'H

"one
 YDIA CABRERA

The mountain L

EDITORIAL LErTRAS CUBANAS

THE. HAVANA, COBA

one
All rights reserved
© About print or electronic edition:
.Editorial Letras Cubanas, 1993 Palacio del
Segundo Cabo 0 "Reiliy4, corner Tacon Havana,
Cuba Edition. ' Ana Ai *. Muñoz Backs cover;
Governed Cabrera Correction: 'Veronica.
Riveiro Hernández
and Jorge Hernández ROSETE ISBN:
959-10-0054-5 iS.BN Spain: 84-599- 3339-3
Legal Deposit: M-31625-1993 Print SSAC, SL,
MADRID {Spain)
MONTE ABRIENDO *
A Osain, Owner. Monte ...
amarie
About the. first edition of Eímonte% in 1954, .Alejo Carpentier
TIER He evoked the day. he met 'Lydia Cabrera (...) "I could not suspect that one
day, perhaps, was born the vocation of the young Cuban, by studying the rites of
Afro-Cuban magic."' The meeting took place one afternoon in 1927, in which the
writer and the Cuban scholar Fernando Ortix had attended, as on many other
occasions ,, at a Santeria ceremony. The chronicler of "Letter and Solfa. 'Viewing
come. Lydia in 'company. writer, Venezuelan, Teresa de la Parra; both they had
'gathered at that drumbeat, interested in hearing the ancestral sonorities of our
people.
But he could not suspect alejo Carpentier at that year 1927, was that Lydia
Cabrera come to form an extensive collection of wit- testi- about, traditions they
have. left their mark on. the feeling of a large sector of the Cuban ,, smell 'visible in
current superstitions, dances and mysteries. Work resulting from a vocation
emerged as the Lydia own confession, during his childhood, when the black Teresa
M., dispossessed of their hereditary rights, Toce at the door of Raimun- do Cabrera, his
father, seeking legal protection ... Nothing could make
prestigious lawyer for that * All quotations from Joseph Martf used in this prologue are taken from Marti (composed by Mariano
tired, but from that moment, Teresa Sanchez Roca). Editorial Loe, La Ha.ba.na ,. 1959, t. 6. 1 Alexis' Carpentier. "The mountain". '' Ixfra and Solfa.
M. entered was the home of Cabrera " El Nacional, 'Venezuela, April, 1954.
as a seamstress

5
famiia. "It was she who led me first to a seat" (..) two
He wrote the author El Monte.
It was also crucial in this vocation, the influence exerted by Fernando Grtiz, the
highest authority in these matters, whom Lydia was linked by family ties and
intellectual .colaboración.,.,. 3 It was dora Fernando who prefaced the edition of Ótenlos
nepos of Cuba, in 1940, Ibro which was a sort of universal Cuban legends, at the
height of the Brothers Grimm or a, Selma Lagerlof. Years later, Lydia took the,
dissociates The mountain to pay tribute to his teacher to devote "A Fernando Ortiz:
brotherly affection" pre- ated this piece of his life and work.
Another factor in the genesis of this vocation was the example of his father, who left
a work that, while not touching, the 'mysteries of orishas and ceiba trees, is an
interesting rajón on a context of great national heritage. I remember as an example of
this legacy, Afir good times ( 1890), where Raimundo Cabrera, in an extraordinary game
of assembling the most diverse .anécdotas and Morals ,, rebuilt its beginnings in the
professional world of Cuban law. It is a short book of personal stories whose great magic
lies in the lessons, which usually give us life itself.
It is then acceptable that the author of books like The mountain has been Lydia
Cabrera, whom the mystical, diligent and anecdotal he came from those three points,
and whose only possible .convergencia is the concern ing to achieve a better
understanding into what we are and what we are, because Cuban is also the center
of this book now Editorial Letras' Cubanas has reissued, and exceed 600 pages.
Monumental ity nothing idle, confirming the long years of surveys, collection and
confrontation dedicated by its author to the task of continuing endless tracks
postponed interviews postponed to hide a secret about to sprout in animated
conversation, style Schehere - Zada ​in its thousand and one nights. The mountain It is
a view from the vortex of vibrations of the Cuban soul itself.
Vibrations, which characterize the psychology of a people. ,, ,, magic legends,
ancestors. Way of thinking and acting that integrates
2Lydia Cabrera. The mountain. Editorial Letras Cubanas, Havana, Cuba, 1989, p. 38. 3In 1908
Fernando Ortiz house with Estner Cabré. "Sister Lydia. In the twenties, Lydia Cabrera, collaborated
with the Society! of: Folklore Cubano, founded in 1923 by Don Fernando, in order to publicize certain
manifestations of our culture.
or
all, a cosmogony of Genesis and symbiosis discovered in the relationship ,, Earth
Mother, Tree-Pueblo, hidden in the Cuban mountains. There are a lot. this book
that golden bough Frazer: .Both come to be. fantastic 'return to the origins of man,
since through the humanization of nature, achieved in a process of crosslinks
between remote cultures. From Mount, mystical thought of our people and their
legends are inserted -even else tangible in universal mythology salt .., Just for this,
deserves to be recognized as a classic of Cuban literature.
The mountain It is not a book for disbelievers, but neither is exclusively given initiated
.. Historically in Cuba, certain men of so-called cults ,, boasted of having read the Bible
at least once in life. They boasted of intimately knowing the. Olimpo
Greco-Roman, drawing on their gods to splash of "scholarship" his work. Without
how- go ', nothing tasted. rights, the myth or the Silcán. Pantheon ecumenical
dimension of Ocha ... Fear of social prejudices of his cough, when lacerated them
their own spirit, leading them to live among strangers ghosts ... And there is no
safer way to arrive at. universal, that path, desired and conscious, so itself. Our
great res thought- are so precisely because they understood that truth ,, time in
1891, inscribe Martí'en wall of ours. History: "The wine, banana; and if it goes
sour, it's our wine! "
The impact of a republic that had arisen "in their distractions intervened to"
manifested in. re affirmation of national feelings. This significant event in the
annals Cuban ,, ei translated into cultural level in constant search of our roots,
understanding, of the Cuban as a product of centuries of transcultural Ration
and the final insertion the local and circumscribed - paraphrasing Don Miguel de
Unamuno-in the universal and eternal. Mission who fulfilled fully men of the
stature of Fernando Ortiz, Alejo Carpentier tier, Wifredo Lam and Nicolas
Guillen, to name the most. Featured in the social sciences, narrative, painting
and poetry, respectively; members of an intellectual generation that spans our
century. Generation, which becomes recognizable not by age or forms of
common style, but the essential intent of his .obra.
4 'intervened, even in its distractions "phrase has. It is taken from "Chariots. American ". Cuitara,
overseas. Cuba and America. Havana. XXVI (S): 3; March 21,
1908. Article published by Fernando Ortiz in order to criticize. US interference in the carnival:
1908 habaneros.
7
 Of course it is not a mere coincidence subject which typifies this Generation, but
the long process of integration path around a constant idea what Cuba as a new
product, as culminated cooking, ajiaco ready to be served at the table where, as
equals, .concurran Let's potpourri Spanish and Pout Pourrit French. Each .with
your own ingredients, according to a universal flavor.
In this arduous process of universalization of the Cuban must be placed
The mountain. In no way can be taken as a treatise on African cults
reminiscent of oblivion dusted ... The author simply place ourselves knew, his
dad fideli their informants against ai mental system that caused many of our
superstitions -the touching wood or fear the handful of sai spilled carelessly;
impinging considerably in our speech with proverbs antoló- gicos like that that
"one stick does not mount"; that has shaped, in short, our uniqueness within
the human species; It ie our cubanía. The mountain It may be that "passed
along a road mirror," reflecting mirror elements of our current psychology,
linguistic norm and distinctive sensuality.
I wonder what would become of us without that contrapunteo of snuff and sugar,
cubanidad economic metaphor unparalleled. It would American magical realism without
the ancestral faith of our people for the unknown; what would The jungle without those
güijes fused with breasts and hips amulatadas, in the jungle of candy canes; what would
poetry without merging the cervantina language and African rhythm ... would cease to be
a sign of our time.
Originality The mountain lies in the expression, or literal
translation-of-practicing believers that which he confessed to the author. If I
noted in The mountain it had been adulterated by inadequate scientism for that
matter, the story of traditions and hauntings have lost their sense of wonder.
Lydia Cabrera, confesses in his preface, did not intend to make a study of our
beliefs, but redeem ... "Fantasy" Martí wrote in 1878, "naked virgin, chaste
America has swollen breast."
Alejo Carpentier did not set out to demystify Mackandal and yes he did Colón-;
Fernando Ortiz Obbatalá dethroned in his historic Cuban struggle against demons;
Wifredo Lam was recreated in the sensuality of Yemaya to raise astatic imagery ...
How would García Lorca, is gr ACIAS this world of constant and palpable ber are aso,
culture
8 9
America has its own elf. The Icantrópico power among the acolytes of Haitian
voodoo is a fact so. true, it exists in Cuba or Brazil a daily tribute to Eleggua, the
orisha who decides at will the fate of its owner. These creeds are not inventions
of surrealistic trasnochados, fallacious miracle workers of the unusual. It is not
that melt watches .as Marshmallows; horses or amounting to a fourth floor to go
¡ consulting your veterinarian. It is the perpetual embrace between man and
his imagination, tie a. treading the earth and feeds off, the. fight, ancestral
between life and death, between the known and the unknown ... "
To the Mountain Lydia we can only peek if we keep respect for our traditions,
which is also a way to respect each other. Without fear of getting lost in the dark
jungle of conundrums, it ebó and plants. The mountain It has its own thread of
Ariadne: nothing about. real significance of apple trees, but instead, the ceiba
shows us .with. all its ancient grandeur. Eff found no portrait of the beauty of
Adonis mannered, but they are the. Shango womanizer legends. We are told in
this book of saints who eat mango and guava, 'who live in palm groves and
devour goats, ghosts and ghouls, recognizable to any Cuban who claims to be.
authentic on Mt.
It is this sort of relationship with the contingent.
The paradox is that its author, uprooting decidiera.por in 1959. I fail to understand
how Lydia Cabrera did not notice getting into the mount
and yet, he was astonished to one. Revolution came. .consolidar definitely the Cuban,
could not understand how this' transcendental condi- national tecimiento. The case is not
explained by his bourgeois position ,, 'because that condition did not prevent him intimate
with "black things" in this world having the' essential source of his knowledge. Lydia
Cabrera is. I think, saving some differences, to Teresa áaLaconsagmón of taprimavera
Alejo Carpentier, who both detest .de 'his ancient lineage, could not live .with. another
company that does not 'was, yours ,, .in full crisis ... I think the 59 year closed the most
important cycle' Lydia Cabrera's work.
Books, .as Black Tales of Cuba ( 1940), Mount (1954), Anago. lucumí
vocabulary ( 1957), Secret Society Abakuá ( ' 1959) and even his fourteen-music
discs secret cults were the direct result of his vision around a palpable reality.
His' arrival in the United States, a few months after 1 January 1,959; It meant the
brutal break with that medium which had been the livelihood of his literary
output. Except one or two titles, Lydia Cabrera is reinventing
tó in Miami, and so desperately bitterness that did not hesitate to plagiarize
THE READER
itself, taking into Yemeyáy Ochan ( 1974) passages from his previous books ...
The fact is that little or nothing could offer Miami, where there has been
superficial transposition of a culture, which lost its structural basis because its A Fernando Ortiz, with brotherly affection.

reference was grafted gives his bourgeois world. Across the Caribbean you
may be the same climate, street names and places loaded from Old Havana
and games of dominoes; but it will only be a breeding illusion, mirage ...

Ceiba trees that can grow in Florida, can not withstand the fury of the hurricane and
surrender to ei scourge of lightning, his saints and souls have abandoned them, have
Notes that make up this first volume, and others who will continue, are the product
lost their Ache between sophistications and abbreviations language ... Recently
of several years of patient application. The public is not necessary to emphasize, no.
someone told me in Miami "throw the snails' Let's help the aid of computers. Tirle I had
scientific hint of pretension. The following method, if only method, even vaguely, he
to transmit this experience to a witch doctor instructs me that sometimes their morals ,,
could speak in the case of this book !, they have imposed their expirations and
and he told me with disbelief, "That's sacrilege, saint does not speak for electrical
digressions, inseparable from one another, my informants, unable to adjust to any
appliance. Santo has to come to the mat. " When I informed him that basis for the praying
plan, and those insensibly and .afán accuracy me perhaps excessive-and that
head no longer you have to be chewed by the Iyaloeha, because that boto 'blessed and
sometimes make reading tedious and confusing, understanding of some paragraphs,
magical they do there with blenders, full of anger megritó "i That is a dirty trick!"
you always followed closely, taking care not to alter their judgments nor their words,
they clarify - Dolas, only those points that would be quite unintelligible to the profane.
I miss no repetitions or contradictions, then, in the details, icontínuamen- you, a
Projecting The mountain trace, a universal parable that breaks schemes
disparity of criteria warns, among Habanera "authorities" and matanceras, these more
established by the 'European mind Conquest. The route of the. caravels has been
conservative altimas; between the 'old and young, and many town halls or houses
twisted again, and our iremes and orishas cross the ocean to reign in the heart of
saint.
a Europe that both be old, it has grown old with shriveled fruit. Imaginative and
unusual in The mountain does not rest on an investment real order of things, but.
the strength of a popular conscience more than three decades ago .ha reached
I wanted to, without changing its graceful and peculiar modes of
its true dimension in Cuban culture.
expression, these old I've ever met one, African children of many of them; the
more aware and respectful followers of tradition, and whose hope could
conquer, are, ears without an intermediary. ,, exact LY as I spoke, for ios
RAIMUNDO Respall FINA
studying (a deep impression and who left alive on this island concepts ^
6 of April; 1990 magical and religious beliefs and practices of blacks imported from Africa for
centuries trafficked uninterrupted.

Gain the trust of these old, fonts, live, inestimable, nearly exhausted, and
'* no one among us hurry to exploit them for studying our folklore, it is not always
easy. Test the patience of the investigator, you take a. considerable time.
Takes to understand their euphemisms, superstitions language, because there
are things you should never say so clear, and we must learn to understand
them; that is, learn to think like them. Must

10
eleven
 one
submit to their whims and bad habits, their moods; adapting their hours,
deshoras and exasperating delays; make merit, employ cunning at times, and
wait 'patiently. They do not know the <speed that modern life and mine ill the
spirit of whites; presura, which is oppression, distress, grief. "AI is not removed
quickly than the tired * And the researcher must assimilate its cachaza or great
virtue, philosophical ,, the" co.nformidá "-which for everything in. life must be
confoimidár-; and if we know, for example, why the goddess. Nana does not want
metal knife, but bamboo settle tell us, however, how the worm rained, and the
spider hair on his chest burned. Two or three months, perhaps a year later, .if we
repeat the same question, at point blank range, he will tell us "that what
happened with iron." And already in possession, some fragments of history, later
we 'count the rest, as ever, these old blacks, who exasperate turn our bad habits,
white, our mental habits, our desire for precision and, especially our .impadenda -
"deer and jicotea can not ominar together" - to leave. reward long.
It has. been wildebeest. purpose offer. ios specialists with. all modesty and
greater fidelity, a material that has not passed through the filter dangerous.
interpretation, and face them. living documents I
had lucky to find.
I've always careful to demarcate, in the mystical map of inherited
continental influences, the two most important and persistent areas: lucumí
and -yoruba conga and bantú-, long time confused by laymen, and are often
cataloged under a title erroneous and inaccurate: ñañiguismo.
Iucumís call or Congos, and for their practices or their dence amounted to the.
they belong to. one of these two groups, as even today often called a. Yes
.mismos, referring particularly to their religious affiliation.
.Mismos will use the terms that our respondents to describe certain phenomena
and practices. These are usual in people without 'distinction of race, and not
infrequently category, it is a regular tooth babalocha or olúborissa-lucumí-, and nganga
parent or Inkisi Taita-Congo.
Without. Indeed, as noted by an American Africanist, "Cuba is. whiter
islands. Caribbean"'.; but the weight of influence
"& Respected throughout e! Book this form of the plu ral, although grammatically incorrect
answer must ila intention on the part of the author, using it as we collected from informants, (N.
E .)
African in the same population that is to white, it is incalculable, though. eye
can not be seen. He did not understand our people without knowing the black.
This influence is more evident today than in the days of the colony. We will not
go far in Cuban life still meet this African presence is manifested not only in the
color of the skin.
Ignoring. Yoruba and Bantu languages ​that both pride themselves on speaking
and indeed they are spoken in this country:. arará and carabalf-Ewe, Bibio, efficiency,
and deliberately, without dictionaries or reference works, the .alcance hand, have
recorded the voices commonly employed in his. stories and talks, according to the
pronunciation and variants of each informant. has not been able to determine '-because
themselves generalmente- ignore the words are,' in both the lucumí as in the congo, the
various dialects that were spoken here and still spoken in churches and among ios we'll
call if we are allowed, the priestly caste and his henchmen in. Pinar del Rio, Havana,
Matanzas and Santa Clara. For example, some iucumís call, the iki .árbol; iggi other; the
'gods, orisha, Orissa; to. yerba, ewe, éggfie, EGBE, IGbE, Koriko; the rainbow;
osúmaremi, Ochumare, Malé, were; to orange, it orómibó, orórabo, olóm- bo, Oyimbo,
Osan, that. Similar differences that reveal the 'various Bantu dialects spoken in Cuba, we
pull between the Congos' old; Low angle, Angulu, moana kuku; schnapps; malafo,
guandénde; sorcerer; Nganga, smoke, musambo, tmbanda, Muyo !, sudika Mambi,
mambí Mambi; party; Bangala, kuma, kia Kisamba, kisúmba.
I rigorously limited. record, with absolute objectivity and without prejudice, what
I heard and what I've seen.
The only value of this book, accepted "in advance all. Criticisms that can
hacérsele consists solely in so direct paite who have taken it the same black.
They are. Elos true, authors.
I note that, in principle, do not write the job name of
black in the pejorative sense is to give a demagó- current logic and interested,
determined to erase language and statistics, as one. ios humiliation for men of
color.
Express' a very sincere gratitude to the shadows of José de Calazan iangoché
Herrera, alias Moro, son of Oba Koso; Calixta Morales, Oddeddei, daughter of
Ochosi; JS Baró, "Campo Santo Good Night"; Gabino Sandoval, son of Aiágguna;
Child Cardenas, son of Oggún, my first and collaborators francs. And those who
'came after that, as elos, me loyally opened the doors of their world, so far away
from mine. A. Francisquilla Ibáñez, prototype and vitality
13
 African good humor, and his daughters Petrona iyalochas and Dolores. Ibanez.
Marcos Dominguez, oluborisa filani, 'intelligent com- Collaborator and prensivo. A
conga. Mariate, slave, their gods and their scrupulous conscience. A Anón, another
centenarian, who only ventured out at night to collect linios '' some, charitable
family because the children screamed day brujay the stoning him. For six weeks
promptly she went to talk to me in the typical window of a house in La Gloria in
Trinidad. A Enriqueta. Herrera, conservative and intransigent people; already.
those younger than fearful of being branded traitors by the "Santeria union" have
preferred to silence their names and, overcoming his scruples or an inexplicable
mistrust, did not deny me their collaboration.
I give .Thanks also to those who sought to deceive and mystify dirme.
They did it very neatly, and mystification were no less interesting or
implausible.
I owe a lot to. Mrs. Mary. Teresa Rojas, who both helped me in preparing this
book. Baron J. de Bieskeí Dobrony, which has given me the picture, very difficult
to obtain two -Just Iyawos, iniciados- .saludando the drum, and a head where
shown, the paintings are made to the neophyte the ceremony of consecration of
a seat or "son of saint." A Miss Josephine. Tarafa and Govín, who has been kind
enough to accompany me so many times, in these folk excursions to take as
many of those appearing at the end of the text, except for Calixta Morales,
Oddeddei, portrayed the unforgettable writer and distinguished Venezuelan,
Teresa de la Parra, who saw her frequently and liked to talk to her during her
stay in Havana. Teresa kept the memory of some lapidary phrases of the 'old
iyalocha and courtesy of great style. And he never forgot 'to Calazan, inimitable
actor, or a fabulous panhandler, a kind of black Diogenes, who used to take
orange gift, china. Characters, novelables the .escritora, emparentaba with
Vicente Co- chocho in. flesh of fragrant Memories of Mama Blanca, and
with other similar, equally interesting and sympathetic types, known two
childhood on the farm. Bowl in Caracas still kneeling eaves and windows, which
had revived in the book who dreamed write about the colony.
In this series of photographs I .considerar as a sign, for a very scary
nganga and obedience to their commands Warlock, which Mary could finally
me. Teresa Rojas of a
■ magical container, a "pledge" of Mayombe.
14
The ngangas, the "mounted" orishas, ​stones. which are worshiped, the
'ceremonies should not be photographed under .no concept. In 'this point, and even ia
date, Santeria and pateros are inflexible. I had forgotten Baró's steadfast refusal to ask
for three or four years that allowed me to portray his Nganga, when one day
came-suddenly bringing nothing less than the sacromágico and terrible cauldron,
hidden inside a black bag. The spirit in which this dwelling had told him that
I wanted to portray, and it was nice that the "moana mundele" .guardase his portrait.
The old man rushed to meet this unexpected whim of his nganga and quiet, I
authorized me - '. With Ucencia garment "- republish photography, if that was my
desire.
It is the only nganga that has been portrayed in, Cuba. Also, for the first time in his
life, Baró agreed to remain motionless for a few seconds before the lens, "mensu"
haunting of a camera.
I had refused this favor, not suspicious of my good intentions, but for fear that his
"image was perhaps into the hands of another witch, who, owner portrait could
hechizarloy end 'with it easily points of pins or "Lukambo finda. Ntoto "-in one. tomb.
As for his Nganga, desecration aside, is the .amarrado and had weakened.
To photograph the sacred stones lucumís, the orishas were always
consulted beforehand.
My appreciation to Miss Julia Garcia Lomas, who insisted on writing
Tangled decipher my pages and copied them. Remington; employees and
excellent print Buxgay for the interest and care have all the .confección of this
volume.
LYDIA CABRERA
In the fifth San Jose. April 1954.
fifteen
 I

MOUNT

Cuba persists in black, with amazing tenacity, belief in the spirituality of the
mountain. In the mountains and weedy Cuba 'live, as in the jungles of Africa, the
same ancestral deities, powerful spirits that still today, as in the days of trafficking,
most feared and revered, and whose hostility or benevolence continue depending
on their successes or failures.

The black jutting into ia manigua, entering fully into a "heart mountain", no
doubt direct contact established with supernatural forces in their own domains,
around there: any space mountain, by the presence Invisible or sometimes
visible of gods and spirits, is considered sacred. "The mountain is sacred"
because. he resides, "live", the divinities. "The saints are more on the
mountain in heaven."

We begotten of life, "are children of the mountain because life started there; Saints
are born of mountain and our religion is also born of Mt.
- says my old herbalist Sandoval, a descendant of eggwddós-. Everything is in the
hill-the foundations of the cosmos, and all you have to ask the mountain, which gives us
everything. " (In these and similar explanations - "life out of the mountain, are children of
the mountain", and so, for them, mount equivalent to land on the concept of universal
mother, source of life "Earth and mount are the same.. »

"There are the Eleggua, Oggúo, Octiosí, Oko, Ayé, Shango, Orisha Allágguna.
And the Eggun -the dead, Elélto, IKUS, Ibbayés ...... It's full of dead! The dead go to
the jungle. "
"On the mountain are all -entes This diabólicos-; Iwi, the addalum and Ayés
or aradyés; the thing- Mala, lyóndo, dark spirits, evil, with evil intentions; all the
strange people of the other world; Ghostly and horrible to see. Animals also
otherworldly, as Keneno, Kiama or Kolofo, Aroni, God forbid! "The clarivi-
dente, alone in the tangled thickets, he perceives forms estrambó-

17
ticas and impressive to the eye sometimes assume these goblins and wild
black demons that feels encouraged in. vegetation. "I saw, I swear by my soul
'I trust my dear teacher José de Calazan Herrera, the head of a nigger, hairy
like a spider, he came out feet ears, dangling by one leg of a branch." and do
not put into question the horrifying reality of this head interview algin breñal
formed in the mystery of darkness and fear, or his other visions, product of
some illusion that for a believer black soon become reality, as everything you
dream or imagine. The lie so often improvises, by an extraordinary
predisposition to auto-suggestion, which we must not lose sight invariably not
to doubt his sincerity and understanding better-, ultimately is imposed on his
mind with the conviction of one. real experience. The fact that invents
fabulous., .., poet, just that relate a few times so that it becomes insensibly and
is registered in. his conscience as something that really happened. And
although the ease of self-persuasion well notice if exaggerated, strictly
speaking is not only exclusive, the black ,, it explains many peculiarities of his
soul, his great religious emotionalism, their credulity; and, of course, persistent,
incalculable influence, the sorcerer, and magic in your life continually
exercise-domain nature of spirits, many of whom they have seen "with their
own eyes and ma | awake "some of my more serious and convinced
informants, old and young, Mount, of course, is a dangerous place for those
who venture into the place without taking precautions. All apparently natural
thing exceeds the limits deceptive nature; everything is supernatural. True that
we often ignore or have forgotten the old white. Most spirits, some fearful,
staying in certain trees and shrubs, the great divinities who live and lord it
mount in ceibas and jagüeyes are, as all spirits and divinities, and malevolent
or benevolent, in susceptible end . I might add, with the approval of my
instructors, who are all extremely interested. It is essential to know their
demands, proceed in accordance with the rule established by the same spirit -
"the. Mount has its law "- and by African grandparents who taught and initiated
the Creoles old. For the mountain is suitable for a man and help in their efforts,
we must "know going into the bush." Cedo's. word to Gabi.no
Sandoval, who prides himself to explain everything "with. clarity of understanding "and knows
how to choose well your examples:" Imagine that Eggo, the mountain is like a temple. White
goes. the church to ask what has not,
18
or, ask Jesus Christ or the Virgin Mary or any other member of the heavenly
family, you keep what you have and strengthen it. He goes to the house of God to
meet their needs ... because without God's help, what can a man? Let us blacks
to mount as if we were a church, because it is lena of saints and deceased, to,
ask what we need for our health and for our businesses. Now if in a strange
house should be respectful in. the house of saints, would not it be more
respectful? White does not enter the church as Pedro for your home ... What if
you think the Holy turns his back to the altar, when what you are going is to ask
him to give health, help him, give him this or that? Jesus Christ is offended; If you
hear it, does not put attention. Because everything has its way .... and that would
not be way to go to, no saint. Well the same is the mountain, and as there are
also saints, and are the souls and spirits all, no one enters without. Tura respect
and composure. And more so when going to ask. Mount contains, essentially
tially all that black needed to, its magic, to preserve their health and well-being;
everything that he needs to fend off any adverse force, will supply the protective
elements-or more effective attack-. However, that consents. the plant or the stick
or stone essential to its object is taken, it must respectfully ask her. permission,
and above all, to pay you religiously mind with brandy, snuff, money, and.
Sometimes, with the effusion of blood of a chicken or a rooster law,. 'Tribute to
everyone, you should. "A stick does not mount" and inside the mountain, every
tree, every bush, every grass, has its own, and a sense of well-defined property.
"Without courtesy he assures me. Baro-, the. monte does not give a faojita. or anything.
have virtue. Do not forget that our black everything humanize:
"If the mountain will not Yours, if not charge, bravo gets. "
The most daring thief in town not dare to seize a vacant lot, bejuco for a
spell without a reverent "with license",
without pay him fair and square feared the invisible owner and coins, copper; and if he does not
possess, a few grains of corn equivalent.
MC, which will frequently manigua new moon, you He says A) Yes
- first of all greets the 'wind mountain- "Tié Tié I masimene "(Good morning.) Ndiambo
luweña, Tié Tié. Ndiambo I mboba mpaka menu your Cuenda. mensu cunansila yari-yari
with Sambianpungo mboba my cradle leñaba Nsast lumuna. Nguei your Cuenda. Cuenda I
iracondo, mboba. nsimbo Nsasi !, Lukasa pa Cuenda Mpolo, NsasL kill. "God, give me
leave." In short, speaking in congo, MC tells the Mount: "Behold, I give you
19
so let me pick up what I need for a talisman or a powder, for levarme their
Nsasi stones. "
Without. this reverence knows that what would take "it would essentially 'Alma.
. Trees and plants play an important role too in religion and mystical life of
blacks in Cuba -and all the mestizo people of Cuba, for these, as Catalino
observes, "are not. legal with Mount. "
"There is no saint without Ewe -Orisha-" nor Nganga, Nkiso and spell without Vititi
Nfinda. .Árboles and plants are beings endowed with soul, intelligence and will, like
everything that is born, grows and lives under the sun like all manifestations of nature, as
every existing thing. At least,
.asylum walk jimtiUaffmis believe many confidants. "This .year my dfíco marpa- stubbornly
refused to give me a single flower. Not! He is punishing me, but let me see what He meets
a woman complains. And is that when. neighbors asked me to. give some leaves, ski.
thinking, I threw them; and he does not like that. He wants to get paid. It is fair'. You knows that
should not be given free Marpacífico or leaves. Paradise. "
When a tree is not exactly the house or "throne" of a divinity, which has the
virtues that gives a. that belongs. It has its Ache, his grace. Tradition, popular
Christian, who collects all. an old former universal custom, also knows a lot of
miraculous herbs and trees; some plants, because they were born on Calvary,
that healed the wounds of our Lord, or were planted by the same virgin,
received their beneficial properties of these divi- nas hands. In others, too, like
everything else, the devil gone walked.
For the healing powers, through the magical power attributed to .árboles and
plants,. black can not do without, almost 'daily, to use them and invoke. protection
of spirits or forces in. they are fixed. EWE or vititi .se Nfinda worth every moment
of his / her life. Magic is the great concern of our black; and obtaining the domain
of dark and powerful forces that blindly obey, he has not ceased to be his great
longing.
Warlocks are our blacks, often in the individual sense reproving, fears and
condemns orthodox magic, coyas, practices and rituals are aimed at getting the
good of the community. Warlock in personal benefit. detriment of others, if. the
opportunity arises; b ruj or forcibly, in defense, own ... "It is very dangerous to live
here without a guard. IAY! Cuba is so. witchcraft! "And before any natural accident,
the first setback arising in his. lives, seemingly inexplicable or ...., easily explainable,
it continues to react with the same primary mentality
twenty
mitiva of their ancestors, in an environment like ours, impregnated 'magic to the
unimaginable; despite the public school of. Uni- versity or .that Catholicism fits
perfectly to your 'Creen.ci.as . and it has not altered deep religious ideas of the
majority. "Did Jesus not born in the bush on a pile of yerba says C-, and, going to
heaven to be God does not die on a mountain, Mount Calvary? I was always stuck
in the mountains. Iera yerbero! "
Without changing African patterns of attack, or defense, provides for the fight
against perpetual witcheries others ,, of any preventive technique. countless
formulas, antidotes, counterspell of 'works' -nsalanga- and ebbós, which derive
their secret under a tree, a vine or a mate. With, Ewe, as they call the, herbs and
plants descendants of lucunus-yonibas' or vititi Nfinda, the descendants of
Congos and here the term includes stems, leaves and roots-a simple
stomachache are alleviated or cured malignant sore. And above all, by EWE and
"its. secret "of vititi, the 'supernatural effect, counting only their poor strength,
that is, without the use of magic and gods and spirits, well .sabe is achieved.
that there could never achieve. EWE or vititi Nfinda is "thwarts" - a curse,
purified, "clean" an individual of any taint of witchcraft, a bad influence is
conjured, "the passage is closed to evil," a mishap away house, -a misfortune or.
importuna- person is neutralized the evil action of an enemy, and what is more
practical and satisfactory, you fill the other world.
Trees and grasses in the field of magic or of 'folk medicine, inseparable from
magic, respond to any demand. Not surprisingly, it considered as agents of
lasaiudy precious lucky, our black-and perhaps we should say our people, which is
inits physical mestizo majority and spiritually 'are usually a great -knowledge'
virtues , healing they attribute to the magical powers that come with the plants.
"They heal because they themselves are witches."
Important is to heal an ailment, but much more so is to get rid of a bad
shadow of an influence, malefic., A Malembo or an agouti, which is what
usually cause disease.
Every calamity has its antidote or preventive in a stick or weed
and, of course 'in. the intervention of another stronger act in this spirit, fight and
overcome the contrary spirit that has produced e! wrong.
A "stick" nfinda- -musí or infamy, a spirit attacking us and defends us another
sorcerer. They cause good or bad depending on who intend to cut them and use.
twenty-one
 The rite ,: the word, the magic injunction, then determine its effect, and for all there are
two paths: the good and the bad. "Take the one you want." "The stick does what he is
commanded."
In the field and in honor of truth, in the same Havana ,, the pharmacies have
been unable to make a decisive competition to the apothecary, natural that
everyone has to reach into the nearest thicket, with picturesque names ios,
sometimes obscene of the 'ordinary herbs. Baking does not enjoy greater
prestige than the decoction of Gggún holy basil or marjoram, Obatala; and for
him. less physical infirmity or misfortune, to clarify the star of a destination
clouds, any white woman, "earth" without that necessarily iyalo- -sacerdotisa-
cha, tell us a number of herbs that inspire more confidence that pharmaceutical
drugs, which does not act, as in plants, a spiritual power, and those which,
according to belief or experience. faith of the people ,, best fight bad luck,
salting. In each yerba it operates by virtue of a saint, a supernatural force.
"Medicines are living in, Mount he says an old man who, I could not get it
ceased treat rheumatism relieve the doctor promised .. I know the grass. I know
the. that suits me and I'll get it. Take your. manigua doctor to see if he knows,
he has to start to remove a cold. My galls me the remedy herbs, not with
punctures. "" He, he insists other- doctor is never true. "What cure is the magic
formula. Of the ngángántare or Ngangula. Of the agguggú, with the awó or
babalawa And in the capital's black, despite its undeniable adaptability to a
here, .as elsewhere material progress, we often confuse proudly with culture,
located in the same plane of equality the white, enjoying all orders of the
benefits of civilization, the African atavism is no less strong and unyielding in
the black peasant; in slob and retrograde.
Em root planted the early sixteenth century stands strong and vigorous; and
although definitely broken in the second half of the nineteenth century all direct
communication with Africa, our black, in spirit, have not come ^ to stop being African.
They have failed to renounce their beliefs, nor forget the secret teachings of their
elders. faithfully continue their old magical practices, and continue to use all the
mountain; They target. primitive, natural deities worshiped ancestors and
bequeathed them alive, housed in stones on snails or trunks and roots, and that, as
those continue when they had in Africa, Yoruba, Ewe or Bantu in. The city, which
can read and write ,, listening to the radio, and spends many of his evenings at the
cinema; you
He sacrifices his fetish, "to their pledge," as well as the rural and illiterate, still
shines with a "gossipy" his hut, alone internship field. The latter, on what terms,
magic or quackery, he is counted by the depositary of the purest and most
rigorous tradition; and precisely because it has not left the mountain and
preserves the secrets of the old nation, enjoys all respect the habanero, which will
consult in .caso trouble, or proudly, if a, in turn is drainer for impose his authority
being ever. his .discípulo and confidant.
The same in the huts in the comfortable rasas of Havana, the god Eleggua ,,
which is represented by a stone carved as a, face, is and will, well slathered in
butter, palm oil, watching her eyes snail, hidden in a nightstand beside the doors
of satisfied once a month, at least, be given to black households, household
mulatto, drink the blood of a chicken if not asked, although later in the afternoon,
which was killed by a -ratón- tere, or -jutfa- ecute, in the same room where we
read, in one, great, lithograph Sacred heart action of Jesus, suspended, special
place, "God bless this home. "religious syncretism which is not always white, a
faithful reflection of a social syncretism must not surprise anyone who knows
evades. Cuba, and analyzed between us over forty years ago ,, Fernando Ortiz,
in his Negos warlocks. Catholic saints have always lived in Cuba in the best
.armonía and privacy -today .with frankly. African santos; the .mismo way that,
before the ,,, patents scientists and currently penicillin and vitamins, alternating
with sacred herbs contain healers-wizards ... At last-after all, as said late Calixta
Morales, who knew his catechism by heart and was one of Jas iyalochas more
'honorable Havana: "the saints are. same here and in Africa. The same, with
different names. The only difference is, that our people eat a lot and have to
dance ,, and .conforman of you with incense and oil, and do not dance. "As for
drugs, ..,. ,," is botany -palo disguised and yerba-, and Mount are all viritas. "
Finally, almost always, according to what 'Ifa or Diloggún say, the vititi mensu or
nlcala magic -espejo of mayombero; or "being" that party by some spiritualist medium
consultado- are manifested, or when there is no other choice, the black goes to
hospitals; sometimes boasts of having surgery leaves a scar -the operation holds, with
some vanity has something distinctive or sacred, it's like an eye a tatuaje- receives
medicine dispensary, even those, pay with spending if they are expensive are yes, the
expensive, take more faith, but in his heart.
2. 3.
Enja more confident .gracia of "Ewe or Kongue" in the magic recipe of Santeria, II
which iui | f divinity has been issued, and is added to the practitioner. Never ceases
to be entirely, deeply, "a son of the Madre Selva", the mysterious mountain,
saturated with powerful emanations, enclosure Aces sacred forces, always arouses Bilongo
in his mind an atavistic feeling mixed of euphoria and deep, fearful mysticism. The
saint 'remedy, the providential salvation, indisputably, are still on the mountain, in
ileigi, It GBO Yuko, obóyuro, ngüei, aráoco, Eggo or nínfei, as they call the
descendants of lucumfs; mused, Miangu, dituto, nfindo, Inda, kunfinda or anabuttu,
the descendants of Congos; because -ikí trees, itkuni, Musi-, .are rooms orishas,
​-ngangas- of mpungus and spirits and on. herbs, steeped in arcane and essential
virtues, acting influences of the divinities, or, same divinities, in person, "who rule the
world" and the destiny of every man. The diseases. Its hidden and true causes. "The truth is not always one dies
because he refused his time." Lower the holy. The trance in religion and in the life
of our black. Camcteñsiicas of divinities. Orishas and IKUS live intimately with our
people. History of the daughter of Omi-Tomi: "damage". Happiness and health of
devotees and olóchas depend on their behavior with their orisha. Punishment of
the gods. Orishas consecrated animals. Doctors can not what a babalocha or
ngángántare.

"Where you least expect it, there is a spirit." "They go everywhere." "Do not
see, but we us to be rubbing shoulders with the dead and the saints at all
times." Our, blacks are convinced that we are surrounded, of spirits and that
their influence should be as good or bad happens. Hence hardly accept a
purely scientific explained the disease that ails them or natural causes that
have motivated.

The -oigú disease, aro ;, vari-Yari, fwá-, the more formidable enemy of human
happiness, Y especially the poor, it is usually, as invariably confirms the experience,
the work of some bilongo, a uemba or dwelled, wanga or ndiarnbo; of a. damage, Ika
or imadyáfara, which is inserted in the body: and you have to surrender to the
evidence that is the result of the machinations of an enemy underhanded qae has
used to achieve it, a malevolent and impalpable energy. Of a soul. The patient does
not take long to be convinced of this, and a remote suspicion that has not been
confessed himself becomes certainty after a "registration" "or" a view "when the
Babalawo, soothsayer priest ruler one lucumí, or bokono, arará-dajomí rule, or -the
mayombero nkisi kintuala or afumo- conga rule, the sorcerer, known generically
mayombero, which never fails, the end of the day, consulting, even when speaking of
them is expressed in. nothing respectful way east

24,
25
 ancient soothsayer character in the merge, the doctor, the charming
and ... the priest who stumbled in Cuba with every step, suddenly reveals, describing
in detail the physical and moral traits, bad intentions of someone who has bewitched,
"I worked, amarra- do" and it is the sole cause of their trouble. Needless to say that
these diseases are often invariable product of an evil spell, which often heal better as
soon involved the soothsayer.
Prisoner of witchcraft who believes not barruntar the bewitched, just another
witchcraft Jo then deliver it. Nganga Nganga against! that is, power against power.
The "fumbis" -espíritus-, ai service wizard, do not know rest. «Kindamba. which novel
does not escape! "" War always Tillers Loanda. "The dark world of witchcraft is an
activity abrumad ora! .But fortunately, I kindambazo mud, mud ayé, licnc remedy.
"Clavo takes clfyo" and "Mayombe Mayombe lira and answers." This is what a witch, I
olro undoes "cane that kills white dog, black dog kills"; unless e! "Harm" it has
launched a Chinese sorcerer, because magic of Chinese the worst and strongest of all
is repula, and our black ai say, just another Chinese would be able to destroy it. And
here we find something terrible: no Chinese undo the spell, the morubba, which has
launched a fellow! As in the case of Dis- tured E ,. mulatto daughter and Chinese, who
died not long ago in the prime of life. The terrible curse that was innocent victim, he
could not, he would not fight it, for sure, the doctor, also a native of Canton, who took
his father to his bedside dying as a last hope. The same Chinese bilongo,
indestructible-all inclined to pensarlo-, seems to continue acting in the family of E. A
niece, incidentally, very beautiful girl, which makes the case even more pathetic lies
today in bed, private to whiles word and every movement. Family, convinced in
advance of the impotence of octors of ... the "faculty" and the power of Santeria,
refrains, resignedly, to fight the impossible: ia girl is 'worked', is mesmerized by a
Chinese-she did not ignora- and medical treatment, all supplications in these cases
are made to the gods -a African saints, orissas of lucumís ios, voodoo and give them
the plow mpungus congos-, here would be, logically useless.
Chinese witchcraft is so tight, that Calazan Herrera continually His name appears
along these notes-, who "have walked to see the whole island" could never penetrate
any of his secrets or learn anything from them. Only you know that often eat meat
paste bat on the ground ranging eyes and brains, excellent
26
sight-saving; who make lettuce with an active poison; the lamp that illuminates light to
Sanfancón, but does not burn; they always have behind the door a place full of
enchanted water bowl throwing behind the person they want, damage, and well fed
their dead.
It is also very scary sorcery of Cana- rias- -natural Islanders, who have given us
many superstitions and "flying-the isleñas- as the sorcerers of Angola", "do not suck
blood but he assures me Enriqueta Herrera -; there are three slaps on the thighs, and
saying. "Without God and Santa Maria, without God or Holy Mary, no ma Zanga, with
wing goes with wing 'is" -levantan flight »
"They fly the Islanders' I warned the friend C-; I can swear it. They fly on broomsticks
and fly over the sea. My grandfather was from the Canary Islands. He came to Cuba to
work the land, and bought two or three slaves and black. And he went on as usual ...
the black dawned on the cot and began to master him children. That black who was
conga, Loanda, was my grandmother. My grandfather had left the legitimate wife in the
Canaries and did not remember most of it. One morning, my sister, who was seven
years old, woke up telling a woman she did not know had entered the room and told him
not to forget to tell her father that she had come. He says that man my mother got sick
with fear! Especially when he received a letter from the Canary Islands, where the
woman told him that such / night had been home, he had seen with his own eyes what
was happening, and had not wanted to hurt her daughter, because she was a bold very
nice I had no fault. He never came back ... Of course my grandmother, conga, know
very well what I should do, meanwhile, that the canary not go after flying ... "
Nor sorcery of Haitians and Jamaicans black slouch, "they send the dead with a
candle to mortify who want to hurt. This dead haunts him all hours. a. burning lamp in
her hand. " Therefore it is said, the victim of. Jamaican witch, "which carries a candle
behind."
When it is not a product. kindambazo, a spell, illness, insurance, punishment is
deserved and sometimes also arbitrary- oru available, the sky, because invariably
involves a fault committed an act of disrespect or disobedience to one. divinity.
This naive concept of disease, and so. strongly rooted in our black, we can not
provide the best example. very typical case, which refer later, the centenary today,
Teresa M., who was in his heyday seamstress, for many families,
27
 ancient and opulent Havana, known in the "cream" of the days of Ja colony in the
celebrations of the famous Cabildo Shango 'Tbrddün "and houses of saints in. The
Palenque' of Ibeyes, or El Pocito by Omf- LBMI, his secret name lucumí.
All seated in the rule of Ocha, ie those who have gone through the trials of initiation
-asiento-, that rises to the level of Omo Orisha, children, chosen saint, and Iyawos
-esposas-, his priests and priestesses, have two names; Christian, Spanish, receiving
the baptismal font and the African who gives them the Orisha, the "angel" or the
Nganga or "foundation" has reclaimed his head, and that under no circumstances
should disclose, (is which uses the wizard to better link to a subject, harm, and in the
worst case, to make it succumb.) Daughter of slave mine, Teresa M. was
emancipated at birth, alongside her mother African, and raised , "not in the back of the
house, in the kitchen and backyard," as emphasized filled with pride every time
evokes memories with this amazing memory it seems to be, with healthy and strong
teeth and inexhaustible joy to proof of calamities, one of the privileges of pure African
and Creole old: "I grew up in the room as Miss white," with all the care and excessive
tenderness had lavished his love -two spinsters - a daughter. And both brought their
love of bold -negra as jet, but 'came to fill their void of motherhood in frustration at the
end of naming sole heir of his estate.
"I was always on the stand-account Omi-Tbmf. Mammy and the other girl left .me not
rub elbows with blacks. It was the baby of the house. the apple of his eye "■
I know my father, and famous lawyer, although still very young, took pity on a client
color came one day to consult it, and. He left to study some papers. Black, who had
been wretchedly deceived whites, "as usual" in those days, the young lawyer was
expecting a miracle that could not occur. Everything was planned. Teresa
M. legalmentc had been stripped of their rights and litigate would have been useless.
From that time my family dala in the presence of Teresa M., Gtní- Tomi,
seamstress, my grandmother and my mother. Was she who led me first to a "seat"
with. Oddcddei unforgettable, Calixta Morales, his great friend, a slim, elegant black,
very dignified, pure lineage, Orille, lucumí: An aristocrat-what was his mother, who
surrendered Queen honors at the town hall of Santa Barbara, always in white and
clean, and neck adorned with a string of broken beads;
'28,
I remember the detail of luxury heartbreaking because I met her at times, passing many jobs,
but, as she said, "with his head held high."
"Blacks do not know anything, '" he replied. Omi-Tomi when I asked questions,
then indiscreet einesperadas for her, on mythology and rites of their parents, you also
lucumís. Ascendancy that filled of pride, "because lucumí was the best of .africa". (The
high concept that they had, rightly, race, strongly disturbed the Congos, and even
today their descendants.)
"If a child did not let me bring any black; always attached to white! How do I know
these things? "However ,, when he became convinced that my curiosity about those"
black issues "had no hint of contempt or dislike, that" there was with chócalas with.
saints, African "or wondering" guachanga "nor believed that Santeria," sacrificed
children ", introduced me to the great Oddeddei. This spent an entire afternoon
watching with s ilencios that prolonged with a smile clenched teeth and giblets -poseía
one envidiable- or very appropriate evasive teeth. But he ended up giving me in her.
Inside the nod, and as a result of the interview. this, iyalocha which was estimated
-Calixta Morales was, we all recognize, the. last great. Saints caller to high school, the
apwónlá, which starts in Nias ceremo- of Ocha ritual chants ( "i Ah, when Oddeddei
called the saints as she used to, root, there was no one in heaven!" ) ,, the two old took
me to the "day of the" seat of a mulatto woman receiving a, Oshún to cure not know
what bad rebel, and all the time, was a. I am explaining my side, and plain language,
what I saw for the first time. About my. Omí-Tomi, Teresa bold, as affectionately they
called and still call it in my house, which "knew nothing, nothing of those things !, black"
and had not danced again, that dances and lancers in recreational societies, with the
Bella Union, and later at the Center for Coachmen -of which was one of the founders
Joseph, planted well, kind 'and faithful charioteer of my father, I had to pull it practically,
when checked, a. hahítaáón where she danced with her then 'Eighty years behind,
among a group of friends and contemporary his, all entranced with the saints
uploaded'; and it was necessary to wait for the. saint come down and dismiss him ...
But before we continue, a parenthesis so you know the reader who does not know to
Cuba, pump up the holy one, or turn it down. saint, or be mounted by the holy, falling
with holy, come the saint's head, they are called here these phenomena, 'old as
humanity, known in all times and all peoples ,, occurring incessantly the
29
 ours, and which are that a spirit or divinity lome possession of the body of a pus tongue without spitting it out later. He asked corojo oil and anointed him in the legs. Let
subject and act and behave as if its true owner the duration of their stay in it. Hence 'said he did not do, nothing more. And so it was like healed. When he left the saint, no one
the person who is subject to the usual interference of a saint in any rules, he is dared. tell him anything, because it was. very clean. It would, died of disgust. One of his
called "horse" or "head of saint." "Yimbi, kombofalo nganga gombe, Gando ^ dog, horror, took her to the family doctor. He thought he would have picked the wrong because the
servant or vassal ,, nganga head," he Maman, ruled conga. those who pass by. pus, blood, scabs, all swallowed. But nothing happened to him! "
same trance. The .santo -and the Fumbi of mayomberos- vacates, as it were,
replaced, the I horse. Using the same words of blacks, "the low saint. to ride your The nastiest cures M. makes when low Oggán arere. "Once I was licking a
horse, gets into this, and that man or that woman, who comes .santo, and. It is not tumor, a girl saw that, he could not contain himself, and vomited. The saint said to
who is Sanio is the same. " "He grabbed Sanio '' he lay," "caught him" ... "It is with
him, "Did you disgust me, eh Okay Let's see if eventually everyone is not going to
Sanio." "He has holy." The ego therefore a. individual who "gives Sanio 'is
be disgusting to li ..." For women the tumor was saved after that,?. cleaning, he did
removed, thrown this out of your body, or your head," ori, which is what sends the
Oggún, and a year the girl was eTHICAL ..., coughed and coughed, the. poor
body "is canceled and replaces the Orisha, the Mpungu or Fumbi ... ( "and there is
thing, and really, everyone will zafaba body. be must have a. careful not to offend
neither Peter nor John nor Mary. it is Yemaya or Shango, or Oshun, or saint that
the saints, see one what you see! "
grip. it is Mpungu Choya wenge, Inkita or Díbúdde.,") Proof of this is and the most
convincing for the black, the horse then loses consciousness entirely his. habitual
But there are ways to guard against possession. The most common:
personality. "They steal. head. "The saint, when his descent, or does not cause
strongly tighten the waist; fajarse with a genre color saint. which belongs;
nganga spirit, if not so-called, low or crown spontaneously, surprised the horse-is a
-eleke fresheners necklace, ehiré- that each orisha as distinctive as prolección
struggle always warns in this, resistance suddenly ceases, enters it, ie, mounts,
always lead the faithful; make three knots on a handkerchief-so has tied the
and. leave, the horse is ignorant of what has happened inside her and Lorno yours.
saint; tied with grass or straw with a lyre corn the middle toe, as is done in rule Mayom.be
Past. trance, does not know what he said or what he has done. "Unless you are
And above all, away to, how much time can particularly attract his favorite
told." Whom "you low sanio" never, know when "he went or what point he was'
saint, as some chants and drumbeats to call them with irresistible force.
absolutely not remember anything. "If you are not told later, he does not know.
Their heads is a little empty, sweat copiously, and itself become very thirsty and
very hungry. The prin- ciple when it starts to take him down Sanio, they are hidden
Good care have some out of the room in which repica the drum and breaking the
not to scare him "freak are also fears that the novice, but old Santeria protest." How
choir singing in honor of his "angel" tutelary, their orisha. It's amazing, how easily our
to upset his holy will ELEDA al. It Orno? Bah! Visions of modern. Old lucumís we
black fall with holy, that is, in trance. Nothing more logical, therefore, that.
did not say, not scare us or not because if the Omo that safija the Holy rider went
Spiritualism, multiplying its centers throughout the island, currently counts with
crazy [ sic].
thousands and thousands of believers and thousands of mediums, which not
supposed to debilitamien- faith in the orishas or abandonment of the cults of African
origin: the , spiritualism up with them hand in hand, closely linked to. Despite his
claims of spirituality ... of "spiritual advancement, light, faith and progress." Many
Babalawos, oulos, babalochas, mamalochas, mayomberos, villúmberos, kimbiseros
now have "spirit-spiritual" are also spiritualist mediums. So he tells me one iyalocha
that "spiritual works" and who is seen, alternating with Cachita,
Nothing of that! Farsø |!. J / c] 'We did not say to not fingiésemos and we put us make
monkeying "In addition, the saint usually performed using the medium, such repugnant acts,
which is better, more compassionate, his Orno ignore it entirely: "in a rooming house, a
- Mom CACHE, the. Virgin of Charity of Cobre, the spirit of a. slave bargain "Ocha or
daughter of Shango-onile, suddenly you drop the saint. It is mounted where a neighboring sick
stick ... what, do not come to the same thing? O breath, na, more! Would not like to
having legs enl.lagad.as . With his mouth he peeled off the crusts and washed
fall with dead saint? "" In all religion it is a thing of the dead. The IKUS became saints.
"Saints and spirits

