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Ewe PDF
Ewe PDF
There are many ways to do a spiritual bath. It can be done at home, at the edge of the sea, or at a
river. Rivers are the most common perhaps because of the above belief ( I think the sea is the
best but I got Olokun bias). Water is central to Ifa healing.
Obara Meji:
ase
Mo we se o
Mo we ya nu
Mo bo nu omi
Mo we se nu o
ase
This is a chant for a bath anywhere for general removal of negative stuff. To wash away
spiritual attacks there are many medicines. One that's easy to make is with hibiscus leaves (you
can get at any Jamaican or Mexican market) pounded with black soap and wash at the river. It is
from Irosun Aweda, so mark it on opon with the pounded soap and leaves and add some of the
iyerosun to the soap. It is always advised that you go with an elder or initiate to give you the
bath. The person should walk ahead of the practitioner. The person must face the direction of the
flow of the river, so that the negativity is washed away downstream. The person must not look
back downstream. The person's clothes should be removed and again the person does not look
back at the river or the clothes. The above chant is good to end the ritual but there are, I am sure,
different orders to the ritual. The river diety should be honored. Oriki to Ori must be done, there
are oriki ori for river bath. Also in Chief Fama's practicioner's book there are a couple of chants
for this. eew Awede is good to clean ori using like a sponge. this ewe is very special to Oshun.
These baths and cleansing should be done by a priestess or priest. This kind of information is not
usually shared. Poeple will say it shouldn't be. I will leave it up to you to ponder why folks don't
want to share information. There is nothing here that is secret and it is beneficial to have an idea
how things are done. A person can prepare their own bath, but some of the steps will be skipped,
for instance, those involving the opon. There are also a few things not included here.
Another good chant for washing away poverty and failure from Osa'tura:
Performed Ifa divination for Otu who was going to take a bath that would bring him honor
He was told to go and offer ebo to Oshun and to take a bath in the river
I washed away poverty
ase
mo we se o
Mo we ya
Mo bo sinu omi
Mo we'se nu o
ase
ase
They were the ones who performed Ifa divination for Orunmila
ase
These are the three primal ewe for Ifa. Usually, they are added in this order and is enough even
though we use 16 or 21 in diaspora, any more than these is really extra. Besides being used for
washing ikin, they can be the base for many other baths and washes. We can add othe rherbs for
specific Orisa or specific intent.
Before we get into the plants and the procedure for making omi ewe or omiero, let's consider
some metaphysical concepts that provide an understanding of why we do this and why it is
effective. The Yoruba believe that health problems and other problems usually arise out of
imbalance. Ifa uses plants, incantations and rituals to bring us back into balance. Plants not only
serve medicinal purposes, they also have spiritual uses and are used for the sacralization and
invocation of Orisa. When we make a bath with herbs associated with a certain Orisa, we are not
only accessing the ase of the plants but also calling the attention of that Orisa to assist us.
Usually, the imbalance is a breach of equilibrium between us and the spirit world which leads to
misfortune. However, the Yoruba system of healing is not simply magical. The knowledge of the
properties of plants is scientific. As written by Epega and Niemark in the book, The Sacred Ifa
Oracle, In the Yoruba oral tradition, we see ourselves as part of the incredibly complex
organism we call the universe; we are literally part of a body that includes every form and energy
in our universe. While we are overwhelmingly human, within each of us reside small,
fractionated particles of energy that represent the rest of our body.
The Yoruba believe that humans are tripartite beings, made up of spirit, body and soul. Problems
may arise from accumulation of negative energy or may have more supernatural origins like
witchcraft, ajoogun, etc.Thus a holistic approach is taken. Herbal preparations can take the form
of concoctions, decoctions, soaps, etc.
Yoruba cosmology dictates that the universe is made up of two realities; The visible material
worlds (aiye), and the invisible non-material worlds (orun). All forms of good and evil
are manifestations of invisible realities. This construct infers that the causes of phenomena are
supernatural, beyond human power. So there are two ideas here. One, the need to restore balance
and two, the supernatural origin of things. This is why we appeal to Orisa when we make a bath
solution for example. These divinities can operate in the invisible realm to rectify the problem.
