBeads: Some Olorishas use a reddish brown bead that has yellow and red stripes

Ritual implement: Quill

Sacrifices: Pigeons and guinea hensTaboos: Rams

Ritual numbers: 9

Oyo is Oys younger sister who serves as her messenger and assistant. It is through

Ayo that Oy obtained dominion over afef, the wind. Ayo holds the secret of thewinds and the whirlwinds that are her principal manifestation. She is consecrated

exclusively for Oys om and lives alongside Oy. It seems that the knowledge of this

orisha is limited to the town of Jovellanos, in the province of Matanzas where she wasassociated with Oy and Olokn. In that town, Aya was known to possess an Olorisha

named Benita Cartalla. Elsewhere, Aya is not known. Recently it has become one of the

orishas sold in the diplo-santera market.

[1] All orisha fnfnwhite deitiesare related with Obatal. Like Obatal, they all dress in immaculatewhite cloth, and their paraphernalia, offerings, sacrificial animals, and beads must also be white. With few

exceptions, they all observe a palm oil, liquor and salt taboo as well.

Organs and areas of the human body under the control of an orisha

Area/Organ Orisha Area/Organ Orisha

Brain Obatal Ears Oba, Obatal

Eyes Nan Buruk Nose Olodumar, Obatal

Tongue Shang & Oy Throat Aganj & Nan Buruk

Vocal cords Obatal & Oy Heart Obatal & Oshn

Lungs Oy Breast Yemoj & Oshn

Veins Oshn & Babaluaiy Stomach Oshn, Obatal, & Nan Buruk

Blood Oshn & Babaluaiy Womb Oshn & Yemoj

Ovaries Oshn Penis Elegb, Ogn, Shang & Orishaok

Buttocks Yemoj & Elegb Testicles Orishaok & Aganj

Feet Elegb Knees Elegb & Ogn

Hands Obatal Skin Obatal & Babaluaiy

Arms Aganj & Ogn Legs Elegb & Aganj

Muscles Aganj & Ogn Vagina Yemoj, Oshn, & Obatal

Bibliography

Abimbola, Wande.


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Sixteen Great Poems Of Ifa. Paris, 1975.

Ifa: An Exposition Of Ifa Literary Corpus. Ibadan, 1976.

Ifa Divination Poetry. New York: Nok Publishers, Ltd. 1977.Abraham, R.C.

Dictionary of Modern Yoruba. Hodder and Stoughton Educational, London, 1946.

Angarica, Nicolas V.Manual del Orihate (religion Lucumi). Habana, n.d.

Awoniyi, Timothy A.

The Word Yoruba. Nigeria 134-35, 1981.Bascom, William.

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Berkeley: University of California Press, 1969.

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anthropology. Holt, Rinehart & Winston, 1969.

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Autobiographies. Baton Rouge: Louisiana State University Press, 1977.Buxton, T. Fowell

De la Traite des Esclaves en Afrique et des Moyons dy Remedier. Paris, 1840.

Cabrera, LydiaAnago: Vocabulario Lucumi. Miami: Ediciones Universal, 1970.

Castillo, Jos M.

Ifa en Tierra de Ifa. Miami: 1976.Epega, D. Onadele.

The Mystery Of Yoruba Gods. Ode Remo: Imole Oluwa Institute, 1931.

Gleason, Judith.

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Olodumare: God In Yoruba Belief. London: Longmans, 1962.

Johnson, Samuel.The History of The Yorubas. London: Routledge and Kegan Paul LTD, 1921.

Lachataere, Romulo

El Sistema Religioso de los Lucumis y otras Influencias Africanas en Cuba.Habana: Estudios Afrocubanos, Vol. III, 1939.

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Actividades Culturales,1978.


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Perez, Jr., Louis A.

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Wilmington: Scholarly Resources Inc., 1992.Ramos, Arthur.

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Ceremonias de Obaluaye. Carolina, P.R.: El Impresor, 1982.

Dida Obi, Adivinacion a Traves del Coco. Carolina, P.R.: El Impresor, 1982.OroEgungun; Las Honras De Egungun. Carolina, P.R.: El Impresor, 1982.

Eleda. A monthly publication of Cabildo Yoruba Omo Orisha, Inc., Miami,

Florida.

Sandoval, Mercedes Cros.La Religion Afrocubana. Madrid: Playor SA, 1975.

Simpson, George E.

Religious Cults of the Caribbean: Trinidad, Jamaica and Haiti. Caribbean

Monograph Series, No. 15. Rio Piedras: Institute of Caribbean Studies, Universityof Puerto Rico, 1980.

Thompson, Robert F.Icons of the Mind: Yoruba Herbalism Arts in Atlantic Perspective. African

Arts, UCLA, Spring, 1975.

Black Gods And Kings. Bloomington: Indiana University Press, 1976.

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Verger, Pierre.

Notes sur le Culte des Orisa et Vodun. Dakar: LInstitut Francais dAfrique Noire,1957.

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the lukumí pantheon

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