30
31
 are daily visits in the homes of the Cuban people. "Spiritualism ... Ibah! In Africa
Jo himself spoke the dead. That's not new, "We talk with the goddess Oshun or
Obatala as with the Apostle Martí or Dr. Juan Bruno Zayas, hero and famous
doctor 'disembodied'. ;; and thanks to the incredible abundance of mediums, the
souls of the deceased can leave with exaggerated and frequently! space to
come and talk with relatives and friends, smoking snuff, vitola liked in life, give
your opinion about current events, and intervene, officious, in all their affairs.
(Many "are very high" are as politicians, who come from the beyond to support a
candidate with passionate interest el.Msmo 'alive and in the same tone of
apocalyptic fury that Cuba adopts the thunderous oratory of politicians the flesh
of the "flat earth", demanding votes for the party of their sympathy.)
The extreme ease, in short, people of color ... color from white to fall into
trance or "with holy" the slightest stimulus can be attributed to the
autosuggestive predisposition, congenital at most, we have underlined. In
astonishingly puerile psychology, his impressionable temperament, his old
religious tradition, its truly unshakable belief in the existence of spirits, which
drives them to accept without hesitation the reality of these manifestations-i so
natural - the supernatural world ; a further, tangible and obvious to them ad
nauseam. Any abnormal psychic state poses to the black interference by some
strange spirit, or an orisha that enters a person takes the place of his ego; or
intrudes sometimes entirely without moving. Then the "holy does not lose
knowl- edge: suddenly says what he has to say without the horse realizes it." It
is what is called "having" or "being holy duty." "A Orno has dropped his holy
will, and declares retire to stay on guard for a few days." The subject is well
aware and normal, "but suddenly says great things without knowing what ,. He
says or why he says. It is the saint that he stood guard who starts talking or
tercia in conversation. "
To "remove" or "take the holy", he sits the horse in a chair and covers her head
with a white cloth: it blows in the ears and tell the few holy words in language; then
call the medium strongly, by his first name, "to return to entrar.su spirit". Or you will
lie on a mat face down, and in this position, he says goodbye or "removed".
Old saints did not retire in the '.fiesta' or the place where they were demonstrating. They
returned to their temples to give account of his actions a-la
32
Horse godmother. This left, barefoot as she was, to her godmother, and there
regain consciousness after the orisha greeted. its foundation and godmother. Yes.
It was a babalocha or iyá, it was also mounted its own ilé. Even today it is not
uncommon to find a saint - "of the facts by the old" - to observe the same MENT
behave, and this warns, when they go. A fire him, which still has. his son and
himself removed.
At. congo rite is sung to the Fumbi you leave. .AI medium is stretched. arms,
he rubbed with brandy; Sometimes one maruga, with his ears, it is stripped of the
ornate red or black cap on the edge with stirring. bells used in trance, and makes
three times the sign of the cross in ei center and head. the palms of his feet. It is
not uncommon that. Holy manifest in many individuals from early childhood. I
have personally seen many children "mounted" forcing. parents asentarles the
saint, to recognize without delay as the owner of that head, or scratch them in.
Mayombe. Other "are born with holy" and enshrines them before birth, "while still
in the womb of his mother."
Seizures which often cause ios parasites, so frequent in Cuba, nervous
system disorders, any form of madness or hysteria ', the. less derangement ,, are
attributed to. intrusion of a holy or Orisha; yet. Fumbi or katukemba, the soul of a
dead person, who commanded by the sorcerer, or without anyone send, seizes,
or installed next to a subject, "it sticks to him" on a whim, out of anger or
sympathy. (A lover spirit of a protected Sandoval Herrera, prevented long this join
her husband. "As soon as the marriage was one. Natural evolution approach, the
dead was felt and separated them. And we had to do a lot, things to stay away.
"and because Sandoval took a, great effort to solve such, uncomfortable and
strange situation" leading to eggun, to a point of reason. "" The dead imposes his
will. "
"The dead overturns much." "The spirit behind disturbed and crazy enough that
grabs" as the saint, when they are wrong, the sante- ros, and instead of settling the
claim truly the head of his Orno, "he Trocan the. holy "and" give "another.
Cuba is in power as the possession of autonomous -trátase suggestion,
provoked or sham-frankly, that whoever watch, they sometimes left over. There
are the tenements, the unutterable, fantastic plots, where it is a rare day when a
trance between the neighborhood is not registered. Ocha parties; stick games,
more
33
inaccessible perhaps, or simply those, velorios, who without knowing Jos mourners with
a preteago courtesy is appreciated, you can attend.
The descent of the Holy, or Fumbi or nganga besides! rite that causes it, -in,
Bangala, secular holiday, ios Congos not fall into trance and party, lucumí- may
occur spontaneously, sorprendien- do the saint who he pleases, at any time and
anywhere.
"Mary G. was in. room in a guest house, newly arrived from his people. He did not
know anyone in Havana. He would not have dared to walk alone through the streets
of the city. The husband went out to buy cigarettes at a nearby cafe, and when he
returned, not found;,. In his short absence, Mary, for the first time, had "fallen into
holy" and the holy had led to a tap. honor of the Virgin of Regla, -Ycmayá-, the orisha
in a distant house of the inn. An hour later a Negrito came and told her husband "from
Yemaya," which was looking for his wife. A drum was celebrating in the streets of
figures, where the saint "rise" had brought.
"Carmelina, daughter of Rosa, suddenly tells her mother:" Mom, you hear the drum!
"*" What drum daughter? " "Do you, he's not listening? Mom, take me there are Sucked
me! Oh, they call me and I have to go!"
-Rosa was washing their rice. "But, girl, if you are not playing!" "" Carmelina ran.
Rose and two neighbors followed, but the little girl ran so fast that they lost sight.
Far, lejísimo, really there was a robe. The girl had no saint, nor, necklaces positions,
and yet, from the three years he came saint. When they arrived at the party, she was
with Yemaya. Where she lived it was impossible that anyone could have heard the
drums! "
On more than one occasion in the neighborhood of Pogolotti, where he used to
meet at the home of Omi-LBMI with several black and black elderly, I have seen once
again lower the holy one violently, and often "jama- quearlo "because ia blithely talk
was about an episode or the nature of their saint. That was how Chango, in one of
these unforgettable meetings took possession of Calazan and we discovered
something which was very old hidden me that this, his horse Bangoehé
-Calazán-, was a Jew mayombero, "bad as the devil himself" and instructed us that
we should say "it was very tired with their sinvergüen- Cerias, and I was going to.
putting eat dirt before sending it for lie Yansa 'cemetery. For "Kuruma Koi iná mówi."
(With, Chango, the 'tragedy is bad.)
Iucumfs on holidays, in, drumbeats in thanksgiving that is honored, and the
orishas sports, possession is suggested by
3. 4
drums and shakers, the singing and dancing. The saint then to dance low "head" of
the Omo, and trance is caused intentionally. So the son of Sanio, the "horse" is a
direct means of communication between gods and men: in the Houses of the saints,
whose doors should be opened wide the holidays all who wants to participate ei in
them, in a way, the horses still perform the same function, social than a primitive
community. Orno using his or medium, the Orisha speaks through this with all his
divine authority is questioned, answers questions submitted to him, gives advice that
is asked or .aconseja spontaneously; scolds, threatens with a pikuti
- pinch, punishment-, who "walk wobbling" ie behave badly. I have witnessed the scolding
of a saint to his old Orno, because this was abusing drink and mistreating his. partner;
the shame of a woman, who publicly accused Oya indignantly having aborted several
times, tearing an oath not to "take the creature was now in the belly, because it's going
to, to bring her to the other world." The Samos loman cards in all matters of their
children. His divine and paternal protection is sought-the faithful turn to the holy calling
Mom or Dad, or Babamí and lyamí-, and this sheds, purifies his contact, sliding hands
and arms along the body of the faithful; or anoint their faces with their sacred and
beneficial sweat; He pressed his forehead against which Omo-what is sometimes
dangerous, because the saint, especially Chango and Oggún, what distinguishes the
deal him a tremendous cabezazos-; loaded and dance holding in arms "son" preferred or
taking over back. Children jubilantly throw them into the air. And sure sign that has fallen
really a saint, asking for money, and generously distributed among the faithful who most
need it, keeping nothing. Send messages to absent, orders or warnings; diagnosed with
a disease, prescribe remedies that have, to heal, and then rejoices in the company of
their children and protected -contentar, flattering the saints, it is the subject of these
parties - dancing with them their dances, to sometimes so beautiful, like Oshun and
Yemaya, Fernando Ortiz has poetically called "dances of the springs'; the Oggún and
Ochosi, the hunter; the Chango and Ibeyi, the divine twins, etc., and depends heavily on
the beauty of these dances c | professes respect 'tradition dancer. So, should not attract
attention, they are invariably, those old dance better, purer style.
EL, Orno with "the saint or angel gone" reflects the same personal characteristics
attributed to the mythology that owns or -Ángel black mounts tell the saint, the orisha
and congo rapúngu, considering just
3.5
the Catholic equivalent. Spirit "that has and sits on the head," iucurní angel,
ELEDA or Ori, Olori, guardian and protector of their lives. A woman thin voice,
for example, talk tough, manly adopt, arrogant, challenging attitudes, if any
Orisha Chango ios called warriors who possesses it. To the extent that the
daughters of Chango, when low, the clothes almost always a male, red suit,
adorned with bells -chágguoro-, low of about knickerbockers
- blúmeros, áebloomers. as people- today says, because the saint is often tearing
or lifting skirts iyalocha, to prove that he is not a woman and skirts bother you.
Those who Changó mounted almost always petticoats climb to the head and
make gestures that suggest virility of God, which has much effort to make it very
clear that "he has, and very large: EKUA, etic my obko!" something is missing
from his horse.
Once, in the holy houses, each orisha Orno had, for the moment of trance
and dance, costume and mask, which corresponded to the deity took
possession of him. But suits and masks were expensive, and this custom fell
into disuse necessarily like the masks have disappeared snails, and touches of
party conga drum -of 'yuca, that in times of my grandparents makuta called, say
O' O'Farrill and Child. Cardenas, the dancer apron deerskin or cat,
delfascabeles belt and bells and collar -gan- cencerros Garria. If a
Omo-EIeggüa is serious, and little or no inclined. jokes, turns suddenly into a
prankster, "Friendly, relajón ,, who brings parties and makes one murumacas to
laugh"; what time shall not inadvertent, as Eleggua, who "is a scoundrel ',, if,
provokes laughter of those attending the party ocha, is with the deliberate
intention of arming camorra, becoming offended and alleging that they mocked
him. This saint, as we know, the first in whose honor the drum is played, it is
prudent to fire him chiming, just manifested, or not let go of the door inside.
"There's one gue generally made to indecencies ..., although not today, you
know. '' And should not draw attention Chango when you eat, to not see us in
the commitment to accept the food that gives us in his hand ,, or banana which
he is offering, because it is a risk that the Holy required later, by far the
payment of that gift. "May in return for a banana asks a ram!" Chango has a
habit of spilling the okra and cornmeal, both a liking to eat it on the floor and put
the faithful in serious trouble accepting the handfuls that then it offers them.
Reject this, food, garbage and polluted revolt, would
36
sacrilege, and expose the effects of resentment of God, thus proving devotion,
sos "children" and worshipers.
The teetotaler owned by Oggún be drunk at once the 'throw it away, brandy,
although theoretically, the feast of ocha, do not drink alcohol, "the saints
lucumís taken." As the ngangas; Oggún. only the mouth, brandy is filled to
spray the crowd, and purify ... Before, ever, when the saint down, was offered
alcoholic beverage of any kind, as is now done in "some" jumbled "houses, and
to the shame of good Santeria.
The only liturgical and traditional drink of the holy and faithful lucumf is ei díctete, a
compound orange, sour and corn, sweetened with molasses and brown sugar.
If so, their misfortune, a black dog enters, party and Oggún sees it
immediately pouncing on the animal to bite and suck blood. And with Yemaya
happens to be eaten, the cockroach, surprise. These, as says the saint, "are
my chicharrones,.,." We are all saints, and also their messengers.
"Andrésta is the most scrupulous woman in the world; le 'is terrified,
cockroaches, and when it comes up with Yemaya, you chewing a sip and see, as
if it were a' bonbon. Of course, no one has said. "Babalu Aye, San Lazaro" arará
dajome birth 'safe ,, about, "although lucumí ground was grounded Dajome' as
others ;, Ayánu, the most revered saint arará rule immediately ,,, does take. his
Orno the appearance of an invalid undermined by a deforming evil twisted his
legs, engarrota, his hands flexing his' spine. This orisha, whose Catholic stamp
will encounter. often accompanied behind the doors of a bread, an ear of roasted
corn or a brush. of Millo, it is the owner of epidemics and diseases: leprosy and
ia. Smallpox, we stop suffering in Cuba, and in possession of his Orno performs
the same detestable things we have noted: las.Bagas clean tongue, stripped the
body lacerated with a piece of raw meat then eat.
"I have seen. Tata Cañete in the field -some ganguler Futilá- you call him wallowing
on a dead animal 'covered with maggots, and rubbing his face and whole body thrilled
with. that rottenness, and eat the secretions from the nose and eyes. "As Eleggua,
also" low ", joking and encouraging the audience laugh, just to punish them afterwards.
"Oshun and Yemaya also make the same game. Oshun especially with their laughter,
merengúeteos and wisecracks. "Needless to say that the orishas" riding "is
Ayé-SanLázarc-ei queinspira, terror and respect.
37
The black says: "With all the saints can play a little less with him"
And, "Not even the 'Congos, who are devils, dare to Mpungu Fútila!" A male Obatalá
will shake from head to toe: it will be an inclined viejecito, gait hesitant, always shaky,
Gbbamo.ro , Ochagriñá or Agguiriñá. But this old aspen is, however, an .guerrero
bravo that rises and dances wildly imitating gestures paladin who bat. verve.
Allágguna -San José- dances with a machete: author of disputes between
peoples, "he who lights the candle" is somewhat hampón, for "one way" in a period
of his life, it was ole (thief) - ole ii.il lifi-, and what is offering -gallinas, pigeons and
guineas white- it is necessary to have been stolen. (An informant who is the angel, I
trust that so many of their children are thieves "Desabillan graves. '; In Caló;.. Steal
tanks, pockets As Eíegguá, which also often do not want but chickens' ill-gotten
gains . ")
Among the saints, Yemaya is distinguished by its majestic air of a queen. ".
Yemaya Olokun ataramagwá sarabbí" Lady of immense quezas RI- is very grim
and haughty; as Yemayá Achataba, which "strong look" and just listen turning
his back or leaning slightly profile. Vafenil, raptured is Yemayá Oggutté; and
Yemayá Malleleo, if your horse's face is touched or medium, ashamed and
march. giiemilere, party ... Presumptuous, conceited, "liposa and tonuda" is
Yemayá Attaramawá. As for Yemaya Olokun, who was tied with a chain to the
bottom of the vast sea is too big: big as Agaylí, Omiráo as Oloddumare, not low
to be / a mortal. Only rarely Babalawo dancing with a mask, never with open
face, then immediately you have to do praying not to die. Yewá like, should not
pronounce his name without first touching the ground with the fingertips and
fervently kissing in them the smell of dust. Yemaya Olokun never allowed to see
the face, covering a mask, and I am informed, you will only see in dreams. "It's
just a round face with lucumís -yéza stripes." "He has bulging eyes, very white,
the. girls in brown eyes and eyelashes .afiladas. "In New Moon, the stone that
represents smeared husk. Anyway, Olokun is the ocean, "and no head fits. sea
​has no borders. "
Oshun-Yeyé-Cari or Yeyé Maru, "with his. golden handcuffs "and whose devotees
can he sing mischievously:" To the daughter of Yeye Mario likes another Muje "is the
quintessence of. flirtation, grace, and captivating the insinuante zalamería; mirror
castiza, Cuban mulatta course, the. inspirational, toned and mulatto decanting the
days of the colony, the mulatta fine, predecessor forgotten some families
38
certainly linajudas, or grandmother uteonfesada many recent poten- tados.
Oshun-Yeyé-Cari, idealization of. beautiful brown, "low" generally cheerful and
retrechera, but with arrogance, conceit tronío and a proud sovereign. "It breaks and
tears." Yalódde, "Yeye-CARI abébériyé-moro ladde codyu alamadde otto" his power
has no limits.
According to .caracteres that the saint has to take possession of his chosen as
his, behavior during the trance, according to. what they tell me my black, we are
in the presence of a "saint or a Santico ..." When the abnormal character or
nature, epileptic trances especially in violent Monte-stick becomes apparent, the
black firmly believes that the saint or the stick, the Fumbi, "has gone down". It is a
divinity a spirit, you can not think of. otherwise, it is acting on the horse. In the
lucumí party, other people's individuality that this exterio- riza is an orisha, that of
a real saint, that when you enter it. "Wallows and deprives him." I remember the
first time this phenomenon that I saw filled me with amazement occur; I confess:
fear. A very dark brown, the pealing drums in honor of Shango, suddenly gave an
incredible leap and fell rigid to the concrete floor; He received a blow to the skull
base naively thought mortal. In a second imagined all the unpleasant
complications exposing my presence in the bembé by the death of this
monumental woman. The exit of the room was obstructed by large audience, and
none of these showed the horror that must have read in my eyes my companion
to stop arm. "It's nothing, girl. It is a real saint. "Attacked by seizures, mujerona
snorted and banged her head, which I figured pieces like a fruit, a coconut or a
pumpkin that had been thrown down furiously. He sat up, and that roaring mole,
driven by extraordinary energy, inconceivably agile camera rolled several times. I
could not understand the lightness of the woman, that anyone would have
believed hindered by excessive, fatness, and appeared so calm and indifferent in
the normal state; nor, much less than a moment before there had killed breaking
ai logically skull. But logic, fortunately, does not pray with faith ... "If it's nothing; I
say do not panic so much. His Chango is, a very brave Chango she explained the
owner of the house featuring Tambor ,, and I know even more temperate. "
On that occasion, as later, Captain times a mambisa iyalocha who fought
like a man in the second liberation war - "his little war of independence," he
said to irritate him BROTHER "because good, which worth, the great Cuban,
was that of the
39
 Ten Years "- and that made me the honor of inviting me to his robes, .Thanks to Gddeddei and
Calazan, I had the impression of seeing dance effectively .to 'god of thunder and war, the
irresistible bull. Knoll.
When these trances, as will see 'Anybody are frank and bur- mately simulated and
without a trace of .arte, they were' strikeout with contempt 'santicos ",," There are
saints, and lots titiritas santicos of me. "And the which has only Santico, and is far
from presenting 'the state of derangement im- pressive, undisputed abnormality,
which warns. cases of possession of a saint "real" represents its role, more often,
as the worst actors.
After attending many parties with the greatest desire on my part to approach
descents divinities of lucumí Empyrean - "Lie, lucumís the people of the saints", or
Guini as Guinea pronounce the viejos-, one has the impression that these! They are no
longer willing to drop all .days ... Usually, almost always, behavior. horses is studied in
advance, as professionals everywhere spiritualist mediums; and cabalo, who has
openly rider performs a fraud that. I dare say, conscientiously and in good faith, it
becomes common. It would seem that all the faithful at the feast, feel the psychological
need, to promote 'such simulations, and cipar par- devoutly the holy engañifa. Need to
believe that the saints. down, believe all the duration of the festival: to believe and
make believe they believe, until the last goodbye false orisha. "! Santos and santicos"
"When truth is no lack to settle for a lie, which is what is said. In the absence of bread,
cassava" But "the old lucumís did not allow them to come santicos. They came to
chuchazos. When I was doing comedy, aboréo. Leather with him. In this ... iOddánico!
They beat him hard. And they had in the house to punish pooches. green mongrels. £ 1
Orno could not cheat. " "He who is holy indeed, neither feels nor suffers. Nothing hurts
"And." If low saint, whatever. Holy Well at the head of a child, everything speaks is the
truth. Because he knows everything; Oloín. go; guess. Everything he says is. true and
checked. " If you enter the 'Concurrency: let us say; one iyaiocha or holy mother
unknown, or batelawo or babalocha incognito is: saint immediately finds out, he goes to
him and greets him, "makes him moforívale" according to the hierarchy of his. orisha
and years of having consecrated. (A
. prostrate old woman .ante a child if the child has been settled -iniciado-.
.before her. "The .años have, in religion from the day you
■ born in Ocha. A newborn in religion may be fifty years old, and his son, twenty
or ten, be greater. Born in. Oru before him. "No
■ 40
this is the case, it never happened and as happens so often sadly, that the
police interrupted a touch and put your hand on Omos that are actually owned
by his saints. The police can not disturb 'these festivals, sacred. That a
Yemayá, unOggfin, a monkey, one Oya, birds escape as maroons, .gritando
"Úmlo, úmlo"? It look a Obakoso, who is not afraid. anything or anyone,
undressing hastily, tearing apart the incriminating suit to jump a fence or climb
a roof and run like a rabbit because the achelú
- constable appeared unexpectedly, it is. which "does not fit. in. Christian head. "
Do not remember that a ngángángombo 'loaded', in trance is've ever taken,
"Kuísa jálele masorialel" (Huye, you take the -masoriale police.)
"The guard entered a house of saint. Yeya Menocal -santera famous for the
year 1890- with Yemaya ;; Charito, with Oya and Chango other brunette riding.
The couple bore all the saints uploaded to the seal. And .ala were all reveling in
speaking ,, no. give no importance ... As they were saints indeed! The first who
entered the precinct ', went dancing. Was Lieutenant Francisco'Pacheco. Yemaya,
dancing and waving, "lOkuó YUMA!" 'They asked their names, "Yánsajekuá jei i
Alafia kisieco!" They soon left alone. "Let him out of here these swarthy!" "Lákue
LAKUA boni" 'said Yemaya, giving thanks. And Lieutenant Pacheco: "Okay, okay, I
do not understand, but Finish your go Soon, ahuequen all, the wing **"!
Which is mounted -cargado, too- say ,, "as he is not Ei, it is the holy",
nothing much less unpleasant and humiliating
- as is that locked in the "cage", the car of the police can happen.
"Nothing resists the saint, dominating any situation. In Alam- bique 12, a lucumí,
Qdyó, had his saints on the floor. They had eaten that day; and in the yard, he
started. three in the. later to play his drum: ". iKatánkitánka ..." hear three knocks at
the door; open, and enters a guard. "Date prisoner" he says it. Spanish to Odyó. "I
go with ute, yes sah '* But the' Zealot is Mega to bateíta Chango, sees the money
and will catch Içara The black one, I was .There, rages and shouts...! "In! No
touching, no; White does not touch money Chango where été. Alai kisieco KAWO
kabiesi: grab, 'tranca, Aiafi "(Alai, is one of the names given to Chango..) The
Spanish jumps, gives a stir as chicken with twisted neck, climbs and start talking. .
iVaya if Aiafi grabbed him! the "Galician na me not that holy, and the couple ,, she
was, the .afuera door, not daring to step ..., looking at what the
41
 .salidos eyes. "Alafi, drop it, knock it off! Let him go ...." * withdrew the
. saint, gave him water to drink, and the two guards left, trembling and levarse nothing.
"
(After independence, the. Best ally of Santeria was. Police or soldier with dark
skin, or caramel color, a devotee of Oggún or Chango, many of them "scratched"
on stick, regulars parties Ocha, and members often .very, secret society. fold it in.
they are now more numerous whites than blacks.) Nor can anyone saint mocked
him, remember the santeras. Monikin and Omi-Tomi, that in times of Spain two
panchákaras or alábbwa, "Cebolas" -women of life-stopped his car in front of a
house saint, and snooping through. window grate, laughed, "a black bleating,
mamarracho dress with a red romper". Saying one of them: "That Moreno is
crazy," the two .arrebataron and entered the house as two exhalations ". They
climbed the holy" .The Chango, he took it, and did not come out of there until,
they not settled. A Miguel continually ran down, Gggún arere. A. his neighbor,
derision, had the bad idea of ​crushed glass and cast him without being seen, in
the spirit that is offered to the orisha. But Oggún, al. hasten the gourd of
aguardiente, he said before the imprudent, "Son, I drink that. That other self-the
Medium- me going Yeun -comer-, and Migué not go na. "A. The next morning,
Miguel .amaneció perfectly, but that man woke up vomiting blood and punished
for Oggún, he bled to death in tes days.
The saint is also driving hard with the believer who dares to cause a
decline.
"No force a saint down to head that he does not claim. Q & A daughter,
nicknamed the Chinita, came to a house of Puerta Cerrada, where another daughter
of Oya gave him a drum his angel La Chinita wanted her. santo the montase .. ^
And there ,, what the Chinita says? "I wanted to give me holy, but in my knowledge!"
¿11 you hear that, do sorrel? God willing ... La Chinita singing. Dulce Maria,
daughter of Bethlehem, appeared at the party, and soon he fell Yemaya Yemaya
came laughing a lot ,. "Humi" "Mom says," I am Yemayá drunk. " "Mom, we're not
drunk," I replied prudent. Yemaya takes her hand pylon, dance, and for him, in front
of the Chinita: "Come on, Chinita, sings". And Chinita was broken. "Come on,
Chinita, sings, you want me to give your sar ^ o, knowledge." And Yemaya ordered
to sing to, Oya, who was the angel of her. The poor Chinita., ..! Whatever was that! I
thought the head, which blew tore the
42
arms! clothes ripped, it was of trompones; Hey, you could not with. she. And she
mismagritaba "! I Allágga íKorin" -quecanten. "Noquerías saint knowledge?"
"When he went, me hurt my hand. It seems that took me Chango; Chango hulled
what a great time. It was a memorable day! Because also a San Lazaro sent, looking
for a lady, his horse. They knocked on the door of the room, and replied that he could
not go, he was told to San Lazaro she was busy with her husband. Well, I had to go
almost naked. The other saints, Santa Barbara and Regla, locked her in the toilet,
because San. Lazarus by little just with her. Reprimands of the saints in my time were
barbaric. Leather Daban when the children gave rise to punish us. "
Finally, a mock Oya does not sit on a stove, on or in a pot of boiling water,
nor drink from burning oil in the hollow of his hand. A fire Changó not eat, and
Yemayá not released at the bottom of a well, as often happens in the when
field, really, Yemayá.
In Havana, the goddess is formed, flooding the room with buckets of water
and soak generously. concurrency. Anyway no horse nor of Oshún- Yemayá
not get wet.
, The black of the colony, and of course the black in contact with the whites of the
upper classes, recataba the, practice their religion, even when influenced indirectly
in white, and let us agree that sometimes was not far Catholicism of this fetishism
of her. servant. When celebrated their rites, "playing." Games of its earth, he
enjoyed the African way. It was, in regard to their beliefs and their religions,
extremely reserved. Especially the Congos, who even today, "because they walk
with dead" are more demure. Thus, those black criólas, secretly armed with the
knowledge by Africans or natives of Africa, also assiduous at feasts and
ceremonies of the church, "calambucas" of rosary and prayer book, if you could
read-and even if they did not know, it was the most frequent and normally not
forgive Sunday Mass, and forced us to pray night. Our Father while we sleep we
were plummeting; to kiss the bread, blessed bread every day that God gave us,
when we fell to the ground, and cross ourselves whenever we passed a church;
those dark tan. devout and good, Catholic could not have suspected even remotely
many gentlemen who were the same that after praying in the temple "a style of
white" to the Virgin Mary, Santa Barbara or Candelaria, would shed with redoubled
fervor sacrificial blood on the sacred stones and
43
 : one
They are living that they represent these same saints of the Catholic Church, but
with the demands, names, purely African of Yemmu, Chango or yansa. (And if the
target was initiated in the faith of his slaves and entrusted sometimes to African
gods, as was the case too often, 'was even more tico hermetically than black.)
"When I came to the schoolhouse, leaving the ABC Christ; the primer I went to the
cale de la Merced, and my father, who was mayomibero, musunde ,. and my
mother, who was iyalocha, I waited with the other primer ... the there, from Aku and
Kunansíá 'I consider one of these
■ old- .. In the house had to speak Yeza and congo, and the couple was learning to
pray, and catechism, he learned to pray, to greet and pray in tongue. And else. ""
They learned it from here, but from there was also mandatory. "Thus, our good
Omi-Tomi insists that at all times, with his mommy and godmother, always'
watchmen, had failed to learn the "African primer" lack of a black or a black that the
teach freely; And so it was ... I had to learn 'the other' by necessity and cost of great
pain. He married ignorant of "the evils that can make people of color", oblivious to so
many things that would have been worth more to learn before heading out into the
world. And he ignores lost <her first child ...
The spacious house, with marble floor as a checkerboard, with patio and backyard,
which should be yours, Omi-Tomi was to settle in the accessory, very decent, yes, he
could offer a bricklayer, Miguel, another lucumí , creole like her, who married "for
sacrament"; good and hardworking man, never hand over hand. But before signing
with her, he had "tried to cohabiting" with a woman who was not content to be
postponed, and whose existence Omf-Tomi had only a vague idea. A friend of this
woman, Maria del Pilar, came to live near the newlyweds and befriended her. Here
begins a series of calamities that marked their first years of marriage. Soon she
became pregnant, and at the wrong time. Everyone knows that the child will be born
with teeth sorcerer; that those who mourn will be dowsers in the womb of his mother,
and that this gift is deprived silencing them. Creature she levaba in the bowels cried to
late pregnancy her friend and neighbor being present, and he is silent; mourn again
and again, imperious mind, imposed silence. But Omi-Tomi did not even know that a
dowser crying in the womb, or that every pregnant woman should take certain
precautions so that the creature is not miscarry; she, who was the legitimate daughter
of Yemaya -of the greatest of Yemaya, of Olokim-, should have the belly stick with a
blue sash and royal seven silver. Lacked
44 '
'one
Also, at the time of delivery, intentionally forgotten neighbor, the print head or
waxwork San Ramon Nonato -a Obatalá helps. maternity cases, white or black,
rich or poor, and never dispensed or still dispenses among the common people in.
laborious deliveries. (Prayer prays, se'vuelve the '.to stamp upside down and
lights a candle, or they are good places. San Ramon on the belly.) And speaking
of San Ramon ... A governor of the island , General Martinez. Campos, memory
leg, was about to make this holy competition becoming new protector of women in
labor. A. one. hardly woman who would give birth one night, he accidentally
brought a portrait of the general. The woman was able to expel the creature,
almost immediately after the miraculous image have on the 'belly. He discovered
the mistake, that last agonizing moment ',, was considered very good judgment, in
view of a fast and satisfactory outcome, how useful these trances could be
Martinez Campos as San.Ramón Nonato; and the portrait of the governor did
successfully serve as midwife saint in many cases, requested by those who heard
if virtue. He finished first object held by a ela carrying him wherever he was
serving.
They also pray to the laboring women. prayer. Caridad del Cobre, "who
owns the tummies" and are also applied to the belly. The. Water in a string of
San Francisco, Órala with seven peppercorns boiled Guinea, also solves the
slow and difficult labor.
While a. ios orishas with the 'same urgency is used yet. those Catholic saints,
heavenly doctors' specialists from different diseases with. large clientele during
colonial times. They were, and do not forget the old, notable and highly sought for
diseases, the stomachs go, St. Gregory the Great and St. lertiardo; for dropsy,
San Fermin and San. Quintin; contained blood flows and San Bernardo San
Lucio "of Siena; cured paralysis San Marcos, San Moro and Santa Ludovina;
toothache, St. apophony, and stroke, San Leo nard. Asthma, San Jacob or the
Sales ;,. Dysentery, San Bernardino of Siena. Diseases of the feet, San
Servando; of the. legs, San Hilario and San Leonardo. Ears and eyes, St Joseph,
St. Lucia and San Felipe de Mert. For, throat ailments are. He requested
assistance to San Blas, Santa Margarita and Santa Ludovina. Down. fevers, San
Jose, San Pedro Martir San Ignacio and Santa Petronila .., But back to our story:
this Mary's. Pilar 'was as. .afectuosa, he lent itself so willingly serve. Omi-Tomi at
any time,
Four. Five
 who won really, in those months, confidence and recognition. He did not hesitate to
participarle all his affairs, and, far from suspecting what in perils was exposed,
consented very quiet in that cocinase or bring him to his house the food the days when
you had excess seam and little time to waste.
Finally, when Omi-LBMI gave birth without complications though without San.
Ramón- an apparently normal and healthy, María del Pilar was installed in the
house jila. And she who collected the blood and the placenta, which must be
buried or jump into the sea to avoid falling into the hands of an enemy, who the
bed clothes to wash in its accessory was gone. Three days later, he was very
habió in. a neighborhood. man who had, drowned in the .litoral, in what once was
called. Cortina de Valdés. "The mayombero they said was killed remorse." At
home visits commented on the event ,, between teeth and away to Talk softly. A
relative of hers said that after making that evil, mayombero had been thrown into
the sea, desperate. But she did not pay much attention to what he heard, no. right
to know what works concerned. His good friend was still coming and going all day;
available at home, and own and spared no effort; So nobody is going forever. He
dared to say loyally what everyone knew, and rumoraban around him: the suicide
witch was the father of his former mistress. husband, and that, by María del Mar,
"was working his misfortune" for some time and finally had seized blood and
placenta of his birth to give it to mayombero, which amounts virtually to take over,
life of a woman. If she, of this deadly spell, no harm befell him -morará-, we'll see
what supernatural intervention had to thank him. "When the Belendta girl began to
recognize and thank those who make the habitaalmente. They surrounded
demonstrated by María del Pilar one repug- frank nances. She cried, to
desmorecerse each, once that took her in his arms. Antipathy, so marked, came to
worry. Omi-TOML Her friend levaba, always dressed tail, very long. As the
creature without fulfilling the year still heard the noise of flights and bracelets that
announced suddenly her tender face enseriaba. If approached him, a caress, ia
girl began to make pucheras, trembling, and rejected with genuine horror.
"There are children as well, as fools who do not know what to do with them!"
- It was all he could think to say to the mother, disculpándola. Later, when
Bethlehem and walked on his own feet, he fled from the woman as the devil
.mismo, and ran to hide in the
16
Omi-Tomi skirts. It seems that one day "something made him" in his mouth and gave him
to take, because the girl cried, and Mary's. Pilar, very nervous, shook her. Omi-Tomi
realized that, for being her present, the content friend had hit him, and that he did not like.
"With prudent person who has urbanity" but upset, she made him understand his
displeasure '.
Moreover, he .indicó "with. good manners "that never again set foot in. his
house. And indeed, from that, day. good friend not visited more. Belendta ill; He
began to throw, and since then, as he ate daily .arrojaba ... The mother ran to the
doctor, and the doctor prescribed several medications that had no effect.
For a year, some "expensive" reputable doctors, car and long frock coat,
leontina solitaire gold, he saw the. girl, who had lost the beautiful blackest color
who had lived so proud Omi-LBMI, the same color of the skin of Yemaya. A doctor
advised donkey milk or goat; another's. completely suppressed and replaced by
water rice or barley; all other prescribed io contrary of what he had indicated
.before his colleague. all remedies, all powders, tablespoonfuls and French patents
to centén in tested. poor creature ,, increasingly faded and skeletal 'weaker day ..
Belencita died "as a polli- to." Luckily, a neighbor who heard tell Omi-TOMI that
pickpocket for the doctor that. he had attended ,, advised him not commit such
lightness, they went, to make you. "Utosia" the girl, and that was "bad for the dead
little angel that could not fly full to heaven." After two or three hours, a reptile
deceased-one or small majá- Jubo screwed I was 'asleep on the' belly of the
carcass. This time; friends and neighbors of Omi-Tomi drew him. Attention.
'Damage' ... there
- She is! "The estranged friend, who had left de'visitarla with assiduity. of .before,
he attended the Velona fell prey to terrible convulsions ,, and died nine days buried
the girl. The truth is that since the small closed her eyes, the woman had not
ceased to suffer from nervous breakdowns, terrible, continuous; and Dega
Omi-LBMI, apenadísima by that incessant suffering of ancient .amiga that child
whim, Belencita, and its part a maternal outburst, now lamented ,. They had kept
away from her. home.
Finally was a mulatto, acquaintance ,, as she .costurera, who "came to him the
story and destupirla." Belendta died of witchcraft, and he knew everyone, except her.
For the first time ,, it was then a / visit '
to. one lucumí santera; but this would not talk Surely that would not reveal it.
secret, if not already, remedy-and so was what 'said iyalocha saying their
snails, he did not fit exactly
47
 the truth. QMI-TORNI became very disappointed her. house, doubting the
decanting know all Santeria. However, nearby, two doors down from hers ,, just
installed a Congo that "looked" in a glass of 'holy, This man water, one day
returning to make their
rn.andad.os , Approached him and told him: "Come with me, I must tell you what I saw." She
followed him, put on the table half weight demanded the black, and sat down to listen, "IAY,
girl ... still hedgehog me all »the congo him bareback describiápelo the old, .amante
husband, the sorcerer:. aquella'pesalmada father, the false friend who had him, I pretended
both \ affection, only to serve plans envious of the woman, seizing j her blood and her
placenta to kill her. But witchcraft, "bilongo" as a. Sometimes it happens happily in honor.
justice, ^ had turned against them. If the witch, caught in their own networks, had committed
suicide, it was. because his inkiso had "twisty" against him and had punished him, forcing
him to lie to
nganga had drowned, Tin waiting
many unscrupulous witches ... Sometimes nganga when discouraged "work" of this kind,
if ei witch insists and forces her to do it, do not cam to another world. who seeks to
destroy this, but al. the same wicked and stubborn as the sorcerer. unheeded. "A nkiso
are being cared for and will abide." The danger of being gangulero is that evil works are
paid sooner or later.
It is. True that Omi-TOnii not take long to know, after all this', at the foot of Ifa,
Oracle supreme, and mouths of many old people who had known her mother, she
had come into the world with "saint fact"; that pure African .cepa it had been
consecrated in the womb of his mother; and "holy" Olokun-Yemaya, "eífimdamettio of
Yemaya, the oldest, deep 'ia not abandoned throughout its hundred years -and as
Yemayá forsakes not all Orishas, ​the dutiful and respectful son ... To each is doing
in. this world behave as their saint. It is. a law, they say, the old, the young, seem
to have forgotten completely, to succumb under its weight, a. Eventually .. The
santeras old died old, died of years, whole and in their beds; good death. They did
not play with the saint. Today, however, it is amazing the number who die
suddenly fully, or even younger, they leave hands within hours, without time
.arrepentirse, atoning, no. doubt his faults and indiscretions. "And .so it goes. the
world, .arriba legs. "That time saved Yemaya Olokun like so many others, whom
the mayombero knowingly offended in the person of his daughter and GMI-Tomi
protected. Both the spirit, inkiso Warlock and the powerful Orisha that harbored
her, agreed to destroy one; but the poor
48
Belencita, bewitched, "salty", "nsarandada 'before his birth-charcoal portrait still
preserved; párvulo sad, with mysterious, with fatal ex- pression of adult- inevitably
succumbed to ueroba, that was introduced by mouth. That day when the false friend
made mourn the 'girl, this swallowed the bilongo, which developed. his belly that
little reptile. he ate little viscera empty and just leave. a drop of blood. Instead, the
lead author of this crime, which was alos saints, as the sole judges, this was, as
Omi-Tomi, daughter of Yemaya. Therefore, his sin, in the eyes of the goddess bent
fratricide. Morally, the sons of one saint to be considered and 'Behave as' brothers.
Thus was fulfilled Omi-Tomi also rigorously congo prediction: that poor woman's.
dear old her husband died a few months later. miserere colic, shape, very
characteristic of punishment of Yemaya, which usually attacks like Oshún- through
the intestines. And yet he came in. its. Omi-Tomi kindness to order some Masses
for the repose of his soul.
How is going to. tell the doctor or doctors suspect all of Cuba, that the true
origin of the disease small. Belencita, was a majá, or I Jubo -Other Sometimes
it's a scorpion, spider, hairy, a toad, etc., which acts on the spell that day. day
he ate the entrails bits!
Much .dinero and strive to, eyelashes .costó to Onu-Tomi her daughter's
disease. In contrast, for ten real silver, a soothsayer made clear his. the thick
wall eyes always hidden from men these other mysterious realities that many
whites have ignored or never. note to defend: a sorcerer called time 'the. I had
saved. Most of our black, the mass of our people, life goes intimidated by the
constant threat of some kimbámba, and feels toy unsuspectingly many dark
forces intervene to alter or fatally twist your destination.
Countless varieties of stories like this, identical, always in the background,
continuously repeated, and so is explained in greater convenci- lie the hidden cause
that motivates any condition, and never justifies, in case of death, the ' hypothesis,
almost always inadmissible a natural death. Against every calamity, the black does
not hesitate to use ia same magic that can provoke, to inmemoriables practices et
fear and credulity so alive and remain steadfast in our people, and certainly in all the
world's peoples.
But when the. disease is no effect of ill will, hatred, some implacable rancor
that satisfies the mayombero without conscience is
49
simply corrective sometimes applies the sky for any misconduct: breach of a
debt, often banal, contracted coa some divinity, though no irreverence
sometimes more irres- petuoso with the black, saints- a, involuntary oversight;
even a slight distraction, and apparently inconsequential.
So that the saints see us determine various kinds of deaths: Babalu Aye
kills by gangrene, smallpox, leprosy ;, Obatalá blind, paralyzed. Yewá ethics;
Inle and Órala mad; Oggún ,, Ochosi, Elegguá AHágguna author of the
solitarias- deaths, incon- cause bleeding dyeable. Chango, fires, suicides by
fire, the burns. Oya, the electric shock caused by ta death, violent and
irascible that the god of fire Oya. "Oshun and Yemaya punish the belly of the
person. Killed in fresh or salt water; etican with rain and moisture-said
Oddeddei-; Oshún punished, genitals, lower abdomen; Chango and to,
Candelaria, kill with fire: "When 'you come to see ,, he is burning clothes!
Beware reverbs, and never play with fire, she does not anymore. . To look to
catch him off guard one '' Oggún take the blood, derails train, or tram,
punishes much sugar mills, kill stab wounds, machete, Eshm, Oggún and
Ochosi have the same proceeding.; why al. machete is given, occasionally
rooster blood. The machete, knife, like any metal, stab or fire, representing
Oggún "When no bloodlust, not cut his own or anyone else." "Eleggua tranca
the door, all good - by Anita: let not eat or dress when upset. It makes him put
to one a ball in the stomach trouble raising the evil -the mother, sick with grief,
and misery; and having it at a ripiada and Nial food, water, blood. "
"Oya, when nofiumba lightning kills with strong electric wire and the air current.
Advantage when you're sweating and cops. "" Baba -San Lazarus twists, engarrota.
Manda erysipelas, cringe, venereal ricj areas, embolism and attacks with smallpox. ''
His messengers are the mosquitoes and flies. "
Our Lady of Candelaria, Oya or Yansa oriri, "the lady throwing the spark" -that
warns his kids a taboo to be observed rigurosamente- not to eat mutton, for this
holy, since he resigned ' the ram-ABO and yielded to. Chango her lover, abstained
from eating .. I know how expensive it has cost, a daughter of Oya his good appetite
would make him forget repeated, sometimes -eué- this strict prohibition of his divine
mother.
fifty
Two years ago I learned about the severity of a babalawo that saw two fingers for
causing death Ja ',, rashly, the wrath of the Venus of Olympus, lucumí, more earthly
than divine, Oshun Yeye-Cari, so
. cheerful and friend parties, but as willful ,, terrible and unforgiving when angry.
This is male pawning allowed burato blanket that be- NECIA a. the holy, and what
was perhaps more .grave, sell a splendid peacock which was dedicated to him.
Often ,, in, many, houses and devotees of Santeria, he is an animal intended
as a saint guardiero. "In .House of a daughter of Yemaya, the .santa always want
to see a -cuécuélle duck." Never missing a, -odidé- parrot, parrots previously
brought, 'directly from Africa and knew, say "okuó YUMA" in 16 of a lucumí or their
descendants. Is the bird and favorite of all the saints attribute: sixteen, his feathers
adorn the crown of Obatala -coiddé-. "Now pigeon feathers are painted, dress
parrot."
Chango, Ochosi, Oggún, jubilant accept or require, a ram or a dashing red
rooster; San Lazaro, guinea hen a rooster jabado or a couple of dogs, coa
amariias silvers; Obatala, a goat, dove, or white guineas.
These animals pets to be consecrated, and whose life .ampara the Orisha, who do
not want to be sacrificed, are the subject of the most solicitous attention. They are
pampers, particularly tolerates them all .. "Paw Bellita He is malcriadísima us,
complains A familiar hers; .Now has. . Chosen the room to make their needs "The site
is not suitable, without discussion; and while it is true that the family, regrets that this
leg has been used to come from the patio to get dirty in the most visible place in the
house, right in. middle of the room, nobody dares. nor scold. to únpedirlo. "Les
Yemayá!" Another leg, that of Alicia M, has twelve years of age, making his holy will. I
am pleased to meet you and, indeed, there can be no more animal. insolent. Warlocks
pay expensive eggs laid Yemayá these legs, as they have virtues that the Goddess
them. instills. Hence the duck eggs are, engeneiaLmuyapreciados by the people;
Creeque will strengthen, lungs and Coran anemia. True these animals dueling, saints ,,
punished, hard who mistreat; hit a .animal which is owned by an orisha. It is an offense
and incur his displeasure. 'Chivos, Cameros, dogs, hold, often in the neck or a leg, a
ribbon with the emblematic color of the saint. Peacock -.aguí, eguéní olorá »Tolo
orucoyé-'s favorite. Oshun, who estimates his feathers as one of its most beautiful
adoraos.
51
 The unscrupulous .santero we speak, the same day sold the peacock its Oshun, was owned
by the saint. "He fell Oshun, 'would be,
after eleven at night, and the street quiet neighborhood it inhabits, almost all ios neighbors had
been collected. Holy, "mounted" in the same culprit was calling them door to door and met about
twenty people, which were joining others that led to the house of his master to communicate the
following: "N. has sold my peacock .., my turkey, gift from my daughter Z., and has committed
burato my blanket I bought my X daughter, I want you to bring me to N. to embarrass him in front
of all of you, Seek NJ »
"Imagine what commitment 'I told the next morning a witness to this curious scene-; what
commitment, seek to R, when she, Oshun, was mounted on the same N "!" Faced with this
impossible demand to meet, they explained to Oshfin the babalocha was away, in the center of
Havana, it was not known where . "Well, I'll wait until he comes",
Oshun looked at, the, height of indignation, breathing Recio, pounding furiously with the foot
on the ground was necessary ;, and fanning -Abbebé, fan, enters in action 'immediately when a
saint presents airadoj | " it's mine, i feared eiyé !, i want my peacock repeated the theSainte ;,
my turkey and my blanket burato, "a little more appeased, how i had to give coba, which pass
out to Yéyé - other name means sweet, and given to Oshún- to not stay waiting for N. he was
assured that he would convey one by one the words: "Yes, mom; the. He will return his.
Peacock and blanket; Calm down, you will see yes. We will tell "" And tell that if I did not bring
my turkey, will, ikú -. Die. Who is he to have mine? Have you believed that I am boy to dispose
of it, mine? If within three days are not here my blanket and my agguení, he goes to, to know
who is Yalodde. She goes dancing horse! Obisfi ñaña! Niákeni! It iOfofó! Atiyú, afóyúd-di ....!
-Sucio, inverted and other injuries ..
And Mom Caché, as it is called colloquially the Caridad del Cobre when the goddess of love
and joy is good, goodbye without deshirring him, frowning. They warned immediately M, just
"dropped the saint was" the 'visit his mother, and agreed that it was true what he had said. Two
days later, the babalocha burning with fever, Fearful, because Oshun had set it a, within three
days to return the stolen goods, he went to the pawnshop and had to buy another blanket: the
Oshun, had been sold. From there, the market and bought a real, small turkey. Back home,
shivering with fever, he ran to
5: 2
canastillero where he kept the bowl containing the nato - Stone-de! orisha, and apologetically he
presented the blanket and peacock. He went to bed believing forgiven, but Oshun ride again, and
this time ,, a cuelto voice, from the doorway of the house, Mamó back to the neighbors: "My
agguení was great. It was gangan -tronaba-, 'It was so exaggerated and he pointed as one meter
above the ground. This has brought me a tomegufh. Not a peacock, and I do not want it. Nor this is
my blanket burato. This is a dirty blanket ,, used, broken, hence the zurcido- Look this rascal has
bought the house, pawn "Oshun's fury reached its climax.; redoubled threats, on that visit, and not
weary the reader, the holy did live .amargos days, the babalocha, who became seriously ill; he
announced ta visit, justice, indeed, appeared claiming the collection of some furniture acquired by
him in installments, and had to pay her, amount to hurry to be avoided, temporadita in prison,
because this furniture the he had sold unfinished afford them. Oshun filled him with stones,
"Chinitas" gallbladder; He reduced it to bones
and finally, after many entreaties and tired of doing punish, or yielding to the entreaties of his sister
Yemaya, who prayed for the babalocha arre [cussed, "he allowed amansar" and forgave him when
I .sacarlo with life an operation, which was submitted by the holy council, for, extract the stones,
"the same as she had done in raising the crop."
Arsenio, brother of the famous E., el. clairvoyant, did not obtain, with more merits, the
grace to be ahsuelto. Saints abandoned ...
"His wife killed him. He was cross religion, congo with lucumL and had his Nganga-Kimbisa.
The times your nganga had told him to leave that woman! But he was in love and was flabby.
He prepared as anyone to their godchildren. The guarded, so well that nada.malo came to them,
he was a good man Arsenio, really good. A goddaughter his goatee brought a gift for Oya. Oya,
thrilled with his goatee, and specified that not killed. But when. Women held his holy name day,
he took it into his head to kill her, and Arsenio killed. A, I asked my wife to kill him. animal
wildebeest. Holy, and garnatón [sicj that takes ....; He does not dare that. But there are such
men, poor Arsene! He became ill, fell into, ta bed. He came to, his goddaughter ,, see other
Mjalambién of Oya, and entered holy spot. And Oya stood next to Arsenio until it took. The
worst part was that no saint, nor Obatala, because he was so brave as Oya, stood up for him.
Arsenio was telling his. woman: "If I could get out of this bed, I opened like a pig with knife dela
Nganga, because you're the only cause of my death Sinvergüen-!
53
 za "to lose uya did offend me!" The woman, thrilled that Arsenio acablra. "
impulsive and arrogant babalocha Manengue Ei, by eating a chicken Oshun,
which dirtied everywhere and broke plates and cups, had to walk barefoot through
the streets, begging. "Although I had money, because with the numbers 73 and 37
often winning the lottery, he had to beg to pay hens asked her. santa ;, that, after
many rogaciones Babalawos and twenty four daughters iyalochas Oshun, and
.Thanks to Gruia, who was his godfather. Manengue was so close to pelona lia,
when Oshun decided to forgive him and began to recover, had to learn to walk. "
Is so dangerous holy sacrifice an animal when not required, Omi-Tomi always
remember angrily to Babalawo Sponsorship:
"I bought a nice dick to Eleguá, but Eleguá not want to be killed. And the
rooster turned dick. Majaderfsimo. Everything broke. It comes a day visit
patronage. Looks. "Teresita - he says - Eleguá wants that cock." "No, sir. Eleguá
told me that guardiero wants it. He wants to see live walk through the house."
"No, no, Teresita
- Patrocinio- says, and does not want to guardiero. he has already marked the time.
Eleguá want, and give it soon. "
"1anto insisted that I finally confused. Sponsorship was Babalawo; they know
a lot, and I offered the rooster. Eleguá. Blessed be God! I was, sewing it could
not cope. I was seamless. My husband got sick. I lose by Pora. He lost his job. I
was living in a house that had lemons and fruit trees. the backyard. To help tas
selling lemons and fruits, and that was all. I sued and evicted me; thanks to the
neighbor kept me fret, we moved passing them through the fence of the yard. So
I bought a chicken to give blood Eleguá, and another to leave the guardiero. But
what a delay because of Patrocinio] sank Me ', with all Babalawo it was! No one
knows better than yourself your Eleguá! "These animals 'guardieros' protective
and Taboos [ sic] which advises the olócha, or verbally demanded the saints -
"uploaded" via dei diloggún or IFA-, away from the houses to death, collect, the
"damage" or disease, which can strike at any time in and owner. members of his
family. To illustrate the benefits that accrue in homes, the Santero often tell this
story, well known:
"A. man, father of a large family owned ani- many evils that lived in the house
with him and his children. As is not uncommon to happen between certain
individuals, and more than ordinarily
54
It means this man perfectly understood the language of animals. Therefore,
the seriously ill wife while all family despaired of saving and already gave their
cries loose rein, our good man remained calm as usual. He had heard the cat
tell the dog: ".... our master's wife is very ill and will die Dejémonos of frolics
and escapades Do not bite me, because I'm not going to scratch" "
"And he heard the crowing, taking part in the dialogue, you .responderles with a
laugh:" Bah, wife of love, no matter how bad you are, this will not die Do not be
cowards and defend when Ikú come ,.. . "
"Tbdos animals are afraid of Ikú; its. view - because they clarivi- dentes-
horrifies them. AI a few days, during which the patient gradually got worse, death
indeed bequeathed to BUS- carla. When he saw her enter the house under the
guise of a skeleton, all animals empavorecieron; but each in his language,
expressed his horror at the strident tone. The Ikú, one foot forward, hesitated,
stunned by that cacophony. The Crowing, daring and full of courage, while other
animals retreated endlessly, her screams, came to meet him and jumped strongly
about it. In. his gyrations, stopped lit a pen between the joints of the arm of the
skeleton, that seeing this strange thing that came from her bones, freaked out 'and
ran out of doors on the run, not crowing, every, increasingly emboldened, but She
is following her pen in her. leakage and which ,,. more running, could not manage
to escape in his embarrassment. "
Oddeddei, whom I had the pleasure of paying, al.qu.ier a rasa, the last days of his life,
the, became an ark, Noah - "first my meal, corn of my animals" - and warned all his
godchildren and friends of the danger of humiliating and forsaking . One day he is
scolding a woman who had thrown the house, a broom, a. a chicken, I heard him tell this
story, which was for real, and they certainly made his impression on the listener:
"It was a. woman to the square to buy a chicken ".? I want a cheap pollo Real and a
half It's very expensive!" And after much haggling ,, they gave him a tiny chick. "Go, take
a real ..." He bought it. He had a large patio. But as the chicken was too small and
skinny, despised and cast out, pleasure, where there were many bushes. He did not
occupy more than him. I walked around lost chick pecking this, green weed and this one,
ios eating bugs that was, and. the 'time and his star, fat hen turned and met cockerel.
And he laid eggs, and took three chickens, and one day came the chicken, brags with his
three pollones, she saw her.
55
 "Gosh, if that chicken is mine!" -and went to arrest him, but the hen escaped. He sent
his annatto that pick, chicken and starts talking. The girl goes to her mother and says,
".. I do not pick the hen's talking old black bouquet" It is the mother comes and tells
the hen: "Follow your path, daring!"
"Just imagine Nah! Woman sends for albabalawo. The Babalawo was pleasure, and now
pulls out a hen. singing [not jotted down], and Babalawo hears and tells Ja woman: '' The hen
explains that when Nah, you bought it, came home happy to help ,, but Nah, you threw away,
who never left the pleasure to lend even a grain of corn. that now she has children, she is
happy in, pleasure, who wants nothing, with Nah and to be with their children. "
"The woman said:" That's the truth But it was very Daca and very small "- and the hen, you.
'Replied:" That's not a reason When Nah, you go to the square, and.. She wants. But fat hen,
pay it, buy it skinny, and engórdela. "
"In Africa, an animal never boot. Nah, you is attracted by that misfortune; and let give
more escobazos, to the hen, which will give you feel ... "
Another version of this story:
"A man bought a, chick. He got into the chicken coop. He was sick with distemper, ye!
man said, "This does not serve, that they throw the mountain." The abandoned chick was a
beautiful hen. A day went to the farm followed by her brood, proud "of their children, and
began to sing in front of the house that had been his own:" And my yéyé addiyé kúao kúao
Emi goal addiyé óggu goal winged eri dwelled. " 'he Jumped the .azorado man, admired her,
asked her forgiveness, chicken and fled with all her children. The wickedness of men is.
Because there are so many feral animals. "
Of a. pollito he is going. hen after Santeria is worth to benefit, their
proteges. Here's how:
"Take the chicken and smeared palm oil, honey and brandy. He is asked,
Eleggua if you want your blood. Yes? It rips the head and given eyé -the blood.
It then asks if you want to have the horn three days ahead. Yes? It is left there
three days. Do not'? Inmediatameñlf, without waiting, the chick is burned to
make afoche - dust. Ligue chicken powder, dust flying yam, and is put to
Eleggua. the elderly, dead and alive pray to all. these powders are stored, and
each time they are needed, they cast a pinch of three different kinds of pepper,
crushed. When the. godson, or person. who wants to luck out of house
iyalocha this. blows some dust, saying, ".. Like, chick follows the hen that
follow, luck as the flying yam grows up, up go through life '"
56
Saints, angry, not only send, disease, healthy all kinds of calamities. Case Dad.
Colas, known in Havana late last century, the old will remember. It was "Omo
Obatala." Incalificable had the habit of getting angry and behave crudely with his
holy, insulting him when he had no money. I know the story through various
channels: "It is known that Obatala, pure God par excellence - is immaculate, the
god of whiteness, the owner of everything that is white or essentially participates in
the white-, requires delicate treatment. Obatala stone dwelling can not suffer
inclement sun, air, serene. A Obatala is necessary to have you always wrapped in
cotton - ou-, cover with kind of an impeccable whiteness. In his fits of rage, Dad
Coias clung to Obatala, so he rolled in a dirty or black cloth, and for greater
sacrilege, relegating him to the toilet. Obatala is the merciful; Orisha is the great
Almighty saying: "I always forgive my children"; but eventually he got fed up of so
vile and unjustifiable treatment. One day Papa Colas pulled down the saint, this left
told him in penance for his irreverence was given by a prisoner staying in his room
for sixteen days with the orishas. Colas Dad shrugged and, far from obeying the will
of God, releasing a string of atrocities, went out without putting on a intivo dist
Obatala, not even wear a white ribbon hiladillo. I I met her sisters, I testify that this is
true; the poor always had the heart trembling mouth, commenting on his misconduct
and hoping that the saint wallow. Colas agressive with santos as a mogrolón [ sic], and
they said, "E angel will knock it over!." So it was. Colas Dad was sleeping against the
window of his room, which overlooked the street, without knowing why, when
passing the trash wagon, black, like a madman-remember that Obatala, "the master
of the heads" punished for his head and snatches the judgment-arming of Ea tranca
door, he killed the teamster. Thus, sixteen-day retreat became sixteen years of
prison for disobedience. A contemporary of this Santero, as well known for his
blasphemies and rebelliousness as his clairvoyance, they say that to guess did not
need to consult their shells, "so strong was his view," she tells us that the judges
would sentence him to penalty garrote death; there was Babalawos board, and
Orula, Oshun and Obatala refused to accede to the pleas of the other saints who
sought his grace. Obatala, after long entreaties, and consented only forgave save
his life "when whites thought of judg- I Ciarlo with ori penalty -head - and Obatala,
because it is the head of one son, his sentence was commuted." This Dad Colas,
which has left many
 memories among old, was famous invested, and ia surprising naivete of a priest,
married disguised as a woman with another inverted moti- vando the scandal may be
presumed. "
From far behind the nefarious sin as something very frequent in lucumí rule
you recorded. However, many babalochas, it Omo-Chango, died punished as
manly as womanizing orisha Shango, which repudiates this vice. Currently, the
proportion of pedophiles em Ocha-not in the sects that claim Congos, which
despises them deeply and they are expelled, seems to be so large, that is
continuous source of outrage for old Santeria and devotees. "To stumble every
step, one match with his merengueteo!"
"In this Addodis no mystery of Sandoval says, because Yemaya had to do
with one .., he fell in love and lived with one of them. It was in. a country, Laddó,
where all the people were like, fags, half men, who say "nafroditos" and Yemayá
protected them. "" OD- do is land of Yemaya. How many children of Yemaya are
fags! '' And Oshun! But holy men: Chango, Oggún, Eleggua, Ochosi, Orula, let
alone Obatalá not look favorably on ios pedophiles. Not born many years, tiyo
attended the scene that killed a afeminadajque called by derision Maria Luisa,
and was the son of Chango Terddúrl
"The penalty was that wretch her down a magnificent Chango. When to pull any
of a bind, she sent him money to food or rent the room told him the number to be
played, never cheated. That number was Changó Terddún out insurance. There ^
but did not want amujerado Chango, and had already declared publicly that his son
was embarrassed. It was a feat of the Virgin of Regla; ^ Maria Luisa was there, and
all of us joking with him, ridiculing him. In that, when Maria Luisa was him, raising
the saint, he came another black guy, a cripple, Biyikén, and gave him a pinch is
part saved. Right there Chango veered like a raging bull and shouted: "It is already
good *" He Sent bring a large bowl with a little water and ordered us all
escupiésemos, inside, and those who will not spit, would receive the same
punishment that he would give his son. Mary. Luisa was healthy. Was. Negrito nice
and friendly ... Too bad! When spittle filled the basin is emptied into the 1st. head.
The next day, Maria Luisa woke up with a fever. At sixteen days I took him to the
cemetery. Chango Terddún left him as a Higuito. "
No less strange and exemplary is the story of Santeria R. and Ch. Ch.,
With a yellow silk shawl entangled waist Charity
58
Copper; Oshun Panchággara in person. In Gervasio 'he held a big party on the
site of the Catalans, in honor of Oshun. Square was splendid, he made to the
goddess -Plaza are called the offerings of fruit, which after a while be exposed to
the tureen Orisha, are distributed among the devotees and partygoers.
"Everything that was there was because 'I baskets tells a witness; oranges,
coconuts, canisteies, plums, mangoes, bananas ios apple trees, frutabornbas, all
Oshun favorite fruits; eggs, plus dishes buns, crowbars, panetelas drunk, honey,
custard, sweet flour with milk and butter, raisins, almonds and dusted with white
sugar. cinnamon and popcorn .. -. Ch had spent a great time for Sania. The house
was chock full. At. Twelve drops Ch. with. Oshun. R., who is in. door drunk, he said:
"To me 'well now will give me holy," and pretended. He enters the room, going to the
basket and put the buns to eat scones with honey. Is Ch. With Oshún to greet him,
and this will send an .galletazo. They catch, and hit them a kick. Le .gritamos, "R.,
throw yourself down Ask him 'sorry Mom!" "Bah! That's a fagot ..." "Not Ch. It's our
mom!" Oshun not. She moved. She opened her shawl, a very good shawl that had
been given to Ch. the .ahijados, and laughed. He raised his right hand and pointing
to R, touching her chest, said: "Five irolé for my son and five ROLE to my other son."
"And there it went. Ch. She woke up with forty degrees fever and 'swollen
belly. R. also dawned with forty degrees of fever and swollen belly ... Five days
later, they died at the same time,
the same day. It was not worth the godchildren brought a peacock, fifty five yellow
chickens and everything he did, needed to make ebbó. Five days later, I attending the
funeral of Ch. ,, passed at the same time a. burial cemetery gate of R. The tombs are
.Nearby. The mother of Ch., Who was also the daughter of Oshun, and twenty-four
people. Moreover, they were sons and daughters of Oshan, in either cortege went up and
saw them laughing at you, not talking ... So, who threw the last shovelful of soil, Oshun,
next to each grave, not they stopped laughing, but not
•He laughs laughter as holy, but with a cold laugh, mocking curdling, blood, and in a silence
that could not be heard, rather than shovel and handful of earth, falling into the pit. "
also abound, Lesbians in Ocha - alacuattá-, which once had, Inle pattern, the,
medical Kukufago, San Rafael, "holy very strong and mysterious" and whose traditional
festival in Loma del Angel, in the days of colony, in the words of the old, all came.
Invested - Addóddis, Qbini-Toyo, Obini- Ñaña or Eron Kiba, Wassicúndi, or Diánkune,
as they
59
 one
Maman's abakuás or ñañigos-, and alacuattás and Oremi, quoted in the Barrio del
Angel on October 24 were given. The balconies of the houses were decorated
draperies ron's Eve San. Rafael. .The night by burning one. Straw fish stuffed with
gunpowder and rocket tail; the procession and fireworks turned out splendid. There
he was, in 1887, "his capataza the Zum bao", who lived in. same hill. He is arming a
table on the street and sold the famous San Rafael tortillas - those of Papa Upa black
,, its RSHIP contempo- were also very famous, and yet. Remember, some old glutton.
Of the. Zumbao, Santeria Me have me Spoken, Indeed, several old. It was a
seamstress with good clients, very conceited, and lavish. Others tell me of an alleged
religious society alacuattás. The funny thing is that Inle is so chaste and holy
demanding in what concerns the morality of their children and devotees like Yewá. It
is so little mented as this, as Abokú - St. James - and Nana, it is feared, and no risks.
divinities serve as severe and imperious. Already in the last years of the last century,
in Havana, "Inle hardly visiting heads." A sixties tells me that once went to Palenque
and Inle down. All Saints paid him homage, and all the old old and nation who were
present "took to mourn with emotion." "Since then - I says, I have not seen at Inle in
anyone's head," and does not remember anything more than that inolvi- possible visit
to Palenque who honored the descent of San Rafael, for now. Later, when the party
was over, he found himself in the background. house, in a room, groggy and. the
clothes still soaked with water. Deduces that "gave the saint," Inle, and as usual,
when the saint is manifest, present a gourd filled with water to drink, plenty espurree
the faithful, her wet suit and sirimba,
- atontamiento- would be evidence if any, possessed the orisha. A Inle you have him in
Santa Clara for San Juan Baptist - June 24-,,
here is the day of Oggún, not San Rafael -24 October-. It is a teenager, almost a
child ;, toys are offered, and is so naughty, drunk that night. for twenty, sleeping
happens the next day and not run roughshod. Fresh dawns twenty-five. It was
him. Villareño saint Blas famous Casanova, which he manifested very serene
and "read the soul of everyone."
Yewá - Our Lady of Jos Desamparados-, virgin daughters prohibits all sex trade;
hence their servants are always old, 'virgin or already sterile, and Inle,' so calm ', so
powerful and delicate as Yewá, perhaps demanded the same from his santeras,
which abstained Aces maintain relationships with .sexuales mens.
60
!?
No less' known that Dad's case Colas between the old PS Santeria is the
son of one of the most considered and applied iyalochas Habanera, OO, who
at one time expansion, me the refers example of inflexibility and. come from
an aggrieved god.
"P. It was, like me, son of Chango; and as such, it was tambolero, although
hobby. If you picked up a drawer touch, a drum drawer turned. That had made
down 'from heaven. All Saints. Q. But my son got missing with Chango and lost. At
a party he said so to the same saint, in my own home: "If it is true that Nah, you is
Holy Barbara and says he does and makes, and that to me is to kill me, imáteme
soon see, Shiver me! a Thunderbolt now same!, and let stories. "" Santa Barbara
did not answer. He laughed. I was cold and embarrassed Dare boy. Years passed.
He continued to work and having fun. In the touches I was in my house, St.
Barbara, collected money and he gave it Well, that P. believed that Chango had
forgotten that incident Another foul committed was ringing several women
Chango.. I say, so jealous that he is ! Put other things that made, together with the zoquetería
what He had
with the saint himself, and arresultó that over time, and when you least thought,
Santa Barbara jumped. it's going to then collect them all together, and expensive.
Because that are the saints waiting for, VEN Garse give twine and string, and pluck
when more off guard is the one who threw the stone. Chango first put me as fool. Then
crazy. One day. he was naked in the street and turned red in blood. It was moored
'. He apologized, and Santa Barbara, what answer was always: "Let it be known
that I have them bigger than him, I have not forgotten," but when I insulted ', he
laughed. And I, his mother, be iyalocha, unable to save him. He threw the snails to
do something to my son - ebbó-, and Chango me answer I could not, but he who
leave me parejerías. Listen, I could not give even a maid, my son. Nothing, my
Santeria! And to suffer as a mother. Finally he died it was neither his shadow. A
skeleton. When he was taken, which weighed was the case. "
OO Mutes another unforgivable sin in his
sacrilegious son. It's a-person close his, who tells me that what most
saddened. OO - "since she began to decline, that killed her "- it was what he
did with his stone Oshun.
"OR'. O. .africana had a stone that was her godmother lucumisa; her godmother
brought when he came to Cuba, and had left her. Stone grew. He got huge. It seemed,
by the way, a melon. Two mens do not
61
 They could move. That charity was a meter wide. As he had not tureen for her. OO had
it in a pan. In a doffing, R is the bounced. Yes, ma'am ... They say many who ia cast
into the river, but do not know where they went to stop fixed Charity of Cobre. "
Not always saints, however, justly punished. If in the case of Santa Colas is
understood that his son Obatala apply a corrective more than deserved in S. Luis,
the rigor of Shango seems so excessive as free. Against the merciless whims of the
gods, against God's antipathy it preys on some mortal, "just because" can not be
fought. It saves time evil that triggers the Jewish mayombcro, this guy who still
inspires the people a terror in which we find so strong, so rancid, African
reminiscences: all crashes, however, against bad irreducible will of the saint '
cmperra it, turns back "and denies prolección or pardon the unfortunate man,
nothing more. sin that have incurred his displeasure, "to be liked heavy. '' While it is
true that the favor of the orishas is purchased, it is these very interested, wolverines
and susceptiblesal flattery, when the orisha enterca and deaf does not accept any
transaction. And here, if the soothsayer and conjurer, owner of cough means that it
-Coco, diloggún, okpele, vititi mensu or andilé- to reveal the mystery man .to present
or the unknown future, he is honest, he would not press in supplications to ruin the
.sentenced without appeal, with costs involving serious sacrifices, and those who
.just it will benefit materially.
"When the saint turns and want to lose one, what it is to be done?" Absolutely
nothing. The disease then know the Babalawo and gangángáme, no remedy no
longer exists for this individual the possibility of a "change of life" or head, this
operation magical, universal and millennial, which consists of passing the illness
of a person to an animal or a doll, which will try to give you the greatest
resemblance to the sick, or another healthy person, so many are saved from
being in direct contact, and even to visit. Santeria and iyalochas seriously ill, '
"lest they change life" because the strongest spirit can seize the vitality of
weaker, steal life and restore health. ( "So you see that an old witch doctor, and
dying, revives ,, and instead, the young man who is beside him die.") "Nor would
save a grace infused with a yerba orisha. Not worth rogaciones or ebbó,
sacrifices of birds and quadrupeds so effective that the saints stipulate in
advance, specifying its nature, in each case by snails or Ifa. 62
T?
Luis S., unlike Santa Colas, was not Santero one. In a drumbeat, Chango asked
agguddé -plátano-, and Luis did not understand or was distracted. It is true that he did not
believe much in the saints; detail of the utmost importance. Sunday shopping was going
to, market, someone approached him and spoke in tongue. At that moment he lost
consciousness, and not regain it, took him to his room on the site. He did not turn on itself
up. elapsed five hours. While still unconscious. the. ■ bed, his wife "falls" with Chango;
This leads to her godmother, where the saint relates what happened:
"Alafi -Changó-, but what have you done? '' I ask. "Etie cosinca me (I have not
done anything) - answered the saint mischievously, while it occurs in the knee and
shrugs.
"The sponsor withdrew the holy Luis's wife. No time was lost; rogaciones were
made to make amends to Chango. Warned by his wife's godmother, Luis he
sacrificed a ram beautiful. But Chan Go ..., "so spiteful, so capricious that it" was
not satisfe- cho. The man got worse, and his wife could not leave him alone, for
Alafi immediately threw him to the ground, and qu.eda.ba. groggy, deprived of
movement for long .. explained awkwardly, returning itself, a black and elevated
him dropped. "By the tirria Santa Barbara, who was determined to destroy him, Luis
S. finally died of syncope." "
Elected susceptibility of the unjust antipathy or righteous anger of the
orishas; hatreds, revenges hidden art and the power of the evil sorcerer
satisfied, the disease is also due sometimes to action, baleful that resentment or
aversion to exercise the spirit of a dead about an individual. A eggun a Fumbi,
who for one reason or another, as we have seen, not separates us and tries to
take us from this world.
A drumbeat - bat A-, with its bird and animal sacrifices, a "spiritual mass" in
a spiritualist center, for some time, this part, while a dirge Mass in the catholic
church - " in, Orú ilé Olorun "- ,, which necessarily must be held for the soul of
the Santeria and Santeria in the ninth day of the dead, and that is the
beginning of other funeral rites - the Ntutu, and later the lifting of the plate-,
they appease the 'Eggu that stands in the grave ", or refuses to, leave the
house.
"TO the dead have to keep them happy and well prepared. Must be respected as much
as the saints. "The cult and it would be more accurate to say, reverence to the forefathers,
is one of the foundations of their religion ,, and this is what I strive to explain to my
teachers blacks 3800 '
63
 categorically, and repeat with insistence, that "the dead in all
- rules, stop the saint. " "Before greeting the saints greet the dead." ( "Ikfi what bí
Ocha" and if there is no dead, no Ocha.)
The drum, Mass father or spiritual healing Mass, "abate the dead has been
twisty."
This "spiritual mass", now widespread, in which "gives light" Ias souls
disenchanted that still are in the dark, does not negate in any way the Catholic
Mass for the repose of a soul, "first dead asks Mass" . Tas orisha continually
advised and a mass in the spiritualist center is added now, I repeat, which is
traditionally celebrated in the church, nine days late, and later, on the anniversary
of the death of a Santero of any rule to which it belongs, and which can not be
ignored. Mass is spiritual offerings of flowers and candles - "flowers attract the
spirits" - to invoke his soul with e! In order to know his will and to fulfill it; to help
her, if he is troubled, and raise it if a being stuck to the ground, "backward in their
intangible evolution." The effect various mediums gather around a table on which
are placed vases with flowers and glasses with water and perfumes - lotion
Pompeii and Florida Water. Not only mediums, we would say profession- als;
relatives and friends of the missing also often fall into trance and guests or the
curious, who often come uninvited to these seances, "in which down many spirits"
and in which it appears, as in io mud touches the religiosity of our black, African
background immutable.
that is the case, however the favor enjoyed by the spiritual Masses. that some
"space brothers" recalcitrant conservatives, reactionaries untreatable, "not
present", although the call to spiritual Mass and send them tell their suffering
through snail, Ifa or the same saint head of a "son", they do not want spiritual, but
Catholic Mass, which is "legitimate, the. the foundation. " "Spiritual Mass is
fashionable. Well ... my dead constituted me always bring them the food they
liked in a corner, on the toilet, which is where they eat, so I have them happy -
says one of my old acquaintances, and concludes philosophically : mine have not
entered the fashion, to give them light in. space. I Ees light a lamp. oil, and that is
enough for them. "
The souls of the dead can not eat in. Inside the houses; "Only in the outhouse."
They are offering in the courtyards; the farther away from home and living better;
and nowhere more apropos to place 64 '
offering the gap formed between the roots of a tree. They are given water, bread, drink,
cigarettes, tobacco and food cooked without salt ..
Eat, before Eleggua, separated from orishas, and in. all cere- mony and
party Ocha, "we must first meet with them and ask permission for everything
you will do. " Held two days before a party, the babalocba, scrupulous' prepares
them their food to IMs, and leave it in the place where customary for 'spirit
quietly consume the food, it is understood "the dead lady ,, do not chew with
teeth." The next morning, they ask for using four pieces of coconut, interpreting
the positions in which they fall to the ground where they want to be with the
remnants of that offering, or if the cemetery. the jungle, and already are satisfied
and grateful.
If the interloper and doubly undesirable soul of a deceased all
strange family, relative or friend of this, despite being well attended, "Gives
headaches" and disturbs and hurts with continued presence, is the force to
leave a. Oya rite presided; or resort to fire. For an unknown, as they do in
Santiago de Cuba some spiritualists. yerba mallet, parthenium is taken, is
attached at its end a tow strip, which is moistened in .alcohol and ignited.
Reciting a prayer of many, serving in such cases, walking with. the flames tas
walls. room. the dead is installed, "as when they kill bedbugs and ticks," and
thus swirling in .Air, "giving candela spirit" is taken out of there easily. Thus in.
the rooming house where this was practiced despoiling when the dead fled
into the common courtyard to win the street, knocked his way to a neighbor,
and the impact he was a 'strong hysterics.
This procedure is not recommended. If there is a dead 'Capricious' in a house,
Oya ordered to make a bonfire. the courtyard, because the fire scares. the dead and
the .aleja ... "Iperó not burn them! Everything 'Contrary, are requested. "The
inhabitants of the house, with iyalochas directing the ceremony, give. turns singing
and praying around the campfire, and therefore at the door of the house plenty of
water is spilled. This fire also turns off throwing a lot of water.
On November 2, All Souls' Day, is offered. the souls in purgatory, "all IKUS"
a. coa plate finado corn and a glass of water. In another dish enamel or tin
container filled with cooking oil, they are light, for nine days, nine wicks
.algodón. They are also kept to this day, or ,, acquire ropes' candles have
served funerals. The poor do not have to buy oil
65
tas fine or nine candles is content with only one, in which nine spaces brand and
consumes pedaizo every night.
As for the late-the desgranado- corn corn was customary in Cuba, in all the
Houses, eat the night of November 2 with the obligatory dessert "holy bones." It
is prepared as follows: grains are put into a. container with water and ash, and
are left to soak overnight. Tomorrow they change the water or within it put to
boil. Once cooked, it follows the 'Cascarita corn and the center or' Heart. Care
is taken that no trace of 'ashes. a sauce with CEBOLA is made; corn is poured
into the pan and baked until the butter is consumed and remaining, fine grains,
soft, dry and soft. Currently, only house of santeras or some common people
are still eating corn, deceased. In the houses of saint because it is offered to
Yemaya, sof | or mixed with beans called face.
The interesting thing is that most of the spirits that manifest themselves through
many mediums of color and many assumptions white mediums are also spirits of
black nationhood, African slaves, real or angungas Congos, all "disembodied" in
times of trafficking and expressed as muzzles. José Taita called, Na Francisca, ta
Lucumí Lorenzo, Juan Mandinga, or, Mina, the Ganga, the Macuá.
These beings, who are very advanced in their spiritual and very high and bright
evolution in space, also heal, with grass and sticks, and besides the glasses with
water, "vessels of care 'prescribe to their consultants, the same the babaloeha or
mayombero ', .. repertoire cleaning baths, and remedies of ebbós not varies, apex,
and like them, preparing talismans and charms.
Sung Masses for the dead, especially old black
- at least in Havana, although not practicing, were very supportive and, according to
Catalina, "it is what he likes the dead of respect."
"The people of nation spent much Gregorian Masses which cost six
centenes- for the dead." "Dead'm excited Mass cure." The dead, as we have
seen, the demand sometimes even some, they have used their wiles to get
them. See how a deceased scoundrel won his thirty Gregorian Masses. The
provenance of this story could not meriting a lot of confidence, whom he told
me, I heard him tell once, in one of the gatherings of Orni-Tomi and Oddeddei,
who still cook an old habanero title ', lost his well-paid job for having made a
cake as fast. chicken, split it that his master, the Marquis, who had guests at his
table that night, the chicken came out alive, chirping, fluttering and turning the
glasses
66.
water and wine, scaring much, the ladies were. present, "they knew if they do
not faint surprise." Two of the old, assiduous, these gatherings that
encouraged Calazan, they were indignant. "That's a lie!" "Lie? Remove that
word ... I never tell a lie in my life! "And. this vein, the discussion seriously
soured; I had to 'laughing, and make a supplicating the old signs that
■ rallasen. I at least pretended I did not doubt his, veracity. Well, consider this old, and
yes. It is once again thinking about. self-persuasion of black, it may have been true And if
non e vero é bm Irovato - a 'lived in his Comadre. Sun named the Aparecidos, because as
soon as night fell, they were there many ghosts, and many noises were heard. The
comadre "was fond of talking to the dead," and one night, urged by urgent necessity, had
to go to the back of the courtyard, back to his room and heard a voice saying thus: "Let's
see if you give me something "" Man, yes.; I'll give you something if you also agree to give
me something to me replied the black. "Thirty Gregorian Masses, because I'm in it." "Well;
giving and dand.0 '.' 'Well, looking there, under that loose slab promised. "
The. Black lifted a slab found, detached, near his feet, and real-found and a
half and some ash. Not feeling obliged to pay Masses of St. Gregory, suffered
for so bitchy proceed, however, for months, the pursuit of the wily soul in
torment. In. As out into the yard, he was hardly alone in dreams, and finally, a.
all hours, he is listening to the throaty voice. He died protesting to: "And my
Mass? My Mass! "And in exchange for that real and a half, she worked for
months as one. black, for, pay to the last of those Gregorian Masses that
rascal, the dead reminded him constantly. "I helped a doubloon -specifies my
friend, and all the council helped as they could."
The reader, warned of what source the story, is free, as always, to believe
what you see fit. For my part, I am inclined
to, accept as true, as I witness other events that seem much more or equally
implausible. Joseph D. was a man of lights though, alcohol, sometimes, is the
enturbiase- '; He did not believe in apparitions. Some iyalocha dying, she went to her
lying on the council of Santa Barbara because "ta. iyabboun- was godmother-na u
oyúbbona- your woman.
When a iyalocha or babaloeha die, their colleagues gather in. around the
coffin to sing at sixteen orishas and disappeared '' to dismiss 'the saint' an hour
earlier, little more or less, I levarlo bury. Finally he sings Oya, the mistress of the
cemetery, and then
67
 the principal saint, the father, the angel of death Santero. It is the most solemn
time, attacks in rising pitch recent songs that "the feet of the council are taken" to
consecrated in Ocha. So this ceremony is called "Remove the feet of the dead."
When the iyalocha, the head of the coffin, desfalleci- gives collapsed in the
arms of another iyalocha the end of the last song; when ios who led the ceremony,
throwing water "fresh leads to the holy house," shouted: "! Abran" so that the
audience leave open the door and be careful not to impede the passage spirits and
avoid Joseph saw the dead sitting on top of the box. They had already placed the
coffin in the hearse "and Jose saw her standing in the middle of the door open
wide the council, his head wrapped in a black scarf, laughing satisfied.
This apparition was very happy consequences. Joseph, as we said, was
fond of drink, and every time you tiptoe the elbow due Delo, he did not spare
his wife or bruises bumps. After the funeral of iyalocha, it was enough that her
dramatic gesture and kneeling down, it threatened to invoke the soul of her
godmother to Joseph from becoming a silk. I was terrified that dead Santeria
he had seen with his own eyes and in the trial, attending his own funeral.
Another known míoÍJuan A., left the army after a. night tour of the province,
saw many Eshus and appearances, iwis or, as they call makundus Santa.
Clara in Sagua la Grande- for the dark ways, he did not feel worth obey an
order to compel him to recommence such an ordeal.
Finally, it is understood that what the doctor fails wise
- inúndele or oyibó-, because he can not see what is hidden behind a vain
appearance - "burundanga people in the world; with Mayombe everything it is known "-
ni. remedied with their dead ,, medicines like my old herbalist says, heals a saint or
spirit through "his intermediary: the lucumí Santero, An ignorant !, but guess and get
the gods to withdraw the disease; or the nganga father, who overwhelms with its
contrabrujerfas to ndiambo that produces them.
My old instructor Calazan when concerns. doctors, never fails to call, with
haughty disdain, "the lords of protomierdica- to." "Where you see a little grass, there
you will find the remedy." There is no black, then, that for the health of your body and
soul, do not use ai mountain, "it is that by instinct - says Catalino- are herbalists. We
threw pal monte! "
68
But do not think the reader that this word or manigua.-mount never here said
woods, is designated exclusively a tract of land. uncultured and populated by trees.
Havana is. considers "a. mountain"
- Or savannah - any covered wasteland of weeds 'How' is also called, kills an
avocado tree or laurel !. The vacant lot, more measures. exiguous, wild grass
that gives it springs. manigua category and simply be called a mountain or.
manigua. Any space where the grass grows and thickens, is a, place on
purpose to deposit a praying a. ebbó, the common offering in Ocha rule is
intended to .santo that "water is not *. (A. those who personify the river or sea,
as Gshún, and Yemaya, they usually offer the gift of the river and the sea.) So
the capital's black does not have to walk far to find a mountain.
Most herbs used continuously for bathing and shedding bad influences soil
washdowns-in housing, or burn incense. caseros- simple remedies, there is no
shortage in these mountains in miniature, so accessible and no less worthy of
respect
They are precisely the most common herbs which have a prophylactic value
.gran, which are indispensable. what we might call daily, preventive magic; those
that protect him throughout his life ,. continually threatened by so subtle dangers.
The Kim vulgarísima Bansa or bebbéke - Dedde in. lucumí-, call Manca chicken
leg ,, which is one of the witches, the most valuable sprouting from. land for
beneficial or evil purposes of magic, or. grama, another mate. belonging to the
modest breed, paw chicken ,, which also grows in any soil with equal obstinacy of
living ,, and identical virtues and applications.
For witchcraft or for a remedy, always, to the barren stone, inexplicably
welling up some, yerba, humble, miraculous and imperishable. 'But making
new houses in Havana will. reducing alarmingly these wastelands and grassy
land, 'pleasures' visit, or where they settle, natural divinities of our black; and
even the courts are suppressed in modern tenements; the, popular, traditional
patios, reserves of freshness, packed with plants and vines ,, and which
sometimes grows a large tree filled with birds.
The late Miguel Adyái, the Lucumí, one speaks admirably nursed in Aku, he
possessed all the herbs, of quackery, all herbs, Ocha, Orisha-Ewe in the courtyard,
entirely verdecido and oloroso, its solar, in street so. busy and commercial such as
San Rafael.
69