However, the Orisa can also afflict us if we are out of alignment with them (as forces of nature).
This is why we should always consult Ifa before engaging in healing or baths, etc.
Incantation is an important aspect of ritual and is why I believe when we make omi ewe we
must use incantation to invoke the ase of the plants used in the mixture. Yoruba theology
contains the concept of interactionism, which states that, The Yoruba world is permeated by
numerous vibrations. The African views the world as a continuous cycle of life and death, for the
Yoruba, the universe is a fusion of the material and the spiritual in a rhythmic cycle.
Consequently, science and religion are intertwined. Incantation can, therefore, be defined as
systematic utterances meant to manipulate physical and non-physical forces to actualize a desire
for self or others (Odusola 2000). It is the power of the plants coupled with the power of the
word that makes for an efficacious omi ewe. It is why we want an Iyanifa or Babalawo to make
the omi ewe with us, so that they can add their powerful ofo ase to the ritual. Mastering the use
of incantation is a big part of the apprenticeship of the awo.
To o n'to 'luwo
To fe n'to jugbona
Ase ale
Ase owuro
Ko ta ko ra
Won ni o lo so
O lohun o lo so
Won ni o l'aje e
O lohun a l'aje e
Ti nfi nse
ase
To speak and what is spoken becomes a reality belongs to the ori of the Ifa priest
ase
Incantation is designed to concentrate and vitalize thought and will power through sound with a
view to translating intention or desire into material reality (Jegede 2010). The universe was
created from Oro, the sound of God. Thus, sound is at the center of creation and creating.
Physicists have discovered that a spoken word travels through space for like 200 years. This
discovery supports the yoruba belief in incantation.
There are different kinds of incantations the basic divide being positive and negative. For
making a bath we are using positive incantations (Ela rowa) which are based in adoration (iba)
and elements that enhance the potency of the ewe and activate their ase (negative incantations do
not use these). As stated, we don't have to know the Yoruba incantations particlular to a specific
herb, but it is another principle in Yoruba theology that states the use of primordial words (ofo
ase) gives one the power to manipulate them (that's why we don't tell just anybody our ita). All
things have primordial names. The object can be controlled if one uses the primordial
names.This Onomastic principle is why we do our chants in Yoruba and not in English (Olatunji
1984).
Another metaphysical principle at play in the making of omi ewe, medicines, etc., is the
principle of transference, or irrevocability. This principle states that historical events and natural
laws are transferable through utterances (Jegede 2010). Many incantations are based in this
principle. We find this especially in Odu verses, where the oriki ire, the incantation for the
manifestation of the good fortune in the verse, is a historical account of the problem/solution
polarity. So, if a certain plant was used at some time in the past for a certain outcome, then it can
be used again, provided we can harness it by the use of incantation.
The principle of cause and effect is also part of Yoruba theology. According to Odusolu (2000):
An incantation arranges facts and clues into an electromagnetic circuitof cause and effect such
that it brings about material and spiritualfulfillment when the rhythm circuit is completed by the
accent ofutterance
The following herbs are most commonly associated with the major Orishas in Santeria/Lucumi,
but many are used also by "traditionalists" of course. The difference is really in the preparation,
and even that isn't so much different. The Herbs are listed in Spanish because that is how they
are known in botanicas. Botanicas specialize in herbs of Santeria, most of which they sell fresh.
Ogun:cana santa, pata de gallina, yerba de sangre, yerba mora, pegojo,hueso de gallo,
adormidera, siempreviva, anamu, romerillo, amanzaguapo, albahaca morada, palo manaju,
ebano, quita maldicion,salvadera.
Shango y Aganyu:
beldo punzo, moco de pavo, zarzaparrilla, paraiso, alamo,jobo, almacigo, granada, mamey,
rompe zaraguey, ruda.
malva te, lechuga, lechuguilla, yerba anil,verbena, prodigiosa, helecho, floe de aqua, berro, yerba
buena,albahaca morada, guama, guasima, boto de oro, yerba de la nina,colonia, marilope,
panetela, huevo de gallo, guacamaya, yerba mora,diez dedia, palo canela.
Oya:yerba garro, baria, mazorquilla, yuca, ciruela, palo caja, cabodehacha, caimitillo, caimito,
flamboyan, geranio, guara, maravilla.