Certainly cement, condemning an area "twenty of 'land to death and silence
is the worst enemy of wild African deities. Urbanism, without urbanity ni. faith
alienates Orishas ios of ias Osabí essences of Oggán or Ochosi, "they need
heat and sap. land".
Babalawos, iyalochas, ngangas fathers, mothers club, but enter the "jungle."
In their homes, sometimes embedded in half. hectic heart of the city, migrate
willingly ios suburbs, where still abound, solar enyerbados and houses with
courtyards or nearby towns still happily 'coexist with trees and plants, as
Marianao, Regla and Guanabacoa, on the other side of the bay, castizos
bastions of Havana Santeria.
one The word rule is used by the people in the sense of worship or religion. Rilas and includes
religious and magical practices imported from Africa, which are divided into two main groups: Ocha
-Yoruba- rule, and rule-or Palo Monte Mayombe. Simply rule lucumty conga rule, corresponding
broadly to the two ethnic groups that dominated numerically in Cuba, and still represent VIVA mind,
with their languages, music and cu I cough, Yoruba and Bantu cultures. In other words, their priests
and magicians although in fact our mayomberos, sorcerers do not deserve this name-ios that "do
not depart from his rule" fa we define with the old Dictionary authorities in the moral sense " for that
reason should serve as a measure to be adjusted r actions to go straight. "
Many people of color I have heard it said, referring to all devotion to the Catholic religion, white rule.
Already today refer to the spiritualist rule, extraordinary rise even among the Babalawos, babaochas,
iyalochas, ngangas and ngangas mother.
The Arara rule -arará Dahomey, less common in the province of the 11 abana in Matanzas, it enjoys great
prestige. It is considered very strict, and refractory to communicate their secrets to whites. The language spoken
by their boleónos, the -ewé- arará is difficult to apre nde r and unciar pron, asf as their songs li lúrgicos. And it's
very expensive, which increases its prestige. Rights collecting their priests are the most the evados. A
consulting the soothsayer in Ocha regia worth 51.05. In arará, 52.05.
* They were, some councils were perpetuated until the early republican era congregations,
always religious, Africans and blacks; Creole descendants, slaves or freedmen, belonging to a.
same nation, tribe or locality. Appointment ban and submitted. the authority of a foreman and
queen, chosen by the rank of chiefs cough; and principes; they had in their. land, and which,
including royal honors were paying as taxes today at loaches older and distinguished ,, with whom
young iyalochas and babas observe a label that is. They perceive certain reminis- courtezans
cencias. This is obvious in the ceremony .solemne lucumí rule,
70
seat, from which we. Oddeoei says, "he is to make holy king, and .es kariosha one. . Ceremony kings, such
as the Palace of lucumí oba "This observation is interesting:" the. Babalawo, ma ias bad ochas, formed as a
court there.. "
More democratic sense, the foreman was chosen 'also for their ability and knowledge.
In the. old town halls, writes the Femando Ortii like slaves "were trying to revive their party's / life of
the absent fatherland." (See: Fernando Ortiz. 'Kings Day) A
.I study. background of these groups of slaves in the colonial period has not. still tempted,
none of our historians.
All "nations" had their councils. They came to be a temple, school of languages ​and
traditions of each group, African, and effective mutual aid societies, as the members of each
council was forced, by a religious oath, to help each other at all. , Adverse life. Circumstances
Limiting ourselves to the space of a single note, mention the Chango Terddún
- Santa council. Barbara, that is still remembered with pride. Calazan intended that one of its
founders was his. father, Roman, known among his countrymen by Prince. Latikuá Achika Latticú,
It was a .gran council, "until. crioililos got into the Chango Terddún, and both sides were: the Creoles,
they wanted to show off and send, progressives, and the nation Two old, intransigent. The Nifty
-petimetres-., Started calling. anuirá arakisas old cough ...... -people neglected, dirty. .Allá in the seventies
and 'many, the Chango Terddún occupied a house. in. Jesus Peregrino Street. Then in Jesus María-Gloria.
between. Indian and Florida. "So it was. what was called a .cabildo. "The pale shadow of a .cabildo Santa
Barbara, exists or existed until recently in Pogolotti," Chango said although he was not Pogolotti. " Dr.
Manuel Perez. Blessed published, in his interesting The Curious American, the hallmark of this chapter,
unforgettable for many elderly, children or
sacerdot.es.de Monkey.
To the eighteen hundred and eighty-somethings, in an estate of the jurisdiction of Marianao, called
El Palenque, which became a neighborhood of Africans, beyond the Lisa, and in front of a house known as
La Casa del Cura, they lived many lucumís and Creoles, all godchildren of the then famous Ibeyes two twins,
very important, with innumerable godchildren in Havana Santeria. They were called the Jimaguas Dad:
Perfect and Gumersindo. They were rich, assure us who knew them; owned several houses, and in every
house, a woman. Cucha and Na Na Pilar Gumersindo were women. FIA Cecilia Pedroso, highly respected
"for his foundation and his tone" was "legitimate wife sacraments to" Perfect and very demanding and jealous
of their status as "principal wife." Some of his contemporaries claim they were owners of El Palenque. The
truth is that enjoyed fame and esteem among blacks then, and "that godparents and protegie
-many white rum and white category. " All losaños held in El Palenque, the great feast of
Baloggué -Oggún-, orisha installed on a pole in tierrra, covered by a vine yam. The arena was
also naturally sanctuary lbeyi
- San Cosme and San Damian, although the fundamental saints were Baloggué and O rissaoko, this
represented a tej attributes to and tillage. And everything was done and I was like in Africa. El Palenque had
only lucumís. The Pocito, neighboring El Palenque, which is now a aba Kua bastion, and ra owned bargains,
which abolished slavery, gathered there. The sound of the cooking celebrating the first day of the year were
as important as those of Baloggué and Orissaoko in El Palenque. At dawn this date were the bargains, with
their drums, accompanied by the faithful, to feed Kunabungo -a sacrifice the spirit of the river. Throughout the
year these religiously kept dairy cattle. As well
71
 Eleggua worshiped, and their parties the presence of individuals warned; of different "nations" Congos,
and many lucuniís; no, not there at all, sectarianism. intransigent among blacks, whose religion accepts
all faiths. Of. What you think in religious matters a descendant of congo, what they think one Yebu a EWE Oluwa III: THE
heard 'or dajoml, the distance is very short. There are no essential differences concepta

Owner of the hill.

Delos Slave Coast west of Dahomey. Mother of Omi-Tomíera Mina Popó. "They were had by
lucumi's." They said they were. They were very intelligent and very fine. The real Yemaya, said it was
ground silos Mina. Very reserved, when they made their ceremonies, ios voyeurs dispatched to any
errand, and when they returned, and Lodo was finished and did not learn anything. When I was a kid, I
hardly played. In Batey Santa Rosa, the old ODEL, which was mobbwá, said that the mines were like
blacks in Mozambique: the most awake to learn to speak Eng !; it was a pleasure to hear, like a real
howler. Lucumí, arará, Dahome and mine are all kin. Everyone understood, even though their languages
​were different. But his saints are similar. They were a lierra to another. They were worth much, but in
short supply. There were few. At least, when I was born. Working-embrujaban- with water. Cuandoyo
was born, there was no trap at my wits. " Osain. Eleggua ,. laspuertasy owner and guardian of the roads. The hotos. Eleggua
the supreme being, His pranks. Its importance. Roads or vicissitudes of the Orisha.
Eshu. Stories. How .hace one Eleggua. Osain importance. How does a Osain. Osain
Interestingly interrogate; old about their past origins. The. news are sometimes confusing or
contradictory; others fantastic. Calazan makes me a description of a village of dwarfs; He referred to the importance in lucumís Ritas. "Making Osain." The omiem. Weeds seat.
African Pygmies, and warned me that it was his mother who had told Je "who had beards that reached
them to the ground; on the forehead, one eye; They climbed trees like monkeys "and fired a; that magical For fans of ia lucumí rule, the soothsayer owner and yeiba. monte-of-vegetarian is
arrows. They were invincible. Those are not the slavers could hunt. They lived far away, tucked into the
jungle, like monkeys. Hoshaiah-Iósai, pronounced Adyai- catolizado ,, San. Abad and San Antonio. Silvestre,
and use of. many avocations, or paths of Eleggua ,. Elegbara. For many matanceros,
Osain is San Ramón nona- to "that Osain is a orissa who has neither father nor mother. It
5 'A Eleggua is very indecent ... He liked to teach parts: but those mafias are not bad; you.
allowed here. " appeared, not born. He left the earth. Like the grass, it is not nobody's child. "
In Cuba, "that" Eleguá lost, so we; say, your Fáliro character. Do not ignore any of my old
informants, or that in their dances simulated sex. Shango was the first soothsayer; His was the board guess, the Okpo Ifa or
FATE originally was Obatala, the creator, and now belongs to. Pelletized or
6un vodú '-orisha-arara "Nanábuluku, which has the equivalent of Santa Ana, infallibly cure
Orúmbtla, the. Ifa Orisha, soothsayer by anto- nomasia. All Chango Santeria have
stroke.
yielded to him. Órala the. privilege guess' with okwelé in exchange for donaire that,
7The holy posesionados of .their kids; They ask for money. the: .asistentes to parties to be given to despite being an old O rula, characterized her dancing, and wake up in. an
the tamboreros ;: with this they show that they have touched your satisfaction. admiration that people Chango, young and perky, was not. capable dancing
inspire.

All saints are. yerberos But the incontestable -the owner. herbs, physician,
botanist, is Osain. "Osak-Aggúenniyé wine YESA earth, and is the protector,
benefactor of everyone." "Osain is all lucumís; of Earth. He heard, went from.
Araras, when they received Ifa. "" It is, Yebu. "" EsEggwádo. "This' powerful saint in
whom we have the Aesculapius lucumí does not own more than one foot, the law,
an arm, the. left, and. eye; a. ear disproportionately large, for which absolutely
-one nothing happens. The. another, very young, the 'contrary, it is so sensitive, it sees
more muted and distant noises. Hears the walk of an ant, or a distant flight.
butterfly. Osain walks jumps

72 73
or hobbling, like Awo Jonu Aggróniga or Sódyi -lucumí Babalu Aye, San Lazarus-, the
great saint of the plow. This Osain Okini Gwáwó Eléyo was bad; He had a lot of
courage, too temple. As a matter of a woman, he tripped over his brother
Osain-Alábbio. fourteen days went into the last of the mountain to work witchcraft and
beat his brother with his art. There, he delivered nothing but hatred, and preparing his
mororá
- bilongo-, he meets the Eleggud -centinela- of his brother, a Jubo whistling and having
a discharge in line. Warring with him and loses the eye you have left. "
Even more enraged by this setback, still calling, asking, azuzan- do against his
terrible opponent evil forces, and suspends the magical operation which is locked
because it has to go down to the bottom of a well to seek a secret that is there,
hidden , to mix with witchcraft. You climb on an old curbstone; This collapses and
loses an arm and a leg. When in et background, broken and bleeding from the
stones, with the hand that is, grab a mouse, this chilla, and hears an owl shouting in
turn: "iAleyo! iAleyokini Bawo! "Osain! and gives to eat the mouse, and asks him
three feathers instead of its left wing. He expected to dawn; Aura Tinosa calls and
asks him three other pens on his right wing. "Why?" He asks the aura. "For a matari
to nkisomalongo to prepare a stone walk through the woods with a dead inside. '' And
Aura Tinosa gives you three feathers from its right wing. Thanks to these pens, Osain
fly and beat his brother.
This story of a drainer will be categorically denied any obálofumi, well aware of their
religion. Osain no more than one. Osain has no brothers. Osain Okini Gwagwo Eléyo
is not an orisha name, nor is lucumí. It is an invention. Osain not have Eleggua: the
contrary, Eleggua has Osain. Hence all the children of Eleggua Osain protect them,
are "osainistas." Moreover, said Domingo Hernandez, a osainista of conscience: "How
are you going to fight Osain with a brother who has not? And conlimás, for a woman,
when Osain woman does not have and never want. It does married life. It is pure saint,
to the extent that Osain daughters should not marry, and when they receive Osain are
no longer women, because Osain pure as he wants them. "
Osain is a hunter as the god Ochasi: "With one arm handles bow, arrow and
shotgun runs light on one foot"; and another palero also doubtful authority lucumí
matter, intended ie those who lost missing for shooting the deer members, "who have
the most holy Olofi on the forehead." Was it Chango who in one of his tremendous
74
rages, to left and bloodied. "Chango smote him with stones in a fight. One, he
stretched his arm; another, a leg and an eye burst. Chango and Oya had concerted
effort to catch his ewe. Oya went to ask some accounts, giving a gourd full of rum and
snuff, and this, with the idea of ​stealing the guiro. Half drunk, fell in love with Oya
Osain and tried. There they began to dispute and fight. Chango came in defense of
Oya. Ogun, who heard the sanfrancia, it became part of Osain. Chango he took off
lightning and left 'arm. Osain fled to hide in his house, and another bolt hit him in the
leg when he was going to hide it. He poked his face and chas !; Chango left him
one-eyed, Oggún, to get rid of the thunderbolts of Chango, nterro, lightning rods
turned and broke the stone into pieces. But Osain was broken. "
In this story, one of my osainistas also objected that "Osain is not a womanizer,
and has always been a great friend of Chango" who voluntarily made him gift of
magic.
What happened was this; Osain gave Órala war. Le to Ka. Onda did not meddle
with Osain. Tired of having so much trouble, not knowing who his enemy, consulted
with Chango. This sent him to do a job with twelve lighted cotton wicks and
twelve-twelve odduará thunderbolts. "And so you will know your enemy Chango 'I
said. While pelletized was at home doing this ebbó, Osain was on the mountain
looking for Ewe, harm. As soon 'Orumila began to call and light the fuses, fell. Ray
there on the mountain, and Osain was caught between two fires. He lost limbs and
missing eye. Shortly thereafter, Orula passed a hut and heard a wailing. Eager to lend
aid whom complained, came, he saw a. burned, it was Osain, and discovered al. so
who his enemy. "
A osainista tell us that, "or Ifa however be greater than Osain," he had to humble
themselves before him. I needed a ewe, and sent his. children beg on the mountain to give it;
Osain. He killed all the children of Orula, and Orula bowed to his power. "
'All those who have. seen Osain agree that is lame, one-eyed, one-armed. "ELECAN,
Odete, ofotán .. The twisted mouth, head, big as a melon; Adenoids and jumps on his
single foot speaks. "
Osain often appeared to the revelers past twelve, and asks them to turn their iná
-Candela- or snuff. pipe. A. Butler. nganga of a temple, "branch" of the extended rule
of Santo Cristo del Buen. Travel, already mentioned, founded in. the last century by
the mulatto Andrés Pet.it , Who have occasion to speak other
75
 times- ,, although not fainthearted man character never comes alone late at night;
this intrepid Sorcerer's Apprentice, acos- tomed to jump into the darkness the walls
of cemeteries, Osara was shown once that was going through a "pleasure" and
asking fire to light his pipe, he did. run to lose his breath. "His' view was awful." No
black is not afraid to meet this character Moche: ofcani, eloseka -cojo and odya
-tuerto- Olca, or Oggén, who is also pleased to scare the night owls. And do not tell
Eleggua this. His untimely and penetrating ehiflidos scared both black, this does not
dare to never whistle alone, for fear that Eleggua answer him-not whistle at night, not
whistle at length, is a recommendation that the old do not forget us, because "
Eleggua is the owner screech of whistles "and whistle, whistle, is provoking one. An
example is what happened to Clementina, tas one of many women who had Calazan
Jose Herrera, Baagoché, one of my informants competent. In the early days of his
union with Calazan ,, Clementina had the dangerous habit of "whistling like a
mockingbird" or a cigar in the shop. "Hears! Do not get used to whistle, that's bad
and one day you will have a hard time! " 'I warned him, but did Clementina case u
forgot the advice of her husband," I knew very well to the saints " . And indeed, one
night whistling overhand your favorite Danzon ', Eleggua gratified with three whistles
the ear, so sharp, he lost consciousness. At that time we had to run to "corobbó
Eleggua" seek all that was necessary to "beg" appease the saint says Calazan me,
"Clementina wanted to take." Of course, after such an experience, Clementina did
not return to chiflar never in his life-Es Eleggua -Afra and Makénú are called to cough
councils arará, and there are not given to drink jan, aguardiente who hisses at the
corners, in desert landscapes and empty houses; and "also chifla Osain." Of course,
the night is the domain of spirits of all kinds; but during the day .There dangerous
hours that should be taken into account; ias twelve Joa they come one time. spirits.
Eleggua leaves the doors, and although 'once again, the houses are defenseless at
six o'clock. Thanks to inspire fear noon, Eleggua saved Obatalá facilitating his flight
at a time, to Obatala difficult living surrounded by enemies. "Since God made the
world, twelve is bad time. In a remote time, Eleggua told them all the townspeople
who were plotting the downfall of Obatala, which closed its doors at midnight
76
o'clock, it would happen a bad thing, and that no one remained on the street.
Taking advantage of this. time when all are collected, Eleggua went with
Obatala, covered with a white mosquito netting and ringing a bell-boy Agogo
that is called Obatala Orisha in the ile. At this time the passage of Holy occurs.
Mystery time Ecboni us Hail, as Obatala saved! "Some feet from the floor up to
the edge of noon, as many in. city ​of Bayamo, so imbued with spiritualism, "not
to collect soil one se..arrastre bad influence, because at that time all espirite is.
disband. " .There 'I heard two girls on the street said: "Beware, lest we going to
catch turning twelve unawares." At twelve o'clock, the worst of all-and, passing
eggun and Eshus with, freely. "Eleggua, Ogun, Ochosi, go out, do their
business." They are the hours to bring 'the ebbós, throwing the witchery; to
collect bad influences, coming across to Ero and Poelí. "Bailan spirits ..."
In short, yes. we look for in a mythical precedent, as always proposes Nini, the origin
and explanation of many .costumbres, and believe- ences, we find the following account
queraos ago, the reason for having very dangerous for the street, and very prudent to
close the doors and stay at home at certain times:
"Ruling Obatala, death occurred, Iku; .Ano, the. disease; It OFO, the / revenge,
and eye oArafé -Iña-, tragedy, crime, were very hungry because no one died;
because nobody got sick, neither he fought, nor was embarrassed. Result of this,
happiness was that good of a turned evil of others, and Ika, Ano, OFO, Ha and eye,
to survive, decided to attack the subjects of Obatala. This advised her. people no one
come out into the street or a peek inside the. windows. And to calm Iku, Year, OFO,
Iña and eye, Obatala told them to wait, that had a little patience. But suffering hunger,
it was atrocious, and Iku, Year, OFO and Araf é came at twelve o'clock. day with
sticks and cans; They moved a roar and ias people, curious, they looked out the
windows without thinking. Iku cut a large number of heads. At twelve o'clock came
again another deafening noise; imprudent, some left, and others ran to the windows
to see what was happening, and IKA made another good harvest heads. Since then,
a, noon and night, is the habit of prowling the streets Ika, Ano, OFO and Arafe, and
opinionated people that are collected. "
Which runs with the intention of observing the slums of Havana appreciated
that, shortly before noon, many neighbors throw a jet
77
 Street water to cool off evil spirits wandering, threatening the man
tranquilMad.
I know of old black soldnegra or at bedtime not leave behind the door a
container filled with water, OMI, Lango, for the souls in purgatory and nine in Lima
for Antonia Gervasio -the incestuosa-, the Anima Sola, the Eshu Alonna or
Alágwanna. This liquid should not be lacking the good and evil spirits, especially
the poor, if they get thirsty in
"Everyone, upon awakening, should take a little
water. soil. And at night, to sleep peacefully, put next to the bed a glass of water
with butter, cocoa. "" The dead suffer much from thirst, and there are so
troubled and dangerous, which should apagarles thirst. "Often We surprised a
man, or woman, coming to a corner and pour stealthily for foreign targets, sight,
carrying water in one can or one jicara. This gift of freshness, is to Eleggua,
LAROYE, Eshu, the dangerous Orisha, which runs through the streets and
comes with Oggún and Gchosi in the corners, "where more work."
"There is a lot going-passes malangos of diambos and füiris in Buan siia
pam" -of saints, dead and goblins at the corners. "Kilungo out to stretch my
legs." They were also left there some food, and it is customary to collect, in a
gourd or a small casserole, some leftovers of what has been tasted during the
day to take it to Eleggua from the corner. Sharing with Eshu - "feeding the
spirits" - never lack sustenance in the house. Always practiced this rite or act of
daily worship, I ebbochiré: the woman who told me first sense a yaloeha, like
most, never let a day pass without realizing it. It departs on a plate a bit of each
food, and when you finish eating, you pour some water that has been, drunk.
Before getting up, three shots are given in the table, the dish takes courtyard or
a nearby vacant lot, and at the root of any kills is offered to this. "Here's your
food, Eshu." Sometimes, very frequent temente, domestic or stray animal
realizes the offering, but this does not matter. Eshu consents, as the
animals-had a cat and a dog encasa that iyalocha-are his messengers.
Watchdog houses and stray dogs, "who are blessed by Baba language" are
friends Eleggua, divinity, also itinerant and street: and "let him eat his food." To
avoid quarrels arising in the celebrations of saint, food takes Eshu of the jungle
so you do not come to seek and causes any conflict; and the dog that appears
at the door on that occasion is given to eat. "He is a partner of Eleggua and thus
78
avoid tragedy. "Moreover, that stray dog ​and intruder can be Echu, Lele, which must
be guarded more at a party. It leaves him a, piece of meat, bone, saying, "Please,
Dad, and go," and frightens him. Eleggua, as San Lazaro, often takes the
appearance of a sero pordio- one, and as Osain, the one, crippled. Thus, in a story,
annatto punishes a disobedient after it's his girlfriend. It was this one. cute girl
wearing relations with a man who did not suit him. At last dose rindién- the reasons
for his father, he quarreled with the man; but just another good-looking leading man
prowled his window, the girl gave this new love, which also pleased his father. This,
once was Eleggua, the seducer, who disappeared a few days' formalized the rela-
tions, and returned under the guise of a lame, maimed and broken limosnero,
claiming that she belonged to him body and soul, and the girl not "choice but to
resign and share life with that mutilated and andariego Roso facine-.
Eleggua is essential to please. Ambushed in every way, we have our lives
at all times; You can play with it, will. "Opens and closes the roads and doors"
in heaven and earth, gods and mortals, and opens and closes on a whim to
luck or misfortune. Although small, a Kereke, a boy, we con- Eleggua derarlo,
without discussion, as the most fearsome of the orishas. "Has the. Key of
Destiny. "
Spy and messenger of the gods, "for his genius naughty child", always ready
with a prank, malicious in nature also when Eshu-hence some may not be inside
the houses- is the first Orisha whose favor must be won. Luckily it was easily
bribed, it is cometón and sweet as Ibeyes, the divine twins who can also afford as
they please -San Cosmas and Damian, beloved of Obatala and Shango. Eleggua
is lurking in all parts. "The ELEGGUA Calazán- my Father 'has had a lot of money
for that empinaran papalotes"; ie the empinaran in his honor, for, orisha
satisfaction, as Eleggua is the owner, like papalotes called on Cuba to come- tas,
- ,, "and I stole them. Eleggua says the old man: Why You take owo Elegbara? he
asks one day I was going to. kill a rooster to Elegguá-. Yes, é I godforsaken ole
pampering your tá -robando- and pinando é will grab your kite. 'Go henhouse;
akukó brings -a, rooster. I went and brought the Frenchman. Hinca there. I knelt
in front of Eleggua. I made six chuchazos, and Eleggua forbade me to empinara
papalotes. Himself, which is papalote, I was going to knock down the roof. It was
the last time I stole money. "
■ 79
 "Eleggua keeps the crossway; is the goalkeeper Monle and Savannah. "" It is at the
entrance and exit. The drum as It proclaimed plainly. 'Alalu banché "Domina with Shore,
Baba and Oyá the Four Winds, and gets into everything, entangles a situation, turns things
upside down, it is in your hands lose or save whoever gives you wins. "ELEGGUA the
same counteracts plans gods -j Oiortiní- ios that of men. Salva Olofi with a mate.
remember that it is the first orisha who receives the offering," eating "the día'de .. you
sacrifice ei who greets first as we said, after -antecesores- IKUS, and entertains throughout
lucumí ceremony to avoid the complications that would motivate their discontent Ei same
Olofi arranged it so "He said," As you e! littlest and my messenger, you will be the greatest
on earth and in heaven, and without you will never be possible to do anything. ' "
This Olofi, Olorun -Babbaddé- is ei Supreme Being. Santeria matancera defines a
verbatim: "He who is God." And another old informant, Ciriaco, a beggar, "Whoever
sends all there io larger; but it is far, and so far that no'se nada.yía understands
humanity does not understand him so great that is. That left us in the world "Olofi,
Obbá-Olorum, Oioddumare -u Oloddumadyc-, Alánnu, Olónu of lucumís; Sambi, the
"Tubisia Nsambi bisa munánsulo" of the Congos, "ei great God who lives in heaven,
which is greater than Sambia Mpungo bisa munantoto, the other Sambia that is on
earth" ,, are equivalent concepts in both rules to a supreme, infinite Being inconcebibic
and alien to what is happening on the ground, although this is his work; and "in no one
thinks ei" ( "the head does not give us much, is very large OLORUM"
-as Sambi- "I do not fit into anyone's head.")
Copy, collected from the lips of old ios and a century in a mill in the province of
Matanzas, these definitions of the "older God", the "arubbá" ei "Taita God above '; "It is
the very first and not get into anything." "Whoever looks, but is indifferent. Presence
only. "" It does not work. Living in retirement. He asks for nothing. No low to the world.
"" All Je do not care. "" God, the greatest, the immensity. But that is not reached "he
says the old wit ia old Santa Rosa." That Olóru, that old Dúddua, Papa Dio from
heaven, not to ori people. He says you still greets me and let ya; you ask blessing, go
your way, I you pa riba, riba heaven, you tá low, You are rough, it bwóbwó! "
"The largest and oldest saint has no direct with no deal." As Sambia, who made
the sky with the sun and Jas stars, and land and 80
trees and all that lives in it, and sent into the world naked and hungry men.
"Everything made Olofi. Everything is Olofi. Made the world, the saints, men, animals,
and then said, ". Now you arréglense" And he went, Olofi retired. He delegated his
son Obatala, his heir, effective Olofi. "" He looks and runs Obatala. '' Oloro Owa. He
says Emiri ... I am to see and nothing else. Dubule "Go to sleep.
This being detached from its creation, which is not thought, "because you can not
understand," and that requires so little, for "undemanding" -we only explains Oddeddei-
respect, like Sambia or Nsambi 'is always named' but does not receive worship, "neither
eat," "nor dance" because it does not intervene at least in our things, appears, however,
in the myth! ogy that retain these descendants of Yorubas, with all the characters of a
patriarch of flesh and blood. Taita, "head of the orishas," is an old man who works the
land himself, "his conuco" wielding the plow, the hoe and the machete, and his numerous
offspring who sometimes provides the most serious trouble.
Olofi. and his family, like Zeus and his polytheism lucumí recuer- -this gives the
Greek curiously, omnipotent and immortal, not much different from Calazan, Calixta,
Catalino, Baró or any of these good friends who tell me his stories.
If Eleggua obtained from Olofi the privilege of eating before other gods before
Obatala, and refusing to consent, if not takes into account that the most important or
trivial things done, it must, as we said , that on one occasion he healed Olofi, the
Eternal Father, threatened with death. "He saved the life of God." Olofi suffered a
mysterious evil that worsened by the day, prevented him from working on their crops.
All Saints had tried to alleviate at least, but their medicines not achieve any result.
Father of the orishas, ​the creator, could no longer rise in extreme weak and achy.
Eleggua was a child; many seers can see him sitting at the foot of their beds, tiny,
looking old child, yarey hat and smoking a snuff, and has not ceased to be, as we
know, and is most disruptive and inconvenient in many of his manifestations -Eshu B
elek and,
the child of Atocha or Ibori can not be in homes where there are children, because they are
jealous and Mata; It was so naughty, that in the last century was given no place in Ei
council; or -Ladrón- Mako, known in Santa Clara by arere-Obi-oke, which has an adult's
arms Eleggua. Saint Anthony of padua. Eleggua, despite his young age, asked his mother
to take him home from old Olofi, and assured him that would cure him. The
81
Eleggua mother, Oya, according to some divine genealogies -these are sometimes
among black motifs of animated discusiones- woman was then god of iron, Fish pond,
and lover of Shango. If the mother did not believe in what the boy said with the greatest
aplomb ,, he agreed with Olo fi levarlo not be begged. Good opportunity to get rid of the
child a few hours and go to meet quietly with her lover. (And we do not know whether that
day, Chango Oya kidnapped in his cabalo Eshinla.)
The boy chose a grass, made a Ogbo, a decoction, and as soon as the old
man with a long face, the concoction, began 'to heal and strengthen quickly
swallowed. Gratefully, Oloii ordered the biggest orisfaas Eleggua loaning the first
of every offering. He put in his hands a key, and Or did own the roads. Since that
day, he not only tolerated with unlimited complacency the pranks of Eleggua, but
that did comply, and recognized him as Sandoval says, "the right to pranks when
he wants."
These evil the suffers the defaulter who does not settle a debt or neglects attention q |
and deserves nothing less than who cam so merecida- mind the nickname thwarts and
composes.
According to another version:
"In the beginning of time, Olofi ill. Eleggua then ate in the trash. Garbage fed
him. They were all intelligent to see Olofi. No one could cure. Eleggua donned a
white cap like Babalawos, and their herbs cured him soon. The old man said:
"And as many children as I have learned, and none helped me anything
Eleggua, ask me whatever you want, my boy." And Eleggua, who knew the
misery, replied: "Eat before anybody else ... And that puts me at the door to
greet me first." ' "So it will be said Olofi- And besides, I name. my email.""
On one occasion, he avoids the creator Eleggua encounter with a mouse that
cnslias, insubordinate, wishing to dethrone him, have put the door of his ilé,
knowing that Olofi inspire horror mice.
Olofi he consecrates the mouse, "and so Eleggua eats mouse, and to get
him something big, we kill one." The worst "damage" or "goods" are made using
the mouse, but the slightest mistake in the ritual by the babaiocha result in
detriment.
Eleggua again discovers that the soothsayers, the AWOS, "recording" year, he
bartered Olofi the ódrJu, or prophetic signs, on the board. This set a precedent:
cofibori Eleda. Hence, currently, the Babalawos in itá suelan change 'letters' or
predictions, but after his lies were discovered.
82
Finally, "if Eleggua is happy, if you give gifts and what is promised is true,
everything will be fine." So inescapable and decisive factor in any
circumstances affect the minimum, favorably or unfavorably. Suitable modifies
the worst fate; hostile, darkens the brightest. In both cases, it is worth a
thousand ruses to assist us or harm us. "It is God that you will sew stab
wounds just around the corner. Eleggua manages so if you want to encourage
it, the murderer, when lifting the arm to stick a knife in your back, be seen by a
policeman or give a slip and fall, or will regret time without know why."
As its function is that of a guardian, "he pampers so much; to look after us. " For
the same reason, the Eleggud guarding the house "is not you never get short of
food, so you are in it to taste, and do not leave abandoned out to find out what is
missing or you close the door to luck and open it to the calamities, to take revenge. "
"Not that I convienetenerlo too full, porquese Achanta." Rumbero, fond aguardiente
and gluttonous, Eleggua Aláyeki has no qualms about satiate your appetite at the
expense of best friend; at a time when very often walked carousing with, Osu,
another messenger Gbatalá-, he got drunk and fell asleep this. Eleggua took his
dream to steal a goat. He killed and ate it, and because of that robbery fell on Osa,
because Eleggua he poured the blood of the animal's mouth, left beside the bones
and disappeared. When Achelá saw Osu, mouth half bloodied face, it was easy to
deduce who the thief was. The passion for dancing, and all the saints and deadly
black leather, is also very strong in Eleggua. By going to a party was capable of any
sacrifice, and that once, being poorer than usual, "no shoes, no money," he decided
to ask srObatalá, the Virgin of Mercedes, that he might wipe and sweep its ilé, in
exchange for some Owo, money. The first days - "new broom sweeps clean" -
admirably cleaned the house of Gbatala; This paid, and Eleggua went to a dance.
The next day, tired of the bad night, he had to return to fulfill its obligation to
Obatala; and like every night dancing and drinking, and what he did, he did so tired
and very reluctantly, cleanliness left much to be desired in the house of Obatala,
which is the same neatness. And why Obatala sick and afraid to fire Eleggua,
formerly called Gruia, who said, after consulting his okwelé that the boy was in his
ilé should leave as soon as possible, otherwise it would not regain health.
Everything hindered, let collect dust and debris where it should not, you if any at
all. But Obatala, not antagonize the
83
 peligrasísimQ servant, not fired him immediately; He waited a be held. new party
ILE-ILA-Ife, and giving an appreciable amount of Owo, who was then currency, but snails,
said, "Take this money and do not owe me nothing. Go dancing y'visítame from time to
time. "Eleggua continued to dance and" figurineando "without working, and Obatala, -fun
Immaculate, founded in your house clean, she quickly recovered.
Gluttony is one of its most outstanding features, and countless other story
narrated a Eleggud-Laroye, a "quicio- door" as they call it on the other hand the
ganguleros, we shall outwit, dissatisfied or hungry to the same great orishas, ​to
filibuster their businesses and impoverish:
"The Our Lady of Charity -Osfaún-, the Virgin of Regla
- Yemayá- and shows -Obatalá- Lady of Mercy, lived in the same ITE poc ^ oj, and
divined the three with snails. Eleggua kept the door. People went home to consult:
"Good morning, Eleggua Is Iyalodde -Oshún.?" "Yes, go". And he opened the door.
"Good morning, Eleggua. Is Yemaya?" "Yes, go ahead." "Salu, Eleggua. Qbanlá
Is?" '' Yes ​it is, Ouolé. Between. " "Jan Móddu." (Thank you.)
"The consultants left money, birds, chickens and pigeons every day, and the holy
fed very well. Then came Chango, Oggún and Oehosi, and ate with them. A Eleggua,
bones. And the feast hear you do. "No, this can not go on like Elegguá- I said. I'll Be
nicking both teeth and gnaws and gnaws gnaws bone!"
"And neither would send anything to Eshu, the Eleggud the corner ... or at all four
corners. Eleggua could no more hunger, and guts sounded ". Ebínpámi, ebfnpámi"
One day there was a storm, a mouse came running into the house and hunted him:
'Now at least I'll eat a few days ... Today the head, one leg ,, tomorrow after tomorrow
another ... "And what happened had to go, "Good morning, Eleggua. ¿Eleggua is
Rule? .... "Not". "Good morning, Eleggua. Is Charity?" "We no longer live here."
"Good morning, Eleggua. Is Mercy?" "He went away ..." "Eleggua pecked their bit
mouse is held willy-nilly, and drove away customers. Nobody knocked on the door;
and no, that nobody was going to consult the holy. And the food ran home from
santeras. "Eleggua, what no one is coming '?" "Yes;.. It's very strange, but nobody
comes and you as I look miserable and he was not giving me bones to gnaw"! "What
we will give you, if not we have nothing!"
"Chango, who did not bring a penny to buy-Chango is pretty cool, does not
keep women like Oehosi, hunting birds but not them
. 84
give them money- when he saw the situation, he heard the lamentations of the three holy and
learned that they had Eleggua always a 'diet is. annoyed and said, "They are hungry because
they want to, Oh ornotiwo osiere -brutos And the matter must be .arreglarlo with Eleggua It Is
the door!..!"
"Then Oshun said :. 'Right now I ** ahablar with him - and he said: "Eleggua,
Yea miss someone today, you will eat well tonight..."
"Eleggua went to the corner and sent them a woman who wanted to get away from her
husband." Eleggua, Already turned Yemayá of your trip? " "Today returned. Between."
"Eleggua is Oshún?" '"Ahead!"
"Come chickens, pigeons and ... a black chick; a bit of everything for Eleggua. The
house was filled with the holy bird that day: Eleggua was with so many black chickens,
they themselves had to say. "Enough, Eleggua, hold on, now let's put on weight and
get some rest. '"
In another respect, we are. note:
"At first Oiofi before distance themselves from the world, he pinned each orisba
a mission. He gave jobs and Eleggua, as it is so. vagamun- do, he ran out. hold
any office. He walked the time, he complained Chango your situation. This Ifa had
touched him in the cast, but as it was very young and very sick partygoer There
was in the world, but no doctor, Chango curarlos- did not care, he had. ifa
transferred. to. Orula -aché, ifa and okuelé- the advice of his mother Yemaya,
Orula woman at that time. "Chango, I'm wandering around, no fixed occupation: I
have to pordiosear to 'stay!" (Before save. Olofi was the Basura who 'kept.)
Eleggua Chango took home from Orula and told the. 'Old: "This will always be your
sentry guarding the door of your house, in exchange for which you feed.."
"Orula kept. Eleggua and gave him. care of your door. But as Eleggua seems
that not eating everything he wanted, or he saw how much he earned Orula
guessing, is enceló and you said. "I want to talk a little and win alga" "You have
everything you need ¿ What else do you want?"
"A1 next day, call the door:" Arareyí, you are Orula? " Orula was home, but
Eleggua replied. "Not"
"And everyone who played, Eleggua. I answered the same: "Not." "They spent
many days in this situation, and Orula, used to advise and heal all the people and
Owo-money-handling, asked his guardiero:" Arareyí, is it possible that people come
to see me not " "They come, but I do not let it go." "Let's see ,, Eleggua. Come here"
-and gave him three snails. "I give you three letters -Oddi three
85
 raracoles- for, and guess you talk like me. Are you, as? "Okay ,; it is enough."
"So, shortly after this, when Yemaya, who is the saint who knows more than
düqggun and IFCI, began to" register "a, hidden in the board Orula, Eleggua it warned
Órala, and this caught her, learning their secrets. He gave ela seven snails, but went
to complain to Olofi that his wife wanted to know as much as him. "
Another variant of this appatakf-o PATALI: as it were, an account of the origins, history
Antigua-, is that always tells a goddaughter of the famous iyalocha Belén González ,,
and explains why Eleggua 'lives in the door and eat in. same door. " Says N ":
"Órala had Eleggua. A day Órala straightened, put nines, very pintiparado,
and waddling do so bouquet, Babalawos,
. he left rasa. Eleggua thought: "I have no fire, have no Adio
- :, tobacco- not have Owo, I have Obini -mujer-, nuff na! Orula not give me. . Na
"And also left the house He went to the corner People came to ask Orula, and in the
corner, Eleggua told them...." Moved "When Orula returned, Eleggua told him" Na
has been no '' and spent time and nobody came ... Orula inside the house, and
Eleggua in the corner, giving false addresses Orula San Francisco Vio fleeing their
food and called 'Eleggua. "! Barayiku ! ... Hey, come here, take food. I'll give Obini
... do you want? Want to Oshun, Oya, Yemaya '? "' Eleggua replied:" Put Me Here
women to join me, but for more na; I have my little woman down the street ''
(Eleggua had to Aeson, but not die for it.) Orula says: ' "Barayiku, I'll make a room
back there, so [you comfortable;. so you live there and eat well. "" A room on the
background of the house? Cosí! No, sir ... Put me here at the entrance, in the same
door ... There, to a side. "" But you're going to eat all that -fish smoked, jutía, Epo,
agguadó, akukó , otic at the door? "" Yes sir, right here. As if not lia give me food, I
go and Je shut it from the outside! "
"Therefore Elegguáwve in, night watchman in a drawer or on a. escaparatico at the gates ... ,, and
if you do not comply, leaves and punished. "
In another appatakí, Eleggua appears obtained by Ifa, a ruse that
impresses. Orula woman.
"Eleggua had gone to ask Ifa growled to give him. Orunla but it flatly
refused to confess Eleggua, who for the moment had no money to pay.
■ 86
"Then Eleggua jumped and dropped headfirst into the floor, making one deep
wound from which blood gushed in abundance. Orula woman, seeing in her home.
Eleggua lying in a pool of blood, was afraid and begged her husband to complaciese:
"Give Ifa, we will not involve ourselves in trouble with the law" "And Orula gave Ifa
free and returned to his Eleggua, .satisfecho corner. There then crossed the son of
Oloton, Me, I had the habit of telling, Eleggua every time I saw him, ' "Eleggua, say
hello, I'm a doctor, Ologun." "This time it was Eleggua who stepped forward and
said,". Say hello, I already have done Ifa " "I Do not think" the son of Olokún 'I replied.
He asked to be divined, and Eleggua, said:. "At home there is a tree where they roost
at dusk, many birds ..." "Liar Ibah, that you know perfectly without having to guess" '
"Wait said Eiegguá-. This morning your mother required very indignant because he
touched the buttocks, and her husband surprised you." "That's really said, very
surprised, the son of Olotón- .. That's secret. You can not have seen it, and no one
can have told you blow."
"Olokún E1 son of his mother told him the meeting with Eleggua. He said he had,
Babalawo be resolved, and as Olokán approved the decision of his son, this was to
ask Eleggua him how much he would charge for Ifa. "A lot of money and many carts
full of goods !," '
"E1 son of Olokún accepted him as he asked, and Eleggua made him Ifa. Then
he paid, Orula twice what he had asked for his Ifa. "
Oshun, who owns the gold, got a day in the room Orula. He offered to
Eleggua gold, five snails change to talk about it too, and gave them Eleggua.
Oshun, "the .santa whore" and Eleggua, are friends that protects and saves her from a
very eventful period of his life, as a result of disagreements with her sister Yemaya:
"As Eleggua is the owner of the steps has power over the roads; one day
Oshun found Chango, who fell in love, and the road was lonely, wanted to take
advantage of Oshun, and the two saints em- pezaron to struggle; her, defend,
Chango ', to dominate. When Oshun felt lost, already Chango would make her
what she wanted.
- and she would have liked, but not spoiled, because Alafi. is his nephew, he shouted:
"iArayeyí!"
"Eleggua appeared and stood between her and Chango, separating them in a second.
"Go there, Chango: Not even a step I'm the owner of the road Let alone Oshún!"
87
 "And Chango, with all his. sovereignty, had to abide by Eleggua, who did not let him go
ahead. "
.Mejor ally of Órala, Ifa and God of Babalawo, means- is Eleggua -Abanuké. "It
is your safety." "Eleggua protects much to Babalá." No less than the Babalawo can
dispense with Eleggua. "Gruia and Eleggua. are one. "(Those who belong, as
Lareyé-Biba. Kikeño, carry forehead an arrow metal.)
Here is another legend that appears Orula, who has to prove to his darividencia
Olofi and stands out unscathed Eleggua -Abámikué "" Baba, say there is a black
colorado, Oríknila, divining "" Orula Bah! no more guess than me. " "As they say yes,
Dad, that sees all and announces what will. Happen, and tells what happened making
marks on a white powder on a check. Board or pulling a string." "Gloíi, which was the
world resabioso old, wanted to confuse Ifa:" I will know if your mouth nojabla lie I
Femma Your old Dece Olofi and tá ñangando I'll Be a grimace and put as Dead,
Eggun.... dicin that tá morib me. ' "
"Whenever the Supreme takes the floor in one of these reíalos, the narrator
mocks the I leave, how to express, black muzzles! ? .Elegguá, walking
everywhere, it hears and sees everything, and gets into everything stays
listening to the conversation of Olofi. Eleggua runs alongside Orúrnila and tells
him what he has heard. They soon, call to see. Olofi and show it, stiff, lying on a
dais, surrounded by children and the clique, weeping and mourns him, "Oh! Oh!
Olofi already okuó, olofi, tá looking and Iku." Orula then arrives at the head of
Olofi and says: "Olofi is not ring-sick man; Olofi is oddara, aggada-Goddo strong
-well Olofi is not okué!.
-dead. Our Padge Olofi wants to know if I guess, if I OFE
-see-, and for that to be dead. "
"Then Olofi congratulates him, given what Orúrnila asks, and the first thing they ask is
parubbó Eleggua, the co: measure of Eleggua, who is waiting for him," Akiíkú Kereke, a
chicken, OPO, palm oil, ACUTE, jutía she, fish, O coconut afeará, bun, OTI, brandy, Acha,
snuff, Atan, sailing, agguaddó, corn Modigé Thank you. ' "!
"No one knows better than Orula coughing fits Eleggua points. Once forced to offer a
great meal at all ocha, he refused to have him. No saint would receive the sacrifice.
Everything disorder. Eleggua walked, tucking his tail and embrollándolo everything. Oya
said, "Here missing someone .. **" No, ma'am! If that does not come, we can not do
anything
- Ifa said, very annoyed: If 'comes, good; if not, give. equal. "88
"Things are more tangled. Finally, he had no choice but to invite him. "
Instead, AmigaDOS Ifa and Eleggua, 'how very important services the latter
pays you! In the relentless war that the big O Sain told him once the Supreme
Soothsayer, due to Eshu stele victory. A babalawo tells us that, at a time, Onimbila
could not go with Osain ... he accepted his challenge and asked how I wanted to
fight him. "Enterran- do our children Osain- said, and they demonstrate, supported
by our power, who resist longer within the earth." And so it was; but Eshu, invisible,
fed the children of Orula with rooster blood inside the burial, and the deadline to
remove them from the tomb arrived, O'Sain took a whistle; Orula his. aptin, irofá or
loflé, and went to call them, The children of Orula, well fed with blood, .oyeron call
his father answered him and went away. The Osain, exhausted, stayed inside; they
did not listen nor could answer. Osain had to surrender to Orula. just in time to
save them.
In some stories, Eleggua is the first guess and guess who teaches Orula. or
finds out, accompanied by Móedun -the mono-, the tree, a palm that grows in
the garden -the sun Orungan twelve day- and Oddu, the seeds of divination.
Snails, through which foretell, babalochas and iyalochas, BAKE Eleggua,
belong to this orisha. "It's the most 'Caracoles has."
On the other hand, it was indirectly Eleggua who instituted a soothsayer Onimbila.
"For Eleggua, secretary of God, was always great friend of Chango, and Chango,
who was a close friend of Onimbila, promised this
- watching him go through a situation the most. Desperate, limos- neando
without having where to fall dead to ask him to overstep his Olofi him. by the
board owner. He met. Olofi, gave his reasons; among others, that war left no
time for guessing, and Olofi replied that first he had to submit to a test
Onimbila well, difficult. He must prove his ability was up to such an important
position.
"As Chango left, Olofi took corn oil and roasted corn. He planted a crude
dirt box, and next, a. a foot away, toasting. Eleggua saw him do this operation,
and quickly went to tell Chango that Olofi would soon call Orula. For this
señalase where he was, he planted corn. Chango Orula warned in time, and
when Olofi indeed sent him to seek, in the doorjamb, Eleggua ear revealed the
secret and the exact situation of corns:
 _ Olofi took him to the ground and asked, "Orumbila on this earth ..."
- Onimbila not let him finish, "fiabámi, there in that part, left, will not leave corn,
because you sowed toast to know if I ofe. But here, where we stand both, will
soon grow." "Osain had also gone to guess, applying the same position Chango
left; but in the doorjamb, Eleggua nothing was said. It being
understood-gtisfecho, Obatala gave growled the board and the other
instrumentosffle guess ,, and Osain was dowsing herbalist. "
Countless stories like this illustrate the universal importance of Eleggua, and
what it means to have him on our side at all times. It explained that their religion
is so widespread in Cuba, and that everyone wants to have a Eleggud to protect
it, assuming that forbid to do, occasionally, some evil.
Babalawo the babalocba ,, or. Yalocha they prepare, after consultation with
snails ,, according rum guardian angel, sign, temperament, and taking into
account sex, individual he must belong. The materials with which manufactures
a, Eleggua are: land crossroads of four roads, a bibijagüera, the church, the
square, the audience, from prison, a hospital, a bakery, etc. . Three herbs and
seven pieces of different clubs that belong to this orisha. A head of jieotea.
Osain a stick. A stone savanna true nato Eleggua, not shell rock formation.
Alache of Orála, powders of preparing the Babalawo. Twenty-nine coins of
different denominations -Means ,, real, pesetas, double pesetas, due to
changes in seven different wineries. With omiero or holy water, which contains
the rain ,, river, sea, and holy water from the church, palm oil, -atipa- dry wine,
honey, honey Guinea, a piece of coal and their herbs crushed, moistened some
cement, with which all these materials are mixed, and the face representing the
orisha is modeled, and that are called Elegguá mass o'dough. A. Once built, the
Santero buries before sunrise jen a crossroads or Cuatro Vientos -Gwágwá or
DE- to encourage the spirit. stone and this from taking over the internal and
external forces of nature. After seven days leave. to search for it, and, cover the
hole where he had buried him, he sacrificed three cocks turns, poured into the
blood and fill the hole with birds and. bananas, corn, dragees and all that is
Elegguá taste and Estiu also spilling into a gentle stream of liquor. After those
seven days, the stone Eleggua back of the four roads "with her. spirit alive, "and
the Santero, of
90
back home, it offers a goat or a mouse,. black rooster a chicken or, jutía. He is
offered pigeons ever; not eat, do not eat nor their children. (However, Eshu
Ayé eats. Hens are EUO
- tabu for all Eleggua.)
Before sacrifice, the old Santero prays the Creed and the Our Father.
The iyalocha is empowered to settle Eleggua, to wash omiero and baptize his
stone, "which is a stone like the same Orno coal must be on. Savannah". But
they are. men who will seek the Spirit of God to mount. In many rites of this
orisha only they officiate. men, and the role of yalocha is reduced to witness it.
"True, legitimate stone Eleggua, you only need to wash your ewé. Eleggua of
cement and sand is a thing of modern "A capital babalocba, without authority to
do so, for this operation, in good faith, concerned exclusively with the Olaus or
babalawo, informs me how manufactures a ELEGGUA mess: With stick St.
Thomas (?), crab carapace, Eren ,, tail and obi sacred seeds imported from
Africa, essential for the consecration of a saint, and that iyalochas saved as
gold dust, so today shortage and high cost between santería; jieotea carapace,
land of four roads, a trade and a grave, a woman whose name begins with E
and ends with A, a silver coin a euchillita in. sickle, sawdust gold, three corals
three snails and a feather, parrot. The stick of St. Thomas, the land of the four
roads and the bank are placed at the base of Eleggua with crab, moneda.de silver,
three corals, and burial ground taken from the resting place, the feet of the
corpse while. corresponding to the location. that the .reposa, gets to the height
of the eyes. With all three shells are simulated, eyes and mouth. The head is
topped with euchillita and parrot feather. All finished, is dried, and then buried.
When removed from the hole, it is said, "I pulled a gun to defend me"; They are
offered cock, a goat, coconut, rum, honey and you light a candle. This formula
causes the indignation of another scrupulous informant, who rejects in the fun
(lamentation of a good Eleggua burial ground-what amounts to introduce the
spirit of a dead, nor crab is entered. No, definitely the young babalocba is very
imbued with Mayombe, and ignores a Eleggua "never takes cemetery inside." a
daughter of Echubbí also believes against this, which considers "a. mistake
really would," and the grisly occurrence of using Apán
91
 -or Akán-, the crab, "which counts up, like everything pa'tras walking, and the
children of Eleggua can not eat for this reason." (And not just because "fall
behind. '; Once, having Ifa lirado his okuelc to the riverbank, the crab hid" Out
of respect for Orula, and io happened with crab, many people can not eat . ")
But" "Elúasama is made with yerba Pastillo and crab. Esle Elegguá not
washed. Live under the last-in a form of sugar-, and you will not look but when
you feed. It has only to do harm. Elúasama backhand returns to people. "
Given this orisha his priests and faithful not to prostrate themselves as Chango
', Obatala and goddesses, who are inde UBAL eo r od Ekunde. They are not
invoked knees - "Eshu Guara Guara kikeña alálarosoyo Asu Ache kama I ajué é
»~, nor are they deposited the offerings, nor are sacrificed in this position. To
contact Eleggua, the priests and the faithful squat, never bowed to one knee on
the ground. It greets you upon entering the house as the god usually say hello
when b aja: advance do one foot, are presented either side, and then turning back
and stomping, moving with force waist. Rarely, like Oggún the possession of a
child, hugging devotees at parties, guemileres or bathrobes. Yours is also rising
consecutively right arm and left with clenched fists, and before turning back the
orisha and beat the ground with their feet, "like a dog with. hind legs "remenea
waist, just in case they are present on the same pedestal that" you "warriors is
saved" his. inseparable companions, Oggún and Ocfaosí, thus at the same time,
facing greet
to. warriors while back, waving energetically back immediately, greets
Eleggua.
Requiring attention .guardapuerta domestic Eleggua is not the. more absorbent. His nato
must be fed every Monday, which is the day that governs this orisha, or. three each month.
Tuesday Oggún and Ochosi govern; Wednesday, Babalu Aye; Thursday, Obatala ;. Friday,
Chango and Oya; Saturday, Yemaya and Oshun, and Sunday, Obatala and all the saints. But
Nini and other santeras estimate that Monday and Tuesday, and every day 3 are dedicated
to Eleggua and Eshu; Wednesday, Oggún, Ochosi. and Chango, with the 4th of each month;
Thursday governs Obatalá with. 8,16 and 24 days; the 'Friday Yemaya, with 7,14 and 21
days; the. Saturday Yalódde, with days 5,10 and 15, and Sunday belongs to all the saints.
Friday also dominate Inlé, Babalu Aye, Obbámoró and Osain. This day, before noon, he has
been a while since the sun is smeared with palm oil, and thus already prepared to receive
their food, he is again 92
:F
placed on the nightstand. Spilled on the ground, at 61, the three squirts water
ritual, addressed to all Orisha ". Omituto anatutu tutu Laraye" you are talking,
you are prompted health and prosperity, he prays in lucumf, if you can ; It
should be able to say, at least, "Eleggua LAROYE asu comadle icríá Guara
anatuto you flabby Omi tutu. cosi ikú your babamí sewed sewed hoop, OFO,
arayé, cosi cosi Adiela eun afonfó Molei Omodei Delo. "Immediately three
grains of pepper are taken, chewed, mouth full of brandy and stone bathes with
a generous spray . As an inveterate smoker, he lights a snuff, you throw a few
puffs of smoke, and left beside the snuff on. It then proceeds to, food with small,
cut into little pieces which consume little amounts Eleggua. little during the
week- smoked fish, roast guinea pig, rolls of black-eyed peas, a handful of
roasted corn and coconut pieces are put inside, around the Freidera or
crockpot, which invariably is placed. 'Finally, it lights a candle burning until
consumed at the door. open that day or night watchman of escaparatíco that the
Orisha is saved. Once a month is spilled on nato blood of a rooster or a. black
polo or money that is added to your usual meal; but before
present it, they wash their legs and beak ...
Many owners Eleggua, to please him, after having it in the sun of 7:00 to 9:00,
will rub corn and He is offered three heads cooked herring, homo with purslane,
Teté -bledo-and leaves. guava. The Fres heads .arenque three days will be left
over "Eleggua. Then he sacrificed a chicken still go after the chicken," and if this
chick might be stolen "best, will appreciate more the orisha.
When in return for some well received or to implore his protection, he
sacrificed a black goat, come, to sacrifice babalawo or achóggán, a son of
Oggún, which has the right to kill in the absence of Babalawo by a tax
amounts to $ 3.15 for each leg of the animal.
A sacrifice. pork, which is promised to Eshu in Savannah for their protection in
some great, endeavor, is a. while solemn, dangerous for the. offerer. The
sacrificed ?, after killing him, evades its responsibility as always, saying, "I did not
go; It was Oggún! "
Eleggua to introduce the food offerings, they should be listed 'out loud, "for
should you hear well what he is giving." This is done with all the orishas.
Many old believers, to scratch the twelve o'clock Monday or Tuesday, light a
candle, the souls, "which are Eshus." It closes.
93
 door, and no longer one you can get away to the streets under any circumstances. "And
this candle will not turn to witchcraft-and see what missions are entrusted to the souls
in purgatory and, above all, the terrible Ánima Solà, but for personal protection; do not
come to bring us bad, and say, "No, there are not going, in this house have always
treated us well." "
It will be convenient, as we have said, the owner of a Eleggua, and all who frequent
the houses of saint, learn to direct you some greetings in Iiicumí ". Eleggud AFCE aké
Boru Boye tori Toru already fi yorúare"
"Allah will cupaché Agó ele Meco 'it is a reverential formula that is widely used to extol or"
afamarlo "as the santeras say. "Agó Eleggua Eleggua Babaguara I Agó abacu macu ofónfo tobe
'abebénillo alanu the robe mu Marata Orno Orno Orno cuamá du acheré achcrc ariku Babaguá
DeDe wanto what kun. Elegguá tube almost LAROYE here boüú guar Baba Eshubo.ru , Bolla This
bochiché Eshu, Eshu. Barakikeño, "" Eleggua Agó Laroye Beieke Eshu Eshu Eshu Bi Inca mama
kena OFE me, moforivale Oloddumare bara Malé Babamf lowo. Oku loguó, eye Logue, he OFO
Logue, iguarayé I kereketé dented. "" Eleggua alároye Echu kaika. lagunna one bele Kún Secun
Laroye one Anicano Cheche nicún Olorún. "" Eshu. Beleke alároye kiroche Bábáguona ile orissa,
módducué, Babakuá Eló sise Kuan Kuana one Baba. » "Eleggua Obara Emi Agó kíduá Didee, fú
me, ETIE Omi Tuto Tul u ana Eshu. bara Kikeño AIN AGO, sewed hoop, ikú sewed, sewed eye, I
sewed OFO, arayé sewed, sewed achelú, go, Owo ilé me. "" Gkúyíré Elcgg.ua . Ara Ara iña únkh
joined ;. Ariku Bábáguá. Ikú sewed, sewed Year one.. Achélú join it, I areyé UNLO. ¿Cua BOFI gue
bodda? Bljljb Laroye unsoro. AGO, BAe intercourse, Unye, Chocoto, Abata ile, Agó Eleggua. ""
Bára Laroye ascribes! cologúola one bele Kún Laroye one Cheche ONI ONI CONI condori. ""
Eshu Elu kama chachá oníre Meni Cando ilé co mo yagatá Eleggua ikú. Laroye one wing niga
roye eggüe ébélégüe it epópó or pere epépé or Poreda as efu gives way. as epere eñini epere
epamorugún eyé AOM. "" Baralayiki Jan Bede Eca. I Ere Alamu robe Alaco atúcá Maco
machadla enice Meni Conduru ayé As cat, epépé or péré Eleggua niga inga bole LAROYE Eni
ebeleggún Adah. kun. "
In all these prayers -cosi .aro, ikú Cosi cosi eya, et cetera, you are asked to stay
away Eleggua disease, death,. tragedy, crime, acfaelú, Ia.justi.da And we try
unyéun-given-Yeun the livelihood ;, luck, I will go; and money, it Owo.
"Eleggua is the orisha of jokes, -chefé-, of cruel, great, overwhelming, or small,
irritating ironies of chance of the unexpected and unforeseen." As Oddeddei says:
"Eleggua leads, and brings, and rigged it 94
good and evil is not expected, at one point, the changes Eshu. . Situations
"imponderable is the author of disagreements passengers or sudden and final
breakups:" Friendship or truest love, Eleggua makes them od¡o, confund¡endo two
people who love each other. well "as referred Pataki known two inseparable
friends who had the ios as related characters and tastes so s.emejantes, which
spontaneously always agree in their judgments and opinions. But these friends
copies, the best in the world, as they are conceived to ile-ilu, in the village, and
who in the long years of a friendship that dated back to. childhood, had never
discussed, Eleggua, ensuring that only he could, indisponerlos, he appeared one
day talking on the street. One of them saw at that, unknown to a completely bald
and black alien, and the other a white man, bearded -oyibo-. Elegguá had shaved
half of the head and face, and showed each a different profile. For the first time
disagreeing friends: "Who was that black?" "I did not see any black. You mean,
the white man, already turned the corner? "" That man was black! "" It was. White!
"Everyone said what he had seen. The voices rose in pitch, and one without
mastering shouted: "You're making fun of roi!" And the other: "I do not consent to
give me to understand that I Gueri-Gueri -loco-or drunk. It's an insult ....! "" I do not
lie, i you who have offended me! "Eleggua disappeared, let those friends liasen
models blows in the middle of the street.
In another Pataki, is a hat that Eleggua is made, what motivates. dispute; or a
horse, painted one side white and one black. There are many stories that remind
tas mockery, backbiting and evils of this great enredador of Eshu. Babalawos
count, a farmer who had an enviable plantings, who, one day, Eshu asked to eat.
This man, to his misfortune, did not recognize him, and replied dryly mind that
their 'viands were not to gift anyone. He returned Eshu whether disguised, and
told him that the king had appointed to destroy their orchards, because the fruits
were sent to market, doing much damage. people's health. Violent and impulsive
genius, man, furious and protest, destroyed their crops; then he reconsidered, but
cuan- do evil nótenla remedy, and went to ask Oba, why this unjust measure, this
let him know that he had not sent anyone, but understood to hear what happened;
and dropping one. laugh said, "It is an evil robe Eshu, he was hungry!"
For him. character, not naughty or mischievous', but perverse, frankly. evil, that
.asume other of its many manifestations with the name
95
 "-1.IWM
this, It identifies in a purely Christian sense with
devil ". Eshu, the evil ''. Satan ''. He is a devil lucumf" "Eshu is the same San.
Bartholomew, the devil August 24. See if it is true that a picture is ai devil, in
darkness, with two daggers, hunting their prey. "" So, the day of St.
Bartholomew, Eshu is loose. "" Eshu is a Eleggud willing to do . more harm ""
He who kills in the back '' lives in the dark.; must always have a knife. "But ... ,,"
Eshu, are all twenty. Elegguás; Eshu Oku Boro, that of life and death ;,
Eshu-Aláyiki, "the glutton", "that of the unexpected"; Eshu Latieyé, "which
expires anyway"; Eshu, Bj, "the king of evil". It is one twenty-one; the same
Eleggua walk different paths. "
"The land Elegguás They say Domingo Hernandez heard and his partner, Enriqueta
Herrera, daughter of Elegguá- called Agguó Bara, Ekiléyo, OSO, Kakugwó, Okokoyé
Biye, Aggómello and Baralayiki."
Sandoval, and Sixto, referring to other fearsome aspects that presents multiple Orisha
Eleggua isn't burned once all .ahijados in a bonfire - we speak of Abbalónké, Baralanúbbe,
.Alona, ​Baralagwanna or Alábbagwánna and Blénké, "so peliguado" Eshu-Mafco and Yelu.
"God, Olofi gave Eleggua to Grumbila; Male eshu showed him where the seeds of palm
nuts -the guess they were, and all the orishas have mandadero sentinel and a Eleggua ''
There is one in each place. In the cemetery, opening the gates of the cemetery of Obbá,
"because it's not Oya, as claimed in havana, the owner of the cemetery, but Obbá. The
goalkeeper and gravedigger is Eleggua, and carrying the corpse, babatu Ayé. " It is, in LÁF
doors of houses and in the street, LAROYE; in the
corner, Eshu Bi; in the four paths, or Achí Kuaia Alai; in the squares and markets, or
Kaloya This Lié Olaya; in hills, Agguére; in the '■
savannas, Lággwánna, Obanigwanna> u Obanígwanna or Alággwánna, the
Anima Sola, Eshu of lonely places and sister Eshu-Bi, "which ■ talk or do things indecent, even drop a bad WORD a. Elúfé is a very generous
leads people to Savannah or Mount for her, Anima Sola
Person, .mate in solitude "; although -the tragic Alággwánna ■ knee, "says Domingo Hernandez. Sixto also insists this austere aspect of
misery and hopelessness is not exclusively in the, mount or
. Savannah, wanders everywhere. "Ah! He who knows prepare a Eshu
Alággwánna is stronger than all the ganguleros! "
: A man Eleggua, cunning and bloodthirsty, Eshu Ggguanñébbe is
Oggún inseparable companion. It works for him on purpose and on street corners,
causing crashes, kills; "Sometimes you just kill one,
dog, Oggún drink, fresh blood when you're hungry. " "I Buso, food to its owner,
killing ', and his guilt cars collide, i more docile, this
derails the train or the crashes. locomotive "or a distracted passerby I
96
dies under the wheels of a vehicle. "This says, Salako, which when in chair
exaggerates his speech of bozal- black and MEJO Carvel Oggú, Oggú li forivale ago.
Bariga Oggú not full, é called Eshu, Eshu Bi tá the machine, comes a Carneo, Eshu
gets into maquinero brain, Ibrán kraol, é kills and Oggú eat derramao blood. "Alaroyé,
friend of Qshún," he is living behind door in a pot. " Baraíñe "walk" with Chango. "Ayéru
is the messenger and guardian of Ifa and his representative, the babalawo, who
without Eleggua without Osain" not sure. "
A viejacreyente, terrified, I pray that "alos Nazarenes' -anochecido- do not. Iyelú
discuss, that of the Arufa, or Agbámükyé, "that leaves blind beholder."
Añagui, confidence, security of Ifa, 'is the finest elegguás Legion, the most
important of all, because Olofi instructed it opened and shut the door
del.cementerio. " It is the orders and commands, they are named, and distributes
the work of elegguás demics. And all are messengers, "little boys carrying
errands; fulfilling orders of the biggest "; children, in their, mostly commanded by
other old elegguás. The oldest of all, and to which it must be conducted with
extreme circumspection, is Elúfé .. His face is carved in a stone that offers a wide
enough base to keep it upright and stable position in the pan, or jicara that serves
as a seat.
(But Sixto, osainista, descendant of lucumf Chággo, I speak, Esha Marimayé,
'. older Ain, and considers "origin of all elegguás. It is him and not Añagui, who is at
the cemetery gate, and! Owner the key. it does, Cora mouse. it's bad "..)" Elúfé,
the Eleggua who is older, .guarda- he lives very retired in the yard, because near
¡ or in front of the can not do something dishonest. Or undressing one person, or
'i man of his parts. Ttene Canchila is, broken, and testicles will fall to below the
i Eleggua. "She Never had a woman." "No woman got in. his house. Made its. ....
; house, and he lived outside the four walls. "
"A, this old Eleggua was put Snuff, you know? Polvitos who get a nose.
: "(Yet He is offered snuff powders.)
Aláleilu, viejotambién-Aláleilú, daaElegguá- honorific that is awo, "one of the greats".
\ "Ogguiri élu, Afra and Keneno are. . Plow "Añagui, Alábbagwánna and Ogguaniébbe are
adults; ! And muchacbejas, kids' turbulent -iy both - are Akileyo, Aláyíkí and Eehubí; a little
'97
 Bi, head of the Ibeyi or jimaguas, and unbeatable when given through the vein to protect
his Orno Baraíñe; Echeriké, walking with Osain; Alalu, Kinkeyé, LAROYE Afcókelebiyú and
Aganiká, stumbling with all that is and
. atraea police Go get it! Osika, as Akokoribiya, land mine, is very fond of playing with
balls, glass, dancing and smoking cigarettes the spin; and Glankí, his companion, the
smallest of all ,, who lives in the jungle among matojos-, and everything upset and
confused, is Barakeño. Añagui, Qbanigwanna or Alábbagwanna, Abalonké and
Alonna hold trade 'Continuous with the dead.
give honors and sacrifices, that was rotten, recomido by bugs. This gave rise to
another assembly of the AWOS, who decided to choose a nato a stone, washed with
onüero and sacramentaron, as is done today, so that the spirit of Eleggua came from
Savannah to stay in it-his spirit, I always find in the sheet, and. the. Stone sustained
and worshiped him.
"Sometimes a coconut can act as Eleggua ', but because the tnsenescenáa of this
fruit., Notwithstanding his holiness, should be incorruptible stone or a doll cedar.

Alábbagwanna, which, as we have said repeatedly, identify abórisas with the Anima Sola,
The yam can also "baptized" and fulfill the role of a Eleggud ..., ie, contain:
the most desperate and shady endeavors cough, "gave birth to Eleggua, who Chiquito tied
his hands. a string, went to live on their respects campeando ,, and alone, was .grande. i

Oggún baptized him, and he baptized Oggún. And these two together, making the .andan. "For once this orisha, it was the mountain in search of a jutía needed, stretched
his". out on the floor and fell asleep. I woke up a whimper, and saw close to him protruded
In, As for Eshu, "Oya bore him and left him abandoned in the bush, when years passed and from the earth a similar way to that of a foot. "Kilonfé?" -I ask'. They did not respond.
Oya wanted to recognize him as son, he refused, and cast him into prays that had abandoned He heard another whimper, and was the land, which was bidding. Eleggua then told
him." the yam was born: "DFDE." (Get up.) And took it out of the earth. He showed it to
"Oya is a woman who does not have a house or children. .gustan children did not. " Gruia, and Orula said: ".. This is Ichu, and your absence will replace Ofréndaselo to
Obatala, cooked and kneading top of a hill ''
Añagui, mother and overseer of the elegguás, appears in a story that explains the origin
of the cult of Eleggua, daring with Okuboro a, oba or king, who conceived this child
Elegguara called because born prince. Its origins are real. One day, followed by the
The yam and coconut accompany Eleggua. You can never be lacking, neither he nor any orisha.
numerous following accompanying a Aremu everywhere, he stopped in 'a crossroads four
ways; there hesitated before choosing who was to follow, he took three steps back, three
There are many reasons for concurring, making yam, coconut-and as we shall see
times, once ,, and then continued, without hesitation, until, arriving where a light that was
later what a blessed fruit.
divided into. d | fs shone on the ground, in the grass, like two piercing eyes, watching him.
Eleggua is spread everywhere, "are a network", all communicate with each other,
Eleggua. He leaned over the mysterious sheens, and Meno fear and respect, picked 'un. obí
they deceive each other. "The door Eleggua, when you offer a Gallic to, eat, he only
dry, a coconut. He led the palace, and .contó told his parents what happened. As it was so
manages -iel scoundrel - so to push away the corner!"; other times are supportive of
deceitful, so naughty ybromista, did not believe or Añagui or Okuboro. The coconut was left
one another for revenge; which keeps the door fable is achieved. with the corner.; the
behind a door. But a day or two after being assembled in one. all loseortesanos party,
corner with that of the four roads
coconut shine again with a. so clear and alive, everyone panicked light. It coincided 'with
this phenomenon. sudden death
- OTTA metta-; that of the four roads -Traga- legua-, with Mount ... So, it is necessary that
the door is satisfied, "eat and eat primeroque no" as ordered Olofi, according to some
versions, or Ifa-Orula-, according to others, not to hinder the normal course of life and did
-Eleggua, and throughout the duration of the long 'funeral ceremony, coconut flashed
not whistle al. the corner, the quarrelsome and rebellious, who in turn will hisses at the
brightly.
four roads and east of Mount; and attend all their call ,, se. introduced together in the
On the death of Eleggua, came an era of untold miseries and calamities.
.House and in it some unfortunate tragedy occurs. "And to all, to avoid these 'Conflict
Soothsayers gathered palace, and concluded that the misfortune of the people was .alimentarlos must therefore because of the food, get jealous to no more, and one suffers
because, the neglect for fear, he had, had the prodigious obí left the prince. .More the consequences."
cuando'fueron to

98
'99'
 A Osain is often called, wrongly, Ewé Guardian, and why many consider him as a
Eleggud more. the large "CUA- drilla" of Aiaguí. "But it is not the guardian, but
owner." "The Osain attribute is a branch in the form of -bastón squiggle or cayado- a
que'viene Scribble mountain with one," ie, located on the mountain. Santeras go to
the mountain to look for him, baptize, receive sacrifices, give you the name of Osain,
and keep it in the back of their homes to care for them, because chifla, warning when
'no danger. "This squiggle serves to catch
- They are attracting such traffic, and they are paid to. . Girls to engage
husband "It is clear that the spirit of Osain, like any supernatural force, can be
enclosed in any object; but the squiggle in. Strictly speaking, "it belongs" to
Eleggua, who uses it to engage, attract or approach everything you need.
Osain, meanwhile, it employs a staff consisting of two naturally woven roots,
with dancing in touch. This scribble, Yamao, or almost always guava fruit Well
is one of the most pleasing offerings to Elegguá-, it is used to invoke it and
force it to "down" and undertakes to perform a delicate "work". Squiggle stir in
the air, and he was herded and forced. "Eleggua is. saint who needs to be
send with authority ;, he does not like, if you must work, which chiqueen; He
wants to be strong talk when it comes to issues, serious, such as removing a.
man from jail or anything like that. And mayombero does things. "
It is usually invoked giving three strokes firmly on the ground. All orishas
received Olorun their -Grace Ache, virtue, gift, magical power.
After the great task of making the world, the Eternal Father, before retiring
to heaven and ignore such an absolute way of all. things, land-and heaven
itself withdrew from the earth because men, inconvenienced, "the dirtied" - he
divided the universe among his sons, and each received from their hands or
then obtained self - "for recognized merit "- which now belongs. Olokun, the
sea. Aggayú, savannas. Oké, the mon.tai.as , The hills, any hillock or mound.
Orishaoko, land, fields. planted. Oggún and Ochosi, metals and. mountain, the
wild animals, and so on.
Osain received the secret of Ewe, knowledge of its virtues. The herbs were
theirs alone, and no one gave him until the day Chango, complaining to his
wife Oya, owner of the winds, that only Osain knew the mystery of each ewe,
and others
100
orishas were in the world without owning one level, this opened her skirts, waved
furiously in eddies, and faith-faith began to blow a strong wind. Osain kept
secrets in Ewe, güiro hanging from a tree, and saw that the wind had broken
Dido and despren- and scattered weeds, he sang: "Ee eggüero, eggüero, Säue
Ereo" and he could not prevent you that all you orishas take over from them and
the pass out. These, gave them names and pierced a virtue, each of those
appropriated. And although Osain is the owner of the herbs or be told so, every
saint in the hill, owns his own. "And some wanted to know more than him, but it
turned out that the sage did not know what he knew the wiser."
Osain is as defined Lari, "the physician, administrator and repar- Tidore EWE"
one of the great divinities. lucumí pantheon of Creoles -we says an rusta- Osai,
because "patience is a must for everything that is done in our religion .. Osain.
Ewe discovers and it takes and whatever; to settle, or heal sick ".. it is. condueño
with Shango, the drums. As Olokúny Orula not "low-to-head"; posesiona not any
mortal, because "nobody would resist to, mount the head,". Another reason
because he confunde.con. Eleggua is that sometimes he dances, both lucumís
touches like Araras, hopping on one foot, jumps well as San Lazaro. But it is not
Osain mounted. "You dance like Osain, to honor"; in Havana, the holy yerbero
"does not rise." ( "Low" in Matanzas.)
Osain speaks stuck in a, guiro, "short and Adenoids". "He lives in a guiro" and
tureens.
The secret of this great Orisha concerning the babaiawo, "prepares the Awo"; and
palo monte, its equivalent does nganga father. "How gangalan speaks Fula! He talks
like us, and this is called the rasa whisperer and herbalist Warlock "There is nothing to
ignore or to silence." Learns all: see and hear, and I noticed right away to. your owner".
(Another feature that resembles Eleggua.) Provides advance warning when someone
is about to visit him to "look with him" -consultarlo-, and is already on its way. home,
what worries .asunto this individual, who has not even blow the door or you will soon.
introduce oneself. Talkativeness. these wonderful güiros will tip the unbelievers think
that many witches and Santeria, famous and feared for his Osain were ventriloquists.
Especially howler, "they could take off the voice of the belly" and when wanted,
seemed to have someone to speak from within, "like a treasure hidden in the stomach
dwarf" They say Calazan and Catalina Some Santeria pretend not many, years in. the
village. Perico a.
101
 )]
Osain from its guiro, adorned with eagle feathers, his voice could be heard
without interruption for hours. Others say that currently there is one in the village
of Alacranes and also of Mantilla, near Havana. Sometimes Osain as Elegguá is
housed in a doll.
"The, Osain, Federico was an old, doll. The old man sat behind the open door
of his house to smoke his pipe. One day I was with him, and hear the doll that
says: "Federico, there is a woman dressed in white, looking remedy for her
husband." In the central Orozco there is still a Osain well. "A Eleggua, an OBA
Kekeré u, Obá-Kere, is incorporated into a doll cedar wears pants, skipjack and
guayabera shirt -the typical Cuban farmer and it covers the head with, .sombrero
yarey. He owned one like the famous Aniceto Abreu. "Eleggua and Oggún, Ocbosi
and Osain -and, Ikús- are 'united; all ODEs are the 'right of Awo, and Osain ,, its
largest and deepest secret hand. "On the other hand, they call Osain old,
personified in the matters enumerated below," lucumí witchcraft' , the agguggu,
olóyifo in the sense of the nganga or 'pledge' -fetiche or object associated with
some force, numen- of congo drainers and sorcerers of origin and, by extension,
any amulet. For example: jicotea carapace, pen Tinosa aura, thorn bush and voice
changes -to flee from the police, is a Osain. "Dared talking soon and evil, mean,
amulet," and to specifically spell.
"In one, first wave, which was panhandler, was oddósain ... And did nothing but witchcraft
with its Osain, In, punishment, Obatala would kill him, and saved him by changing Chango 'life.
Órala swore I would not do more harm. Osain is the agguggu or ogguni'de the saints. "
Also, for some old ,, Osain "witchcraft" is sucked, "the secret of Osain" which
Eleggua, .guardaba in three güiros, "secret speaking"; "He divined word," and
was right as diloggán or chain Onda, okuelé. At first, the jicotea, Aya, Ayagguá
Tiroco, Eleggua slave, was a man just like any man, and it was, "the guardiero"
continually took care of three fillings güiros of mysteries; but one day abandoned
and, intending to sell Eleggua, was introduced at a meeting held saints. All
ignored, the "treaty", the power that enclosed the prodigious güiros, and
revealed Aya, the jicotea, before the, assembly of the orishas ,, 01o.fi She cursed
the 'traitor who sold the secret of his, love, and therefore the orishas in pray and
cast him from heaven to kick.
This explains that the jicotea - "head Jicotea born Osain 'critical-be, as we
shall see, in its construction, and also not missing
102
in a Elegg.ua Which carries in one Osain nato and substances that encourage
the spirit of divine botanist. "The full name of Osain teaches, old santera-, I
lucumí despite his nickname, Comba Mariate - is Osain Aguénéguí Agüaddo
ítíni-kini." It implores him singing: "oile sai-sai Babálógwó oile SAI- sai» and it
greets you with. these words: "Osain. I agüaniyé eliséco NILE egüelére ayaré
obániyé. "You sacrifice the goat, the turtle, and exclusively, roosters taps,
akukó oriyaya. The Osain conga, Mariate is an old piece of iron, of African
origin, a skewer of about forty-five centimeters, with an indefinite and fraying at
the top face, and an ornament that start, center trident-shaped head, as I could
see 'hard in the darkness of his room. A small iron trident symbolizes the
mount owner.
"They did not know Osain in Grefé or Dajome in. the same way, he intimated
and is concretized in Oyo 'in YESA and Takua. The foundation of Osain,
genuine, and as I have of my grandmother, consists of two medium-sized glass
beads, greater than another. Tarrifo a deer with its load of earth and sticks a
knob con'sangre jicotea, water May the first rain, sea, river, holy water and
pepper Guinea. To make a Osain, lucumí-hear her, these parts are placed in a
clay pot, and brought to bury a, royal palm, so that Chango transferred them
their strength, and a ceiba, to receive virtue and power Iroko, Boma, Obatalá,
Nana, Aggayú; of all the orishas that converge there. It is six days under each of
these trees taking power. It is then brought to an ant hill and finally, to a four
roads to get there the spirit of Eleggua, the sap of the earth; the 'blessing of
Osaóko and Cuatro Vientos. "In four ways, when it unearths, following six days
never left empty as a hole, to remove the casserole with Osain gets paid tribute
to. Tile -la, earth, leaving inside cock jicotea, corn, dry wine and brandy; and this
burial in the Cuatro Vientos, Osain comes complete Christian, alive. Orisaoko
gave the Ache. And has all the powers, strength, life, the secret of the earth.
"He does not have to Santero more, to pray for the last time a Creed and Our
Father, as has been, careful to do so in each, burial , to remove Osain. The
knob, deer antler, balls, Osain, finally, are saved. a tureen.
The foundation thus a Osain not essentially different, with the exception of
human bones, and Ocha rule Arará, a
103
 GuruNfinda. "GuruNfinda, Andudu Yambaca Butanseke is io same as Osain in palo
As this drainer that I pondered the labia, your GuruNfinda, I knew a babalawo
monte rule. The treaty is the same '-understood, the I component elements. Another
who boasted of knowing his confidence. Osain, who spoke with a nasal voice,
old informants .mis a mayom- j Bero, prepared his güiro -Osain-, head, heart and the
everything happening around. Part Nu ,, I have never been fortunate enough to
four legs of a jicotea; parrot, parakeet and lojosa. It is dried body I- these birds are
hear a Osain, that. paleros called alcahuete reason, as the mirror, "it says things
roasted, they are reduced to powder, and cast into the guiro with the bejuco
Osain word, and the other the teaches'.
Amansaguapo I-not stick, but the vine, do not go to eoníun- • dimos-, and Abide
.introducen with another very magical bejuco called Wakibánga • ■ and bejuco Sapo.
And language. eyes, ever vigilant, a rooster, "the 'eyes guardiero of Akukó, who are "Güiros of life" the -resguardos- .amuletos prepared within these fruits ,,
always looking"; j seven or eight human teeth and tusks "to speak" a four winds, talismans, how often in tales, the protagonist timely save to perish in the
jawbone, which is taken from a burial, with a handful of dirt and; tuft of hair from the hands of a devil or an also Manian witch, engaged in return ,, and that
corpse. The full name of the dead T writings. paper, put in the guiro, accompanied by 'compose analogously.
seven; Spanish real, which is the "right" or modest pay they receive souls who "I do not know if there is still some Osain speak and sing as those who did,
undergo the sorcerer. They included in the. güiro seven living bibijaguas that; They will the -we lucumís says an 'old, mournfully. Osain was a big secret; I think our
coach them before they become reddish, and seven seeds mate • wrapped between elders took him to ia grave. "
bird feathers. Before Osain or cover her i GuruNfinda, he poured in half a bottle of
"Secret lucumí, the Dajone and ... Congo" rectified Calazan, Gabino and
brandy. Then she burial, and remains twenty-one days under a ceiba, to join him
Cata] i no Murillo. Because blacks of all, nations knew him. "The Afafé mines,
krfartaleza and powers of the sacred tree; or • is buried in an anthill, "ara learn there to
mostly." Women do have a Osain is forbidden, "because it is too strong for
be hardworking and persevering." ■ But * Gurúnfindaj! Psain congo not always been
them."
dead ~ AD says. It is manufactured with birds; bird talk like men: African parrot, -CaO,
cotorra. The foundation, the main thing is a jicotea. "If a Osain going> to be used to
"When güiro witchcraft was formed by Osain -we says Cape-, the first person
good ,, if it is a" Christian Osain "to encourage mankind, was buried on Thursday,
he found was a woman ,, but could not master it. He was not away from him when
Friday Saturday .or. If you must be
he had his moon -menstruo- and Osain shattered her. " So a woman never
approaches or passes under the flying Osain, the, güiro plumed birds of all kinds,
and especially Sparrowhawk, which has always held high, tied with. ,, and waxed
thread hanging from tree branch so. If a woman commits this. recklessness, will be
sterile, "more will never again. have their rules, "but not only women take care not
'
to go under Osain; No one should risk it.
"Jew" and it will be used to harm only on Monday, Tuesday "or ■ Wednesday because
these days, according to mavomberos, are governed by ,
Éaddianpéntbe, the Taita devil 'Cochano- and sorcerers: more execra-
However, women, when they are old, "when you no longer menstruate" can
- the bles. choose to exercise during their elos, bad art. This old herbalist who
have as many santeras old, a "guide" of Osain, ie "a. Osain incomplete "; to
instructs me, he insists, like most in his Osain spoke. Unfortunately, he fell silent after
Osain-kinibó in this case intended to Cape, "which also flies and looks with an eye
the death of his godfather, the great mayombero nunga-nunga, who had prepared.
only" yes the noblest. You will have hung, but at a lower height, ei above, and will
"He would again say a peep again, never" Everything was done to revive him were
futile eloquence could not return, neither he nor other major mayomberos, and chose
not put feathers. (Ei Osain of a woman "lives" outside the house, in the yard or in
to disrupt it and bury him; a corner. He, a man on the roof.)
he paid his right.
East . giii.ro , All marked with a cross drawn with. cast
'The clothes are distorted. "Looseness." Abandons the fuiri; the spirit goes, and Manco, .se feeds blood of black cock and care should be taken to show the feathers, "and you
have to give him money, money, because if not, he leaves, and leaves empty guiro '.
weaken the energies contained in the container when ei that has not served "and
not eat." And we shall return to this.