Babalu-Aye/Nana Bukken:
Cundiamor, zalgazo, zazafran, alacrancillo, escoba,apasote, pinon botijo, caisimon, tapa camino,
salvia.
The herbal baths called despojos are said to have the special ashe of the various Orishas. It is
believed the combination of herbs brings about the "chemical reaction" necessary to improve an
individual's life. Santeros believe that the herbs are divided into two groups, the sweet and the
bitter. These denominations do not have anything to do with taste, but with spiritual vibrations.
Sweet herbs are used for attracting good luck, love, money, and prosperity. Bitter herbs are used
to dispel evil and negative energies. Sweet and Bitter herbs should not be mixed, as they nullify
eachother's vibrations. Following is a small list of sweet herbs and bitter herbs. Herbs are also
classified by male (harmful) and female (benevolent). Obviously, for a bath we are using
feminine ewe (diseases also are classified in this way). Plants are put in either category after
considering their physiologic and anatomic characteristics. For example, plants that itch or sting
the skin are considered male. One plant may have both, for instance the seeds and roots might be
male and the leaves and bark female. The roots of plants that don't grow tall are feminine
usually, while the roots of tall trees are masculine. Leaves, barks, stems and roots that are easy to
cut are considered feminine. Women don't cultivate or cut or pick male plants, because their
femininity will negate the masculinity of the plant. Also. Male plants are volatile and should be
avoided by women especially if pregnant.
(disclaimer: this is a santeria list from a book and may not be totally correct asto sweet/bitter)
Sweet Herbs:
manzanilla chamomile
mejorana - marjoram
helecho, lecho de rio - (osmunda regalis), royal fern, imoshun, Imo, Iti ibu, Oshun.
verdologa - (portulaca oleracea), gbure (L), purslane, pigweed, little hogweed,Yemoja For baths,
omiero, to refresh the orisha Yemaya, and for luck.
llantn, (Plantago major) - Common plantain. Obatala, Oduduwa. paraiso - silver berry, oleaster,
Russian olive, or wild olive
bleo, bleo blanco, bledo - (amaranthus ssp. ), tete, pigweed, wild spinach, Ifa, Obatala bleo
morado - (amaranthus cruentus), purple pigweed, Shango, Aganju, Oya. Looks like bleo blanco
but is purple or reddish in color.
manto - (coleus blumei), painted nettle, ochare, Oya, Aganju, Obatala. A beautifulplant used for
decorating and washing Orisha relics.
espinaca - (spinacia oleracea), spinach, Obedo, Ewe tutu, Ede Ifa, Oshun.
Bitter Herbs:
abre camino - bitter bush, thoroughwort, apasote - worm seed, jesuit's tea
espartilla - asparagus
tartago -caper spurge, moleplant
escoba amarga - carrot weed, whitetop weed, santa maria feverfew, parthenium
arrasa con todo - amaranth, calaloo is used as form of amaranth - tete sometimes
pata de gallina - (Eleusine indica), Crab grass, Wire grass, Ewe eran. Esu/Eleggua
yerba fina - (Cynodon dactylon), grass, ewe gbegi (L). Esu/eleggua. This is thetrue herb for
Esu/Eleggua, wherever there is grass, there is Esu.
romerillo - (wedelia, weddelia rugosa tenuis)? ,Oshun, Obatala. A green plant with pretty little
yellow flowers.
zarzaparrilla - sarsaparilla
Any combination of 3, 5, 7, or 9 bitter herbs steeped in hot water in make anexcellent bath to
destroy evil. Three baths on three consecutive nights is good. It is always better to have an
experienced priestess or priest make these preparations with you (better than for you), as they
have the training in preparation and incantation. We need divination to see if we need a negative
or positive bath, etc. we might need to appease a force of nature - orisa, etc. before doing it, etc.
However, we cannot let the lack of an available practitioner keep us from helping ourselves, so it
is legit to make your own simple bath following these easy steps:
gather the plants and other materials you are going to use. this depends of course on what it is
you want to accomplish.
Ogege
Peregun (peregun)
Kuyekuye o edun
Efinrin (albahaca)
Eja omode
Ewuro