104 105
 "Osain, when working on the ground, working within the carapace of jicotea; Obatala
Jiootea punished by conversationalist. "
Not necessarily be the babalawo who prepare it in lucumí rule. The
-yerbero- osainista, which can not be settled, it is usually "almost always, the
son of Shango; Chango fus- the first to own one of these prodigies güiros.
"Unnpaka, a jar well prepared, like my Ngombe-Sueto-mc says" H K ..- talks
with Girrfinlinda ... Her chatty load bug, had brains. I put my ear ... Ouch! My
Gombe-Sueto sang to me! "the master of the grasses also inhabits a stone,
accompanied by two others. This stone is in the mountains, in e! river or hill." and
do not go to the cemetery " in lucumí governed. "the Osain of lucumís leads not
dead inside."
Finally, the importance of Osain is lucumís capital in all rites. "Without
hacebOsain, can not be made a saint. No Osain, no -magia- work, sinOsain
no remedy "medicine.
"The delivery of the Ewe of each Orisha" Oluwo Ewe gives each rite which
each divinity corresponds, and those principalísimas with the omiero initiation,
holy and regenerating water all consecrations rule consists Ocha, that of
"wash and make holy." The omiero, liquid lustral par excellence, is made with
"water-sky rain, ollouro-, river and sea." He added those collected annually on
San Juan and at dawn on Friday ai Sanio holy Saturday, and holy water from
the church, brandy, WED! beeswax, palm oil and cocoa husks, Guinea
pepper, ossu, ERU and obí kola "and will drop a coal burning ember, wrapped
in a sheet fresh malanga.
The powers of plants, saps of the herbs are concentrated in this fluid, most sacred,
but smelly and worse bor sa, co Nthat is pu rifica and invigorates -cabría say that deified,
iyawós or neophytes to the first seven days of its initiation and confinement in the
temple.
"With omiero washed and sacrifices everything: ios nato, necklaces, shells, relics."
"Do Osain" is prepare, prepare the sacramental herbs ;, apitonarlas, ripiarlas or
squeezing them, the iyalochas to complete charge of this operation.
The herbalist - "one who has Osain" - ,, expert on herbs and sticks "will go to collect
them by order of a babalawo, who gives them their Ache or blessing. "It is right that the
Babalawo in person go get them"
-think in Havana.
106
The osainista tribute from $ 1.05, is the right Ewe "and the babalawo, $ 3.15
per bless. The cesteros-naseros Yeya- calls that lead Aces in a basket to the
temple or house saint, also receive a bonus.
The Babalawo delivery to the first sponsor or Iyare ,. owner of Santo who will
receive the neophyte, the amount of essential herbs to make Osain the grand
ceremony, which primarily presented Olorun, and receive an offering coconut. They
are placed later on two large piles on a mat in the same room where all the rituals
and sacrifices Iustraciones seat will be developed. The Babalawo takes a mallet in
each hand and presents them to the orishas. After chewing a grass leading into the
mouth ,, and spits on them to give them their Ache, the grace of Orula. "The Ache
have it in your saliva."
There must be the main herbs of each orisha, twenty in total, at least, and
all are mixed and confused. Beside mat numbers aligns terrines, painted with
the symbolic color of each saint.
A iyalocha, Let's youngest -the holy having fewer years of iniciada-, kneeling
and will receive with both hands, the oriaté, a babalocha that is installed in the
middle of the mat and directs the rite two bunches of herbs, and still on his knees,
which is delivered consecutively to the other iyalochas.
These, as you take them, "mollubban" or "kikamaché", ie applying for
authorization Oloddumare, God, ancestors and old, dead godfathers and living, par
to undertake the task of shredding or crushing Ewe, and they ask the blessing:
"It woter Oloddumare Mollubba Ilrii ravish Oloddumare. Mollubba IBAE Baye Tomi,
"etc., or" Iba Baba, was yeyé. Eshu was AJágwánna. He was ilé apoco yeru, was itá
goal bara bid iyá kata. Kinkamaché yon "my Baba kinkamaché me. Kinkamaché
iyámLiánkáiiiaché olúbbona, I lánkamaché my oribóbo praises kinkamaché ora koma
give him was my take would my Omo Ana Kini, ana was, was my, Ebony Eyo, was my
cachóchó. "Weeds, passing from hand to hand, collect the blessing and I ache all the
santeras present. The iyalochas, provided with their corresponding mallets, sitting on
chairs, -apotié, AKUA tau KO, would the viejos-, or 'small stools ,, and proceed to
ripiarlas, and cast into pans; in which each holds, the color of their orisha. The Iyare and
his or second sponsor, the ollübbona, when all the ewe was distributed ,, up mat at each
end, and go,
107
 dropping carefully into casseroles, cough waste leaves and blades, and
blessed by the babalawo, who were on the mat. Sometimes, the Iyare and
ollúbbona leave the room when all santeras start, at the same time, and wring
from the grass, and oriaté starts singing that accompanies this rilo, who all
answered in. chorus. Are sixteen, seventeen or twenty prayers of Osain. In
other words, gold is made, called orisha, through eslos songs.
Eleggua singing begins and ends for the Ibeyi singing them, the twins
saints.
The oriaté, to avoid mistakes, is drawing a line with chalk on the floor after each Ancor !,
and so has the number and order of the songs or anco rí
- súyeres are called prayers.
Once broken and piled yerba, after receiving the blessing of all iyalochas ~
and ultimately those of Iyare and ollúbbona-, two of the iyalochas pour water in
the pots, and one after another. the corresponding singing songs, they are
throwing otanes or "stones of the orishas" in the following order: first ', Eleggua,
Oggún and Ochosi; then Obatalá Changó, Oya, Yemayá-Olokún Oshún. Other
orishas, ​who do not settle, but are then washed and consecrate - "baptized"
usually say-with their custodial herbs and separately. Not a single weed should
fall to the ground, "are blessed and continuously, while santeras are crushing
them, are they Rogan do; health for all, luck, prosperity, strength. "
Finally, weeds and waters of all pans in a large tank to meet, and for seven
consecutive days, the ollúbbona to bathe with them-at iyawó newborn and
husband of the Holy Ocha, and give drink three sips every morning.
omiero is added to some of the blood of slaughtered animals. Nothing can
compare to omiero vital potentiality and as sludge those attending this
ceremony -the Aberi Kula et eléyos, kaleno Bobbo, ornolei, et cetera, who will
greet the new saint, are allowed to drink it for, if they wish, it is rare who do not
rush, even making bite the bullet, to bravely rush a shot of this nauseating
panacea, which owes its pestilence herbs and tainted blood. There is little
doubt its wonderful effects, and even hub caps, settled for health; "The lyawós
leave the seat. skin smooth, fresh, pretty; the omiero rejuvenates. "
We do not have access to secular -aberí kulá- Osain, nor should we even
venture to slide a curious look, inadvertently, through 108
the open door of the room where a lively group of women quickly moves his arms
and squeezes, singing, lots of herbs. In some temples, all ~ and espinosas-
necessarily crushed in. pylon; "So they are extracted more virtue." Only iyalochas
can briznar or sacramentals Crumble the herbs. Would suffice to make this first rite
ocha kari two iyas which discharge water and seven to break the weeds and throw
them in the seven casseroles. But they attend. many more that go. to sing, to give
their Ache and earn a bit of money. The presence of numerous santeras, influence
or emanation of his. Eleddá, angels or respective orishas, ​is always highly beneficial
and stimulant for the development of any rite "more aché it accumulates."
A complete Osain to omiero seat, consists mostly of weeds, but can not
miss the leaves of trees that have, close connection with the gods receiving. I
iyawó.
Omiero for a middle seat, "ceremony necessarily silen- cious" because you do
not intervene drums, and in which only officiate the iyalochas consists of a.
sacrifice to the saints, wash with omiero the head and body of the devotee, in
.consagrar and impose this Orisha-eleke, Cooktop, the symbolic casting his
Orisha, which must be accompanied by eleke three other orishas. (This rite, which
is like a "betrothal" a first step in the world of the sacred ^, is performed to restore.
Health, some ill-the two principles of life concur in the omiero- or to appease the
impatience of the orisha that redama a orno immediate entry in the / religious life.)
With omiero is sacratizan, "christen" the stones in which venerates the
orishas, ​and snails of each; and washed, the days are sacrificed, "after they
have eaten," you .co.uk say, having spent hours immersed in blood.
The Elegguá washed with three herbs of that are embodied; Oshun, with five :; Oggún
and Yemayá-Olokun, with seven; Obatalá eight ;, Changó-Aggayú ,, six; Oya, ■ with
nine; Orisaoko with six; Baba, San Lazaro, with seventeen.
With omiero the food offering to the orishas seasoned; always spill some
on the inside of the bowls or tureens, receptacles of otá-orishas, ​when they
will. receive the blood of a sacrifice.
With. Omiero, "so pure they leave," even washed, sometimes, the body of
mothers and fathers of saint, its stones, relics,
109
Snails: all objects of your property. Omiero is inseparable from the rite of the, botijo ​pinion, the caisimón, the bejuco ubi, the tapacamino, the carabalí, the yaya and, tenge.
purification all.
It becomes so difficult or impossible to always get the one hundred and ewéko, There are saints who need less grass than others. Here is a list of the most
plants that are required for a seat, these are reduced to those considered most common Ewe continuously used for their omieros and practices, iyalochas and
essential to every saint. babalochas, with their equivalent names in lucumí:
Starting with which belong to Eleggua, these are the ewe and leaves iggi
Plaíanillo White lily, gloriosa bayonet Obtbá, Eweafere, -olide, EweBikán.
-árboles- of the seven orishas that sacramentan to iyawó, a future parent of a
Sarsaparilla Fiar water Pigweed Peregúnfitnfitn, Qsumare, itanafim. Ateke Edut,
saint.
Toulon Meloncillo FERN Berro Ewe alleged, bieda. Ewe ollóuro. Ewe Tete.
Eleggua: grass horse, cow tongue, esparfillo, abrecamino, pastilla ,, Atipóla, atinfatalá. Eweoníbara, Ewe Imo, Imo
Cordovón river or zapatón Yerba girl
yerbafuia, guanine or hedionda yerba, itamo real, mongoose, Kioyo -sort basil Oshun. Ewe iguére, yeyéperegún. Ewe ere
Maravilla Sanguinaria Poleo Guanima
broadleaf the osainista Domingo Hernandez only known for its African- name, gun, peregtln opúppuá toupee. Ewe nani, baby
Turba Mora Malanguilla Lino river
Yamao Creole and pinion. ewe. Ewe Kua, auéma. Ewe eyé .. Eweoklkán.
Serraja Malanga Siempreviva or
Oggún and Ochosi: Cañasanta, crabgrass, yerba blood, blackberry, pegojo, bone
prodigious San Diego Añil Campana Eweyaaso, oyéun, oyéusá. Ewe choked,
rooster, poppy and siempreviva, ananiú, romerillo, rompezaragüey, purple basil, manaju epodú. Ewe Koko. Eleri Ewe mud. Olure. Ewe
Granada Sargazo Zarza Ortiguilla
stick and ebony. Chango 'and AggaHúÉMedo punzó' ,, atipóla or small feat, Baria, silver- Patico Peony Cologne or Coate Ikoku, girl. Dudu Ewe ,. agea. I eweyéyé. Ewe
nillo of Cuba, .zarzaparrilla, paradise, poplar, jobo. rompezaragüey Adormidera or ñi. Ewe ogógiá Yáyecu, Chimini-chiminl.
embarrassing Basil mora (broadleaf) Eprimocho. Ewe Tiya. Ewe eguéné. I
Oya: yerba Garro, Guasimilla, Baria, mazorquilla, yuca, plum, stick box after eweyokolé. EG & ereyeye Ewe Ewe obüro
ax. tabaté, jan. Ewe erukumü Ewefmi I Adache
Yemaya and Oshun: lechuguilla, indigo grass, verbena, prodigious, Paragüitas or
quitasolito, water flower, fern, watercress, lettuce, mint, purple basil, Guama, guásima,
buttercup, yerba girl, Coate or cologne, maríope , panetela ,, Galo egg, fERN river,
macaws, yerba mora, heart pigeon, roach, ten o'clock, orozú, cinnamon stick.

Obatalá: white nail, elderberry, bell, carquesa, cotton, white aguinal- do,
higuereta, almond, guava, white jagua. are not included in the omiero lianas,
even those as well known as elguaco, bacon, peony -although is- seed, the
marrullero bejuco -of Oggún-, jutía gut, the boar, battle, the trabea, creeper,
coralillo-of Oshún-, the chigger-of Obbatalá-, as these indeed "entangle and can
entangle luck" Only yerbasy used the leaves of trees and .arbustos. The
santosde .afines temperaments like. .guerreros -Elegguá- Oggú: n-Ochos¡- "their
herbs lend 'and sisters' Oshun and Yemaya possess and use, more or less, the,
same.

The Ewe Ewe Babalu Aye -amasí by, say ararás.- is never mixed with those
of any other saint, and only collected and used for ritual. Exclusive property
belong: the cundiamor bitter, kelp, the zazafrás, the Alacrancillo, parthenium, the
apasot.e, "the away,

110 111
Albaham petite Ewe Kinikini, opriki ninguini. Fntíqbomba (papaya) Ibéppe, I ibekué.
Canuíiüo Ewecarodi, cotonémbo, eweibakilá Pinion Obútuyé, oloba yours.
mimocuí. Mahogany Roco, Ayán.
FaroBUo Ewébo, Ewe ana.
Jobo Erica, iggi Waákika, abba.
Purslane Ewe ekisán
cherry-tree Iggi Eyo
Cotton Keoli Ewe, Ewe ou.
Palo box Iggi Bire
ALAMBRILLA Ochibatá
Ayua Iggi. Gold
Sabelección or mastuerzo Chini chini-Ewe, Ewe Tan.
jagüey Iggi IGWA, iggi oké.
carquesa Ewe okikan, ovo eya.
Avocado Qkutara Itobi.
Is / slit Olubé, eguené, Ewe Taue.
Cedar I Opepé.
Yerbafina Ewe master
Cundiamor Ewe san san
Foot of chicken Ewe were, Oklepúesu.
"Smelly Yerba Jara jara-Ewe, ayégué.
Cortadera Ewe guna
Málvate Ewe dubué, it Taibo.
Nelumbio Chíbala
Freshness Rit Ewe bully
Spain purslane Ewe Euro 1 Bozales; he. He called them to. Black African nation, hardly speaking. the. Spanish. At
every step, ea the field, we find yet.
Ruda amorrona Ewe atópa kun
Holy thistle Ika Agogó
Sweet potato Cucúndu cuéndúen, cuaiducá.
Anise Ewe I ayé
Pumpkin. Elegguéddé
'Mica Bagüdan
Yam Ichu, Osura.
Sage Ewe uro
anon |F' Jnabiri
Yagruma Ogun gun, oggú, parrot, lára.
Jia Erere, Ebere.
Poplar OFA, abaila.
Caimito Osam; I ogóefusé; I ayécofolé.
Güira Aggüé, EGWA.
Ceiba Jrokó, eluéco, arágguo, Araba tere Iroko,
Iroko-Awo.
Palm Céftdiyé, ope.
Carob tree Afama
Almond Abusi
Mango Orómbeye
French Goma GoGo

112
 IV EL'TRIBUTO AL,
OWNER OF MOUNTAIN
The black, humanizes everything around him, even the most insignificant things
and apparently inanimate tes ONLY !, apparently conceived the orishas and
gods, personal, supernatural and omnipresent, and spirits, his image and
likeness. In poorer likeness. The passions are the same in this, that divinity!
whose protection implora; thus they have divinity and man, the same desires and
needs. LO 'that black pleased, produce the same material satisfaction a god or a
spirit: a stream of rum, of mamputo malafo or OTI, which he is so fond,' 'and that
both were estimated throughout Guinea " one snuff and coins are the most
pleasing to this incarnation of the mountain that is the god Osain party payment,
mandatory, and the offering, and in general, all the gods of wildcat nature of
Osain.
A herbalist or odísain, as we know, a simple godson of iyaloclia, mandadero a
house of saints, or babalawo, which is responsible for searching the lustral herbs
initiation and give aehé- sacramcntarlas- first thing, when entering a bush or
scrub, it is to greet and pay tribute to the owner of Ewc, of herbs, of Egún, all
grass and sticks earth.
"Osain aggénfre lese coyúlcsc ineUHé Cucuru tibitibi aguadilléra Babami SAGRE
Kere Gueye Osain ibú Alonna." "Osain Aguaniyé Osain Atfcará inayí, Osain akkarájeri
jécua Jerí jecua."
Like, drainer, loudly, give them good morning to Nfindo or Anabutu;
respectfully requests your consent to take the sheet or the raphe you need; Je
explains the reasons for his visit, clearly; the purposes intended to achieve by
the power plant, most ambivalent to cause good or evil and that "licensed
Nsambi" directed by your nganga. You can now confess that "Vira looking palo
pa world" or "to help a, mpángui, a brother." This is a point that the owner one Mount
you have perfectly without care, and the same
114
give your herbs with 'effective, harmful or beneficial virtues, if the witch pays their right. But
still, after de.cortesía greeting, before paying Mfimto, it is, in the opinion of J. R., "precisarle
what you will do with bats and herbs that one takes, because the mountain you must know
well what we want and to facilitate the work, because for that you get paid ",.
As its nganga is mixed -good and bad, or very bad when he does lack-this is the.
SB speech that usually guide you:
"Good morning pa to mount garbage. With thy permission, Dio., The Holy Vinge,
and tata 'fumbe permission I come. good looking pa, pa bad. Everyone wants to
order lived under the sun ta ta pa al'umbrando to, and Barbara .santa blessed. Here
I put, Dad, your candle, your malafo, his nsunga, his Simbo: Mirebien susimbo ...
Yayo I paid what I owe him. Dad, look at it well, I already paid and PUE collect
"tribute cash ' , which it is usually real and a half, "if PUE" the brandy and snuff, are
deposited next to the first tree that in- cuentre the ngangulero upon entering the
mountain, or that you like; This "cobra, for all," "represents the other nkuni or mussi
-transmission. Once this fundamental requirement - "courtesy and duty" - the
nganga taita is entitled, and remains. freedom, few needs cutting. "Without paying
or not carried. a blade. Palo did not pay, Wfinda -u Ossain- not credited, and that it
will not stick. Not entitled "The drainer has consciously say." I paid, bukota, di. a,
Mushi, under the tree. "
"Child, I will Nfindo, OVA -a munánseke the sheet; removes cap, kneels there, gives good
day, talk; candle lights, 'check, Simbo; when already paid, Monte da license. "
To enter in the bush hat in hand, or at the cemetery, where every corner must
shed .grano of corn and a penny and "pay before entering" drainer or mayombero
are identified: "Ceiba is my mother. Jagüey male is my father, Camposanto is my
godmother. "Mount recognizes an initiate in its mysteries," a son "and flattens any
obstacle.
Old pray the Lord's Prayer - "but in congo and Mount understand better" -
which opens the door of the jungle and the cemetery. This prayer is recited -
"ngandaía Kafua of heart" - also. the, crossroads, "in Four Winds, through which
pass all the saints and the dead, where perhaps sadder and dangerous talk with
futrí in the same cemetery."
Thidúndu ISpimgulé nani
Masongo silánbansa
115
 Sese dioko Bica Bica Maddie to consult mayombero, the babalawo or mamalocha, and you were atrasad or, in
silanbáka ndiambe Sese Maddie, inopia: as three grains of corn at the foot of the saint, or five, one of whom became, it
Maddie Sese. was split in half, instead five weight consultation costs. What had to make ebbó? For
the Santero for these cases he had in reserve and bird feathers heads, equivalent to
The gangulero, or the sudika Mambi, says Lara, who is like 'is de rigueur, the
the person concerned could not afford at the time, and .as the ebbó 'is fairy for
day of San Juan or on Holy Saturday, a firm mountain, to cut the logs you need to
progress', as later paid, one which was when. saint drew penalties. Currently this is
mount your nganga or to some, "work", adds ineidentalmente chicken usual tribute.
not done, nothing. that. Santeria is a heist. Everything is lost. No heart. "" It is. -asente
really a 'cincuentona- iyalocha,' las.'viejas sacrificed ... and that. I'm from the school
It penetrates into the mountain before sunrise, when called Dikolombo Dikuana
before, I have to sacrifice muchas'veces .. The .santo is to help. who does not. "
N. and Juan Lara, Kuma Kiacu, and as he greets are offered brandy, snuff smoke,
and horn sings this old mayombero, which allows me to write down their prayer:
In summary ,, yerba not without 'a segment, one will start. " depositing at least, the 'three
casimba yere Dame shadow stick Cuaba. symbolic grains that accepts the mount. -Osain or Gurúnñnda.
It casimbangó Dame shadow, he rolled paio. As this is not the Santero who pocketed the right, this form of payment, which does
I left my house Dame shadow stick box. not prevent him .to. indigent find salvation, is very common, and the needy not
It casimbangó Dame shadow stick Téngtte. committing a crime 'Robo-from that ei owner of the. He is despoiling punish herbs
I left my land Dame shadow stick Gmyáa. which have been caught, all its magical or medicinal properties.
It casimbangó Dame shadow stick Wakibango.
I come to buco ... Dame shadow stick Cabaliem. "Every herb has an owner who is looking." "They all have, its mysteries and
Dame shade, Ceibita I came to bttcá ... hobbies" ;, and. common susceptibility. all that the black coats of a supernatural
Ceiba gives shade Tingue, yaya, and so on. character. Ei osainista or herbalist should. 'Knowing the specifics, "whims" of. plants,
"the. way of being of each. " His ...., psychology. (As it should. 'Knowing ios
Before noon drainer finish its task, which starts collecting vititi with the rising "muninfüise or soHanga" the. Bugs and animals working in collaboration with them, and
sun and crescent moon, "when accompanied by two. peepers ". with the Nganga.) There are plants or trees more susceptible, more "punctilious" ,.
harder than others.
Trees have their buenas.'virtudes in the morning when dawn breaks. "They
serve to harm, and have mfumbi bad until noon, a. six in the afternoon and The. Don Chaicho, for example, jacking, is otherwise greets you with exaggerated
twelve o'clock. " In general, the logs are cut and the weeds are pulled before politeness. Others have to pray to them certain prayers, and pay them up real and a
leaving and before sunset. "The morning is la.'tora good strength." "At night, half. Bacon stick, when someone comes close, stir strangely, "grumbles" and instills
as the leaves are sleeping f | bat sleep as a Christian ', not to wake him. Yerba fear .gran. If the branches are inclined toward the man who has. gone to cut off a
that starts at night, asleep, does not effect ,. "(" Those who sleep early, no, no sliver or a few sheets, it must remain motionless. Tree hugs. But "when loosens his
wake ,, ") arm," that is, when the branches, bacon stick retire, must flee ... Other plants, should
never mented. They escape, Sneaking, 'go' currents do "become invisible. "There are
When you can not pay money to mount this accepts the equivalent in corn plants that enjoy, making fun of" one. "A yerbero lamented an indiscretion that
kernels, "chiche agguadó": so says John X., distinguished by his ornery earned him the field back empty-handed. Innocently he told his wife he was going. to
"Mount prefer snuff and brandy. Your money is corn, and I give my Calderillas pick up a yerba Chango, Baria. He knew where abounded, but at that. .ninguna saw
ie. " no chance. Finally he tired of searching, about to leave, and found a detached '. Back
Yesteryear is. delight in repeating the old, Masango or agguadó, corn, home, he realized that ".
continuously served as money when he could not pay the "right" to consult the
babalawo or nganga father. "That you would

116 117
yerba had tricked him, "It was not the Baria, much needed, what I had in my hands.
Annoys the name heard, he had punished, and so
severely, It happened long before the Baria will show him in any "mountain" and
would consent to be left boot.
Al. Guachinango stick, named for the deceiver, and sticks cuaba -two
excellent guards, and we'll need to re-tratar-, you have to cajole, grab them
almost by surprise, after many 'Contemplations and chiqueos. And of course,
do not name them in advance. Not the slightest allusion,
The stick swore to, esteemed for his powers, "it seems a human body"; It is very
scary: the sorcerer has to earn it by dint of pampering, with him you get what you
want. If a woman rejects the love of a man, that this request the assistance of
jurubana - "the seven vices" - and overcome their resistance. A person who
previously flatly refused to grant what was asked Ic, you will receive spontaneously,
without repeating the demand, far more than previously intended. The woman felt for
her lover, until then disdained, violent and unexpected passion. Businessman get all
the benefits that covets.
Bejuco godmother -vichichi alinda- or Irabacamino a bejuquito, "and the
first thing h, i put in the Nganga" it is scary if you step dislraídíinic-NLI * ,, (,
'ítulivit, Mlravúnlentrodel mountain prevented. yerbero easily find the exit, and
io held for hours in a suspected in- maze.
No drainer that there has ever been a victim of this pícarobejuco or
otherwise ill-intentioned mocking plant.
Every tree, every plant, also has his prayer, his auspicious hour. A cut of
morning or afternoon, evening other, and not all can be obtained from the same
manner, some very sacred, must cleave naked, then retreat, walking backward.
Others can not be cut without drainer an incision in the skin and pour a few drops
of his blood at the root. Some women can not touch them; otherwise, only the
hand of a virgin can give off a slice.
In short, without paying the mountain, like the cemetery, you can not get a
Nganga or Osain.
"The man who knows' the table. law from the Mount - Philip says, You can cut night unmalo
on Mount more. Will dark harrows, and. stick him illuminates the escurada !! "
118
V
HOW TO PREPARE A. Nganga
H ow or nganga to prepare. The boumba. H ow one prepares Zaraban da.
Blessed lodestone. Indian stone.
"From Angola comes to the playfulness of the Creoles seize a deceased person
to be our partner" Baró says, "The dead closed a pact with the living and does
everything that sends live." "Nganga means dead spirit. "" Nganga is the same as
Nkiso, which Vrillumba. spirit of another world. "" Mystery. "" And a man can be
called a witch really, bad or good, Nganga Trr / Ambi or Nganga Ndoki and do
things sorcerers do, you must go the mountain and the cemetery. I have to own a
nganga, a dead "and must first mud" know call "invoke. In the cemetery are the
remains, and ai mountain, the trees, is the spirit which has been disembodied, as
the spiritualists say. Cemetery and mount are equivalent and complement each
other; in one and the other are the fúmbis and the forces that will be invincible
executors of works, good or bad, they rush the sorcerer. The Nganga, which can
be inherited or received Godfather after "scratched" -iniciado- the neophyte, and
after several years learning is built, "mounted" or "loaded" by the sorcerer, "with
dead, kiyumba, Mount sticks, lianas, nfita or bikanda
- yerbas-, land and animals. " By association it called Nganga, inkiso and
clothing, the container itself that this keeps the supernatural forces that serve
it, "concentrated" in the bones, logs, plants, land, rocks and animals. These
jumbles of various materials, "comes the spirit as it is called," "live there." In all
ngaogas there is also a kill, -piedra- preferably one. stone, lightning or
lightning, which blood is given separately and then "everything else turns to
drink blood".
We listen to Baro, owner of "nganga Palo-Monte-Seven Campa nas-Vira
Mundo-Camposanto At Midnight", which tells how
119
 But in Matanzas, where traditions are preserved purer, than in Havana, still
proceeds to "make a nganga". Operation, "what is done in the bush" must have
tugar new moon or full moon; last waning no, "because then everything tends to greets with this song: -
death" in nature, and vital energies, "when the moon is falling" essentially decrease. Ochúkwa, MADENI, Ochúkwa Madé ráwó Ochúkwa,
"When the moon is dying, we are all in danger of muer- you." For my government, MADENI, Ochúkwa Madé ráwó Soloddéguiñt giifti
Adriana and warns me, "must never cross a river that illuminates the moon, waning." eco echo.
And Oddeddei: "With Ochukwa, prickly pear, which has command must be .andar
Or, as taught by the yobás:
'carefully and in a certain time: when it is drying. Moon tends to the dead. The moon
is very powerful. She won him a porfía the sun; for her sun has no children. "(The Ochúkwa, imábere 'imawó:
stars are the children of the moon.)" The Congos told that the Earth was the wife of Imawóimá were.
the Sun, Tangu. Moon. Ngunda made a covenant with the 'Earth to save the "Children, a 'forty or forty-one days after birth, they are introduced to new moon. And
children, for the sun ,, during the day were burned. Moon gave the dew. He came at
brínquelo, skip the child several times in the air. It is also customary in my family, .so we
night, while sleeping the sun, and cooled. And the fruits did not dry "and lucumfs.:
were taught that to. forty days the first child leaves the house. The person who takes
him in. arms should be well educated and formal ,, for the child to take that day, good
manners, the, good qualities of that person. My first child I wanted to take Mercedes, an
aunt, but my grandmother forbade him, because he had very bad temper and was not
"The sun and the moon-account purely married, had many children. Boys, when fine. I got it myself. "
they began to grow, they said: "Let's see where it goes Dad," and one day LO-
followed. Now when the sun turned and saw the swarm of suns young children who The 'old, accompanied by a group of small, relatives, and neighbors sing the
were behind him, and shining all so beautiful, she was upset. Corno is enceló a cock
new moon, "Barachú mambela." And. 'Children respond; "Ochúkwa, Ochúkwa."
and wanted to punish. The boys fled, and stumbling as they knew the way, fell into the
sea and drowned. In females, Irawo ,, as they left the house, but with her mother,
In tandem they greet Ochúkwa, with the same words greet Bara -a Eleggua and
nothing happened to them. The stars accompany the moon, who walks at night. The
Oshun Eshu- Bata. "The. Moon was much respected, and asked the blessing as the
sun, who lost their children in that outburst one, He is always alone ... "
sun Many ask offering an placo full of milk, which leaves you out, so that ela is drunk.
But the majá milk, which has much to do with the moon la.bebe. "(" And with the twins.
")
But do not have them, so afraid of all the moons, because not all do the damage
"The moon is godmother of sorcerers." "It looks very clear that everything loosens.
waning, Ochúkwa Aro. "Hence 'comes the fear of the Creoles who, confused, he
when the moon is emptied and adds shrinks, meanwhile, Amala B.-; child born in
blamed everything bad. The bad news is that, with Iku, is waning. Growing, Osure,
growing, grows much; It will be Alio. Those born in lena moon are strong, like, born in a
and full, Ochúkwa dida, ochúckwaguámuko are good. You greet the new moon per-
leap year, it's up to or any epidemic. Waning births are slow; the delay creature to be
signándose, greet her as the sun which awakens and pídate his blessing. "
born and will be little, .You will be short stature, I will smoke. '' 'So said the Congos
nation that moon is death according to the seasons -muña Ntoto lungnva nfuiri yú pati
My old Omi-Tomífcluda invariably moon new persignán- dose, and directs this
mani patinguei musikuenda Nani kinúnfüiri I mnnalúngo nsamtaia kuna nsanbianpúgo-,
prayer that teaches her grandchildren and relatives, "New Moon; I salute; give me
when the moon was dying, they 'tried, to heal collecting the supporters of God and the
health, and give peace to the world; there is no war, no blood, no disease "; teaches
sun, enlightening * "when red, bad; It is having blood; grabs people's heads. If he. Man,
you a penny and ends: "Let me not miss the bread to me or to my family, friends and
sleeping, she picks up that cold candela, could commit a crime. "
enemies." Reza, an Our Father, three Hail Marys and a Glory Father. Many are
content with telling the new moon, "Good night ,, Nene, or Nana. ''

"The moon, that. congo, guada say 'I explained Philip, is the main star for
mayombero, the need for nganga as

120 121
 You need the strength of the sun and Venus. In some, the so-called Reflection-moon, and
new moon is concentrated and! power of the moon; They work with the tuna, the majá and the
river. "
In other acts-faith strength of a star. For example, in Seven Stars, "she is the
mother of Agía, and so strong that when he rides, he turns his horse's eyes. You will
not see tas pupils, and so, with eyes turned back, walking from one side to another
without tripping. Maybe that's why Seven Stars and Seven Sayas has few horses. It
comes from time to time. It is a pledge of Mumboma and Luanda. When you are given
to eat, the father and the butler about twenty steps away to pray r. He is not given ia
party at home, but on the mountain. Heaven wants for roof .., is that this garment down
luceros cough. There is an hour of the night he leaves her alone. because the stars
down to it. When viewed down a blaze, the star is going to nganga: then the father ye
E butler collected with a white cloth and plug the casserole. How much work costs Is a
Creole control the .astros! Those who see this operation in the middle of the mountain,
where it does fall, the star private alighted from heaven. "The sorcerer seizes the spirit
of a dead seizing their bones. The soul is attached to the body, "the habit of going to
seek his own" all the time remaining, the remains; and skull, kiyumba, most precious to
the warlock, spiritual substance is. deceased, "intelligence".
To enter into relations with a dead enough to possess, "is enough to have it," a
phalanx of a little finger or any part of the skeleton: a fragment, which represents
and 'worth' for the entire body. "The bone is picked to be supported by the spirit.
(The dead have querencias for their remains.) And. stone, dead is also fixed. "He,
mayombero has to build a nganga for himself or any of his godson, go to the
cemetery with his butler or assistant and the godson in. matter, and scratched,
.iniciado by 61. Striped {say that the. Neophyte palo monte, ngangulero future,
man or woman, in the act of joining a temple, the hacérsele son, 'body nganga' is'
drawn with razor or knife a not very deep crosses on the skin, both sides of the
chest and shoulder blades back ,, in cough.)
Once in the cemetery, the father, watering aguardiente. cross on a grave, it
will be, "if you can" head, kiyumba of a corpse, "with brain where Fumbi thinks
things' fingers, toes, ribs and" quills to run. " He wrapped these remains in
black cloth, will leave home to "do the deal with et dead" because it is not so
easy to do in the same cemetery. There nganga father followed
122
by Godson and always attended by the butler ,, it tends floor. Butler covers him
with a blanket, and four lighted candles ,, next to the remains, invokes the spirit
that takes possession of the father and speech. It is Fumbi ask if you agree to
stay with him: the spirit responds by gunpowder, as usual. On the back of
ngangulero on the blade of a machete or a table, the butler, it has seven piles of
gunpowder, Fula. If they explode at once, the dead decidedly accept the pact;
you agree with everything the witch offers. It is at your service. These pacts
should not be more than one death; nor should they be (ierras other graves
advises one, experienced steward; this will lead to future confusion and
hindrances "Yes there are several dead in the cauldron, when you want to work,
others do not want;.. argue, do not understand and arm themselves trouble! "
The wizard writes in a paper the name and surname of the deceased, and
coins -the sale price because the dead practically sells to. witcher, place it in the
bottom of the pot or pan; If you can not write, just in this case say the name, loud
and clear. Deposited bones and earth, of the pit. Then with a razor or knife white
out, an incision in the arm is done, and let the drops of blood that flow from the cut
over the cauldron, "to drink the spirit." But this is dangerous: the dead can dabble
in human blood, and could also not be satisfied with blood, forzosa- mind,
providing you small doses its owner, and end the day. The prudent and usual,
then, is to kill a rooster. !, Sandova family tradition that belonged to the rule of
Ocha and had "made holy means", or "washout" rite sometimes before the seat,
which we shall explain, in another place, it was both mayombero; had carefully
separated inkiso of his saints lucumís theoretically irreconcilable with the forces of
Mayombe - "even if. had been the son of Obatala, the Mercedes or Dúddua, you
would not have allowed this garment of Mayombe have, much less use it "- and he
explained his composition" Lo 'is fundamental to the cemetery. Take, head and
bones of a .difunto that was evil. Make thee there for a snuff, and sprinkle the
grave with brandy. Start, a, call it by the feet, and keep calling until you reach the
head, so that when you wake up, get out of one, once and .with mettle. Proposed
him ... If the business spirit of that man wants to get along with you, see, that
breaks the land where the liquor was spilled; Take then the bones. He is behind
you. Once in rasa, it is not uncommon for the dead is present and speak -through
a Medium-; without
123
 . fear, you make the contract, give him your hand! "" The sorcerer always watered
aguardiente. cross on the grave. She takes the bones, ktyumba, arms and legs, and
takes four handfuls of earth: a handful of each of the parties, which rested these
members. That is, north, south, east and west of the pit. "
And another taita lists accompany me bats in the cauldron to fúrnbi, "the spirit
that sits on. his bones, "and other materials that often accompany it.
Here, he says, "how good it is based garment." First with plaster or ash trace a
cross on the bottom of a pot or casserole new, and placed top five Spanish real silver
one. medium, and the other at each end of ia. cross. "Echo into gypsum powder,
sperm candle, some ash and snuff out. On one side I put a piece of reed filled with
seawater, sand and quicksilver, and plugged with wax that. garment, is always alive
as .azogue, and is light, and move .As the sea which can not rest ,, and the sea fúrnbi
jump and go away. A male and black puppy to sniff and follow entire trail and well dry,
sits on these powders, in the middle of the pan. Beside the dog, a stone of lightning or
lightning "that will drink blood before sundown. It fits into the dog's head jaw dead, and
around the fingers and toes, the two choquezuelas and ribs. Brains, already made a
hard, black paste, to one side of the dog's head and jaw. Jawbone down ... the above
does not work "Does not work! They are spilled on the ground of an ant hill. The chips
are placed around the sticks: ceiba, cuaba, Ayua, tenge, firefly, garavua, laurel, Zaza,
jocuma, amansaguapo, Guama, guachinan- go, macagua, pine land, dagama,
moruro, jagüey ,, palm , maid, yaya, yagrumo, and lianas battle, jimagua, cocúntpeba,
Legana ,, Nfinda aura, etc., and krúbbana-sensitiva- herbs, Canutillo, grass, beard.
Indian, Indian broom, and so on. And on the sticks, handfuls of termites. After this
foundation is formed, are cast, chili, pepper and garlic; ginger, white onion, cinnamon,
a slice of rugged, rack and anamú all around. Remala with the work. querequeté head
and carpenter, aura, bat, zunzún ,, arriero; and bugs: Jubo, mancaperro, chameleon,
centipedes, and so on. And for the Nganga is Christian, good, a splash of holy water,
which ssxoge in the church, or Holy Saturday, which is caught in the mountains; or if
you leave mixed. Neutra. Jewish and Cristana, as needed. When done right, it will be
Christian; when grave, it will be Jewish. There, he mounted. nganga .. Then I again
take the churchyard -a miin gives Kalunga- to pass three Fridays there, buried in the
cementation
124
Teno; and then, Nfinda Anabutu, to mount, to pass other tres'viernes are twenty-one
days under a kapok or a jagüey. -Raise when the garment is up, that is, remove the
gangulero the nkiso the place that has depositada-, I took her recoiling un. good
stretch; It is not given back to the post, and from there to. the house, and enseguidita
to feed her, given her blood cock. And ginger, cinnamon, peanut ,, garlic, brandy with
pepper, nutmeg, dry and Florida water wine. "An old man who 'lived on. field all his
life, tells me how Congos building a boumba: "The spirit put in kerchief called
boumba. That was the first nganga. Then came the Creoles, the Nganga to pot and
pan. "
A historian friend, an expert on black nation, which reached a deal closely, in
his village, was once, in his youth, to see a very old congo, at a difficult time.
"His room had only a bed trousseau. He lifted a table, which was below this and
that covered a hole in. the. he had buried a drawer and began removing pieces
of a bundle of sticks, and ios placed on the floor in a circle. Then he took a skull
and put it in the middle. He sat beside me, face, skull and bats; elos leaned over,
whispering in her. language, and I saw little agitated and foaming at the mouth.
He started, talk to me, but I could not understand. He put the skull on the palm of
my hand. I felt full of amazement, that the skull, in turn, began to speak, to
respond to old and lightly, just weigh myself, my hand moved paralyzed. And so
it was the duration of this strange dialogue, lively, gifted voice and movement. "
I noticed this old friend who handed him one. medal that served as amulet Well
indeed delivered him a. dangerous, and he should return as soon fulfilled his
mission, protective:
"Now calm to see that this danger had passed, I went to see the, congo with. the
medal in the pocket inside his coat. "And the medal?" ' "Here you have" "No, look to
see that there is not tá".
"I put my hand into his pocket. I looked, and the medal was not in place. I
despaired and the idea of ​having lost it when he tranqui- regret, I was taught in his
hand: "No, son tá not there, but here.."
"Hell, the medal also had life itself!" (It is not uncommon, warn that some
guards or amulets, for a spirit inhabits, or because being .siempre contact.
Nganga impregnated his. supernatural powers, obeying orders, die or move
from one place 'to another. "the Julian of. Cañas, from' paddock, was coming
through the air the mpaka he had, six kilometers in his hut.)
125
 . This old, that perhaps it would be as dead time, ventriloquist and clever
conjurer, had a bouniba -a dead in telling us .It consulted mayomberos: skull,
bats and other ingredients, wrapped in coat.
Russia -sacú- sack to wrap the boumba, bought the black in the cellars, and
perhaps is still being used in the field, is marked with white plaster; a small cross
is traced on each end and in the center higher, .incluida in a circle. The witch,
which already has cut the pieces of wood needed to mount his pledge, places
around this circle is called table nganga ■ where deposited soil of the burial of the
dead chosen and the four corners of the cemetery, and is the base, "firmness.", in
which the skull and bones of a subject that settle. Warlock chose because. life,
distinguished by their wickedness, and, which, for three days, have been exposed
to sun and serene. The spirit of a man continues to behave in the afterlife as in
this; bad remains bad or worse. That's why kiyumba of Fools, especially the
Chinese -mtagongas-, which were very vindictive, and, often killing themselves
with rage, unable to suffer. slavery in colonial times, had a reputation for being
ngangas Baró says that although women fciyumba is preferable insurmountable,
"because that it does not come for reasons; people who know a lot and not riosa
voluntary, good for Nganga-and he adds: Dead sage you, that does not work does
not want. That is not heated, why? Let things slide. The more brute Jamuraba
better. Not reflect; It is blind, drag yet has no scruples. "
Around the bones, the sorcerer has other "ingredients" of boumba: legs,
head, and heart dog, cat, guinea pig, goat of black; birds: owl, bat, aura,
tojosa, carpenter, we want quête, kingbird, tocoloro, drover, kestrel, and so
on. And Pestle, Jubo, lizard, frog ', frog, hairy spider, mancaperro, alacrán,
rnacao, ciem- feet, damselfly, wasp, Spanish fly, ant, bibijagua, carco- ma,
termites, worms ...
Stresses that the body of this nganga, which thus formed is wrapped in the sack of
Russia, is boumba SACU-SACU-or "the black ios nation and the ancient criollo, which
was not brought into casserole, or . iron cauldron, but sack. "
It was a huge bulge -lata-, which was kept hanging barbecue, tablado
forming, inside the room, in the huts, black, door-free floor, near the ceiling,
and was used to store grain , corn cobs, meats, fruits ...., and fetishes.
126
Chamalongo called muzzles barbecue. That is, graveyard '. Because "what
was mystery, cemetery thing, ndoki chama- or Inkisi Longus, he was on the
barbecue."
"When I was dealing by the mills in Intrepid, where I was born in San Joaquin,
short and Harmony, the ngangas, cough dead, stuffed with furnbi in walking at night,
all the clothes, had them. ngángánkísi hidden in the barbecue. The nuisunde Congos,
embacas, Benguelas, ngolas ... iHum! Their very garments covered: all done with
great secrecy. In the congo council, no ceremony of religion, nothing, nothing could
be seen of nganguería. It was not like in the 'Cabildo lucurní, which were put on view
tureens and ball cups of the saints and a stone Tanquecito filled with water front. Altar
huge, arranged like a. altar white people, the stones of the holy water getting into. ""
That lucumf council wit Dauntless how often a lot. The foreman, the Father of the
saints, the more Babalawo old there was ta Cecilio; Lauggué was called in lucumf. Tá
Rafael and his assistant, ta Roque, Odyó Kule. Godmother of the council was Ma
Quintina. And there were the seats, dressing gowns and betnbés were given, and
openly, without lock the door. Nganga but kept it in his own home mayombero: stick,
playing with the door closed softly. Nganga as bad. Sometimes it was the custom in
many homes parents, that he was going to his game had to identify themselves
singing at the door for a keeper insiders be let go. I remember some of the songs that
drew the children to be released. East:
Oh, Tembe Lembe my horse tá estropiao
Yaya Malembe Lembe Lembe maiémbe
Endate Siete Leguas I come, I come seven leagues.
When you arrive here iémbé Gumbana license
Jacinto congo tá the hill ...
"For the same reason, barbecue told him, Chamalongo as the churchyard
explains Child Cardenas, you hear that the ngangas are called knapsack, although it
may take them into tinaja, casserole in. cauldron; and all the clothes, even the
resguarditos pocket: a necklace, a small chain, macuto sariga Mbele. Knapsack
because it got, the Nganga and guindaba the roof. The. witchcraft was kept in
knapsack. NkuitO'-Panga-bilongo. Kuttu in congo, mean ear pocket bag: a container
"(The knapsack, remember, is a long, narrow bag, woven with guano, and very
common in the country also it means wrapping, mess somehow, something. .)
127
 -The lower macuto boumba- was a laborious and delicate operation "was Zafa, inzafa, inzafa, Mama Lola, Mana Gumbana, tá the hill. zafa canaslico, Hb
stuck to the ceiling, was large, and weighed an awful lot," John O'Earrill clearly zafa Gumbana, Trembles-land never falls ...
remembers all the songs that accompanied the decline of .sagrado wrapper " the Ndundu Carire gives license ... Zafa, inzafa Mame Lola.-
SACU SACU "the days when" working "father. This, with his butler and
The pieces, stick around dark and heavy mass of such diverse sacromágicas and
godmother, swept the floor singing ;, as the mambo, songs, repetition of words,
rhythmic phrases, are the indispensable premises of the "game" magico -from indefinable the view that movement have fallen and desamoldado materials,
rite to be held and, of course, the occurrence of trance: straightening and recompose.

Stop it, stop it, my mom and dad

sends you, adventuring, stop it, I
Bare bare, bare garbage, Bare
swear pa simbico my mom.
bare, bare garbage, simbico!
Simbico, stop it.

Until they left perfectly clean for the boumba. The father asked plaster, mpenba, and And the duration of the arrangement, says:

traced the "signature", the circle and the cross in place that would occupy the knapsack: And e and patimpolo Pa what the world, simbko.
Ya ya ya I patimpolo Ya ya ya, Mary Nganga
Patti patti patti,
I Vamo to see Simbico so that patimpolo.
Gaya since I patimpolo I mambe mambe, It gave!
mpemba, simbico! patti
patti patti, mpemba, Once I recomposed the "camastreo" then the father and. butler, everyone
¿simbico! espurrean with. aguardiente and blowing, smoke snuff:
And the mambo was sung, singing to lower it.
Minganga room sálaialá
As a parent you sent Below, minganga ...
Nsunga turns' wit. Above world
Lower it, low ,, my mom Download it as a parent sends you ...
moana to sariga, vamo,
Lower it, low, my mom Trailo, dance, minganga,
nsunga ...
trai nganga as Ungüeña step.

(Slowly, as he walks his. Chameleon.) If the knapsack is

Y then, "yimbila, Vamo a little, yimbila." It lama, is invoked. the Nganga.
saved in a. corner, he said:
The father started singing this one prayer:
Trăilă, traiia, my mom, doghouse, Doghouse, as
Mayombofue good in Guinea With Onyáya, longoyaya
a parent sends you. When is he coming? Vamo to see Susundamba

Once on the ground, after that slow descent, and he surrounded himself with a thousand cares,
Tapuntado already nganga Mayombe good in Guinea
the head of the temple exclaiming: Mama Lola gives license Open the way
Mayimbe is Gumbana In to the loo
- ^ Mambe! Mambe! It gave Mayombe was good in Guinea! Mayombero open road!
! fl ' Good thing tá io world! Simbico! Simbico !, etc.

"And he greeted, kissed it ... Mom," called Mary-that nganga or Mama Lola. . Upon completion of the "game", they sang:
The. greater untying the wrapper:
Chikiringoma collected,

128
 * "= 1
chikiñngoma, to collect vamo
collected.
And again the nganga it was packaged and climbed to the barbecue. We accept the
chronology of estos'viejos informants, all chords at this point, and lived with the people
of nation: boumba, haversack, SACU-SACU, the packaging, the sack-and the jolongo,
in a word
-"Nganga also güiro big and small, were old thing" - precedes, they say, and
the Kimbisa vri.liu.mba , Lighter, "work of Creoles, which is nganga in pot or
cauldron." "The Creoles
.simplified the business- garment ... Walk up and down the knapsack and handle it was a very
complicated and very responsible company. "
Finally, to test after the power of boumba is buries next to a plant, lush, and
categorically warns: "When you come to. looking for you, you can not find a
single green leaf in this killing. "The owner of the boumba, the deadline must
find the plant entirely bare of foliage mind. The boumba it will be obeyed and
thus demonstrated its ability drying all sheets, without sparing one.
He should be, required to demonstrate its power in many ways. For example: it rips a hair
from the mane of a horse: "That Kombo" the cabalo, .se. enjoins him "today healthy and
whole, will split a leg." The animal, which runs healthy for the pasture, falls, and indeed,
break a leg knocked .AL.
With a dog; If you do not want to sacrifice a horse, it is subjected to the same test,
"Rabie this' dog." The rabid dog dies. Certainly the 'moana NTU kiyumba MBOA, "the head
of a, rabid dog in the knapsack, is highly esteemed" for that attack "and Rabie the victim to
choose,. ngangulero.
The mayombero-convinced that "his pledge works well and serves" the digs up,
takes it home and reward with bloodshed. The ngangas are taught to work burying an
ant hill. Our black attribute to these harmful, laborious and indefatigable, hor- migas,
supernatural intelligence and wisdom. "Bibijagua nun- ca not rest, no sleep, night
does day: all Krajina hours. For her there on Sunday or on, holiday 'The Industrious
bibijagua -Ntiawo-, the Nganga acquires the same extraordinary aptitude for work.;
assimilates. its qualities of industriousness and perseverance. Learn to demolish and
build; to demolish the alien to build the same. Thus, in the, macuto can not miss
bibijagiero land, and -the chief of these hormi- gas Reina-, who have knowledge and
relationships, mysterious, "knows everything that happens under the earth, and
should be picked when They take something for your home. " Nor should fail worms
human or animal carcasses, 130
| "The worm is called, mandúndu, eating the dead, eat meat
l and leaves the bone. It is Carmelita; when the air gives muem the fmnbién. He
you
I sings: mandúndún wanterére kisóndieo. And another, black and white, also I mata
air "; and also those who are not in the. 'I cemetery in
of the. graves, is not in the grooves that breaks the .arado. I
Termites, woodworm and kimbónkila, say some; an insect, I do not know to, what I
my witcher would concern "that looks great and works swarm fly, i
making holes in the ground, and it's like colmena.loca. " Other than
working
I opening holes in the corners of 'houses and is called Gandu-Cave or I
sinker". "And all this ntiti. -basura, witchcraft is very valuable. "I
Finally, the ngangas, inkisos, kimbisas, vrillúmbas, rucksacks or boumbas, i
They are prepared with human bones, earth, sticks, roots and animals. f is added
'A' ball-world. " "The 'holy green ball, grass, found in the' stomach of cows. A
very sacred relic and most miraculous "that 'once in the cauldron," gives virtue,
the apreparos that heals the father. "
"The power of the Congos -we says an mfumo instructed the father's. old
head of a temple- is based on virtue, bats mountain from the dead and
animals. Ie spirit of Christian spirits. trees and animals, spirits working in
cemeteries, on street corners, in the hills, rivers, at sea and in the jungle,
which is the residence of all spirits. "
The spirit of a dead commands the spirits of the sticks and animals. The
set of all these forces, acting under orders of the witch, and do what he tells
you - "I so qui sent to the end of the world sends you" - is what is meant by
nganga or inkiso . A, ;
nganga therefore is malefic or beneficent spirit, which makes indistinctly. good or
evil, serving master who knows, and has magical power. The spirit of a scorpion acts,
because the body, alacrán "that:
draws "is stuffed into the cauldron, and promptly nailed its poisonous sting when you
need it ;, ngangulero of mayimbe, the Tinosa aura,
;
will serve the wisdom of the unknown, the marvelous view, the, exceptional
strength of its wings; -the kiyumba the dog, bones, four legs, eyelashes and hair col-
you sniff, will surely follow a trail, will i
good spiritual use of his fangs. All these animals, each by
* the nature of their nature, are the "gangs" of slaves - "sometimes
I
. is reviran "- who assist the spirit in his works. "The ngangulero, the master sends
the dead; the dead, it's mayoral, sends bats and animals, which are the
endowment "" The fumbi, is generally forces "" The spirit of the dead is chief says
another mayombero-..; bats and animals are underlings. "
131
II
 M
A Kimbisa explains: "A garment is like the whole world in Chiquito, and with
which you master; for that the ngangulero gets into his cauldron all spirits: there is
the cemetery, Mount, to! river, sea, lightning, the whirlwind, the sun, the moon and
the stars. A con- centration of forces. "
Or nganga spirit, "after it was sold and agreed to be a slave, fámbi the
mayombero, not moving the container, it is always there, waiting for his
orders."
An old, who has always had the sincerity to speak openly, thinking that my
time was much easier done in a what he meant by a "trusted nganga." And
known-from nganga. "They taitas, in the mills, they left him to his own
kiyumba godchildren.
It was kiyumba of respect. "
The cemeteries were less saved now, or completely neglected mind; there
were no orderlies, and peasants cemeteries, graveyards of wits, nobody
cared. So, one of his compadre, like so many others "who caught very good
dead" could be a terrible nganga who won great fame in the region and "led
many people." He unearthed 'a teenage daughter of a sitiero, who died mad
furious; "Drifting loaded with it yet." He could take out her heart, "which is the
best, but so hard to get, that no one has Tima people in their sanda".
Kivu intended that some NTU-kiyumbas were chosen in life, "they threw the
eye" with a view to making them a future boumba. You can not walk alone this
drainer, invalid and almost centennial, referring me hexes that could make the
sorcerers of his time, and he left his nganga buried in the field under a jagüey -
"gave way" - then and now it does not address that, and nganga could not live in
a room with tiled floor. But nevertheless one, cemeteries, as in the days of the
colony, are still accessible ,, sorcerers who go there, continuously to stock up,
not only land, but kiyumbas "having their little brains, fingers, mioca "and jaws
to" charge their mpacas' horns, and make their -polvos- ñipólos and malefic
eggs. "A work" in a word. A careful visit to the cemetery of any municipality in
the province, near Havana, the Lisa, the Rule, the Guanabacoa with its ossuary
to intemperie-, and where someone has seen the pit at noon cubit at most, and
dug for the five Deia take some body ... very interesting; or at the same
■ Havana cemetery in the part where the poor are buried, would certainly feel the
old sorcerer vexigente much less pessimistic. The
mayombero always finds a partner on the other side of the wall, a guardian or
gravedigger, mayombero turn that supplies need it to be. "Dead -we never lack
reassuring in this regard ta Julian D.-: For two pesos is achieved dead. Do not you see
that gravediggers do much business? They themselves draw from the earth, and you pay
whatever. Lady, isi mayomberos are almost all that! Of course, the pantheons you can
not. It's all well cared for in Casa Grande, just imagine who's going to go down there ...
But X has remains of a large mundele, a bone. They caught him on the fly when you put
on the huesera ... He paid dearly. "
The kiyumba of a -cráneo mundele white. Excellent sober, it is the best;
"Intelligence white man" and made a dry, hard and blackened pasta. Pancho Thomas
paid him five pesos, because now the intelligence of the target in the ngangas it gets,
and "that little brain tucked into the hollow of a stone of burning coal, Ino is no better
nganga!" My good L. tells me slowly "Before the black witchcraft not always reaching
the target. Missing peda put a quote from mundele into the cauldron. the two brains
are put together today. The white, well-to lafto the black. Now they are equal by the
Constitution. And the garment, the same kills white black. The girl will understand if I
ask the target that other white lie me, shake me hard, the fool will; white does not go.
But if you have next to black, beware !, the black obliges, hala Whatever! And so it
makes it white to black when not to harm one like him. White part parriba him to
black, and black has to walk. Two kiyumbas two choquezuelas ... mayombero must
have no more than mundele, and nganga never catch mundele. "
Finally, when the owner of a nganga dies, and expressed his wish that this
accompany you on your journey to the other world, or when for some reason is
unable to have it with you or should you get rid of it definitely, "he gives way to
the nganga, he says goodbye "is paid a last right and buries. In the first and
second cases, this is done in the shade of a jagüey, a ceiba or a laurel. Who
needs her away from each other, only for a while, with take it as it suits retains
its foundation under a palm a yaya or ceiba. Sometimes ngangas spend long
years buried. Everything rots, of course, but no matter. The spirit is there,
"settled" in stone, we have seen matari placed in the container; because it is
indestructible, it does not disintegrate as bats and miensi -huesos-, and the
dead does not leave. To them also, as an instrument of spiritual action that is
exercised for good or evil, they are carrying the energy of a Mpungu, of a deity:
a breast Mpungu
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 Wanga or Kisimbi mass, to Choya Wuéngue to Dibuddi to Tonda, etcetera.
Matan continue to be the .asiento force of Fumbi, the enslaved dead, "sleeping"
during that time, until the sorcerer recovers and 'revive, and he again serve as
before, with bats and other components, They are renewed periodically.
for .aniquilar one definitely one. Nganga, it is enclosed in a ant hill. Last .se
them. It makes a sacrifice. gallo, they are. Waters brandy, and .les offers snuff,
"which laid off, they go para.siern.pn " . Many, death of its owner, spontaneously,
"want to return to his club," but like "keys to the world" rather than "can die,"
usually passed into the hands of a luxury Godfather, as discussed in more detail.
While there, they "children" ... The gores. news ngaiigas.se They make (ornan- do
elements of the 'old and so, those of old, who have disappeared, "who were" they
have left numerous offspring and..
HOW TO PREPARE A ZARABANDA Some old drainers,
especially matanceros, with the wise head Baro, although theoretically not
allowed to practice their magic use all powers that are within his reach to be a
Zarabanda. genuine pledge of palo monte, and consider, if possible expression,
as a mixture, a heresy, habaneros Creoles. "Zarabanda's seat Havana" where
this name a very effective garment, which acts primarily Zarabanda, equivalent
to orisha-and Gu Oggúfl of Dajonie- Mpungu, another divinity and master of
Mount Irons known as we know, Christianized San Pedro -portero of! cicto, and
so Zarabanda also "defends bouquet Eleggua, the door of his protected."
Zarabanda, or Oggún, or San Pedro, congo presents a typical case Or is
meant by "holy cross with palo monte: Dead and holy spirit and holy man." A
congo-lucumí sincretismo. A sorcerer who Baró, in its way, accused of
mystifying-listening to these young men who we mix and confuse us all, just like
the black one after saying, "Hey! I tá confuciá, I do not know if loa cat kills jutía or
if the jutfa kills Ion cat "- says," To link it with the "bargain, he gets into a rock at
San Lazaro or Obatala: or Oshun and Yemaya, which are very brujeras; or San
Pedro, or any saint. "" Labao is Dio! Sambi. You what! Holy not revueve with
kiyumba; tronca nganga not waste it with Bertin, exclaims the old Herrera-., The
Congos, legitimate palo monte, stones buried in the cemetery to give way dead, to
come to stone the spirit of a dead and not of a. holy. It binds the dead with a stick,
but nganga not linked with Santa. "
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But others protest; Sarabande is an influence, a very old garment, very
respectable, and "so. conga as the king Melchor. " "O" rao San Antonio, called
Bakuende Bamban di Angola, Cabanga "Engue Yaya and Máddíoma. And Mpunga
Kicoroto ...., San Francisco. And Pándilanga, Our Lord Jesus Christ, who knew him
very well in the Congo . "" Sarabande, overall, is Oggún by congo change and, as
luctuní is iron head black dog. "Perhaps one of the many loans that different groups
of Africans imported, Cuba became." Do the plow -San not give Agróniga Lazarus to
lucumís "" Excuse me.? the San Lazaro lucumí-the oldest is called Agróniga Omóbi-
rate, and the newest ,, Asoyí-, is given in a stone Arara. not wearing stone he is in a
tightly covered pot. "these days, a young vrillumbero informs me that has made.
Zarabanda for an Asturian godson." you know she explains that the important thing
is to hunt the dead. Imagine that here are you, me, and anyone else of our entire
confidence, and you say, thinking of some deceased acquaintance: "I would choose
John Doe" -the spirit and, if possible, the remains of Fulano-, and I say, "Well, I think
that would be best Mengano, because it was a very reckless child, very
mischievous" and the other person who is with us, says for his part that Perenceja,
she was a woman of hair, chest, would give better result ... finally, we discuss, we
reach an agreement, and becomes one as you can, with the remains that have been
chosen for your convenience. If you do not get those. We remains, call the spirit, we
attract and we coped with it. At twelve o'clock the day. we indicated, we will. It has
been a loner. Or, better, the foot of a ceiba with jagüey. There we cauldron to make
a Zaraban- da; Zarabanda need cauldron, and next to the pot, place all the
ingredients: bones, head, a black dog, ground, a horseshoe, a. chain, an iron ball,
two candles, one throw it brandy, dry for spraying, powder snuff and wine. Nues- got
tro song: we call God and Mayim.be -the spirit of Tinosa aura, messenger of death,
"Idio, Dio, Diol iMayimbe, Mayimbe, Mayimbe!" We prepare an egg powder júcaroy
other ingredients. One of the three of us is responsible for carrying the egg into the
mountain; and certainly the first thing you find when you enter. the. manigua is.
OGGUN-Matari: Zarabanda stone, which is black with brownish gray streaks. In.
that Matari, the spirit of O'ggún, San Pedro, which is said Zarabanda stick, leaves
the mountain with one. One takes Oggún in stone, because the egg is conquest,
and he was, waiting .There called by the egg. then we prepare a brazier, and we
line to matari with
13.5
 .black thread. We put it in the fire to test to see if the spirit is in it, and one of us, space, a small cross. "What it is round. the earth, and the cross are the winds; all
after calling: "Dio, Dio, Dio, and Fumbi, fúnibi, Rumbi", will say three times: "I cut ngangas is. They settle in the middle of the cross ,, the. "Firm base". "The vrilumbero,
Luwanda, your mensu Cuenda, mambo I BOBBA Kíndin Nsasi, lightning strike wrong as' Costumbre, sprayed strokes with aguardiente, and the. Central .línea placed
!, qu'indica ngangulero what I BOBBA congo cunambansa candela. " If you really, fourteen or twenty-seven ,, cllos monton- of gunpowder explodes. (Fula, according
really, you are vríllumba boss Sambiánpúnga Nsasire, songs dela. I burn Nah it can JuanLara, plus powder, means open.) Therefore begins to make his pledge ,, placing
not burn; the same nganga that Ngando-war, and go fíiiri, but mbóbba luweña is primary mere nothing the foundation, in this case, the Matari in which it sits. Oggún,
Nsasi; Nguiwirioo Mavimbe not Leca until Nkumbe Uria y Uria Nsúsu. »Matari is in San Pedro ,. "The stone which is already Qggún." 'The íieinras are deposited around
the brazier ;, and we, settling in, which has a cauldron. Oggún, a real Zarabanda. the stone, and on this the kiyumba, which acts Zarabanda, which is not always a
Sarabande leads sticks: I jiquí, bankruptcy ax, stick bone, Malambo, yaya; It is worn human skull sits "because the spirit is dead, though his skull does not have"; and
around the cauldron an iron chain, a ball, a horseshoe, a knife, a magnet, a. Real around the skull bones: the sticks-in small pieces, means-, and on the sticks, irons
quicksilver. By .FIN, the last thing is put up stone or Matari, which we have taken from Gggún, a key, a horseshoe magnet, an iron ball, ur¡ hammer, chain around the
the. candela not have been, burnt yarns ,, and crown all work Ja ,, because if the cauldron, and up, worse, a knife or machete Oggún. "machete, and Oggún mime!" he
thread is not burned nor scorched, is that the spirit is truly in the stone, and that is the declares Salaco, then remember that this god is the owner of the machete, as Ochosi,
test that gives us. As he left the brazier, and before putting it in the pot, you have it for the hunter, it is the arrow- or niisina arrow "Dono ^ UN Herro, you got Oggú. A
a while. -for a white plate, which beba-, with brandy, dry wine. Then, already placed in horseshoe? É mime e.! * Finally, the cauldron is adorned with. mayúnbe -aura-
the pot, you kill the jutía, cock ,, and if there was money to goat, also killed a goat. He feathers, bat, Gallo, parrot, carpenter, of drover or tocoloro, at the choice of
ate Zarabanda: it is covered with a black and white cloth, and leave it buried under mayombero; but recommended. Carpenter, and is better than Zarabanda, have one.
the ceiba. There we have twenty one days, and return after that period. We pay you y'variada beautiful collection of feathers.
to mount your law, both the outward and return; and that paying the mountain, and
Nah, you know, is as important as paying the cemetery, because if it is not paid, we
can not do anything. Again at the foot of the ceiba, we call Sambia. With, your, please
we get the .caldero, and those of us who receives, reads:. "I myself Chech that
kuenda Ntoto Your kuenda the finda, your kunanbansa kuenda, ndoki I Bobba, you
are my stop pampering, you mime are my mare, you mime talankán kíyum- ba
kunansén mucus. " And the pot is taken, and is presented to who will be his owner,
and might lie there himself and wallow Zarabanda. "By matching 'this explanation with
another owner Zarabanda, G. E, this strongly objecting that is not Matari, stone, who
should top the magical structure. First care to spread the container to receive
Zarabanda-which will invariably there will be an iron cauldron, as the reader will recall
with. butter "red, so dear to O'ggún African deities and all Oggún temple. After. It will
draw on the bottom of the pot "smoke" or .Zarabanda emblem: a cross formed by two
arrows' divide the space into four, and. through each

136
137
 "Mundele want bundanga 'white wants to know; bundanga'm mysterious-, they
say the black brujo to the curiosity of the target. It is not uncommon that illustrates the
black, never without a certain bitterness, think it's always convenient twist a little that
teaches him. If matari therefore placed in the bottom of the cauldron, judged it wiser
to tell you put up, or vice versa. Another one of my informants, vriilumbero often very
explicit, but sometimes, .de suddenly suspicious of the hidden intentions of the
disciple, and leaves a precaution, omit or alter some small detail that judges very
important. Thus, the target you want bundanga, namely "no swear" in any temple, nor
commit to anything, you should ask a lot, collating all the answers, see ^ all
authorities, who then are very reserved, and "go long way to go picking up, bit by bit,
the truth, which is watered everywhere, "as says my old friend Ca Lazan: and adds
that if a liar," Adacádeke or Fon Fon, Fon "or a fool, apparently, tells "that threw a
needle to pierce sea ei eye to Chema," he says yes, he heard the noise made by
falling into the water; "For some truth is in everything, even in lying, .., and it may be
that you are telling lies to one truth: what if the needle was worked -embrujada-, and
cross the Chema, and the Chema was for him "that's what happened to a woman,
whom her husband was cheating on his nose, and he heard repeatedly chanting this
nonsense to an old neighbor:" fried fish eyes are open, and fish do not see . "it
Having been the end of his betrayal, lamented loudly:" And I was blind! And nobody
warned me loque happened! "" What? Did not I was telling Nah? He replied the old
Marras; i often neighbor, who told her fried fish eyes were open and did not look na!
Fried fish was Nah! "
As an inventory add how, according to the same vriilumbero, a good hell Ndoki is
built, another garment that is based with cat-a black cat! which has angered cruelly
before killing him, as Jas, besides Jos ngangas sticks, can consist of a animal alone,
mayimbe, aura, nguémbo, bat and fualango, cat or Mbua, a rabid dog or a dog that
was intelligent and brave, That is what is used to Zarabanda.
a Gallic is salcocha and enüerra. Twenty-four hours, it is dug, and bones .se choose one to
make the garment. Not actually chooses ngangulerc), sinoulc.s | x j (> m% a) leiriciiüicl {] iiep
(jsct; nui> 'i> r \ irli¡d]} irasiiol) jc [or,
a candle is lit, exposed bone in the mirror, and if this does not tarnish, the wizard
must discard, because it serves. Each time the mirror
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leaves and clouds reflect, to the extent absolutely nothing seen on the surface, that
keeps as a precious away and the bone whose image as mysteriously disappears.
With those who serve the gangulero is supplied, and goes to the cemetery to find
seven phalanxes of pinkies -so appreciated by ios sorcerers, and lands seven graves
or "seven cemeteries." Anything placed in a pot and cover with a string of garlic; so
thick with snuff smokehouse, spray it with brandy, wrap the pot with a black cloth and
makes you sie knots in the cloth. The cam kapok; but not the ierra ent, the deposits
on the roots, to receive the magical effluvia of the "tree nfu rao 'and saturates its
invigorating shade until the next day, when the then take a sheet or a paddock where
halle some young and beautiful bull. To show the bull casserole; I call your attention
to this, if only for a moment, contemplate it, must also be left for a while in a field
where auras scabby revolo- teen and land on a dry tree, do sniff the carcass of an
animal, so that mayimbe "play around with it." Although the cat is a very estimable
animal breed Kaddiam- pemba or Lugambé, this is not the only evil hell Nkodi
garment is known by the same name, and we will speak to engage in another book of
sucking Ndokis human blood, "evil spirits nativitate. "
But Nkodi is generic name for all fetishes that are manufactured under evil.
BLESSED MAGNET STONE
"It's not African Matari. . Came into the world when Jesus was born, so that
everyone, black and white, IA worship and use it to attract luck "is written:" Our Lord
Jesus Christ came down from heaven to earth on Mount Sinai along with AIs
lodestone. "stone" who walked with Ja Samaritan "sold in markets and some very
special shops of religious objects, one located in the vicinity of a church, and that
supplies with huge profits for their owners, ios initiated in one of the two rules, or
both, and faithful of all religions. We will find, from the portrait of the Pope, to the sea
tomato, curing hemorrhoids.
Anyone can "baptize" the lodestone without recourse and pay the right who are
trained to do, if he follows the instructions pointing the printed sheet with the prayer of
ia lodestone, flowing profusely throughout the island and sold five
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 cents "Equipe yourself a little salt, mix with water, and at home, on her knees in
front of an image of the Redeemer, light two candles. During the ceremony will: put
some salt on the magnet ground, while pours a small amount of salted water. He
will say: "Magnet, I baptize you in the name of God the Father, God the Son, I
baptize Magnet you, magnet will be, and my fortune and luck will be called ....." And
pray then a creed all of which will be done with great devotion. " Or is deposited for
five days in benzoin, myrrh and cinnamon powder. Three is gzan Pater Noster, and
sprayed with holy water.
Some ENPI la'piedra get to Mass to receive the virtue of the prayers and
blessing of the priest; the wets. blessed with this, no more, she is baptized by
water. Excellent method used to sacramentar many guards and small items.
So too "You catch porsorpresa the blessing, and the virtue of a Mass in. Real
Silver old, little ones, and given to a child swallowing a lot like, so it is already
protected for. rest of his life. "
But must, prepare and consecrate the lodestone the babalawo or iyaloeba, the
mayombero or nganga mother. The need of the protection tion of "this wonder of nature"
will be available from one or the other, "as it works on both rules and is given by congo
way and cam¡iM> lucumí."
Away from the texts, some santeras consider Oya property.
We can boast -so we noted Sand.ava.l ~ That this stone,
"Holy birth and blessed by ei Jesus, who sat on it at the well and baptized with
water that gave the Samarkana, has more affinity with Ocha than the
ngangas" and that, of course, were and are Iucumís, called to consecrate.
Nothing precludes give credit also to a drainer old man who has surrendered always
worship stone, "and with the magnet and the fia needles helped and ratted to many people"
when he assures us that "although the stone magnet is a matter of Iucumís, and Eos
relations saints it is incumbent upon them, no one prepares better than a good drainer. " So
give me understanding, modesty or pride, no one prepares better than him.
The mayomberos give the name of Songue, and Baró calls it "Fuman- Danda-Kínpesa."
Anyway, among the garments mayombero and the Babalawo orishas, ​you
never miss the most blessed lodestone. "It is black and hard; It is in the
savannas ,, especially in the days of midsummer, when the sun scorches much.
Stone feeds on iron filings and steel, and you have to renew swarf as is eating.
there are 140
stone male magnet and magnet stone female round; It is swallowed immediately
known because less is less greedy; Gmaua all the male eats. Female stone, given to
men, and male ^ women. Thereof, virtue is so great that with her. please be achieved
as you want "A. condition, needless to say, it is well attended ,, part of psychology, of
all garments. He is jealous and susceptible. '' If you stop and you will not care for her
puppies, if. her child dies, all coughing. animals, which has its own on. house: dog, cat
or bird, will die. Mata stone ios "
This rod giving birth the lodestone, which requires ios same care that he
lavished the mother, is a piece that emerges from it.
"Like any clothing that directly receives. Simo sanctify emanation of the
sacrament of the altar, which passes by. church, drinking holy water, is
necessarily a garment says a mayombero- great condition, but we fixed it like
this: wrap it in. a white handkerchief and buried seven to twenty-one days
cemetery. At seven or twenty-one days I'll find her and I took her home; I kill
him one an entirely white cock, and the bath. blood to drink. Gallo bones wrapped
in the same tissue that buried stone, and took 'the cemetery, and burial right
where I had her buried. 'Then I wash! A stone. holy water and yerba mora, you doyvi.no
sweet or dry wine with cinnamon, put in a clay casserole or in a cup, and. I
cover of swarf. I miss bits of gold, silver and copper; nails a horseshoe, needle
or pin, magnet: a horseshoe magnet and quicksilver. In addition, cough
mayomberos we put a bit of cuaba duck and boar another stick two sticks
knowing. Cinnamon, cloves and pepper eating. When we want to give Jewish
way to serve us, evil, we not buried in the cemetery, but in an ant hill to the
stone. And all bibijaguas you eat! "A. kim'bisa after having her a whole. day
holy water and bloodwood-white-, buries with a purple banana. "There is also
a. Saint swarf a Nkita, cemetery road. "
To prepare a. lodestone, the Babalawo ask ,, coral silver, and a shield.
muñequita gold. one omiero is made: one is full. laver of water. herbs, so that
contains all the orishas; is included in this omiero orange blossom water,
water-blessed the church, water of the two lives, brandy, egg white, husks,
babosa and e'phah
- Powder, smoked fish and guinea pig. A Ilavecita gold, silver and a copper. After
praying and singing to Osain and all the saints, washed with water with the
lodestone, mentioned objects, and placed into one. cazuelita; prayer dedicated to
pray stone; is the. pass
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 despuésrpor an incense stick, "wonderful sahumerio" and it is given to her grief, which
incurs an obligation to pray all the saints Thursday.
Santero the other. prepared in this way: immersed in a omiero basil, marjoram,
prodigious, rosemary, poplar and Yamao, with brandy, honey, dry wine, river water,
holy water and EFAs O rula. Benzoin incense. Swarf covers the stone, accompanies
with gold, silver and copper, and light a candle. £ 1 that you will receive careful to
throw holy water and pray the Friday prayer.
Another iyalocha, daughter of Oshun, the omiero manages a anco composed of
water: rain, river, .mar, blessed, and water from dos'vidas. Sweet wine, PNI-honey,
cinnamon five egg yolks. He prays in lucumf all Orissa and once consecrated puts.
the cazuelita that are saved with swarf, bits of gold, silver, and copper, birdseed,
and a key with yellow ribbon.
For another, simply baptizing stone and put it with three iron nails, eggs, dry
wine and parsley.
Lodestone should be washed once a year an excellent day-and this is
for San Juan, in the morning, with yerba mora, which is collected before
theresunrise. Every week drinking, and accepts very willingly, milk or egg yolk
to with dry wine. Of the mayombero not averse to guaguao brandy with
pepper and chili.
Lodestone for luck and good blood dipped into white dove - "it never gives blood of
goat, which is of the devil" - and is washed with water, blessed and herbs of the
Blessed Sacrament.
It is best to possess. couple: a male and a female. "As females attract
males, and males to women, and! brujo or santeras we're worth one and
another as needed before us. There is nothing better for certain jobs that a
needle or pin of the lodestone. They put the needle magnet of all kinds and
sizes; Ure love for conquest, for amarrre to defense, have no equal. If the
Santeria has the knowledge and powers necessary, their needles do not fail.
Nor prepared to fish hooks husband. For
■ ask a woman who appeals to the man who likes. that offers nail, dry wine and
pepper "For luck: wine and cinnamon. To separate a moNI, or matri-. couple in love: a
stone is separated from another.
C. does all kinds of spells and hexes with stone. "I wish to •
a woman stealing pin me home if I can not ask because the woman warned not
give anyone even a. pin or a hook without distrust, I took my stone, and I leave
a stuck in time. cazuelita with the needles. Then pin the woman I like the nail in
my
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door, and my stone needle, leave it at home. This woman will surrender and come to. my
house to fall in love. "
To damage: dry wno stone is thrown at the door of the hated person. Yes.
steps on this, feel pain and sick.
To tie -nkangues-: wine Stone also throw in the doorway of the subject to
be. to bind magically. Before it is necessary to collect them. trace-land has
pisado-, and this puñadfto dust or dirt of the needles of the stone in white or
red thread moistened dry wine wraps. Which will link touches his forehead,
behind the .axilas legs rubbed with the needle, and after "talk" to beg the
lodestone, the. deposited. casserole or linajuda covered with cinnamon.
Taking as a spray talisman stone fragment and some yerba known
-mastuerzo lesson Chini chini- also wornout, shy, especially, can make the
cut. any woman, with chances of success. "Experience shows that like. Stone
is related to the Spirit. Holy, if a. the person who has to solve its problems
wene to be in want of money, you must present two white doves, and let them
walk free after the. home. Check that, as pigeons are multiplied, their
businesses will prosper. "
The. lodestone must be 'very clean and always covered with a white
handkerchief, impeccable. If possible, a fulísimo pure silk scarf. Every fortnight,
according rare, given to eat, then it must not weaken and 'die'. "The stone has a
soul ,, life and thought," Hey, understands, feels and suffers, "eat and drink". Death
occurs when they fall or will not adhere filings; "When you fall, the hifitos iron is the
woman who has it is losing its grace, and you have to reforzársela the race." When
this ocurre.Baró revives, burying seven or twenty-one days by, a strain of bananas;
to then introduce the same attention, "giving heat" with wine, blood, etc., the stone
resuscitates; ie "swarf back and grab her. engrifada put, like a hedgehog. " Is the. E-
says much stronger with ginger garlic and three dienteeitos. Anyway, the important
thing is that the stone is satisfied in. power of its owner, "because its mission is to
attract as this suits you." "It is very convenient for all women in general; creamed
especially those with. más'o less decency, they peddle his body, which the vulgar
call shalt bring, and congo, Mbisi La. Havana and Ndumbas picanana; and other,
less output and scandalous: worldly, but ... muedda my Papio Lobbi "The cult
receiving the lodestone, taking into account the benefits' Well, as cintaradna!
143
 India seeks Ja realization of all anhelos- ios, is very simple, as we have 'seen: full,
small libations of sweet or dry wine, prayers and candles, every Friday. To ask,
some honest woman who claims to owe his happiness always lajeza this prayer:..
"Oh, most blessed stone, magnet, whom Adwo and venerate at this time, you are
my happiness, my luck, my money Piedra, you are my valedora, and charming men
you who with you marched Samaritan, luck and honor gave him;.. I, I give you to
eat and drink, luck will you give me money for my house, gold for my treasure,
copper for the poor and health to enjoy. " And always on the lips this praise for
protective stone: "Praise be, oh !, stone and venero./ I respect you all good hope
so, because your touch alegra./ me Nothing in the world daunted me.. while I've
conmigo./ Well, I believe in you ,, lodestone, and praise and bless you. " Amen."
He must put every Friday after prayers, a few drops. pure alcohol and steel
or iron filings, as this is the only food, without which the stone die and lose
their effectiveness.
Finished feeding and drinking, will be recited a Credo, and on this day, as
on others that prayer is made, they should give alms to several poor,. cents
coins.
The old Sandoval, as a supporter of the cult of the lodestone, makes me these other
prayers, which are obtained in the markets and sold on the streets.
Conversion Samaritana (deprecation)
Oh, great, sinner, converted by the Savior when he asked you to drink the water that
led out of the pit! You, who shocked by the revelations of the Son of God, you added
you to religion and never turn away from your ears: "Whoever drinks the water I shall
give will never be thirsty." You ,, with water, of love, of Christian charity, offered to
Jesus you. wash it, all your faults; We beseech thee to intercede beside him, to grant
me what I ask, if it's for my own good. Amen.
another deprecation
Oh, Samaritan, when you dragged them out water from the well, regaste her stone
when your feet sat Jesus our Lord, and gave him to drink spring water in exchange
for the divine water he offered you, and with it filled your heart of Christian love,
becoming sinful in virtuous and devout penitent, accepting the Gospel and the faith
of Christ; I beg you to grant me, by the stone that received water, which implore
you, if I may deserve. Amen.
144
Sentence
Stone: I see one, and I remember one true God. I see the. 2 and I remember the Holy
Madero de la Cruz. I see 3, and. I listed the three nails of Christ. I see 4, and
presented me the four Gospels. I see the
5, and I come to mind the five virgins who are shining before Almighty God. I see 6,
and remember that in six days God made heaven and earth, trees, plants and
flowers. I see 7 and I remember on Sunday, which is the seventh day of the week,
during which God forbade trabajoy fishing. I see 8, and I come to mind the eight
characters in. ark acted the flood; 9 ,, I see and remember the nine religious; I see
10, and I remember the Ten Commandments. 11 I see, and I remember the eleven
thousand virgins .dice Holy History. Finally, 'I look 12, and palpably present the
twelve apostles. I'm fine remembering all these, other cosasy ,, which were met and
dertísimas. I think, and think 'this wonderful lodestone has granted all the virtues and
wonders. With this lodestone I can do whatever I want. I will be FACU leave prison
without anyone seeing me; I get money and honors; I get to love me b p ....,
queyoquiera, and I will deliver justice in the world; I'll get saved from my enemies
without being NoteA I will get rid of lightning, disease, and all fatal b arantedmiento
of life. This believe it all as if he 'was looking, and I know it will be fulfilled by his'
incomprehensible virtues. Amen, Jesus.
another prayer
Oh, very high King, my God, that dais darkness light! Cheer for the fall you gave when
you took the Cross; for your excellent crown I have such devotion that parrot the
.angustias your passion. Oh, my God and Lord! This soul you gave me, do not let die
sad, because redeemed by your precious blood. Oh, Mary !, my mirror and my light,
widowed and alone os ai hallasteis foot of the Cross; called with great solitude; I pray
thee, virgin and mother of God, consecrated, that if today, on this day and this hour, had
fallen on me 'a judgment in heaven and on earth, which God ,, the Blessed Virgin and
the Holy Spirit be forgiven.
Jesus 'sweet', sad in the garden, covered iron, ia cold night, the agony placed
on the earth, mercy, Lord, save me who speaks to me and bad I want, a bad
neighbor, bad language and enchantments .. lodestone: and loads the cross of our
divine Lord, my sins are forgiven; Santo Cristo, Salome the Burgos and Rome,
ampárame my soul, my body and my person .. Amen, Jesus.
Our Father and a Hail Mary to Jesus Nazareno.
145
 ■> STONE INDIA ti í
i1 Belongs to the genus of portentous stones "that
belly out
ground or falling from sky with holy virtue. Are already prepared, and the only thing
í SAW
you do is baptize says Macario, DARIES the name one likes most, like me, my
!!
name Ja lodestone Chichi-Wanga. Blue, stone India is hotter, more dangerous
than the magnet. Slurry serves what is asked. To play all the games and win, THE MAGICAL TREASURE AND MEDICAL í
running horse, to steal, to malar ... He's very strong and dangerous. Good to know
OF And OSAIN TATA NFINDO
walk with her. It is not buried. It has it always well greased with Ointment Soldier,
sold in the pharmacy, and given to drink her some fresh water. He likes the snuff,
dry wine and brandy. This stone can mandársele lightning to anyone. So when it
thunders, anyone but its owner must stay beside him. That does not stop pouring
water into the street when you start to lower the flash and sky. It puts into the pot
flinch when thunder. Note always blessed guano. That stone fuming. And they are
hard to find, because they come from India. It is more demanding, more jealous We will now make a small tour of the. Plant magical world, through the woods, where
than the magnet. Mayomberos give the rooster blood, and sometimes get into
Santeria rule Ocha are filled, and the stokers, mayomberos or nganguleros of Cuba,
cauldrons ios accompanying the Nganga. These are clothes that are not made,
for the ritual needs of sos cults and devotions. We will guide some faithful followers
which gives Natura, and ai who knows, we serve both as a Nganga. "
of tradition lucumí or yoruba and conga, they give us their experience and knowledge
of osainistas, veterans of the bush; They are pointing us. the healing virtues of Ewes
and Ikis. The descendants of Congos and Bantus tell us about your clubs, "strong
sticks of, congo" -of Mayombe or raso- mountain, not because they always try to
imported species of the African continent, if not > It's because the almost centenary
José del Rosario who makes history, and not be wrong to say that very early, arrived
in Cuba this black, nation, "since he anchored the. first slave ship back in the times
of NANA Siré, the first Cuban congo stepped on land that sticks cut, dug up dead,
and began working with him and teach their children. "
1 Raquítico, enclenque small.

To. entrance of the mountain, where ideally we paid our tribute ,,

accompanying it with. corn grains and on a candle,
or, to be more truthful, to the pile of cards that I write down the information from
those who know propitiate the god Osain and intelligent will effectively buy plant,
seriously he tells me. grandson of a ucumí "When the best man realizes that.
godson calls. each plant by name, knowing what they can without confusing them,
and sends him to walk alone around the world ,. "On the other hand, paternally,
says the descendant of a musúnde congo:" Learn, learn to know. nkunia, the
mufitoto, stems, roots, Bukele nkunia all walks ... AFITA NKF, vititi. Do not
despise any, that all are born with grace and mystery of Mangangá, and all. will
serve. For good and for. bad. For sake of his body and his neighbor, if you really,
really do not want to hurt him. "

A ** O
147
 Among the agents that harnesses the magic of all time and everywhere to induce
and encourage gods, spirits and forces of nature.-visible and invisible, to act as
aggressive or protective energies are, the plants in. first place. Knowing their secrets,
it is possible that in a particular case my altruistic feelings towards others could
change, warns me aláfoché and gángatere, both
■ coinciding, and if desired, the "most good" plant my hands would become an
instrument of evil in a surreptitious and most useful weapon of attack, without having
to resort to them.
Continually hear repeated, to dictate the names and properties of many herbs, -
'Bouncy' - and venal trees will move to fulfill our desires, if we exercise ia proper
magical action, all, most are effective to produce the. better or more. disastrous effect
'. The orishas, ​the mpungus, saints, spirits who influence them, we know, are not
essentially neither good nor bad. They lend themselves to everything, good and evil.
Ultimately, good and evil are the same thing. As the nature: "The. breeze is good, refr
^ ca, but the cyclone? And both are air. "
Also "Christians, black or white" are mixture of good and evil. The. .coexisten two
principles, inseparable, and manifest themselves alternately in all things, "in all hearts"
and esto'es which are determined to show my informants to any objection or surprise
me, as far as their ethical concerns. Circumstantial morale of our drainers and
Santeria, and desu. large., diéntela, they reflect a natural concept of. life have not lost
our black.
It should be taken always to judge amorality, as' feature, priesthood afrocuba.no ;
and let's not Afro-Cuban priests to the rest of the community in all areas, period.
IDáke!
148.
VII LA
CEIBA
Their legends. Worship. ■ its importance in magic and superstition of the Cuban people.
Bad eyes. The mayombemsy the ceiba. Thursday, Friday and Saturday. The sacred tree
par excellence. Lucumf: Iggj Olorun. Congo: Mother Nganga, Musina Nsambia.
"Ceiba, you are my mother give me shade."
Ceiba, like. royal palm tree is more. characteristic of the island, and the sacred tree
par excellence, to the extent that one might wonder whether it is subject to
independent -culto cult. the. ceiba, in which communicants alike with equal fervor,
blacks and whites, if we did not know already. all the dead, ancestors, Africans of all
saints, nations, brought to Cuba, and Catholic saints, and it will. 'Live permanently.
It was also for the Chinese who were imported during the colony, and today their
descendants, "the throne of Sanfan. Kon, the same Santa Barbara in China. "
If a white farmer is questioned, to "a. Guajiro "this mysticism that awakens the
ceiba all over the country, invariably say that" this blessed "his. greatest they have.
teaching worship ,, because "it is the most sacred and the greatest of this world." And
all they repeated. ^ Exactly the same: "iLa ceiba is holy! 'Is. the tree of the Virgin
Mary. It is most holy tree ei "or" the power of God "or that is" tree of mystery. " Proof
of this is that the respect unchained elements: not abate, not the hinds, fiercest
hurricane: ñola thunders lightning. "The. Ray respects to. ceiba, and nobody else. "
¿Talar a ceiba? What an atrocity! Ceiba, ni. It cuts, or burn. No one, previously
ebbó do without. consult. orishas and take precautions dare. down one of the
towering trees, ancient dry, worshiped and feared of all, in our fields.
149
 It is understandable that for most of our black and ours. 'Farmers, both in
close coexistence , Responding to a purely ata.vi.smov an ancient religious
instinct, and. Basically, common to all gender human, a tree of such
proportions and so solemn and majestic beauty appears as the materialization
of some powerful divinity: the divinity of the ceiba simply imposed.
"The ceiba is a saint: Iroko." "It is the Immaculate Conception." Yémmu "It is
Aremu, the virgin of You plow .Mercedes of you." And. Sometimes the explanations
of my old informants in this regard are unclear. The ceiba "Iroko's seat, who is
present there," and of the Immaculate Conception, "which comes to the ceiba" and
has in this his dwelling. Others say that "Iroko is the same ceiba." 'As well. "Baba
is. ceiba. "" The ceiba is Oggfin and Orichaoko. "or" Obbá and Chango. " "Aggayú
is ceiba." Iroko be called when consecrated. My centennial matancera friend,
Addie, every morning at the ceiba was entrusted, "because to live, you have to
have the favor of powerful ceiba mother." "Willy-nilly -Pray a song of Ocha- with
Iroko be reckoned with." And because the ceiba, the okus -a greet the dead; "They
are dead."
Conga descent blacks call it "Nkunia Sambi -tree house. ^ house of God; Ntíjjpia
Lernbán, nkunia mabúngu. Nangue, Gundu -ma- ma Ugundri-, Marifé, Sanda,
FIAME, Nfúmba and Fum.be -muerto-, fumbe mom. " Those who claim to lucumís
"Arabba, Iroko, Elúwere, Asaba -Iggi-Arabbá-, Iggi-Olorun" tree of God.
Some old match, to explain that he had not iroko in Cuba, which is a kind of
mahogany, African, and that lucumís called Arabba French rubber which
Sandoval. also he called Gogo. However, Ja ceiba reminded iroko, and called
and "consecrated" with the name in Africa was an immense tree one, very similar,
and equally revered throughout the coast of Guinea. It was the same with many
other trees.
"Although the ceiba is not legitimate iroko, it is considered as iroko; and he is
known sometimes by iroko and others by Arabba. " "Here the ceiba is like Obbáburo:
a tree of Africa, where party is. '' 'Iroko is the holy Oddúa, who lives upstairs in. the
cup. "" Iroko is trunk olofi; the most holy and mysterious stick. "But Iroko, or Iroke,"
pure lucumí heard "-loto, is called, in Dajomi-, is an Orisha owner of the ceiba, and
this is the conveniently designated by the name of iroko," he is a holy man and old; a
woman has, Aboraán, who also lives in the ceiba, and a sister called Ondó ".
150
Iroko is danced with. cute stick coated necklaces, and with a broom decorated with
red and white beads. .This saint who is worshiped in the ceiba, belongs to the branch,
Nana Buruku and Ayánu, San Lazaro, I lucumí and arará. "And no low Iroko such as
gold, the snorer"; is sacrificed, A torete who walk around the tree Santeria, with candles
encendi- days before I slit his throat. Meanwhile, he sacrificed roosters, chickens, ducks
and turkeys Florida, white. Every month you are offered white chickens. Others claim
that the ceiba belongs not to Abanlá -the purísima- virgin, but, Aggayú - "strong arm" -
but agrees that all orishas "go" to the ceiba; and, Aggayulosá, Chang; or, NANA,
everyone, they are worshiped in the ceiba; and Dadda Awuru Maggalá -Gebioso-, the
largest Changó of the plow.
World Fortuna and Niña Linda tell you, on the mayomberos the field, "for love,
for chiquearla" and is supposed to be "as holy and is blessed, never used for
anything bad; ceiba, weeps tears when propose an evil "; that is, when it oozes
the trunk, means, the wizard warns: "Do not do this evil, which does not profit him
your soul." But ... God gives permission for everything. "God says things of men to
me or I will not come to me. There were the have, I do not get into anything. "So
the ceiba" the same bush that gives life ". His power is obtained everything, and
everything is, as we know, in, pay their right.
There is an offering that seems to be crucial to win the good will and the help
of mother ceiba. salcochan sixteen eggs; It is made in the ground under the tree
and towards the east, a cross with cocoa butter. This cross are placed eggs,
devoid seen the shell, and, same request every time one is offered repeated.
Finally he is told: "I hope that in so many days I ask you to grant me loque" - why
it is prudent to set it a term-, and still be more effective, the request, and fully
satisfactory result ', if each egg with an old penny is placed. "For a. enemy calm
down and not do us more harm, four or eight eggs salcochan, smeared cocoa
butter, almond oil and peaceful balm, are plugged with cotton, and when
evening hours are carried and placed between roots, and was called ce who
want reassurance. We talk with, Obatala, who stands in his own trunk, and she
Voidmage, is responsible for taming and to vary that enemy. "
"A sister Oya, very delicate, which is taken into crockpot, represented by two
turnings snails nacre, lives at the foot of Iroko, and eat the -Receives, sacrifice- on
a table. Mother of all the garments,
151
gives. shade. worldwide, protects M imploring him. No Sanda-Naribé
no nganga. "
In addition to the dead who will pose their frond, and all
orishas, ​mpungus, inkisos or nkitas and fúmbis, "is in. she a very powerful -vodú-
Fodu called Boku "he -arará. We are also found in the royal palm. "Iroko, Boku, Loko
... are saints who live in. ceiba. "
"Good afternoon, ceiba mother, 'I heard blessing. say in a loud voice and crossing
himself, to an octogenarian who accompanied me on a matancero wit when he greeted
some ceiba before me, and told me that
he addressed it "as the Lady Mother of God."
"With your permission, I'll step on his shadow," he warns, it never
You must pass next to a ceiba without fulfilling this formality. "Do not
never turn her, back, much respect, much urbanity with Iroko! "The sacred
shadow of Iroko not cross, not depressed, no excuse in advance one, solicitái
respectfully without consent '. AZ is
unscrupulously he tended to rest for a while under a young ceiba. "He did not ask permission,
nor walked him believing 'he said in so many cartoons
Old black. "Lost, knowledge. Spirit, let him know it was,
"Fumbe." "Simboa" -that was unconscious ,, more than two hours, and since then ...
The more important a man on earth, the higher your
hierarchy, sooner, upon expiration, will his. spirit to take refuge in this tree.
The spirits of the most. illustrious, "big, big heads" -the
moana mutámba- are housed therein; and further, come from Guinea's
ancestors, grandparents unknown, to stop their vigorous branches.
"Iroko is the meeting place of souls." "Dead Africans and Creoles,
all the dead are in. Iroko. "" Iroko is always a As-
Mea spirits ... "" Múñanse of fumbe. "
"With the spirits of the mountain from nfindo, I cunánfíndo, and trees,
are the spirits of the dead. "
The mayomberos, as we have seen, call, fumbe the ceiba.
So young, whom the soul of his mother tormented time,
it kept him from sleeping and he appeared in his troubled dreams, he
took every Monday in a pan, -to offer new food
the dead are always employs a container again, black beans,
one salcochado banana and a piece of dried meat, not the cemetery because his
mother had been buried in a distant town of Havana,
but the ceiba. It is necessary to take care that this pot is not broken in the
path; it holds all the time with the left hand and walks away,
always straight.
152
:
In the field generally give families eating their dead in the ceiba "above the
tree because there is a holy lama sitting that the spirits, all spirits. Deceased
:
souls, go to the tree. a stroke is done on earth, and this line are always puts
preferably in a gourd or in a dish 'new target, the more food you wanted to' life
without Iyo -sal- because dead men can not taste the salt; water, coffee, if drink.
It was her, agrado- or snuff; and four candles are lit. There it is called, is
deceased and the deceased. "
' Iroko or nkunia Sambi protects all alike: "It does not distinguish rich or poor,
; is like the sun." "When the flood was the only tree that respected the waters." "It
. was the benchtop. heaven. "The waters at a stop, distance, and men and
' animals took refuge in it escaped from drowning. So no human species became
extinct. "For men it fell, Sa land." That role of savior of the species is played on
the occasion of a universal drought that exterminates all living beings, Tinosa
- aura, no less revered, Cole, Cole colé, EGU Lugu or cana-cana of lucumís you,
on a road or guarantee of Oshun, inseparable company of this goddess.
| -Pájaro- nsuso ,, is mayim- be of the Congos. Once • "where the sky and the
: earth emperraron, and sky, earth to punish, not rain," the aura took the rogativa
that men and animals, victims of that feud, he sent her Oloddumare; They
sought and obtained forgiveness At last, since this nauseating bird, but that all
i blacks are, rightly, for sacred and semi-divine, deserved the blessing that Olofi
I jese, -per that has no feathers on his head and ensure sustenance for eternity.
, It also "messenger of men and of God '' named.
F
\
I
I "Cana-Cana is the animal that, when everyone starving, always find to eat."
F And already knows what the fed tion of this crow-eating carrion and garbage.
I "But all the time you have to feed it, because it is holy, and the couple eating
I Eleggua, the. day of a drum, dusted, tas guts of animals on the roof. Santeria
I have to feed it. "
I
I A high ceibas old, without greenery, inwardly gnawed by time, to rise to
I heaven his gigantic arms twisted, this nsuso Mayimbe, I noticed, a grandson of
t
congo, will always lamenting after rain. "When Lango-Lango Mammy
Samiánptuigo, Mayimbe guari lairs ..." That is, when God rains, Mayimbe
,
grumbles and feels bad. Mayimbe has no NSO, no home. Live anywhere. "INo
F
can continue, without a roof; I have a house fabricarme not get wet "-rezonga,
F
while rain falls. 'Cesa, the rain, the sun shines,
;
'153
 new and Mayimbe, perched on a stump of .ceiba, open wet wings, "he gets
cross," as the people say, that 'Tingo -the sun-dry it, and then everybody throws
you some indirect, mocks her. «Insambirirá! then says Mayimbe-, luweña Ntoto
Mushi-musi ... "But while protesting low, seen from the top of the ceiba"
-Inguirico Cuenda mensu vitití Ngom.be that nfiire I arria Mbisi kia Kia luweña
musi-musi Kia, Insambirirá "- sees. ox going to die. "No .. I-house, but the sun
dried me says Mayimbe-; then I eat the ox
-ogombe-, I mess all over the world! "And until next downpour leaves the
project be made- a. the guarezca roof, rain.
In addition to the auras, owls, Susimdamba for his kinship with h. death, are also related
to Lis ceibas, and the pair one that the dead go to them.
Susimdamba, he puts egg on the ceiba with Mayombe, ceiba
with egg on Mayombe.
Fugitiva. the Virgin Mary with. Baby Jesus hid himself in. the hollow of a kapok;
"Ceiba opened" to house it, and there taunted his persecutor ers: the trunk was
covered with thorns to protect the mother and the divine child. Since then, "the
ceibas joins open. once a year and appears. Virgin". Many have been lucky enough
to see it. "Of course, wood is sacrosanct, because not only the 'blessed Virgin Mary,
but was in contact with the heavenly bodies of the mother and child. Another
evidence ia sanctity of this stick for guajiro is cleaning: No garbage, land that
surrounds and receives its divine emanations is always free of dry leaves, and when
it blooms and sheds the soft fleece of her. almost impalpable flowers, used in
mattresses and .almo- tale, esparce- far "not dirty, scrupulously, it is." "Like other
-the palm trees, the. jagüey, father of sticks, and vicis- cañabra-, ceiba speaks to the
sorcerer prepares to speak, with her. This "nganga swears" in the ceiba and
impetuously hit the trunk with his head, oh, miracle !, without being harm-.
It is known that at night the ceiba talk, walk and move-from place to place. "They
walk by. Savannah. "On this wandering nocturno- of the ceiba, Oda, Savannah, Juan
O'Farrill tells the story of a man who was lucky enough to surprise the dialogue of
two ceibas.
But before intones the mambo that sings in sets of clubs at midnight.
sanitizes NMbé Ndinga world
Sanda Nitunia Naribé Pangaián hoco,
154
Sanda fiímandanga Middle Tango
Dinga nguei Bobbela Ngungu
Tango means ...
"It was a very poor man who had a bunch of children. I gave surprising night in.
countryside, away from home.; .cansado, but not wanting to come back without
bringing something to eat, she snuggled a. rest a while. footboard of a ceiba. He fell
asleep. Would be. Twelve hour. in. that ceibas walk, when aroused. .. noise Noise was
a black lump,
.great, he coming to him, who stood very still where it was, and it was another ceiba,
approaching.
"The ceiba greeting each other: Malembe Nguei, Malembe Mpolo. "Küidtambo,
kilienso guatuka nguei?" (What's New '.?) - "What then just imagine that- I live
outside the palace Mayor ceiba he says it will pass to the other, starting to move the
roots to go?. recorrido- also, and that the mayor does not make you mourn and
mourn my yesterday, like- if a woman because her daughter, ndumbal gown
- bonita- girl, she is dying of a disease that nobody knows and has no cure but a
remedy. "" What? "asks the other. ceiba." If wrapped in a new sheet and have three
hours guarapo over-one pan of boiling milk filled with cinnamon and honey, taking
steam from the milk, and pray Sakula múnbansa musakula Musu kuenda. Sanga
ntiba Karidi fuyánde ... That mu.ch.acha.se saved. "" True said the Ceiba-. That is the
remedy. And now, where are you going '? "'" I'm going to see my aunt. "" And I, my
sister. "" Good dairy farm ... "
"The ceiba had not given -SD- that this man had hidden in the stirrups, because,
when he arrived, she was sleeping. The man went away very quietly, no. make noise,
but had, heard enough ... At night the ceiba wake up at about midnight and go to,
make visits, and have their gatherings, amusements. Those paliqueando remained
until, late and poor, Kíangana, Kíangana, Kíangana, bequeathed to, -of the palace,
and waited for the mayor. door, until he clarified. He said he was a doctor who cured
more than. .graves very sick, and the mayor sent -Enter: "If you heal my daughter, I
will make you rich if my daughter dies, command you tronchen head.."
"EI saw the man, sick, prayed and did everything he had heard the ceiba. The girl
sweating over-the pot of boiling milk! At three hours he led to the well casing bed so
that- not to cool, 'More and better breathing. He sent open windows that would not open
from fairy many days. Entró- the sunbeam; the -enferma opened his eyes. It was cured.
The.
155
Mayor tells the poor: "I want you to be the one to attend to my family." "Mr. Mayor, I do
not know cure more than those who have no cure."
"We got into unavolanta, it is filled with money, and appeared at home.
Now ..., ia shop around! For these rare things, the overnight become rich
some poor. "
Almighty grounds of Babbáddé, all bras and males-Obatalá -hem-, which is
entrusted to the ceiba and something to offer in exchange for a favor, you must be
very accurate in cumplirle promised. In the legend, Iroko-Oko mother punishes
implacably ai defaulter who forgets grace 'granted and dilates dangerously payment
of debt. Here one of these stories, which accompanies a well-known and funny song,
as the narrator imitates the arms -the branches-and the feet -the roots- the dance
moves of the great tree.
"Erubbá, the fruit seller, was .AL market and crossed alroko daily along with his
basket on his head. Every day he left an offering and ask the grace to conceive a child
to accompany him, and later, assist in their work. In return for this favor, Erubbá
promised a ram. Ceiba mother answered her plea and "Erubbá ... Achá kwan" -iya obí
Orno: gave birth to a girl. But nevertheless one, Forgot your ofreci- ments. He stopped
visiting Iroko. This is the world, and almost no one, only when it thunders, Chango says
that people remember to tell
»Káwuo Kabie If" Oggana mesh
mesh together »Dedde NuTone
"Enjtyas throw water or doors or burn the blessed guano.
"The child grew, and Erubbá day spent with his daughter in the shadow of
Iroko. Erubbá greeted, but continued 'long with her basket of fruit on her head ,.
The girl stood beside the tree he owed his life. He picked up a pebble, an herb
that caught his attention, and ignored his mother, who kept walking faster than
usual, as one who avoids explaining that feels compelled a debtor who stumbles
his creditor. When, at a safe distance, Erubbá turned to call his annatto, he saw
Iroko dancing:
»Yltón, yon, Magnet, Omo layan Kuan!
"The vast Iroko danced: they opened their. raigones, a hole in the. earth, and the girl
sank into that hole. Erubbá ran to rescue his daughter, but this, buried and on earth, which
closed round him again, only mere issue head. "Sorry, Iroko wailed the woman,. I will pay
what I owe you."
156
"And he began to offer:
"Cuiucamkú yeyé EURe agüita»
Omoíé Amblo oumolé »Omole
Amblo oumoié" Ornóle ambioyan
"Yan Yan Iroko.
"The ceiba, inexorable, continued dancing, and sang to her, instead:
"Tsm-Ybn- Ttbn-kua my"
Omólorayán toan
"As Layon kua me.
"And he swallowed the daughter of Erubbá.."
"To achieve a child to do ai praying foot of Iroko, ask, and all ios years, if
granted, take one, 'Carnero in payment."
(Not Iroko, is Boma, who gives children the. Women.) "Very .grandes things have happened,
always in the ceiba. Maria Kinga -Yaya- lánde- flew to his homeland, from a ceiba. A mountain
farm \ yjadares>
"Maria Kinga is Hamo in Cuba. In Africa, they say that Mary called Eyandé Knga Laue,
and the daughter of a witch boss, a nfumo; who she was born in a den of snakes and who
grew up playing with iiikikas-ciuebras. The. They stole traffickers. Cubay came to the
vendlieronal Santa Ana delLimoaar. The mayoral fell in love with the black. She did not
want. The mayoral commanded him to give 'Componte. Maria Kinga fled the barracks to a
lime kiln. But it was discovered where he was, surrounded the oven, and escaped black
'flight and went to Alacranes, the foot of a ceiba grandísi- ma. Slavehunters discovered her
sitting on a stirrup. Maria Kinga saw them coming with dogs and climbed to the top of the
ceiba.
"They started down the tree. Suddenly, a whirlwind in the form of an eagle swooped down
on the ceiba, and Maria Kinga disappeared with her, and went flying to the ground. His father
was mfumo-Sanga, rather than Kintoala. How he not is going to protect the holy ceiba, the
mother of nküas? "
A nklsi Taita tells me that the meeting of Tubisi Insambi and Mpungu Nsambi, the
highest god of heaven and earth, occurred at the beginning of the world, in the shade
of these trees.
"Both had. stiff legs; they could not, bend your knees. They were. monoblock.
Tubisi Insambi was God, and Mpungu Nsambi was holy. They born separated,
each. one end of the world; They never met, and met by chance near the ceiba
tree Tubisi. Insambi and
151
Mpungu Nsambi: God and the saints. Brave, quarrelsome, they not killed; but it stuck,
and they were invincible. Tired of beating everyone who fought with them, left their,
respective territories looking for some more worthy rival to face them. They walked a lot,
and in the midst of the world were found. Darkening, oda one by a different path, they
reached a ceiba which was at the center of the earth. Tubisi Insambi arrived first and
went to bed. A little later came Mpungu Nsambi ,, and lay across the foot of another
ceiba covered by a Jagüey. They awoke to clarify: Tubisi Insanbi opened his eyes and
saw Mpungu under the Ceiba- jagüey, yawned and estilándose. He said:
"" Good morning, friend. What brings you here? " "I do not like questions," said
Mpungu, and jumped on Tubisi Insambi. Tubisi in the fight, threw the air at
Mpungu, and Mpungu, fell right on his legs. * 'Finally, the two legs were broken,
and Tubisi Insambi said, "No one will be born with, legs straight."
Another old mfumo-Nganga, to ensure that everyone who is covered by the ceiba
asking for help get the protection of the Virgin Mary, illustrates his claim to this story:
"Nganga Santa Maria, Ceiba, Fortuna Ngongo, have mercy. What I'll tell you,
miracle of ceiba, it was so.
"A woman gave birth to a daughter mangy. He gave so much toilet said: "I do not want
Nanara daughter so!" -and he left in a dumpster at the foot of guásima. You know, the
guásima is a tree that has respon- sibility; there hangs a man and there is no novelty.
Justice does not inquire.
■ He came a nsuso, a bird, saw her and said: ". But if it is a creature of God, and is alive I was
going to eat me, but ... I'm a mother" He wrapped in cotton wool and placed in the root of a
ceiba. The next day he saw a tie tie. He picked it up and went to the ceiba, and up there said,
". With your permission, help me, I'm taking you to heaven" The ceiba gave him strength, and
with good niia, wrapped in cotton reached heaven singing:
"Yen Yen yéguere Mayem» Kiva
mine "iPráu! "Kwa Kwámio mine.
"And he touched 'at the door, and the same' virgin opened to him," Who is it? " "I, tie lie."
"He said the virgin:" Praise As far as we are, and here we persecute you ... "" No, madam
Mammy Look what I bring. ". "But who she gave birth to that boy? Give it here! Poor thing
..."
158
"And she gave him a bath of herbs and took the body granerío. And it was a very
pretty girl, "Well, well, tomeguín." "The virgin wrote a letter. "Give this letter to
gavilán The king of birds. That will tell you to tie tie grabs any other bird in the
bush. And he gives a proclamation ordering all, to help and favor."
(Yes, the tomeguín has many virtues. We'll see, like the 'zunzún, as an
element of great value in the preparation of many filters, powders and amulets
,. "So when he does his. Nest, the other birds help it. ")
"Top pick up the girl, growing with the Virgin Mary, healthy and beautiful; down, the woman
who had thrown away by mangy, gave birth to another daughter who was born without. You
bubas.
"One day the woman sent his field pilar rice, because from a very early
forcing her to, work and abusive, the sister who was in the sky, see pilando,
husking and winnowing rice, collecting it and storing it in a pot. And it was on.
the sky, with permission of the virgin, down by a chain with a golden basin, a
hand of gold and winnowing. And he told his sister: ".. Rest, lie in the pajón, I
will work for you"
> "And he said who he was and where he lived. He told how his mother had thrown in
the trash to die as a waste: ". Alas, I would also be the daughter of the Virgin Is very
nice!?" "Tas playing! If it is, pretty? Nicest thing there! Well dressed ... Check luxury
,, But ... how much rice you sent stacked mom?" "Twelve dumbbells." "Rest well."
"And the sister to give pylon:
"I love Goro Baraga,"
Amogóró Baraga,
"Abóngofánga»
fánfafánga.
"When he finished, prontísimo, says the other, amazed:" And GOBY
I now carry so much rice? "
"The sister took him to the house, because the ricefield, conuco, was away from
the house.
"The mother ever, more work was loading his daughter, who surrendered four. She
was a woman of very bad feelings. He is prospering, and as he worked, the rice was given
so abundant and her daughter everything she did, began to parties; and the little girl
putting her shoulder to her mother fiestase. But the sister said: "Play, which ended soon."
And in. He dispatched a moment the work.
159

"Now the mother prepares a banquetazo for all friends and relatives, and that pillar
had much, much rice. She took her daughter to conuco, left her there, and just turned
his back, lowered his sister. They kissed ... 'That's why, ever since the world besan-
women, and that day, brought chocolate from heaven, and sponge cake and a bottle
of sweet wine, that her sister had never tried in . the earth.
"Both rice arrived an hour after the house, the woman had suspected something
strange. "11 alone, but one stacked pound you all that? Nobody helped you?" "I alone ...
Who will help me?"
"And the woman told her husband secretly:" She alone could not have done that
much they eat the guests, Go to the people rice left over to sell half... " And the
daughter said, "Tomorrow apílame same."
"The daughter obeyed, and left early to conuco. Parents had risen before
her, and hid to watch. The girl looked at the sky and called her sister, "Ngo
Vamo to see ...!"
"The sister immediately went down the chain. , Parents saw the lady coming down
from heaven on a chain, hugged and kissed his daughter, and then he said: ".. No rush
Sit down, I'll comb" He combed, dressed her in a sky-blue dress that brought her, and
then the parents heard what he spoke. Yes, because of. sky spoke loudly with every
idea, so that might hear: "My mother threw me to the dustbin Our mother is evil
Mayimbe pulled me out of the trash and took me to the stirrup mom Mgunda As a thing
of the 'virgin with favor... of Ngunda, the tic tie took me to the sky, and the sky am with
my. madrina the Blessed virgin. She gave me the pylon gold and gold hand. "
"E1 father did not know what the woman had done with her first child. The man
was not so bad. That it hurt ... The mother, hearing hidden, as was greedy, she
wanted to steal the pylon and gold hand: "Today we do not work Magdalena and
La Caridad del Cobre have visits, and I'll pile on. heaven for the saints. "
"And he began to dance and pretend stockpiled:
®YenyenNgá Mandarin
fungara »K B maranguen
»Ke abororin.
"And now, if it escapes me for heaven, it takes me pylon and hand gold! He
thought the. woman. And with. the rage that gave him this idea, left hand and caught
up to cfSjger pylon and daughters too; but the older sister, grabbing the little girl,
hung on the chain. And 160
two sub i eron without forgetting the pylon and hand, and out of sight in a cloud.
"The husband killed. the. woman like a dog, and girls, so far, big with. the
Virgin Mary, which is called Kéngue congo ..
"Neither the money stays quiet in any pocket., No damage was done in this, life
goes unpunished."
"A long time ago 'I also has a young Babalawo (Pataki of Odi-Melli) - when starting
the: world, the bodies were not buried; they took the mountain and deposited .AL foot
of the .ceibas. It was a deceived husband, Taunt, who ended this custom e 'did dig the
first pit to, punish. his wife, who was buried alive ... This mocks the legend lived in love
with his wife, who did not want or 61 or his son, and had a tie a lover not worth what
MOFA, and it was a far cry from love her as Mofa. However, she told Mockery he could
not live without him, and her lover, who could no longer bear the presence of Mockery.
One day, he asked if she was willing to get rid of her husband. The man had devised
pretended to be dead, and when he would leave her under the ceiba, he would go to
look at dawn and lead her home. Said and done; and that night, the woman died. The
desperation of Mockery knew no bounds, but the time came when it no choice but to
abandon the, corpse Iroko, and the lover, as they had agreed to, the morning took her
mount, as alive as it was the time of his death and after. sudden death.
"It took some time, and loving woman MOFA, selling okra in, square ,,
thought it was she who debía.vender Bomba qulm- and he stay in the house
doing nothing. And the. woman took her place. the market. A. day he saw his
son coming, without, suspecting who he was, he used to buy okra lover of his
mother. The son recognized her and threw her arms around his neck, but the
woman refused to harder ,, protesting that it was not his mother or mother of
one. However, the boy did not hesitate, instantly: he returned home, he told his
mother lived Mockery and was in the market selling okra. "Unfortunately, your
iyá is dead, my son. Dead the left under the ceiba".
"Three days later, yielding to the desperate insistence mucha- cho, Taunt went
to the square, and recognizing point to the woman he had loved, too. He wanted
closer in. your arms. She screamed with all. of his lungs, but poor Mockery shouted
brunt., and crowd, who quickly surround them, witnessed the strange scene. He
went Mockery son, who had followed the footsteps of his father, and
MY
 publically he discovered the betrayal of the evil woman, who had an accomplice
"Orula, Babami said again Changó- has the grace of Olofi on his tongue, and
to the death of his crime. The crowd demanded punishment, and Taunt
in his eyes, and can end our woes."
proposed-fearing "na new betrayal which opened in the earth a very deep hole
Obatalá prepared itself from immediately. search of the ceiba that sheltered
and stay with them buried like a seed. "It was customary at that -specifies people
Oruia. The legend adds that, having lost his memory, no longer remembered the
the babalawo- tarreasen women to their husbands." And from that event, not
way, and Eleggua, not to hurt their susceptibility and orient without the old man
more corpses carried Irako, as had been customary, but buried four meters
'underground.' percatase, he appeared in all corners and along the path, taking different forms,
to take it to the ceiba. And each time, too, to Obatala was with. different
character, offered him some food he had in a casserole. "Ibera. Babami-Orula
Buried shoulder, next to a ceiba, was long years the great god Orula soothsayer
said to him. "" Ibósise Onimbila! "Obasanjo said Tala, and unearthed. Cut a piece
or Orumila -San Francisco, the father of congos- time, who was born, according to
of the trunk, she made a guess board with wood, which is sacred to all
one version, after the oath that made Obatala not to have more children males. the
Babalawos, and handed it to his son, who became the owner of Ifa. and the
terrible disappoint- ment that .llevó to Obatala to make such an oath is
board. Orula began to "register" immediately, and as well there, said Chan gó,
understandable: Qggún his son had committed incest with his mother, Yemú. but
found the means to succeed how many overwhelming difficulties at that time to
Chango one, his favorite son, his confidant since childhood ,, had heard from his own
Obatala and the orishas.
lips the story of the family tragedy and hated. his brother Oggún cursed since then
by the father, and condemned to work forever in the form of iron.
On another occasion, Obatala ordered three of his slaves -a Anima, a
Ad.dinia-Addi.ma and Achanta-, which were cut -marigwo- guano to get a house.
Chango and had also somehow avenged his father, robán- dole Oggun his wife
Addima-Addima was careful to make ebbó before into the forest, but Orula asked
Oya, and now wanted to save his brother Orula. Serving some pretext distressing
for, let them, the machete wearing which was not his, but Obatalá-, and when met
and difficult situation that had to go through, as king, Obatala, and perhaps
with Aruma and Achama and they saw no machete, they laughed at him. He said
because a.sus years, could not overcome, Chango took advantage of an occasion
guano cut off with the teeth, and left him alone. Addima-Addima decided not to cut
laque Obatala taba regrettable. Yemú in the presence of his wife, and Eleggua, the
smallest of the orisfaas, adversity chasing him, increasing to. age, work and grief. the leaves with teeth, but pluck them with your hands; he went into the mountain
Chango insinuated that the source of those evils was undoubtedly the burial of looking palm trees. lower. A ceiba immediately caught his attention. A. strange
Orula. "What I can do now? lump winged hung the trunk, and Addima, the help of a stick, managed despren-
derlo and make him fall. He found in a lot of parrot feathers. The, finding was
- Obatalá- asked. Orullplstá in the hands of Olofi. I myself buried alive beneath the incalculable importance ... Obatalá secretly sought with great eagerness parrot
ceiba. iOruIa is. Olofi hands! "Obatala not know that Eleggua had followed this time feathers. These strangely scarce for some time, and nothing could have as much
and had seen what stood immense place, where the sky a ceiba, solcmnc- had money in the eyes of the great Orisha, modeller and king of the human race, as
buried Orula, leaving-detail that he remembered the old man and the god those feathers urgently needed at the time. Addima-Addima knew weaving. 'Im-
desmemoriado head and shoulders off the ground; every day Yemú his mother mediately wove a basket of kapok, and he kept and prettily arranged the coveted
feathers. He had not finished tying the precious basket, when he saw near the
sent him eating with Eleggua; ceiba that protected him from all inclement; that
ceiba one ayanáku, a dead elephant. He tore. two white tusks, magnificent, and
Oruia in. finally lived, but a prisoner, more than anything, by the oath, the -ORO-
tied with feathers.
word from his father. "Orula still lives Elegguá- he said then. As they passed a
ceiba, I saw a man, black colorado, Jos buried up to his shoulders. And ever since
I found him, I stopped going to the ceiba to feed "recalled Obatala and said.." The
man, under the ceiba, is Orula »162
Achama and Aruma, came long before Addima-Addima to ilé Obatala. And the
Orishanlá asked Addima: "We do not know. He did not follow us. He said he had
given to Orula his machete. "" My

163
 machete? The machete - q¡aet I gave him to serve me? "thundered Obatala. And he
called Oggún and diji: "In. Addima-Addima he arrives, he has lost my machete, cut off
his head and drink your blood. "And Oggún -unlo aló adá okutá- He sharpened his
machete and sat down to wait for Addima-Addima. But when this appeared, Obatala
first thing he saw was the parrot feathers and splendid enjinrfn -colmillos- bringing very
proud boy and motioned to Oggán that would stand to do their bidding.
Addima-Addima placed before Obatalá pens and ivories. This sent for a goat
and gave it to Oggún. "Torna this goat, cut off his head, drink blood and go." And in
his joy, blessed Addirna Obatala, who "had seen what he needed"; He covered
him with riches, and ifóyúe, Igo, blind and stupid, and Achanta Aruma punished.
"Addima-Addima says N.- is Chango, but since many young santeras do not
know."
In the ceiba, or kapok, "mother-trees and men" ,. "Mother of the world", the
most impossible things are obtained. Spells that are worth a ceiba, with their
consent, "with license breast Ungundu" are considered infallible and
indestructible. His spirit is so powerful that many who go to beg, no. to lose the
knowl- edge, feel its weight on the neck and lack the strength to, I take it. "It
takes courage to face at night, soto, with mom Ungundu."
"The ceiba is the altar of ganguleros" which under it "mounted" build, encourage
their ngangas and garments. These are deposited under ceibas to which are added, the
under shade and strengthened. Or are buried, as we know, so that "learn their
mysteries', collect the energies estañen the root," and sacramenten ". For the same
purpose, burying his side the mirror -vititi mensu-, which is to show the occult. In the
ceremonies of Ocha ,, He never ceases to invoke Iroko, god of ceiba "lerewama
Iroko-Irako, Fumi, arere terewama Iroko arere iyágguó." "The Acoire-it iyágguó, the
initiated into Ocha, for all must beg Iroko. "
Someone has said that the best customers of the sorcerer, everywhere, are the
evil passions. Ceiba, although as we have seen, is tora benefac-, "merciful and
'blessed' when invoked his great power" Nor good, is responsible for causing
misfortune or death of a person. "" She does it all, the, work. "in this case, ceiba,
mother also hell. Indoki is the witch, frightening and nmiserkorde tree that has greater
cus- fabric. Who want to lose the person who hates, he will go along with this tree at
twelve o'clock or day. Completely naked, give a few laps around the ceiba, near the
trunk with his hand and expressing his
164
I wish aloud. All, magic is done talking and 'Cantando. It all depends on the word,
prayer, singing. "The -cantos- Mamoos rule." "With a song rises by weight
masonry house." Only by virtue of singing, Conguito saw in her, she mocedades
the great gangulero of his people Alqutzar form a huge cloud the. sky and get it
rained in torrents the time he decided: "His hands were bringing rain." The
rivalries mayomberos in the neighborhoods of-the black Paloma and Catalina-in
that town, they gave rise, with the strength of his mambo, the most amazing
phenomena in both sides. "Thus, when they had sweet to the ceiba, singing and
begging, you get to move her, and she does what one wants. Everything bad one_
wants ... "He who will request their help to produce an evil, will head under the
tree," as a guembo »- bat-, and in that position feel, action of a spirit raise the
soil. In that spirit reiterates that the purpose shelters: "He says everything that
has killed at heart." Then you are given, to drink brandy at the root ,, is given
smoke snuff and you pay, payment pennies. It will take a new knife, cabiblanco
', and. smite saying, "Mom Nfumbe and I hiero to Nah, Nah Fulano hurt in the
middle of the chest." You must give four cuts "in their four winds', in the four
faces of the
trunk, north, south, east and West-, and allowed a lighted candle. Wounds
receiving ceiba not take in, receive in their body, "Your health", the subject to be
annihilated.
"To take the life of a neighbor? There are so many ways to do !. First he
asks, gunpowder, if possible, because if Sambia he wants to take it, you can
not kill. If I may, I go to the cemetery with a real silver and bought the life of
that man or that woman that bothers me. I open a hole in the meto. medium,
paid the land, and that is his grave. And that man has opened his grave. I light
a candle blessed after conjuring a church, and I'm in. clean cloth a little
ground. ... hole that is waiting. Earth work in my Nganga. I go to the mountain,
the ceiba. I heat a nail. When red, the nail and curse. A piece of cloth that I
picked, earth stick it inside the garment, and all the days, cursing, hit him with
a broom, Jewish, and hitting the garment, the garment also curses, and that
man dies. "
"These ngangas, which make many perversities, when one goes to. removing them
from the. ceiba that buried them, you have to burn them a black cat; or mistreat him,
enrage, and when raging despair and pain, 'Chop off his head, and shed blood on the
roots and trunk. "
 A good woman, desperate ill-treatment that gave her husband one, I confess,
now repentant, how avenged this over thirty .años. The sorcerer who handled rid
of that man, possessed by the spirit of lengue Malo, Cora head wrapped a black
scarf and another of the same color tied to the waist like whenever you execute a
maleficio-, pierced with a pin to a .alacrán alive and enraged, amarra- do with
black thread, and began LAMAR man by name and surname took some .grama, a
human fang ^ a piece of sweaty shirt husband, and gathering everything, "well,
tied up and prayed," he weighed the ceiba. There again asked the bane of man,
and trunk nailed .AL alacrán; He continued calling him repeatedly, "blowing him
and curse him to, call him and curse him" until that the scorpion ran out. life,
nailed to the ceiba.
The spirit of. alacrán, aqueia night, stung her husband, hechi- Zado during sleep,
and that was the origin of one. disease, which led him to the grave a few months later.
It witches the same blocks. A -CHULA toad. It is to get into the animal's
mouth a grain of salt and a piece of paper with. written name of the victim, or is
pronounced and this is blown into the mouth of the toad, which is sewn with a
piece of cloth of a. suit or with a handkerchief belonging to the person to be
bewitched. Beware, the frog in a pot and brought to the ceiba to die there,
despair, cursing the guilty person that will inflict the torment, and say, 'Die,
rage, suffering, John Doe, as he is suffering this toad! "
If you want revenge spoil a child in the 'womb, is crossed with a steel
needle belly of a spider is about to put her. eggs, scraped with a bit nganga
Bone kiyumba or cranium, and a. phalanx of toe, is mixed with a chameleon
ossicle or bat ', also reduced to powder, and these powders together with live
.araña, wrapped and tied with a black ribbon. It says: "So I nail the belly of
Fulano, so go through and killed the son who is in. the belly Fulana; as this
spider, the son of Fulana will die "and so on. But it is desirable that this
witchcraft key in the trunk, ceiba, so that "the dead" do the rest. And if he
does not take the ceiba, it must be left. the cemetery.
To protect. ■ children against the evil eye they are always exposed, a sliver
of ceibón, "male ceiba" is a powerful talisman that often levar one peasant
children hanging from a pin or tied by a cord around his neck or wrist. A belief
as archaic, universal
166
and permanently maintains continuous on edge. mothers of our people, black
and white. easily succumbs maternal love in all the spheres, this tenacious
superstition, whose origin is lost in the mists of time, and not a few women,
strong spirits who boast incré- dulas, caring "just in case" of protect their
children. the pagan horn coral or manila jet or ivory-the higa-, which drives away
evil or rather the child receives.
"We have to believe in the evil eye!" "The woman who does not keep in
mind that may have bad eyes, sick and ñequean creatures, could lose some
carefree son."
"I 'I doctoraíraente says one midwife, I am educated person, I laugh all the
hoaxes to create the ignorant people, but the evil eye, no. The evil eye is
positive. "
I have no choice but to nod ... Do not you recognize the authors of the Middle
Ages and church fathers? It does not even accepted the church's existence.
Devil with. horns, tail, spurs and smell of sulfur, who have the aojadores
relationship?
Are the midwives who believe more firmly by experience in this abominable
gift they possess many human eyes; they know who to attribute, without
hesitation, the cause of some physical defect, especially the squint of a child who
was regarded in his sleep, "for a bad eyes" that he not suspected malignancy.
(A purpose of the squinty says Teófila "are not good: my mother told us
that in Kongo Ntotila was a disgrace, really great to be cockeyed She told her,
higher than newborns who had crooked eyes came with. evil spirit inside, and
they killed them there for, not hurt. ")
Thorn ceibón to safeguard children, "click to looking so bad," and a white plate
on which is painted an eye fixed behind the front door ,, also preserves a bad look
at the adults who live there.
It is not disputed if they are right those who fear them these eyes: it is
known; many unintentionally can hurt. Anyone, despite himself, can be aradyé,
oyuófo, oyunika, oyúburu, aojadora.
Sagacious, blacks and Guajiro, so superstitious, fearing the evil eye,
treacherously concealed sometimes a courtesy or a compliment, when asked for
his health, although this is unbeatable, much saved to respond resolutely "okay,"
and babble a prudent and vague: "Regular nothing." Old lucumís limited to,
answer the dangerous "Are you all right?" "So, so: Vira tacking." Never, they
said, "Okay, thank you." Of course, no one should boast of one,
167
good luck or anything that could be enviable; If a feeling of envy arouses in the
soul, the eyes, which are mirrors of the soul, sud- Finely become bad
"accidentally". They can break an object -a Baby V, a neighboring left comb will
phantasy, drying a plant, break the thread of a desirable collar. "There are
eyes that knock down a coconut from the tree and kill one jicotea underwater ''
says a song. Eyes act as true evil spirits. They are able, unconsciously, as we
said, to produce seizures in creatures or high fevers. What's more, suddenly
killing.
Cape reminds us in the village of Al Quizar, the black Gregorio Five Minutes
killed the son of PL "beloved man there.
"Don was very buega PL highly respected person. Alquízar. Case and more mature with
a jfl'encita, and the sky would give a son who was yours truly. The old man was crazy with
his son. One day. the child out of school, acer CO G regorio that estab to sitting on the
sidewalk with lablerito of mam. He looked at the board curiously and asked, "What are you
selling?" "This is the last time you wonder what you do not mind."
"A1 Soon, the child of Don Pedro, writhing in pain and dying. When the
doctor arrived, he was already cold. But the handler had heard, and seek to
Gregory as a gold coin. The people wanted to kill him. Gregorio was lost. He left
Alquízar. "
A friend of my childhood, which could make your memories a fascinating
Cuban intimate life during colonial book, tells me how her mother was about to
perish in childhood victim of the evil eye, and how saved perspicacity of his
African aya.
This lady belonged to one of the most distinguished and wealthy families in Cuba.
Distinguished in many ways: one of its illustrious, very forgotten and perhaps unknown
members of this generation, which Solà mind is nourished by the military glories of the
war of independence, it is one of the noblest characters and detached from the history of
Cuba in the last century.
In its. deathbed, the grandmother of this friend speaks begged her husband
would never deprive her two children, leaving orphans, care of a slave nation,
lucumí he deserved his trust, and who, in the long years who came to serve him, he
had given evidence of a loyalty without imitate.
black Yeye, Indeed, he served orphans until the end of his days with devotion,
touching. "My grandmother bought a, shipment of escla- you for ingenuity and
some for the reserved service. home. My mother was a healthy girl, but not
manifest any symptoms of
168
disease began to grow thin and pale. Nobody noticed in, she the smallest change,
until a friend who had long not seen was invited to the wit and alarmed all family.
They called doctor, cousin and intimate
friend of my grandfather, for consideration by. But Yeye, meanwhile, It was to consult!
Old Kubi, Sabanilla del Comendador, and the diviner, his compatriot, asegu ró him
among new slaves, a black had bad eyes, and that was the sole cause of the disease
inania. "
Yeye then had another of those slaves, knowing what was happening, had given
him to make a spell with an enchanted arrow; She told him to point to a leaf
through it, would blind to black, who would not aojar anyone. Yeye, who was so
good at, hearing this, begged the master, who did not deny him anything, to stay
away as soon as possible to black, and she a slave. "They sold the two, and the girl he
replied as soon ceased, those eyes staring at her. "Teresa M" Omí-Tomi, refers,
among others, the case of a seven-year miilatica victim's eyes a couple of civil
guards, times of Spanish domination. The girl was in. window.
"It is true that he had no guard, nor has amber or coral or jet, or canine
dog. neck pendant or a bracelet. "What a beautiful girl!" said the Spanish,
"Between the two gave him a real her to buy 'candies. Just the guards
withdrew, the poor dear He began to shake. Com- turned on immediately: lie cast
evil eye! The, misfortune public order.
- And Omi-Tomi, extending his memories, he adds: His mother was pretty crazy. He had
previously lost a sonny he adored, because he was white, and she did not want to give
birth mulattos' dressed the dead child Turkish, and there was rumba in the house. They
sang circling around the coffin, accompanied with rhythmic blows they gave was the box '' pitiminí
went, Pitiminí left, the Pitiminí, alas! "Pitiminí, Pitiminí. **"
It was customary in. people and something is, still- celebrate. death of children.
In the field, the funeral was extended until could not, stand the stench, corpse. But
Teresa and buried "He forbade
songs, rumba and disguise. "
"The velorios, children spent like a rumba. Was a, bailoteo
continuous around the box. I do not say anything if the dead child he was a son,
nephew or godson of a key or toilet rumba, or stooge of people leaving in the days
of carnival. The corpse dressed in costume and colors of the group. They came
mates other keys, or other, processions, and changed clothes to make it look, its
colors. So that the dead child dressed him and continually undressed. "
169
 Celebrate a creature is lightness that should not be committed without accom- pany the
praise with a "God save it." "It happens something to the child, sick or crying in a special
way, and parents think that was done evil eye." In the field, the guajiro trembles when he
praises an animal. Evil Eye ends with the young. How many yearlings do not succumb to a
look, to praise bad. sometimes intentional, and others naively reckless!
Azabache use is so common and necessary because, breaking timely warns
time the damage caused by these looks, so strong, harmful. With the jet, the child
must also take account coral red 'Well distracted or weakens the' view aojador-;
other amber, which has prophylactic virtue, and a colorful tie incarnate. a clove of
garlic and a bit of hidden camphor in a bag is also advisable, although perhaps io
more effective it is, in the opinion of many, take the famous and experienced
prayer of San Luis Bellrán, folded in an envelope of fabric scapular way. This
classic sentence "saves many angels and animals from the evil eye."
A 'watchful mother in any case, when he hears celebrate your child, pinch, or
seek disi. (Fcladamente some pretext to do mourn. Crying "breaks the evil eye."
Finally, we see that adults, even stronger and more resilient, are no less
exposed to the OFO heard.
Thirty niece of a known mine Santeria danced so well that admiring and
having large eyes and fixed -oyú kokoroi- people on their feet, leaving a party
the car rolled, and this accident was take ...
I must confess that I am guilty of having brought upon a poor old lady, whom I
visited and took him gift one pair of shoes, "very envious of dangerous. That we
climb into my eyes ... "The day opened these shoes, a neighbor looked" with
eyes that he became ill, "and suffered a fall to get off the tram. But a piece of
wood from the tree, resistant to all the furies of the elements, invulnerable to fire
and hurricane, it protects protects who ride, child or old, no longer evil eyes, but
possible damage . {Evil living or dead.) The vriUumbero C. ensures that there is
no "guardiero" safer than a sliver of ceiba to prevent wandering spirits from
entering and installed in homes. A cross, formed with a ceiba stem is fixed behind
the door with the intention of appeasing that 'home that night hear creaks and
indefinable and mysterious noises; ceiba dislodges and keeps out intruders
spirits without peace, who do not dare to return. (The ariku-Bambaya, shelter
consisting of a stick
170
dressed in a Faldeta, which feeds as Eleggua and placed behind the door, also
performs this delicate function of preventing the entry into the houses of disturbing
spirits or harmful.) _ Another herbalist tells me that "works" with ceiba in seven
different ways, and so indicate their leaves. Because everything in this prodigious tree
serves the sorcerer for his .artes: the trunk, where they moorings; shadow, attracting,
lama spirits and bathes with its powerful spiritual effluvia to ngangas and the whole
series of protectorates -amuletos res objects and talismans that makes the sorcerer,
and are as defined
GS, "like saints chiquitos, guardieros defending its owner"; the colossal roots
that sink into the earth, going down walking very far and "we call Mom temper
Un- gundu." In this stirrup or raigón lays its uembas, invokes and conspiracy.
Soil surrounding the tree He's full of power and Aggayú Oddúa, owner also of
the river, who greets and "afama" in ceiba "Obba Aggayú single okkúo and
wikini sóggu iyá parrot baleo mana mana you olodoumarekawo kabie if Oluo
me, fedllá Eku tana. "He leaves take seven- cause the manifestation of the
spirit in the initiations of palo monte. "The dead will seek 'Sanda." The
.initiated or "scratched" the new "Gando", "head moana NTU" of nganga, "which is
first-timer" sometimes takes some time to be possessed by the spirit, "not always
stick mounted from the beginning, or the. same day that a child swears. Sometimes
the Fumbi, grab him before, he begins to upset her head. I lost my ear. I could not
open my eyes, and my heart always remembers beating Jesus Santos scared.
When I woke in the morning, my body was made of lead, he had the pepper in his
eyes and a weight on the neck he could not bear; He was .alelado; but all that ends
the tomb as the stick to one. "(The spirit rule congo mounted materially astride on
the shoulders of the medium .. This take-loaded on their backs. Hence 'that
sometimes so, he leaves and do not punish too, must burn the Fula on her. same
back. the yimbi not see with his own eyes, which remain closed throughout the
duration of the possession, "looks back, from the neck, where it sits ndoki. "for this
is about the mirror to the base of the skull, so that the spirit see images appear. in
this and realize what he sees.
Generally, during the period of his initiation into Palo Monte, the neophyte usually
found in the intermittent state of mental confusion, and. some ongoing cases, which
describes José Santos. At twenty Aas, when 'returns to dig in e! .cementerio one.
change of clothes
171

that should remain buried there three Fridays to be saturated with the emanation
of a dead, she is dressed with her, "that your body is like a corpse," and leads
him to the ceiba in the drainer, his godfather, it has its nganga, because in the
field are many mayomberos who keep their clothes under the ceiba, and these
initiations take place on the mountain. There he gets on his knees and a first
mambo, Bángarake mámboyá púnguiame is intoned; with the sorcerer, his butler
and Tika tikán-, godmother, invoke the departed ancestors and stick to the spirit
of subordinate killed his godfather and nfumo. This is to recognize it as a gando
a Nkombo or Ngombé; a mis body which will henceforth manifest, "a body in
which the spirit gets and becomes spirit." The. moana front of the new NTU
nganga that there will be vehicle as powerful spirits like Lucero Mundo, Centella
Monte Oscuro, Siete Rayos, Rumba Loma, "lumbirona robe lla, Vira Mundo,
Mother Viviana, adheres with ceiba leaves. irresistibly attracted by them, "the
dead -segán expression of ngan- guleros- then crown the head of the new dog."
he puts his hands on a white plate with. a lit candle, and is given the kisengue or
Hold Hand dead, which is rod or magic wand warlock in trance, and consisting of
a tibia, with land burial and other substances that make up the nganga, lined with
black gender and grass. This personifies the spirit and puts the dog or medium in
communication with the world of shadows, kalunga or kalúanga. through this
tibia, the soul of the dead penetrates. in the. living body, and, full possession of
his instrument disclosed without delay. Answer the mambo addressed to him,
and con- versa with . Father, etfmayordomo, godmother and other "children" who
are present. Declares that he is satisfied, he likes the medium, "the moana
Yakara mpanguian Iukámba nfíndo Ntoto: that he has been buried. the
cemetery".
"So I said Centellita said when he robbed me," recalls the. Old Rare:
Afutra if I go with him. Bone changes,
no grievance, Sawo To pángun. I go
with him to Sawo pángun,
I go with the Casa Grande ELPA I'm
going with half ELPA
Nfinda!
When he left the farewell Vimbi usually count:
172
Afa ceiba, pick up your shadow, open your door, and enters Casa Grande, I go, Ma
ceiba, take your shadow, open your door ... "The leaves of the ceiba, are the best
dispossession for the head of yúmbi greenie, if not crown or mounted Zarabanda or
Mother Water." In these. Where the "delay spirit," leaves are applied with some soil
from the four corners of the cemetery. -A head not being fed, as do the lucumís,
according Baro- and started chest cross themselves and bathe with bark ceiba, and
this is, added leaves yaya, Guara, stick box, and rompezaragfiey tengue yerba,
ripiadas in water with brandy, ash, dry wine and sperm candle.
It is necessary to state,. the initiation of palo monte, the sacred value of water.
"Without Manaba Ntoto fwa. Ñan fuirí "(Without water die, earth. Water, mamba,
IANGO, mass, inseparable from life, and is a source of life)! The ablution which
dissolves all" purity, also precedes in, rule congo as in la- Ocha-and in any
religion, from every religious act forever.
The initiate in. palo monte is "prepared" purified, "or stripped clean your body of all,
macula, with bathrooms that have, as omiero ,, absolute value of regeneration.
To this end are deposited in a tray or other large container, in, jars, and once in
lebrillos already disappeared, imported from Seville, leaves -nkanda-Lele-nkunia or difué-
kapok, guar, Granny tengue, slit which make up the nsambia mamba -PA they swear
bargain-, the sacred water of the initial rite and congo oath.
The first step, consecration rule Mayombe or stick is in the bathrooms, ingesting
ia infusion of leaves, ceiba along with other "strong suits." We have mentioned, and
whose powerful properties ei future assimilates Ngombe in three long gulps that are
administered at the same bathing; 'and the visit, mandatory, indispensable to the
cemetery; "A simba field, plaza, Liri, large or quitapeso house, kariempemba,
cabalonga, kumansó Fumbi, malón, bánsalómbajasadietto púngun Sawa, cham
alongó, NSO fuiri, kumángóngo, sokinákue, cambón- finda, Nfinda Ntoto" and so on.
Paleros children churchyard, as Baró, Novan the river, nose purified, as
lucumí Adept, by a 'dip, total water stream, live, pre baths omiero cleaning
punting in the house of a ORISSA .
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 "The ceiba, attracting like a magnet to the dead insists Baro- gives insight to yimbi ,.
If you're feeling Lucero Mundo, Tremble-Tiembia or Araba world, which are forces,
relatives. But you can not put their leaves Mu na -head or Medium- of Baluande,
Fungue Mom, Mom Choya or ffisimba, which are Madre de Agua., ''
"At bat, Nkundia Lembán Sao hala na more dead." "Nor is put ceiba a
Zarabanda" he adds, meanwhile a Kimbisa. The oath, for -the initiation
ceremony ma.yom.bc- Must take place on dry bush, next to a ceiba tree or
another! nkita.
One of my 'old, but he is a Jew mayombero, vowed' 'as God commands "in the
countryside," under the stick, not fourth Trancao "and during the days of his retirement
was to roof the sky, with the sun, the moon. new, clouds and high and immense
branches Sanda Nkunia. His feet tread to Ntoto, earth, whose contact quickens.
Generally June to a ceiba where conventions are held, through which, as we have
seen, the wizard provides a personal and continuous communication with a being from
another world, which advises the most accurate instruments of attack or defense, the
fabricayani .m, and acts in their wémbas and bilongos ... in the field, the candidate
mayombero seven nights sleeping under the ceiba. "The evil sorcerer -judío-, he's
involved in. Mount, when you feel you are noon or night, is naked and entirely naked,
gives three kicks on the floor, spits three times, trunk and call Lungám- be. "(The time
the .intuye drainer, because you can not wear a watch to the mountain: "the mountain
has its time, time is not the same inside the mountain that out of Mount spirits do not
use clock his clock is light or dark...") "But there must be very valuable for when you
present what comes, and then arranged to meet the order is received. If the spirit that
called .se says that one's got to go look dead to the cemetery, there goes, and returned
with the remains stuffed into a black bag that is left under the tree. The next day he
turns and light a candle. The deceased is presented, and it takes time to seal the
words ;, ", hour price, word, word of the price." "Stipulate, access or reject the demands
of the dead, which enslaves. brujo "the time of the agreement and commitment."
Anyway, be it a pure nganga Mayombe, "dead and stick" or vrillumba or Kimbisa "holy
crusade" -as is the case in the sect founded by Andrés Petit- or another, in the que.con
spirit of a dead come to act one. terrestrial divinity, igne | fo 'river, which "displaces or
directs. "But let me explain clearly. Is taken into the cauldron one matari
- a. stone- which comes Fumándanda Kinpeso ... which is, in congo,
174
like Obba, Santa Rita,,, ovienePúnguIyá.Ñába, Las Mercedes. Understands? Another
Kimbisa also settle into his cauldron old Tata Melts Cuatro Vientos or Tonda, which is
on the way, congo, Oninla, San Francisco. Or is the Big Mama Lola. "" Yola face!
-rectifica emphasizing one Centenario-. Yola or Mama Sambia, na Lola and Lolita ...
Cara! That and the mother of Dio, the first thing that greets lie and ngangulero. "" And
it comes too, and works. the. garment, Cheche WANGA Furibimulámbo; with it could
not kill anyone, and what do you think ?, you can kill many people ... Another saint,
Mama. Kalunga, the Virgin of Regla, the sea of ​the Congos. "
"Kalunga says Juan Lara- means many things: because dead is Kalunga. strange
thing is Kalunga. The cemetery is Kalunga, and hell and. another world. And king is
Kalunga. And sea is Kalunga. When that song that "Kalunga by foot takes me for a walk",
not the sea, is the dead is heard. Kalunga. It is holy, death. the junction with Ocha also
makes, and the post is Oyá Kariempemba, Centella, Zarabanda, Oggún, Tata Eleggua
and Santa Barbara, which is Nsasi. "
It is the Nganga, then, Christian or Jewish, or servant-the dog is just Medium-
spokesman died, the nkita or Mpungu, who takes over his body, speaks through
his mouth and runs through his hands; and how they are consulted in all cases of
disease godchildren and believers who frequent the house of a. Mayombe father,
Kimbisa or vrillumba, we see very often al. yimbi in functions use the power of
the. ceiba and get with it, radical cures, especially in the treatment of "snake bite"
or syphilis.
In. popular magic medicine Cuba ceiba always appears with traditional
prestige as an excellent specific to combat venereal diseases and urinary tract
diseases. A bit of her snatch root. Or Holy Saturday. day of San Juan, linked
with the bat away, which is to be found towards the naciente-, milky pylon root
palm and ahorcaperro liana, is prescribed in infusion for kidney disease and in
cases of stone. These herbal teas that are specialists drainers, leaves and
roots of several strong sticks, reeds and grasses of mountain, are given.
Patients drinking water, common. Cure all ills, and are. very popular, espe-
cially for, venereal disease or kidney ailments. A guajiro boiled leaves and
makes ceiba drink. decoction his cow, which has run a. both anemiada then
the. childbirth or a baby, and a. his own son one,
paliducho and rickety. Cow, heifer and strengthen child-soon, at very low cost.
175
 However it is applied, it is a ceiba. powerful tonic and restorative faith
guarantees.
Oriol, the smallest of a mayombero known in my neighborhood folk son, is the son
of Aggayú -San Cristobal, one of ios inhabitants and main owners of the ceiba, as we
know. "Yes-clear Ninf-; the children of Aggayú have. going to the ceiba because Iroko
is the son of Aggayú. Her mother gave it to the ceiba to be cure him. She could not
pay, and Ja. ceiba remained with Iroko, the saint who lives in his trunk. The children of
Aggayú find remedy in ceiba. "
Just. child shows the slightest indisposition, his father started some leaves, which
has a ceiba planted in a pot since this was born 'on the boil. water and administered
a cure; the. Small, you already know the virtuddel concoction and why it works.
wonders, has healed not long ago from a somewhat mysterious fevers.
Indeed, for protection and safeguarding of a person, seeded, following the
instructions of Santeria, a tree that is relative or belonging to his angel or
Orisha, and to thrive and stay healthy, take care religiously.
They are plants, EWE patron saint of an individual, that are nice and beneficial;
others will not be .afines' could harm you. .Ahí of the herbalist should put utmost care
ei ai advise them, because no actfian the same modoj; n all. people, and leveraging
one, are harmful to another. In general children ,, ^ tea mud as it disagrees with the
temperament of divinity, which governs the fate of one. person, should be avoided.
Food, colors, places, occupations, among others.
A conscious iyalocha a, good babalocha, the first thing they do is find out
who is the Orisha or guardian saint of a head before going to tell a simple
cleaning. Likewise must proceed to make a mayombero ei amulet .
S. Chinese made him a receipt. A little to have it, this garment hit the
Colombina shake. sleeping, to suspend the frame and dropping sharply in ,, blow
you ears; and not content with these jokes, but followed other, more unpleasant
manifestations. Chinese S. did not know, master. force contained, that mayom-
garment Bera, who eventually upset him to tai point that one night, at half past
one, two friends who were called by his wife found him cowering on the floor,
trembling and the eyes bulging. These two friends were drainers, drainer one of
them strong, and acted with more energy and speed. It took the Chinese garment
completely beside himself, and the three men, late hour and walk, they turned to
176
a farm where there was a cesspool -in cesspools, so full of mystery and so.
fearsome, with which, do not forget, we must always go through, left, these
witchcrafts are undone., "When we weighed the well macuto 'I consider one of the
protagonists of .this history- around Mt. children crying could be heard. No head
back, although we called it: we go ahead; but I do not deny the three trembled in
horror. We prayed in congo Sakula musákula mum- musukúndénda Bansa ...
ibatuk.áSambebahirún, dabingarákáiigue! The dien tes us sounded like castanets.
We did what we fear to do, and as soon as the well is' swallowed the garment, the
mountain was silent, "and our Chinese Good S., udder for that too violent force. the.
The friendly and consistent M JH. He planted a ceiba tree in our garden rum
generously so that this protects us until the end of our days. But planting a ceiba, is not
a cute, simple profane act no. more consequence than the seed germinate and grow a
tree again, but it never ceases to be something miraculous. Whoever knowingly
planting one, ceiba, contracted a religious commitment, greater importance ;, "is
sacramenta with the ceiba *". A mystic links it to the sacred tree that dispense
thereunder, and will force him to pay certain taxes loop.
Four people in, good amiganza four compadres -bafeuyulas ngangas of different
sexes, brothers ngangas-, usually Be concier- as to plant 'and baptize one, ceiba.
The important thing is that these brothers in religion congenial and mutually have
absolute confidence. "With godfather, godmother tas holy water and baptized. .
Ceibas "Each of these four individuals will land four places, different: North, South,
East and West -Daqui, Dumosi of Mensu, that beautiful warlock Línchela is sucked in
.central Maranon; .with she had also sown. Centella, "a kill" which was the saint who
worked with his Nganga.
"It baptizes with prayers and drenching the earth with blood of a bull or a
male pig. Or simply when no-money-Owo, with a rooster, and offer twelve
salcochados eggs smeared with palm oil or cocoa, cookies and other goodies.
"Purposely to plant the day with Finnish . religious, according C, is November
16, Aggayú day. Once planted -and the rite must end .before the. twelve day-
"as is a child born" and the name just given party is made. drum is played and
danced in celebra- tion of his baptism. "Anyway, one swears on that date
worship while living and feed annually. Sembrar ceiba and enshrine the same
as mounting a Nganga, and make an alliance with her. It will depend our health
and luck. "
177
 Every time he comes a Mjo a drainer, a godfather or a godmother cenia, will offer
the Naddo Reden tree guard, to bless basting with his shadow Y io impregnate his
strength. This will learn very early to venerate the. kapok, to love and fear it; You
know it depends on her, like her, parents and other henu, an.os. * "christening of a
ceiba new generations arise" spiritual kinships ■, "descendants of the tree." When
one of the brothers dies, a funeral ceremony was then held under the ceiba; the
"yrtenendas of. Dead put his shadow; the ends of candles quélnn the wake just
consumed by the mother ceiba so that from there shine his soul and "the dead do not
suffer in solitude and darkness, see the lights and have peace in ceiba". If you also
build a Nganga, a devotee wants to feel protected by Iroko or Sanda, you can sow
pouring himself 'holy water, throwing some, monedasoJunos corn kernels into the
open hole in the ground. Yes. not know how to pray in congo or lueumí, no matter; he
said in Spanish one Our Father and Hail Mary, as these ceibas our black, always in
intimate communion with. nature and can land, {Laman mother, 'reci- ben and
understood in all languages ​prayers of men, who are all. their children when they go
to her. " In reverence, at twelve o'clock or ten o'clock at night, you can "say hello to his
manner and words, leaving her heart" -since, as Oddeddei says, "with rada God which
speaks as can . Olofi in. ultimately hears only words from the heart. " A Kimbisa of
Santo Cristo del Buen Viaje, butler nganga, makes me prayer with a crucifix in his
right hand and knees, recites the ceiba tree planted in his yard, "Nkisi, the Blessed
Sacrament. Altar. Father, Son, and Holy Spirit, three persons in one and only one,
true essence. Dona Maria Virgin Mary and covering Sambi. Ba Ceiba. With Nsambi
license and my Tatandi and Guandi my Bisi. With permission, ceiba mother, at this
moment I mboba -hablo- with all my nchila -corazón- to call your divine influence and
are present before me, admirable exemplar of maternal tenderness, flower children of
all forms of all forms, soul and spirit and harmony. Ceiba, Preserve me, protect me,
guide me, save me from all evil spirits to us, besiege continuously without us knowing
... "(. He asks after what you want) After the prayer, kisses the root and trunk; Three
little water spilled on the ground; He gives three blows with his hand on the ground,
and removed without turning his back to the sacred tree, Mabirinso Sarabi ...., "Nkisi
altar, the Spirit. Santo "Mamé Mother. In every tree that is planted with a religious
purpose, it is poured in the hollow receiving seed money, holy water and blood.
178
The spirit of the ceiba is eminently maternal. "Iroko warns
RH- is female ... Many live Iroko is believed that the Holy Spirit, man, but that's
a very big mistake. Why all the saints and the spirits are welcome, it, because it
is mother, mother who abandons her, children in difficult time. "
"What saved Desiderio Lima, the slave of Don Juan Lima?" This really happened.
"He had a mouthwatering Desiderio woman, also a slave of engi- child, named Felipa.
The second mayoral, Yito, falls in love Eua. One day he goes and yells Yito Felipa:
"Come here, nigger!" "Sir?" "Go to sleep
to. . My house tonight, I need it "" But at six, but Felipa had in mind the order
of the second mayoral was not; disobeyed because Desiderio, her husband,
when people releasing the work spilled, said, " Do not go; bohío go to sleep
as usual. "
".To the next morning, Felipa, was in line, the six Yito called:" Stand there, nigger!
" And she told Leandro, first con.tramayora.I- "Send me four blacks here." And among
the four blacks who asked, wine Desiderio. "Túmbenme to that. Black."
"Salla Desiderio, husband," Tumbala you, who who will knock you going to be
me! " "Desiderio! Daring! Túmbenme that black!" Yito then called a herdsman I was
hearing that, and this, without acer- Carse, warned: "Look, yito, do not hit him, if you
do not want to see your blood run. You'd better go"
"With those black, snatching when it was best to let them come down were the rage.
Then came the componte. Not always things were so, easy for the owners. With a.
black power had to walk with care. Desiderio had wielded the machete, and was ready
for anything. In. So Juan Lima, the master of Desiderio, arrived at Batey. "What
happens?''
> "He told the foreman. ".Desiderio threatened me with a machete!" "Yes, my master,
because he wants my wife, so going to give leather." "It is not true, Don Juan!" "Yes, sir,
and I had to tell. My husband," she said. "To work around the world! You, Desiderio,
scram!"
"But Don Juan was a hard man as a jiquí. It was not like his wife, Dona J uanita Alfonso.
Desiderio went to sit in the liquid of the house. of 'housing. Sometimes, yes. Alfonso Dona
Juanita saw him DERIA ". Mamita, I hillock coffee" And the lady laughed and ordered that it
'should give.
"Desiderio knew his master, and knew it would. end very badly, and the dwelling
house, after the girl Juanita, without him it p¡diese, * commanded him to give the
black emperrado the Buchito of coffee,
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 He went to his hut, was prepared, he sharpened his machete and took the omino the
mountain. "Where is Desiderio, gentlemen? Where?" "It was cimarrón!" "Cimarron as a black
formal!"
"Juan Adolfo Lima sent the coachman to fetch the rancheadores. They brought six
dogs and showed them the trail. Desiderio, the first thing
. did was hide in a ceiba was in the first cañaveral, Desiderio slept between estribones.
Well, slept ,, no ;, it was commending the ceiba, taking their strength, doing what he had
to hacer.De there, Desiderio went into the bush. It was under another ceiba, when
bequeathed dogs, ■ guys. Each black entrapping the ranchea- mers, broken or whole,
two ounces charged. He had plywood and cleaned .About manigua for fajarse with dogs
.; and they barked nearby, and Desiderio, waiting with a stick and a machete. They
arrived ,, surrounded him; he cut a Peno in two, and rancheador: "Black ,, surrender,
release the machete!"
"Desiderio seemed the devil himself. He finished with sticks, machetes and all dogs
,, what it was. very difficult. If I think if you have them so afraid of dogs is why, because
for many years we hunted the blacks with dogs, and fear, for me that is inherited, like
everything!
"Desiderio went bighorn, long time. Within that mountain there was more,
fled. But he escaped well with. for the ceiba, who informed him the strength and
courage to overcome. dogs."
And my narrator concludes:
"Puya says a song of the peacock lives in. cup kapok; at most, atop the
highest suit:
"Peacock ta stick BUCEN "Now for NIBA téngite,
"He papara well, well, well, "Bke téngate tea tiny
"Yh for jagiiey rriba, "Pa for good, good, good.
"Chiquito ta Dicejagfiey "Yapará rriba Nangue,
"Papara well, well, well. "Nangue good tea ...
"Peacock bucápalo you ... "He papara well, well, well,
"He says there stick as Nangue, and Desideriose stopped well, well, well." "So, play the
ceiba, with fortifies hand." "Everything. she is cious benefit; Enriqueta says contemplate,
Herrera, and if it rains, watch the water running down his troift> refreshes the heart. "
'This tree is believed imperishable and that "for everything has a virtue" sum of.
mystical force of vegetation, b 'also has, as we said,' to make barren women fertile.
You want to conceive and consult a Alase or a drainer, 'he will drink for three
consecutive moons, para. achieve their longing, a decoction of the bark of a. kapok
female, which
180
starts, the part of the 'trunk facing nádente. And instead, you do not want to give birth,
the. It will take an oriented, west male kapok. Remember that a mother, to show me.
his' only son, said, "This gave me the ceiba."
Is Boma, repeated many, god sister Iroko, which agreed this grace. Ceiba.
"Boma has given women carrying children 'married ten years of pining for
one." "Its sap and air, give life."
And nothing more logical, then, that madmen are cured in the ceiba. Not trunk and Oddua
mansion, the Obatalá of luoumí heard and Bini, creator of the species, owner of the heads,
which heals and helps the dying. ', Women give birth to good?
Cape challenges, al. Best alienista - "madhouse" - Havana, when cured
agrees to return craziest crazy having confined to his madhouse. Orate leads to
the ceiba a little before noon, bound and dragged if necessary; but the accuracy
of such an important time remaining it depends on the success of this "work".
They were heavily blindfolded with. Frontil, so that no 'glimpse the less clearly. The
patient must estar'enteramente blindly. If this is a man,. mayombero will pass through
the body with a black hen, which also blindfolded him carefully. If woman. patient, the
"stripped" with a black rooster. They are taken immediately. 'Three eggs. It has
already prepared a basin of water .antemano ,. and herbs, anamú, botijo ​pylon
alacraneillo and rompezaragüey; is inclined to crazy about this basin, you break two
eggs in the head, this is washed with water and asks -have to be verging twelve. day-.
"What do you see?" If the answer crazy that he sees nothing, he
arranca.bruscamente band-Frontil, diráelmayombero-que'le cover the v¡sta "yel sane
madman running, and the rooster or hen blindfolded, they have picked the wrong,
they are crazy. The third egg Be burial next to 'trunk. ceiba, with the patient's name
written. the shell. For a long time, this person may not approach the. ceba then
exposed to. risk of relapse use, "a. the damage left there and see him again. take the
head. "
"Ceba and Yaya. Seven bathrooms, giving you sick .to the same Mambi -Mambí
mounted-and whatever else is, you let us do, cure madness. "" With seven offspring decoction
heals also madness. "A pillow stuffed with thin and soft fleece of "would produce dreams,
strangers, a. proféücos times. He explained: Sleeping in contact with the tree spirits, enters,
confu- RECITED in communication with beings and things from beyond.
"Obatala, who sends dreams, grab the head of sleeping in. pillow or
mattress, which has flowers of your tree. "(Hence the.
181
 real cotton to wrap the stone Obatalá not cotton cotton -prentende E G. ~
but ceiba fleece.)
In some orissa ile, ai iyawó of Obatala, sleeping on the floor, on a
■ mat, seven .days the "seat", he puts a branch of ceiba. Water seeping trunk,
"the sweat of the ceiba" or deposited in a cavity of the roots, is -sobrentiéndase
healing, miraculous. Used for good and for bad. This water is also bathes the
oath making, and washed ei magic mirror. It is not uncommon here in the
moisture raigones a mancaperro be - "ngúnguro" - very appreciable magic
scoundrel who must not miss a "bargain. Your contact increases under this
water itself blessed ..
Good water Nffínffim
water Ñgángúm
remedy pa pa
Bonanfiia good
remedy
The roots of the ceiba are always full of offerings and coins that no one dares to
appropriate, suede VOTUM and Cum- plidas promises. Segin. tells me a very devout old
woman who declares, "more than Our Fathers and Hail Marys to other things," it is in the
ceiba where he has become engaged to the Virgen del Carmen, Aggóme, Santa Teresa,
Oya, and Jesus Nazareno, Obbalufón, wear their habits, "clothing promise" du- Rante a
certain time or perhaps the whole life, as they once used to be so common,
These promises, antiquated, are still meet devoted and marked black nulltros
complacency; padrenkisosy Babalawos, interpreters tes of divinities, the
continually advise. Note the large proportion of people of color who still wear
habits Catholic St. Lazarus and Jesus of Nazareth, without the promises of Our
Lady of Regla, the Caridad del Cobre and Our Lady of Mercedes-blue, yellow,
white. TO froko.se he makes sacrifices and drums party, which is of great
.solemnidad Matanzas. In. This time, the kaleno-faithful- bobbo each contribute a
handkerchief, and kapok are adorned with these handkerchiefs folded in. tip and
hung from a lined green belt around the trunk. In the yards of many Santeria, in
my friend Mark, Omo finlandí, Olorin, and Dolores Jbáñez, daughter of Aggayú, a
couple of olochas who boast to follow closely the tradition, a castle masonry
encloses the trunk of a ceiba extending this its young branches. 182
Mayomberos Christians, "when God returns on Holy Saturday, they kill a
rooster or a goat on the big day." The bones of the bird or animal is buried. next to
the trunk, without missing one, taking care that none splitting.
The spirits who manage paleros always allow these consume the meat of
slaughtered animals. They never claimed, ( "do not need more than blood and spirit
'). Not so the orishas lucumís ,, so often deprive, Santeria, when they crave it most,
to commune with them, savoring a beautiful hen, 'Well the birds and animals that
they should make offerings Serles pleasing, and choose the best, "to go to the holy
beautiful." Inmolarles those who find themselves in. .estado poor, blind or lame, sick
or weak, it would be. offense to God. In this we must be very careful.
For our blacks, who still .escrupulosamente observe the precepts of Holy Week, it
was and is a great day on Saturday. Best of all to cut sticks and tear 'weeds: to say
hello' to the ceiba. Thursday and Friday, olochas, iyalochas and Babalawos refrain
from exercising their fundones and .comida their orishas ofrendarles: Bathing water,
stones empties. worship, and they can cover black cloth. They are not light candles;
they are not playing bells, aggogá ;, "not even given a drink". "The orishas keep a
deep mourning., And Christian ngangas, too. The kimbisas, from six in the morning
until afternoon, visit churches and cemeteries. The ñañigos cover Alonarán. Nose
start 'unasola grass; but the dark before sunrise on Holy Saturday, iyalochas,
Babalawos and drainers, all go to the field to salute the ceiba and provided Ewe or
vitítí of herbs and plants that take home spouting Rodo -ororó- rnilagroso and sacred.
dawn, oyumá or oloni. of this day. Resunta the Lord, Baba Olorún "life overcomes
death, and continues. Let an old iyalocha explain to us the reason for this cus- tom:
"That day, at dawn, like God, who has been dead, resurrects, herbs have much my
Ache, have more life, and heal and strengthen more than which they are collected
every other day. Like every day. "" And has always done so he says another iyalocha-
;. Holy Saturday no herbalist or Santeria that, at ten o'clock, and did not bring her,
herbs from the mountain; yerba and water well. No, I do not know whether in Africa,
my elders, before bringing them to buy Cuba, would the esc Search- same day the
jungle. But what's in Cuba, neither let the occasion, yes obligation. I was a little girl,
and my grandmother a gang of black santeras night 'Friday met; How jaraneaban, the
hubbub arming! Is a lot of fun., With. respect, and the madru-
183
 gada, with lit candle, dressing, because it was still dark, went, the, field, to
tear them when the sun began to open the clouds and were well, wet serene:
and at about half past nine, or ten, when later, they were all back with their
sacks and baskets full of Ewe of all saints. "
"How healing herbs of to glory! My mother especially picked up the holy botijo
​pinion root tamarind, ateje, bark, cedar root palm gadfly to the swelling of her legs,
mauve, Natero bejuco turtle grass of the girl and the 'old, and thin, serpentine,
lemongrass, Castilla grass and white siguaraya, guisaso, knight; and then with
water first downpour of May, which gives youth and cures -the May grains is
theSainte water, all that weed is boiled and kept in a jug. It was not iyalocha, but
with that chicha healed all, people; Adie cured him the yerba and water Ache. "The
same is still done today, but the black is very fond of. things roll back to a past that
does not always usually very remote.
Another day, you should pick the grass-and bathing, because otherwise "the bugs
out. body "- is on June 24, the day of San Juan, where, in Havana, is celebrated
Oggún ,, lord of the mountain; "But the Ache of the resurrection is larger, there is no
comparison!" Because "God has, and resurrects dead state." On Holy Saturday, the
day of its rebirth, is the holiest of the year, because it is renewal of universal life:
miraculous regeneration in the plant world, and reconstituting - "everything is more
powerful" - of all forces that created the Lord, "dying and rising every year." The new
life-force "without God we were on Thursday and Friday; If Christ did not rise again
on Saturday, the world would end '- ,, concentrates on the grass, in the trees and
water; when God "resurrects" on Saturday, when the sun, "blessed land", "gives
EWE his Ache" and enhances the healing and magical value of the plant that
Santeria, the rule of Ocha, the lucumí, used exclusively for charitable purposes.
The opposite happens on Thursday and Friday, as we know: The devil is
released. "These days makes theirs" and the Jews mayomberos, are used for
harm. "It gives the blood mount black cat and dog, and Eshu, Lungambó,
Lukánkansa, Cachica, Cariro, Kadianpemba, then they have no opponent." (
"How happy he is then put Chakkúana!")
God is absent and can not oppose the mischief of the devil should beware
of evil sorcerers who during the hours of this great cosmic event unfold, a
frightening activity. All inter184
nan. on the mountain when the sun is at zenith or. Midnight, "for cutting of
sticks and vines. devil, no hay'días, better ''. malefic Capturanespíritus make up
their fatal wémbas, give. their blood ndokis, peddle everything wrong ... "That
Eshu king of evil ,, is rowing alone." And go. wells to be provided for the year of
'water' the devil '. Because the Thursday and Friday is when better is' speaking
with Satan, which is in the dark background. Water. Whoever wants to talk to
Lugambé at this time, like the 'witches ,, that noon put a mirror on the rim of an
old well: this is totally black, and the evil spirit manifested. Go to it; Choose the.
plus
. sound and ignoble expletives! language which no more foul-mouthed creature, by
force, the mayombero Jew, and ask what you want. The Congos prided
themselves on making a .conjuro in a tub full of. water offered to those who were
separated from a loved by the absence or death, the consolation of beholding
reflected in the water. The well is collected this day and keeping at home the
sorcerer, has the property of apestar 'terribly. The taste is filthy, corrupt to. Jews
nganguleros is to administer. his in .caso disease - "because the devil heals his
people" - to incorporate their infernal forces, or to make them invulnerable to
attack from other fiendish adversaries, Los jigües and güijes, dwarves rivers,
climb to the surface and are shown in these days.
On the other hand the. water, 'God,' Water Gloria '' or resurrection, which Congos and
lucumís removed, the well on Saturday and Sunday, they take and they take their .ahijados
and associates to deliver Warlock and main- nerlos -indemnes to bilongos- healthy, does not
stink or get corrupted.
"The works that make Jews kimbiseros, the .santo Thursday will not fall apart; if
anyone would steal the shade that day in the sun. and he realizes that he hears call it
by name and does not see anyone, to prepare the mortise, is lost. "" How many, pits
open on Thursday and Friday, day to steal 'shadow and voice! "The solemnity of Holy
Thursday and Good Friday in which the black refrains from any activity ,, only is
profaned by sorcerers who have agreed to exclusively evil forces. All in. these days
suffer .secretamente by. death of our Redeemer, "the master of the world and 'life' 'as
Salako says. "Christ is physically present in the church, in the bush and all, part.es. " Trees
and grasses should not be touched until the supreme owner will not be reborn, "rule
again 'the world' and. 'Bless. All my informants understand that "in the absence of
God, the plants. are not powerful, "" Mount mourns and is distorted "and its value
185
 i
curative and prophylactic, all beneficial energies of nature, is Hallas, fatally greatly
diminished; "All wanes on earth as God is lying."
The 'old R. explains: "I opened sojo Denque the world, they are raanigiero, I tá
Venao watching the jungle, and mud that cwe of Glory are Blessed"; and us, tells how
in his childhood wit blacks in the Union, Lamberto Don Pedro Fernandez wore a strain
of banana representing Olorún, he lit four candles and watched "Oloddumare okué
God dead, to what Ocha Tapao, sad feeling his capafá tá hence his present body.
'Friday at, die out entiero Jesus Christ dead. "(The, black buried strain banana
contained Christ.)" Saturday, gave up, vain yebba Buca next santificao, and take the
juice Oloddumare, freco of Dio tá again. Now that EWE, to that stick sacraraentao tá,
tá fuete and that Ranea with Nura to fura
- porquería-, clean it, that priest, tá bindito po mimo Dio. Time, dipué yebba Nelle gets the
glory, greets Ocha Vamo, vamo pa Dale eat, I roasted the party Vamo, vamo Syro -a
play-, Ocha tá happy. "
Olorún and Obatala became here in Jesus Christ for .africanos and their
descendants; and these men, and their dark gods gleefully celebrate the resurrection
of ... "foreman", the god of the white men.
To, convince us how everything in nature, resents the death of Christ that trees
and plants actually experience great pain, we pinion -addo botijo, olobotuyo, ole
iyélcbc in lucuraí; masarossi in, congo; a resemblance to the fig tree, shrub Europe:
the pinion contains plenty thick, milky white sap; Good Friday because if given a cut
to the trunk, "the. Pinion botijo ​not spill milk but blood. " The sap becomes blood.
There are many mysteries and wonders that occur in the field at Easter, and only
aggugú and enter the muloyi. Mount to take advantage of the evil influences of Eshu
or Kaddiempémba, which is then incontestable owner, and increases the power of
sticks and vines, evil, with composing or refortalece garments.
Mount is then theater of the most bizarre and horrifying apparitions. In Alquízar, it
was known what was going on Mount Encueras so -called for cimarrón congo who
lived interned in him and walked naked. Surely no woman who dared to go through
this mountain on Good Friday out of there unscathed. Bighorn cut their breasts to
feed their nganga or kindoki, or to drink blood himself. In vain the guards sought to:
the black, dead or alive, because. I not really know if he was dead or still alive, called
to the guards who heard
186
either in his footsteps and his voice, and yet they feel very close, could never catch him.
Even today, it aims to Cape, this slave bighorn half animal, half human, the
mayomberos of that town that will cut sticks on Mount Encueres new moon appears in
the form.
The more black box in their beliefs and away from Catholic practices observed
during this time the greater circumspection: grosa considered dan- all manifestation of
bustling fun or joy. "It is not good to teach teeth that day, laugh, carouse and other
spirits throw the tooth body, lest they put happy and disrespect." No curse: hence the
evil spoken of Helena, for cursing on a Thursday Santo, will leave a malignant sore on
the tongue.
"They put a piece of raw meat on, Nanara -llaga- to, deceive and that language
can not eat." Like the eminent doctor Tronchin will put steaks, to its elegant cancer
patient, Duke of Villara; Cuba method even more than the middle of the, last century
was palliative remedy some doctors consented complacent. such cases. "Cancer is a
bug that eats away at the man. But God would not forgive "; For as there are bad eyes
whose evil transcends us, there are gossips that make effective a curse. "Although,
thankfully, not always the curse it, just is fulfilled."
Easter nobody should be altered, "not even scolds. boys. "These are days of
absolute abstinence, strictly observe Santeria. "Marriages are very careful." If Muje ^
sin and conceived Thursday o 'Friday, "what brings .AL world will not be good. , Devil
got into that. " "And it is said that those who can not break away together." Above all,
do not work. "God punishes what is done 'that day, unless it is not by necessity."
In colonial times, some mills were swallowed by the earth ground on Good Friday.
In consideration to the Lord who is lying on his deathbed in, their houses, do not sweep or mop
,, nor iron, nor cosca, "Sweep the floor of the house, is sweeping the face of Christ." " not bathe,
either. .Aguase returns the blood. "" Do not cut anything, because it cuts the body of the Lord.
"Make noise is offend him.
Oggún Arere took her hand to Abelardo the carpenter, who locked himself in the
studio on Friday to finish an assignment: ya. Choiaddó, "Boko killed him embolism, by
the embullo to charge what they offered, for a trunk load an American." For such a day
"is outrageous charge anything, weighing on the head."
1.87
 A legend who adapted the slave to the customs of their new country is How many Nohan seen after given to this heresy, drop one susseresqueridos
counted as a single, bratty son and blindly adored by his parents, ignoring the
Auno all!
advice and entreaty of the mother, that the consent order, as always, at the whim
Yet everyone remembers, not far, in my neighborhood, the demolition of a
from his. son, takes his -escopeta- nkele and goes to the mountain to hunt on
century, most holy ceiba, which cost life ia two men and maimed a third. Another
Friday. There he goes out to meet the boss of the monkeys, he rebukes his
ceiba "willing to kill all those who sought. against it "-with a gang who ran an
wickedness and devours. Who has lived in Cuba knows how difficult it is to tear
unbeliever white" consin- tió, finally, after several mishaps lead, to perish by fire
down one of these prodigious trees, eminently saints or witches, who worships
-Obatalá, the owner or the owner of the ceiba, Agguémo-Yeme accepted Chango,
our people with a faith that refuses to question his divinity. A dark horror prevents
fire, his favorite son, consumed her. But how many were involved, or were going
the peasant download his ax on the sacred pillar. No matter it ™ the tempter who
to participate in it. ebbó destruction had to do, that is, they spend the money they
is willing to pay. Only a reckless, irresponsible, you consent to cut the ceiba,
had earned in his wrathful spirit placate and get your forgiveness.
which materializes more. symbolizing, in their eyes, the terrible omnipotence of
God. It feels mysteriously present a world of spirits; espántala him hidden force,
the invisible and supernatural person who would turn against him in a tremendous
It is very well known. the. Matanzas province, the splendid ceiba 'Central
boost for revenge. Most flatly denies. commit this act of impiety undisputed He's
Socorro. Feature in the town that the former owner of the mill, every day on
convinced, 'it is with all that nobody plays "; always brings rigged, later or earlier,
November 16 gave blacks cough, best of its young bulls to sacrifice to him.
a disgrace. Tear them down is sin, with all the aggravating circumstances of a
Aggayú,
sin-mortal, Las Ceibas come. Ceibas unforgiving. So, Guajiro be rare, and this
Naively claim that when he sold his wits to. American com- pany, "he specified"
does not influence the skin color, who from his earliest years he instills awe these
selling at him, condition "that neither the ceiba nor blacks who adored her not to be
trees laden with legends and surrounded by mysteries, you have the. lock on the
disturbed." Because that love, says my informant, "I never did not want him
target value. Belief in his holiness, passed on from generation to generation, is
missing, Iroko, who had protected both his bullock and berobé." But they got there
stronger than the rés integrated, far more than the need, sometimes dramatic,
the Yankees, 'cause without consent, ",, and decided to tear it down.
pocketing a generous reward. "I'd rather spend misery, leaving my children
without food, DO NOT starve !, knock it over one. ceiba "-that the invariable
No one was paid to obey such an order, which was the cause of grief and terror
exclamation rustic man when it comes, to suppress the" tree of the Virgin. Mary
among the old negrada, since, times of African abuelones and 'one previous owner,
"the Blessed Sacrament, that of Oddudua or Aggayú, tree spirits.
"playing stick with their' slaves, very slave driver, although very bad "worshiped this
mother ceiba, and only one black, which was not Socorro, but Santa Isabel de Las,
Lajas," a bambollero ", was presented with his ax and machete to topple . Iroko.

"Ah, he did not arrive until where. Iroko shadow would cover it; He did not teach his fist.
God! He left a wasp, trunk and stung him on the girl. Of the eye. The black, who boasted that
he Iroko not you do anything, because he was Santa Isabel de Las Lajas, Imirá what !,
In any case, in Havana -in. the field. matter is much more serious ever be
empezóla cry softly: "Has wasp stung me sight ', *" the wasp stung my eyes "and rada-time
committed, any worker. accomplish this. task, unanimously taken by
higher and higher, until her screams could be heard a league and shouting."? wasp stung my
sacrilegious, and involved. the most dire consequences for the rush, without
eyes, "he was taken to the madhouse where! mad and blind, he stretched his leg stuck in the
first securing the consent of the. holy tree; the great spirit and spirits that
brains wasp. '' the Americans, 'I frightened
inhabit it. Ample experience has shown that, if not met the essential rite,
ceiba, never leaves his murderers unpunished. Almost invariably, if not the ax
.This ensures osainista- then renounced his purpose. And like him I rao. centeal has
blade suddenly becomes the aggressor, this will soon suffer coughing rigors
returned to Socorro, assumes that there will, as always and forever, ceiba two hundred
of a inconjurable misfortune.
year old. And there is, indeed.
189

188

L
 In Maroons, a journeyman, "as the body of a man is a tree, where he began
sawing the trunk of the ceiba, he began to feel in his own body, at the same
height, such pain that he had to leave the lierramienta. If the ceiba it hurt the
saw, he would hurt more, I swelled, and gangrene said. "Here I am" ,, and took
it to the grave "In some dangerous curves busy roads where accidents are
frequent and sometimes deadly, as in Death in Perico-, these are due, very
often, the nefarious action continue to hold tenaciously to the still angry ceibas
torn down to facilitate the movement spirits. Spirits do not lose their homing
instinct to go to the place where formerly a ceiba rose.
The Fraternity Park in. Havana has its legend. It is intended that some men,
then prominent, buried under this ceiba their "rucksacks". And "there will be no
peace and order in this country, until it is removed from there and nganga that
General Machado buried lace twenty years is dismantled. This garment is so
strong and so hurt, that everything tífne scrambled but not enough, and will cost
a lot of blood. "Others say that. pledge will handle avenge his own ingratitude of
the Cuban people. (It should be considered sufficiently avenged.)
For all -esotéricos and exotéricos- believers, official events held on the occasion
of the inauguration of the Plaza de la Fraternidad Havana, where stately old ei
became Champ de Mars, they had openly character magical. Justly! Iron arrows
adorning the fence surrounding the ceiba in the middle of the square are. those of
Gggúra, Eleggua, Ochosi, Allágguna, Chango ',, and palo monte signs of Nkuyo,
Nsasi, Seven Rays; Aces land-veintiuna- that were brought to sow, coins, gold
were thrown into the pit, the alleged interference, the famous Sotomayor a friend
mayombero some influential politicians of the time, are eloquent indications that
there "something" and something very powerful: "A. MANTINGA very strong "
A foicíorista fill hundreds of cards with the stories they tell. of the ceiba,
revered and feared from one end to another of the island. Anyone who has had
the patience to follow the explanations and digressions of our guides, will retain
the name of the ceiba like a perfect kind of sacred tree; They work Iggi, Iroko,
Nsanda Nkuni Sambi, the "holy ceiba" is specifically in the mystical science of
our people, Tree God than God tree.
190
VIII UKANO
BECONSÍ
Kapok and the secret society of abakuás or ñañigos
Kapok-ukano beconsí- is equally sacred for nanigo or Abakuá member of this
secret society, and sadly famous in the last century, who founded. the town of Regla,
on the opposite side of the bay of La, Havana, slaves and freedmen, áppapas of
Calabar.
Merchandise, human, "packages", "pieces" of Calabar, mu- chos came to Cuba:
abayas, suamas, eluyos, okankuas, isiekes, EFIS, áppapas: Large áppapas and áppapas
chiquitos -bibía, "they were the devil" - Brin
ches and brícamos, all included in the generic term carabalís. One of the many
Anglo-Saxon travelers who visited the island in time
trafficking and wrote their impressions on carabahs get the same references as today
give us many blacks that they met: "l> fay industrious and avaricious, andhasty Also in
choleric temper. Most of theFree negroes in the island Who are RICH belongto esta
tribe. "
"Everyone had their treasure. '. The carabalí saved. They were seized, i Alexander fisted!
Many were wealthy. And steep; I could not argue with them. Unforgiving and
malgeniosos as themselves. Have not you heard that carabalí eat people? "Others point
out, among the most noble and docile bringing manufacturers ebony.
Compliant or indómitos, active or idle, the. reputation for the colony enjoyed
brave and arrogant of greedy, thrifty and wealthy, is maintained, corrected and
increased, in the memory of blacks. "When a carabalí charged, kept, 'while the
other blacks laid it followed. And that carabalí all charged: unforgiving offense
'!
Catalino had more earabalís intended to free blacks from other nations, "because
they were more workers than others and very united." Data that does not match what
Frederika scoring. Bremer - who dedicates
to. the long slaves, pages full of sympathy, which had documented
191
 Tado with the landowner 'Chartrand, owner of the famous Ariadna, an expert on
African ,, that makes you sweat chyle ( "Butfeeds them well - writes the Rev.
Abbott, guest maze, Takes good care and of them and do the work cheeifiífy
They and quickfy ") The
"Callavalis or fighting - Bremer says ato are to goodpeopk, and carekss, Although more
lazy. "
They have been a lot of their defects or their qualities, these carabalís owe us
the introduction into Cuba of ñañiguismo, and especially those cited áppapas,
"playing in his former council Abakuá Efó inadvertently at first admit their society
Creoles up these, who were his own children, both insisted that the inductees,
African taitas them. They taught and authorized the first game of eriollos / Rule
that was planted in the street Forgiveness "in times of Tacon. But these black
Creoles did not admit his game mulattos, and whites much less. "
Occult fraternity with Rule residence and official license, was reminiscent of
those that existed in the days of, trafficking in West Africa, and have not ceased
to exist, scattered countless c, across the black continent.
An 'old nanigo so we trace the genealogy of companies -poten- stances, lands,
parties or' games '' of ñañigos- arising in the first third of last century: "Áppapa -Efó-,
the foundation of Abakuá in Cuba authorizes Efik buton, who authorizes Efifc Rondó,
Efik Ñurnane, Efik Acamaré '' Efik Kunakuá, Efik Efik Efígueremo and Enyemiyá; to
Efori Isún, Efori Rondó, Efori shall pray, Efori 'Mukero, Efori BUMA, Efori Araocón.
These are the seven oAmas subsidiaries of the two powers, creative, Efi and Efó.
"When he says Abakuá took the enkrflcamo increase a Efor- power, whites believed
that they could also be ñañigos, and began to lipidiar and want to get to, the strength in
the Plantes. Andrew Petit, the same who founded the rule of Santo Cristo del Buen,
Journey, who Vence, Vence Batalla, Tremble-Trembles never falls, the day World tesia
Acaba, was the dowser, the game Nasacó bococó
- according to other ñañigos was Isué Guana- EFO, and this Andrew, Petit entered
into negotiations with white and sold them the secret five hundred pesos. For his
betrayal, whites could be ñañigos and form their power was called Acanarán Efó.
Petit said that whites, for his moropo -'Cabeza- had to admit Cuba to last in the
ñañiguis- mo. "" This power, Acanarán Efó -comenta another informant, make all
other parties ios, mixed black and white. There were, among white ñañigos who
swore Andrés Petit, top people, like today.
192
Military and gentlemen Avoid. People title, yes, ma'am, from aristocracies cia then,
sons of earls and marquises, but the truth is that from that date began rivalries
and killed, and the ñañiguismo turned ugly. And that calmed; Today everything is
confused, though sees ?, then a discussion which is armed as it says a proverb of
ñañigos, we love like brothers and we are always fighting like gallos-, slapped or
shiver is lost, and comes justice cage. Before, what good strife and hatred which
death! The ñañigos of San Lazaro faced and went into the hands of Jesus with
Mary; knives were opened, and that lasted until the government of Gomez. That a
nanigo of! Columbus neighborhood .apuñalaba one of Jesus Maria? All of Jesus
Maria retaliated. Naturally, they had to avenge his brother. And besides revenges,
chiggers. By nonsense, for dancing, or because, say, and because it was more
serious, one that was to swear swore in Ebion Ecoriofó ,,., And were bloody wars
neighborhood against neighborhood. "
A high dignitary of a party Efó lists me as older powers from Havana to Efik
Abakuá, Efik Ibonda, Efik Abarakó, Efik Ubane, Efik Uriabón, Efik Enclentati,
Ekerewá Moni, Ekerewá Kamfio- ro, Guman Efó, Efori Komon, Ibiabanga Efó,
Munanga Efó, Efori Beton- gó, Efori Barando, Efori Bacoco -those who initiated
whites ios, Appápa Oru, Oru Abakuá, Abakuá Oru, Oru Bibí. Ethan Ecorio Oru.
TO! Jesus Maria neighborhood, famous in the annals of iA society Ñañiga
- Mayombe and the color- sludge underworld, belonged offshoots Efí Ibonda parties
and Efó-, Efó Kondondibó, Ekerewá Memi Efó, Anandibá Efó, Amiabón, the
illustrious Ecoriofó and no less illustrious Ibiabanga; Enyemiyá Efí, Barondó, Oru
Appápa. In Carraguao, Efori Gumá; in the Barracks (Carlos III), Efori Encornó. "In
the district of Pueblo Nuevo leníamos to Munanga Efó. Betongo Efó, Appápa U
moni, Urianabón Efí, very strong party lay in Columbus. Kerewá Icanfioro Efí,
numerous rr.uy; in the district of Bethlehem. Mu Usagaré tanga, Sangrimoto and
Usagaré Munankere; Sites, Isún Efó; Atares, Ebion Efó, which was very
quarrelsome, and now has a representative, senator or councilor in San Lazaro.
EMBE Moró, formerly of Columbus and now the Vedado, has funds; He flourished
'long ,. Eu change two sets or disappeared. primitive games: OD-
danlEfóyGddaníEfió. ".
Some of these "lands" -grupos-, as of Efori Gumá, Ibonda, Kondondibó,
Amiabón, Appápa Umoni, Uriniábón are 'Constituted by pure black. Others, Ebion,
Kerewá, Icanfioro, Usangaré Mutanga,
193
Akamamoró, Ekueñón, Efori Onandibá Masongo, heard Efó, Stub Tete, Endtbó Abbasid
Irronga for blacks and whites.
In Rule we have Enyegueyé Efó, Abakuá Efó [rein Efó, Obón Tanze Efó,
Abaracó Efí First and Second, Efik Efik Nurobia and Abakuá, "all mixed", that is,
with members from the two races.
Currently, most of the heads of power are white, although there are games
in which he starts Onlycorpses white, or at least "those who appear to be
white."
These data suffice to give an idea of ​the .importancia of this secret brotherhood,
which has within it with thousands of sworn, although the "lands" not extend beyond
Matanzas. There is only ñañigos in Havana and Matanzas province. In the rest of the
island, less privileged cide, we do not know for what reason, has not germinated seed to
abakuá.
Brujo and nanigo are terms that often confuses the layman: this, relatively
speaking, would be to confuse a Freemason, the member of an esoteric order
twenty-one
with a. magician.
Others suppose that the ñañiguismo is the name that encompasses all religious
practices or beliefs of African origin who still profess our black, ignoring the
subreligión insurance or extraocular ficial religion of Cuba, apart from the Catholic
and with good amiganza it solidly established and constituting a set quite
transparent in the provinces of Pinar del Rio, Havana, Matanzas and Santa Clara, is
to Ocha, the lucumí including this .group the sectarian rule arará, dajomís -, the.
which in turn supports not to be confused with the Mayombe or the original magic of
the Congo. "Religion is not witchcraft, religion and Ocha is nanigo separately."
A devotee of the orishas can join the fellowship abakuá without denying or
away from their orishas. And among these too few Catholics they have no ...., and
many mayomberos. What, in short, the great society of the ñañigos as understood
by a thorough nanigo? We say this old man who was heading his power, delicate
position, because the perches deals with "cleanings" to strip all members of
Ecobio, and is highly exposed to defile himself with the physical and spiritual
macula of others, like the doctor in contact with an infectious, or as the "Rn.andade.ro"
Ocha a temple, or a house of Mayombe. "Abakuá is a society of mutual aid and
fraternal support, love one with the other, which keeps the secrets of society and
adores her secret as kdoraron% in Africa our elders. The ñañigos are Masons
Africa, and we, the Cubans, their descendants. The ñañiguismo is not what.
people believe. "And he adds, alluding to
194
an accepted libel time ago, which also pushes your doorposts other old abakuás
already retired, who gave, believe them, much war in the famous district of Jesus
Maria or ele Carraguao: "For the ñañiguismo is not today what it was in time, i even
five pesos oath! Now anyone without proof that a man can be nanigo "says the old
man." It is true that after an Abakuá swear, had to kill ai first Christian he could find.
Yes, that was what was said. They called us murderers. What slander! What was
jurábamos love each other, respect each other as Auxiliary us and brothers. What
swears, what jurábamos categorically did not discover our secret. Not shed the
blood of others., And that truth is what I say, that al. and gallo, "chivo" -of the
sacrifices-, as we are forbidden to use weapons, sharp, kill one. palazo and
quartered with his teeth and hands. "
"What ent re themselves from entering the ñañigos in disputes with other
powers, his brothers too, and that if I did or did not make me and you, I'd get paid,
I opened the knife and had many brawls as was true. that he had, and corriese,
blood, that is flour, another matter. There is always bickering and their pluses and
minuses in every religion, as it is. natural; but it does not mean that our religion
compelled us to kill anyone and. be a criminal. Nanigo had, to be honest man.
Who decried the ñañiguismo was the chief of police, Rocha, who was nanigo, and
before Rocha, a Spanish governor, who also .was Rule nanigo He meant
Rodriguez Batista. É) and young, she sailed for Spain, and governorship returned
to Cuba. You know that white, not white shirtless, craved the secret of carabalí,
and black Creoles it sold expensive. There broke and ... the ñañiguismo was
saved! Yes, but decried, you forgive. To swear you had to make merit. When I
rayé me 97 years, and has. It rained for two years I kept track power. He had to
prove when a amanisón, which was formally proposed person; good son, good
godson, good brother, good husband. .., it was not cool, but not left stick or handle
by any woman. It was not tooth and nail, yankuni
- homosexual, or thief, or liar, or he had, lees bloodstained hands. And it did not cost
two pesetas the oath. What is true, and it was bad, but it was a guy thing is that both
tum aguardiente that any candelilla made us explode. It happened like today, there is
no good plant without camorra. He is arming each one! And you do not know the fear
that we had. Appoint a nanigo it was to name the devil. Lah, it was very large abakuá!
Conscience, no one who knows, a background can say that is bad ñañiguismo
because the primer that teaches, is not bad.
195

Mala is humanity, and dispense. Did not I say what is asked of tino to scratch? Do not
be a thief or murderer, or informer, but hardworking and Fulfillment dor! Before a
nanigo who committed a crime, a crime, he could not aspire to an important power in
the square: after vowed must remain a name of good behavior and keep the
commandments. If you have a weight in his pocket and his brother foundation has
nothing to share 'with him and stay so happy Give, although one not happy! What
conscience commands is not what you wanted.
"The parties have funds to misfortune; for illnesses, accidents and burial, as was
done earlier in the councils of any nation; but for the help of the brothers, none had
serious as carabalí lan. widows are served when other men are not cast; and parents
who lose the child she kept them. Is it wrong to ñañigtüsmo? It is true that when the
black was unfortunate, it was more united, had more -enchila shame, heart, and says
Congo, and now, less than then the monina having the weight does not give you the
actual five-a monina which is in the prángana. But sometimes it goes and gives it
says: "Gosh, I'm nanigo and my law commands me!" And though he swore he was
not going to rob and steal, and swore he would not. to squeal, and sang as John
Dory, one day power punishes, he herded four cañazos and he cries like -muerto-
nampe, what you know fear giving that, that! and pray one in , lifetime. the requiem
mass! And we come to stop at that maybe this man straightens and enters on the
right road. Abakuá result that is good and bad are the abanekues. "
But all these details were ignored, the amedren- ñañigos tadores, his strange
little devils or -ñ.añas- iremes, in the order they have an important symbolic and
religious character with its "Poupon" or impressive masks, horror peopled
childhood of the. tion generation that preceded ours, like sorcerers blacks, who
to steal the heart He was saying to us, abducting white children, the slightest
slip mothers or nannies, and our children's dreams and troubled. in the
republican era ...
"Let's take you! warlock shouted the "CRAC" the child retreating distracted, playing
in the old Paseo del Prado, then by bronze lions as colosales- paperweights, And he
will do that to Zoila mism.o girl! "
For me. part I ever felt in broad daylight a black hand, appeared suddenly
pulled my heart, he fled, and got on with that scare bird surprised quipe
produced the name Zoila child, my pointy heart card postcard, as I imagined
they were all hearts. one%
In short, without the prestige of mystery, jealously guarded at the beginning of
society, their rites around ~ 'Ñait.ua' ~ in "fambá ',' ecufón '' or 'batamu" the fourth
of the consecrations where Brama the efcue, fish incarnation of mystical love the
brothers, impenetrable secrets and bloody oaths Well, as quoted Directs says, is
generally believed to be abakuá, abanekue, Obon, obonekue, ekisón or ekiñón,
monina or ocobio, it was necessary to commit a crime-, the. ñañiguisn "a. given
time seriously threatened and persecuted by the authorities, currently has the
largest number of members of a trans- parente inscrutability, and not so turbulent
and fearful as they were for their feuds and rivalries in the past century.
What the ñañiguismo lost in mystery and fantasy of the people, it has gained
electoral strength.
Juan Urrutia told us -great Ireme, notabilísimo dancer Usagaré- branch, one
of the more prestigious and tradition more serious "games", while "when
ñañigos out, a. Street Day, Kings, under the domination, would honor him this
baroco, which was installed at Site "then composed of musicians, tailors, cigar
tobacco formal people, relatively affluent and. some instruc- tion: "A Ñañiga
power is that, the government of the Republic not to Chiquito, which should be
a model. Therefore the order is levied. our baroco. And so you can be order,
we accept only serious and worthy men. Worthy of ñañigos! "
Urrutia, but reached the last authentic witness' tremendous political and moral
collapse of Cuba, did not live cos apoteósi- recent years of the ideal, immaculate
and triumphant revolution that turned the nation into a great Ñañiga power, but
without the ethics dreamed this Usagaré, whose baroco distinguished as 61 in the
history of ñañiguismo his honor.
'These ECOBIOS or powers, "branches" Efik or Efó trunk, which Urrutia compared to
"tiny states" are governed by four gandes heads. The. more dignity, the higher the -King
of lyamba in Efó ECOBIOS, and the E'fimérem, or Mocongo Obón in ios of Efik.
Receive charges, names of places, and cover with the iyatnba and -mocongo
mocongo represents the military power, the, Isué "-power ecle- siástico- and Empegó
-escribiente real or legislature.
They are given to lyamba and other dignitaries who make up a. baroco,
different names that refer to each ios acts performing on in the ceremonies.
197
 lyamba receives the following: Iyamba Kekere Kuora Kaike Bongó, Iyamba Mosongo,
lyamba Nandokie, lyamba Ña Moruá, lyamba Kurru- Kie Iyamba Efori Sese lyamba,
Iyamba Mantereró, Iyamba Tié-Tié, Iyamba Queremí, lyamba Bccobeco, lyamba Sankue
lyamba .
Mocongo: Mocongo Yabutame, Mocongo Yabuyabuya, Mocongo Ma- Sausa, Mocongo
Beconsí, Mocongo Macoiko, Mocongo Cuna Cambori, Mocongo Mauyo-Uyo, Chabiaca
Mocongo Machebere.
Isué, Bishop: Isué E¿bó Engom, ©, Isué Tuntereré, Isué Nansese, Isué Sucuru Ekuan
tiyen. > *
It Empegó the scribe, "the most serious of the institution man, trust lyamba and
Efiméremo (Mocongo): Empegó Mongobión, Empegó Aca- ribongó, Empegó Ekue
Areniyó, Empegó Embara Nasabio, Empegó Ekue Iyamba, Empegó Unasora, Empegó
Ten Combante . Next in importance are "places" or following dignities: the Nasacó, which
is doctor - "represents the faculty of medicine" - the sorcerer and soothsayer of society.
Nasacó receives the titles of Nasacó Naguerembá, Nasacó Enríbetán, Nasacó
Kundimayé, Nasacó 'Ton Mu- Nón, Nasacó SACU-SACU Nasacó Namboroka, Nasacó
Enlieroro, Nasacó Tecombre OROSO, Nasacó Sanga Enkanina, Nasacó Endimefán,
Nasacó Beko-Beko, Nasacó Sume -Sume, Nasacó Ecumba Sororí.
Assistant Iyamba: Isunekue, Isunekue Eribo, Isunekue Bongó, Isunekue were
Eurabe, Isunekue Enkiko Guanemoto.
Enkríkamo, "the hunter", the character we see at the head of the procession
Ñañiga attracting a little devil, the Encóboro, with a small drum: Enkríkamo Akua
Mañongo, Enkríkamo Guariniampo, Enkríkamo Cotobá Mañón, Enkríkamo Afónkoró,
Enkríkamo Erumí, Enkríkamo Igwandocha, Enkríkamo Obón.
Mocongo assistant chief of the forces: Mosongo, "he keeps in his staff Abakuá
secret." Mosongo Gwana Moto, Mosongo Guanaribó, Mosongo Okambomba,
Mosongo Bakyeri, Mosongo Basoraka. Assistant deputy military chief: Abasonga
Barinde, Abasonga Afiémene ,, Abasonga Mima Mucatene, Abasonga Namoringuí.
The cantor power, "singer of the kings of spirituous your caller 'Moruá, Moruá
Tinde, Moruá Eribo, Engonso Moruá, Yanza Moruá Empegó' Moruá Entoti, Moruá
mochete, Moruá Nangopobio, Moruá erikundi, Moruá Bisante .
The "Executioner" the matador and charged with sacrifices and introduce the
bongo's soul Sikán: Ekueñón, Ekueñón Changanake Pamba, Ekueñón Sanga walks,
Ekueñón Arokoko, Ekueñón Nasacó Iyamba ,. Ekueñón Sanga Kerobián, Ekueñón
Directs, Ekueñón
198
EfióiTFavorikondo, Ekueñón Tiné-TKE, Ekueñón Biaconsf, Ekueñón Yagasigamá.
Assistant Isué, which attests to the consecrations, "guardian of the altar and the Sese
'Encóboro, Encóboro Navarakuá Kisongo, Encóboro Bongó.
Nasacó assistant, butler temple, the fourth Lamba: Ecoumbre. Cook Power:
Encandemo, Éncandemo Mituta, Encandcmo Napigué.
Goalkeeper fambá: Moni Famba.
Cashier power: Kundiabón. It was formerly in charge of collecting the money of the
bonus the famous Three Kings Day, "when the council carabalí diablitos dressed and
went to the palace."
Coifán and Cofumbre: the tailor and caring of "bags" or masked costumes,
the diablitos or iremes,
Moni Bonkó: the foundation that keeps on ekue, and lack of Iyamba of Isunekue Y
Ekueñón can "fragayar" in him, "make him talk." This place ,, like Isún Eribo,
"captain abanekue" was also created in Cuba. Moni. Bonkó "Efi was king land.
Drum maker. " He is the head of baroco drums. Touch the enchemí. Who play this
role must be. tamborero accomplished.
The "places" of Remes or diablitos, representing spirits are. the following:
Anamanguí, who officiates at the funeral ceremonies, "the muertero". Directs: the
mountain that leads to all the "cleansing" of the members of the power. Aberiñán: also
it goes to the mountain to throw the spoils, and "is enduring the goat" at the time of
slaughter. Does not penetrate the fambá. Aberisún: the killer of the goat. It is given
with a stick on the forehead. Aberisún Ekueñón kills him and then rips his head. But
before killing the goat, Aberisún, looks at the sky, he crosses himself kneeling,
implores silently beseeching describes a gesture with his hands and jumps twice over
the animal. Aberisún not penetrate the fambá. After the goat kill him, knocks on the
door, do not let it go, kneel, crosses himself and walks away. Holed: the police, keeps
Ekue and Eribo. "Ireme Fambé blunted." We see it in processions with Ekueñón
ñañigas. I looked: this Ireme is only represented in Jurianabó power. It is "guardian of
the sea" and remains on. fambá. Embona: This charge, as above, it has disappeared
from all "games" or parties. Once he belonged to. Ero Enta Efí.
"She danced with three horns, one in the middle of the forehead. Jicotea a
carapace served as sombrereta "-the Ethan Mason, afomir ene or flat hat that
adorns the back of the cap covering the
199
 M
{ neck and head of officiating of iremes. Embácara: the judge. Ei that dictates conviction and
punishment. M or souk: There is this place in games Oru J
Appápa, Oru Abakuá, Abakuá Oru Oru Oru Bibi and Ocobio Ethan. Other as
honorable as to the Abbasid Jesus of Nazareno-, created by!
abanekues, that is, by the Creoles "habaneros ñañigos" appears in all games.
More completely he suppressed by Obón-Obonekue. "A Obón Obonekus, with
the power to perform any function high power, should have great knowledge in
abakuá, and only highly skilled individuals, very wise, could give ia size. But this
square, as was always of rivalries and disputes within the ocobio, was overruled
... And prudence, to avoid violence and rolls, Obon Obonekue, who wanted to
prevail in any discussion is over. It is much enfatuaba, like all wiseacres "Only
one woman Square -;. a Sikán- representing the occupied at the Oru Appápa a
woman who had to be old. "In this game, the old, cream, witnessed the oaths
and could take the barrel to his head." Currently in the "games" of Matanzas, is a
man who has the character of Sikán; and a habanero game, this Casikanekua,
Sikán or Akanabionké, which is mystical ia mother of ñañigos chosen by Abasi
to give rise to the fellowship secret is symbolized in the fambá by a doll.
"Everyone in the baroco figured the dead. Is as a representation of what they did
abakuás dead ancestors in Africa and spirits. "Let us hold this definition. Each
square or position in the different powers have powers and authority very
precisas.-new "lands" or groups, subsidiaries of one of the two original branches
of Efiky EFO, are founded by a petition signed by thirteen obonekues who
sponsor and recognize the power. Constituted the new society, it must be
accepted by all other "lands" Efik existing and Efó. But without pay homage to
ceiba, "which is omnipotent representation" -of Abasí-, "the divine majesty" do
not celebrate ñañigos its mysteries.
At twelve ia night with this prayer to the holy tree, and under it, "Entomiñán afomá I
will Ebion endefión umbrillo Boco atrogo masaire nanumbre Achene Ebion uceno asere
beconsí entomiñán sanga abakuá" permission to the sun is requested, to the moon, the
stars, the spirit! wind, clouds, * ai space, and start is given to the rites of initiation,
ending at six o'clock the next day.
Before "break the plant" or Ñañiga party, a indiobón, one of the high dignitaries of
the potency, Mosongo, Abasonga, Encrícamo or 98 Mo-
rúa Engomo leads to -neófito indíseme, "new son" - a ceiba, naked to the waist,
barefoot and blindfolded. In years really difficult to Ñaitúa when making fun ia
surveillance authorities committed to pursuing all barbarism and backwardness
of African fetishism, it was necessary "to plant, play" -celebrar ios rites and
ceremonies of society in a sun room or lodging house in Havana, in a small
space, and even filled with cowbells informers ios role of diablitos so they do not
sonasen alerting the police, they included with plaster ceiba and palm ye!
Oddán river -Oldán pronounced many abanekues- was reduced to a palan- win
or punting filled with water. Today ñañigos to install their powers, they can
choose the place that best suits the needs of the ritual, and ceiba and real palm
never lacking in the yard, pleasure or frequently vacant lot adjacent to power.
Al indíseme he is "prepared" by the ceiba. It is the first step in the initiation.
Morúa Engomo, the "steward" of emprego, kneeling before the sacred tree,
greets the sky and the stars, his mouth is filled with plenty liquor spray the
trunk. Io then sprayed again with dry wine, and finally with a slice basil-the
abakuá- swab dipped in Umon Abasi in holy water fon Abasi Cu-of the church.
After these spraying, taking place every time during '.os abakuás rites, sahuma
with -sáumio- incense burning in the hollow of a tile serves as the censer and
trace tree symbolic signs. The Ecoumbre dignitary at the foot of the ceiba,
presents a rooster
- enkiko- the stars, and Enkrícamo or sometimes Morúa Yansa- calls! diablito, a!
Ireme Eribangandó, who "clean" or purifies the rooster neophytes lined up, and
crawled off the ceiba, in the traditional way we know, common to all African rites.
Completed passes, Eribangandó or routes the waist alive as testimony that indíseme
have been properly purified bird hangs. These roosters that is stripped of impurities
abakuá future, are left after release, which in the judgment of many regulars at the
feasts of voyeurs ñañigos constitutes a danger. The bird, like a sponge, has
collected the sucieda- des, "bad shadows" -nasawana- of those who are to
administer oaths, and transmission through God knows what terrible influences to be
avoided, and the cock, free to go where he pleases, it is spreading. There is always
a fiend that after a "plant" or "game" from taking over this undesirable rooster and try
to sell it at low prices.
And purified at the foot of the ceiba indíseme-without having their behavior closely
monitored for two years as it was yesteryear, is are
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 again "cleaned" by the Ecoutnbre with a handful of grass, and ftnahnente all
standing positions. "Stripe" Morua Engpno the dibujándoles with yellow plaster, color
symbolizing life, a cross on the forehead, head, breasts, and .manos. the instep of
the foot, lightly using white plaster, symbolizing .muerte.
Then begins a march sung well known in the village:
Indíseme Emparawaó Kende I
and row heading to the fourth fambá, where everything is ready for the ceremony ;,
purified the four corners, Bm.pi.os sacred attributes, the head of the slaughtered cock
placed on the ekue and the body underneath. (Before starting this initiatory rite,
Ekueñón Tanfcén presents a cock to the sun and the stars. Delivery rooster to
Nasacó, and this purifies all who officiate in the fambá. They wash their hands in a
basin containing water, bone, basil, ash, coal, bitter, and cocklebur anamú broom.)
Iyamba calls EkueñónTknkén to sacrifice the cock. (This Ekueñón in illo tempere,
lacking once a rooster to sacrifice the ekue, he gave his own blood.) Kill the bird with
his teeth and then put
All right - the offerings in kind of fruits and food-, poured blood on the drum. With. The
Galla are cleaned, all attributes. The head is deposited over Eribo. Ekueñón with a ekón
a obonekue wearing a hood and another carrying a candle, leaving the fambá and go
after the voice. the spirit, Akanarán, to lead her to secrecy. Returns, and says Ekueñón,
giving three strokes on the drum, "Ekueñón Besun can suabasí! I already, already!
"Uttering the last word, he breaks the ekue, begins the plant and leaves the first
procession. Each time the procession parades head wanders gallium, or goat, if also
sacrificed a goat two -cazuelas- mofcubas blood cock, one for another are ekue and
have to drink, the blood confraternizando the initiates.
At the door the indíseme kneel, and Morúa Engomo trace on the ground another
sign or signature. He turns to burn incense, they sprayed again with a mouthful of
brandy, dry wine, are sprinkled with the Dible indispen- gajo wet basil in holy water,
and Nasacó, the sorcerer or his assistant Ecoumbre, explodes the gunpowder stored in
its horn, and distributed in. soil along the line, "open", "clarifies" the way of the
neophytes' and takes everything wrong. "
After several turns them right, they are introduced into the Holy of Holies in the
enclosure! abakuá impenetrable mystery. Nobody wonders what happens. the
famous fambá or Batan ™, which guards Famba-Moni, the doorman who Amanisón
door to open it, and where
202
They await the high dignitaries of the power to take oath Mocongo, Mosongo,
Abasonga, next to reme nagged, which will OATH: Isué, to baptize, while
Iyamba, the Efe-ekue ,, continually makes " speak "the secret, the sacred
object for which they are willing to die the obonekues.
Guilty of indiscreet and paid with death lightness Sikán woman who found her in the river
-jordan Oddán say today ñañigos some whites, ground Efó, .AL pezlanze, "the secret",
which was a matertaUzaáón of being todopo - deroso who had assumed the shape of a fish,
and although we are with. the divine discovery of this woman gave birth to Sikán society
abakuá
-"African Freemasonry carabalí" - and "his spirit. fixed in, ekue 'and he adores .se,
Aces women can not participate in any way' of these rites. Lanze's father took Sikán ,,
as we shall see later; Sese and Eribo, which is after the holiest ekue order attribute ,,
was dispossessed another woman who was his mistress; Arúmiga, Oril land of King
Le n anger ota dispatched guardian of his fambaliín, 'They fear Cava, that is. seize by
force, SESE, and singing nanigo remember, trkteza of Arúmiga when he was taken
from his drum, "Arfuniga, Sese Eribo, my Sese Eribo." Arúmiga gold, as the fate of
Sikán.
Women, therefore, have to be content with being distant spectators of ñañigas
tas holidays when after secret ceremonies, they are publicly developed in the
courtyards or grounds yer- mos. A. time, thanks to the courtesy of a
comprehensive and friendly Abbasid and a mocongo, as I could see an "elloro 'or'
weeping ',, in the burial. courtyard of the house where the ceremony took place,
also closed to women, and. the same place where years before a beautiful ceiba
rose, became the "rights" of the deceased and the dead rooster, lying on a
shingle, with some unspeakably human and strangely pathetic, represented at
the funeral rite, the abakuá disappeared to. "Ñape 'or deceased.
So it would be absolutely impossible for a woman strate penetrate the
mysterious fambá and report back the secrets of the order, if they had not
stopped being in a long time: from research and reports, the jealous Trujillo
Monagas, second police chief of Havana, Havana published in the press in
1882. So much was given maña which was still among the famous old black
official one,
that Calazan Herrera, speaking of his time obonekue, said:
"Truj.il.Io He was mayombero and abanekue jury. It was a witch, looked vititi, so you will not
escape the birds ... But it was fair, a great police !. Lenia in check at all. chénenes, the
mocongos, embókes and ekueñones' more
203

thundering in! district of Jesus Maria. " (De Rocha, the persecutor of ñañigos and
mayomberos in more recent times, Liene bad memories Calazan.)
But back to the room mysteries, the fambá, their intraspasables thresholds
are protected by the same ancient principle and conserva- tive, common to all
mágicorreligiosa secret group, which is that the layman ignore what lies and
where the power sobrena- tural who only know loíjniciados, owners and
solidarity by virtue of a consecration, the same arcane prodigy, like the ekue, in
the case of our ñañigos, entails for the "Monina" or "Naito" member of the
fraternity. Thus, the fambá not penetrate the initiates, which will start and
dignitaries from other powers invited to witness the ceremonies as witnesses,
but do not think anyone, if ba ever felt a little curiosity and has taken the trouble
to question the common people, still ignores the fundamental rites practiced it,
or what the portentous and shocking secret that he is hiding. Ekue The
obsesionante, ekue, ekue! '
Indiscretion of abanekues themselves out of the fambá has left nothing in
the shade, or too little of these mysteries which undoubtedly were tight at the
beginning, "until rellollos Creoles and white boys got into the ñañiguismo to
discredit" . The fambá, and House Abbasid friend and disappeared, which has
put at my disposal those sacred texts that can be read by a layman, and
usually are often illegible, consists of an altar table attached to the middle of
the back wall of the room, fronting the single gateway. This keeps the Abbasid
some sacred jabjetos of his power: the Iton -cetros-maces of obones or heads
of it and the costumes of the iremes or devils dancing in public ceremonies
and they can not touch women. The days of oath of new members of
"coronations of places" of high dignitaries, creating new rJotencías or "lands"
hangs on the wall behind the altar cloth color, which is replaced in the
ceremony of " crying" two - funeral to be taxed at ocobio or missing member of
society, anyone who has been in this his Hierarchy on the other black with a
skull hanging between two tibias and four ovals painted, embroidered or
overlaid in white cloth. This colgadura are drawn with yellow plaster the kings
Jos -gando- firms -jefes- or obones of fraternity, ^ representing the heads of
the tribes or "lands" that founded in Africa: Efó, Orú Efi, Bibí; to the left of
Mocongo -Efí-, the center of Isué -Orú-, right of Iyamba -Efó. Under the firm
Iyamba, of Empegó -King of
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the land called, according to abanekues historians, Mucando Efó, who was
appointed in the first consecration, clerk of obones-; under this heading of
Mosongo, shepherd king, guardian of Ubano; then of Abasonga king of a faraway
land of Oru, and finally, that of Abbasid charge, as we have said, which was
created in Cuba "because they wanted to incorporate Jesus and sought who
represent him." A position of respect and any activity that gives the old to the times
... the baroco of our Lord Jesus Christ.
On the top of the table or altar, on the left, signing Mosongo is drawn; in the
middle, the power or firm Nasacó -Palma, ceiba or Paloma-, and right of Abasonga.
It is placed in the center of the table Sese Eribo a cup-shaped drum "not touched"
adorned with four dusters peacock or rooster symbolizing the four heads, four
heads and four territories. With this piece, the sese, "which is the secret of land
Orú" other parts or sacred attributes are enshrined. Sacramenta everything Eribo
contact with Sese, and only manipulates Isué -the bishop. Before him you can not
sacrifice, nor the ocobios guilty of any crime, they receive a penalty of the offense
committed blows cane administered with more or less brio, the Ireme justiciero or
diablito Aberisún or Embókoro punished, ios responsible for administering
punishment.
The black background of the fellowship abakuá have been superimposed with joyful
solemnity Christian elements, bizarre parodies of Catholic worship that Creoles, then white,
becoming increasingly marked; Thus we see the Sese Eribo, which is similar to the most
holy, parading under pallium in procestones accompanying the ñañigos rites, especially in
Matanzas and Cardenas, led by Isué, who coated on the pants a purple chasuble, an a
band adheres same color ¡ waist, is played with a bishop's miter and wears his feet with
sandals Franciscan. (The disconcerted certante elegance, luxury deploying these isues,
they have fed rivalries that come sometimes in these "games" matanceros, frank tone
violence.) The Sese Eribo is decorated according to the economic means of power or
match. It is lined with tiger skin, which means, as in all the "rules", strength, power, royalty,
and surrounds him with a ring of silver, or simply are applied beads and shells.
The chalice of the Mass can replace Sese Eribo "the -acarawaso- cup is the same Sese; both
represent the Blessed Sacrament. "
On the altar, behind the sese, exposed a crucifix representing Abbasid, the supreme
being, and left leaning against the wall, the scepter warlord Mocongo, "manene Iton" he
ordered and command-Next to that
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 *
is placed on the right, next to Sese, another small drum so. sacred as ekue,
which holds one part of Empegó duster; the Cancon »abas! A. right sese was
sieved one Figure cane or rod of Mosongo, aprosemí ITON, and beside this, besoco
ItOn or Sanga malón, that of Iyamba. This cane, also called "judge and party"
represents the highest authority. abakuá society, the supreme headship ma in
each Ocobio Efor.
With the scepter sanga Marión orders, commands and decides Obón Iyamba, owner
and guardian of ekue, "which arrives to take possession of sacred history says of the
secret fraternity by the express will of heaven, and sounded for the first time the river,
above a stone. " To make the first cane, the Iton of Iyamba, the sorcerer Ña Nasacó
"recorded" and saw in his magic mirror on the mountain was the Appápa Traume.
Besoco tree, which was to supply wood suitable for making the scepter of Iyamba EFO
which was also very famous- witch and warlock, and Iyamba and Mocongo went
together to the forest to cut a branch. The cane de.Abason.ga , Assistant Mosongo -Eñuá
Itón-, the. preg-
karadibó formed of goatskin and finish crown, silver or metal, it symbolizes justice;
imposed by respect for the law, and in cases where it is lacking in society's
commandments, orders the. I comeuppance. The. violation of any requirement of
moral character that is required .to Adept is under consideration of an assembly that
judges and condemns according to the magnitude of the fault.
They are placed also on the altar table, a wooden cup, famgaipe, that.
sometimes whimsically decorated with inlaid mother of pearl-like one that is in
my power-, containing. holy water and the wedge basil . for endless ritual
sprinklings required; two candles, when a plant is celebrated, and four if "crying"
is made.
According to the degree of syncretism reaches. power, the altar mint stanchions and
flower boxes with branches and ornamentals .flores metal, the. .antaño same decorating the
altars of tas churches, colonial, and that ñañigos, anticipating. Yankees antique shops, they
bought the priests, eager to renew the trousseau of their temples.
On the floor before him. altar, they have the "rights" or tribuios paid by the indíseme
to .iniciarse ofrendarán -the same as his. death, kind of green banana, atereñón; yam,
embía; cane, holed; sesame mecrecré; salt, .agresó; peanut embacfaán; ginger, moto;
pepper ,, docbán; smoked fish, condondó; Julia, I encuco; a bottle of brandy, Ocoró
nimba; another became dry, Ocoró 'besuá; coal, ebionón; three decks
206
firewood, ibón; basil, camemerú; parthenium, Ifan; cocklebur, mendibá ;, gypsum powder Engomo
SARACO ;, ,, Ekun; and three stones.
In a corner of the room, on the left, next to. altar, the famballín or fekue hala, where
it is hidden behind a curtain that holds the Gando or firm lsunekue, son of Iyamba king
of Ekuendube, the foundation or secret: Acanarán, mother of abakuás; the ineffable
ekue. A tamborci- 11th, lsunekue, at the same Iyamba, can touch and ".comer give
him."
Before the "secret" is placed in the jar, the miracle occurred. Within this,
the fish that was supernatural "manifestation. of Abbasid '; it kicking and
shining like a comet that had turned fish issued the first tremebundo sound.
That is, quote, "he howled" shuddering to Sikán.
Straight to the tinaja guarding the reme mariba Cáakemo hang. on the right wall, the
"sacks" -afomiremos or cofornbres- of iremes or diablitos, who "are the dead ,, the
espirites of, .antepasados ​that are in the mountain," and we see bleat at all the abakuás
parties.
Beside the Mocuba or cazuelita ekue containing blood is deposited. sacrifice
and pinches of all offerings mentioned .before, ia absolutely essential for blood
Iyamba or lsunekue, which have the power to do so ', do speak the secret duration
of the initia- tion. And here we touch the bottom of the great mystery abakuá old
ñañigos tightly shut up, and what hurts, yet. boy, decent naphtho, who has
transcended the public: the mysterious mooing that was for many years How
occurs, the unfathomable secret of the ñañigos? "Fragañando" simply.
"Fragayando yin ..." That is, frictions cionando up and down with your index finger
and thumb a script -Yin, saekue- or cane Castilla, which rests in the middle of the
drumhead. (In the "weeping" yin rests not ea half leather drum, but on the edge of
wood.) Thanks to this Güin hear the voice of the spirit, Sikanckua, which Ekueñón
will find .to mount, brings it and puts it in. the fambá. Sikanekua posesiona and
"speaks" in the ekue, its materialization.
For, sound yin is an essential condition that the fingers are wet, and Iyamba and
lsunekue continually dipped in blood collected rooster in Mocuba. (Of course, the
blood increases strength and located in the objetosagrado secret that they do not see,
but hear, los'profanos.)
A curtain hides. fambá inside the. prying eyes. Once, near the door, a drum ,,
the enkamao, on which the, ocobio asked permission to enter the fambá, and
declared his name and background stood. Instead it has become a small,
wooden trough containing the anamabó, holy water where the seven herbs are
mixed
207
 rituals: incense coast, river linen, pepper coast, paradise, parthenium, cocklebur,
anamú, and Ñañiga basil.
Finally the indíseme penetrate the fambá, straight, always accompanied
blindfolded and each one of which acts ocobio sponsor. There Empegó and
Enkríkamo, another son of Iyamba, the youngest, and iremeEncóboro spirit that
appeared to be made the first consecration of attributes and places, who, as we said,
has witnessed, attest to all oaths are.
"Ireme Encóboro yumba Sunaga arasande" he says the Enkríkamo, who was
looking for him to take it to fambá, entering Encóboro in the secret room, and stays
during initiation, standing by the Sese Eribo, which is guardian. They are naturally Jos
heads of power which they belong you indíseme: Iyamba, Mocongo, Mosongo, Isué,
Embákara, the ed rod of justice, you saved ios sacred drums patches ios Jas first Ja
trasmisiones divine voice. Embákara presides over the tributyl nal punishment and
replaces Isué. Ekueñón, another king of earth Efik, Iyamba faithful slave and his
guide, as Iyamba was blind, "was the same Ekueñón who would put out the eyes".
Nasacó, the sorcerer, and his Ecoumbre butler, who as we know includes liturgical
herbs and carries the powder in a jar beef. The old god, the "criollo Christ 'Abbasid
Ocampo. Abasonga and Ireme holed holed -ireme encabuyo fémbe-, poly- Power Co.,
guardian, as Embócoro, the ekue and Eribo, who does not leave the fambá but to
march in processions with Ecueñón.
The indíseme kneel before the altar and greet obonesjeunidos with other
powers, attending guests to attest to the oath of the new members. Godparents
are placed behind the indíseme, and is Mocongo who, brandishing his cane, he
reads the rules, "the law of belief" of society, and ask them not in Ñañiga jargon,
but in Castilian, if you swear to answer honestly your questions, "Yes, sir," the
neophyte -must respond firmly. "Why do you want to belong to this party?" "To
defend him to death, to be a good brother."
Godparents repeated in chorus the words of Mocongo. This, at last, give them to kiss his
scepter. Mosongo, then Abasonga, ended inlerrogatorio of Mocongo, also give them to kiss their
own, the Enua Iton Iton and Aprosemí.
And every time the indíseme, ritually stripped to the waist, as we said, get
a espurreen of brandy and dry wine and a blow bouquet of basil soaked in
holy water.
I Isué baptizes after the Eribo Sese, supporting the head of each drum
indíseme sacrosanct and praying for a long abakuá
208
finally the rat recites Pater Noster abakuá, who know all street negritos nestlings
ñañigos ,, "Atarabó guaso, guaso Macara, mutasia chekedeke Mosongo, Obón
Iyamba ábatremo enkiko encaura bagarofía ata Efiméremo Abakuá Bakongo." And
the Creed: "Obon, Obon Abakuá as ¡reme Yanusa Ireme Sanga Condo as cieñe
aberitán afooo Tenten masen ocambo yagasf Gabon. "Isué, his eminence,
deliberately dilates ea this point in the ceremony, in case the indíseme regrets his
oath" has time to recant and confess that desists from entering the society.
Isué is putting their hands on the sese; the indíseme or amanisón seem to ignore:
"What you have in your hands?" "I do not know>" Sese Eribo, "Hearing is the sese,
kiss it feverishly, and finally kiss the crucifix and drink the blood of the rooster poured
into the mocaba. the knot band covering the eyes of the new abanekues, which no
longer are scared during .iniciación with terrifying pranks of yesteryear, in the glorious
days that glistened then unleashes, and were colored fresh red knives and daggers
Ebion and Ecoriofó, the two rival powers .grandes .. Everything else is left raer them
on -espalda, occasionally, a few drops of hot face "or are pinched.
Immediately after initiation, leaving the fambá to receive the "Congratulations of
friends and" moninas' and be paraded in the procession. Follow this ceremony, on
solemn occasions, the sacrifice of the goat, not consumed in the fambá, but in the
yard. In oaths only they sacrifice roosters, if not spend twelve neophytes.
Encandemo, the cook power, draws my communion meal that reproduces
the first baroco Iriate Acamañene Efik, held "then" in tierra.Efik, with
ingredients that were, to look at a site called Agguanañongo Ecombre, and it
was offered by Obune Efike Kiñongo Endiagame of Ubane.
This ceremony, which updates, like all, ñañigas, a passage from the mystic
history of society, goes like this: when Encandemo, _The chef, has prepared food,
send a. search for one the sorcerer and soothsayer Ña Nasacó to "see" and faith that
are not fed poisoned the cough. "At that 'time' I explained a young abanekue-,
Aguan Enkare and Enkare Afracaume two characters were dealing with this rite.
Batanga Baronga were always with that, representing Efó, traced his signature at
the time of eating. "
Nasacó examines and takes the pot to place on ei ground "above. "Gando" or
firm that has drawn Empegó, combining the rubrics or symbolic signs, Mocongo,
Eribangandó, Directs, Nasacó'-who.
209
authorizes this rito- and Ecoumbre. These Furnias or gandes, ideograms Aba- talas, which
validate each rite, represent -Use the same shovel- bras my Instructor 'emblems, and
reaUrrnaciones reminders of what was done in Africa by merging the powers. They are
invocations and sacred sations authorized to give strength to what is done here. Authorized
signature, establishes and certifies. "
This food unappetising indeed one, which consists of the remains of the Gallic sacrificed,
yam, banana, sugar cane, fish, etc., two portions, which "locan two casseroles, girls and
brought as an offering to the mountain and river are separated," because Sikán was a being
of the earth and Tanze was a being of water, and because it was on that memorable
occasion, "when the tribe of the Bibí in the 'joined those of Usagaré in Efó".
Placed the. casserole on gando drawn on the ground with gypsum, Ña Nasacó
Isué Lama, who in turn calls the obones and obonekues to participate in the meal.
The obones sing to the pan, "he bánbakó nangariké mom 'and dance around it with
obonekues and reme eribangandó, which takes a few fragments wing rooster, yam,
banana, to throw sfjs four winds. Moruá Yaaza, "the owner of the songs," the cute
voice begins, next to the. the casserole. songs and dances, which last for about an
hour.
To eat them sings "ERIBE macaterére" to obones that constantly turning
around the pot, as the followers of Ocha in ñangalé, .AL dawn, and kimbisas
in. dinner from the dead twelve o'clock. night, in the dark, the Day of the
Dead, are on hand food, that. a gourd offers Isué. "Amana, Amana empaira"
are the words to pronounce Isué to distribute. communion meal to odobíos
and new Arabios ios.
At twelve o'clock, when "breaks" the plant, before the ceremo- nia oath
hidden in the ekufón or fambá, go in procession officiating -less Iyamba and
Isunekue that remain, keeping ekue-, and each "square", each dignitary, the
march carrying. attributes and drums belong.
the bedroom door opens and mystery loom Eribangan- the reme dó, Ña Nasacó and
M orúa. It nasacó burning, a handful of powder into the palm of your hand to ward off evil
spirits and "opens" the way.
Isué is beset on. the. Eribo Sese holding center, between Ekueñón and Empegó,
the royal scribe, each with their respective drums. Mocongo remain behind, Mosongo
and Abasonga with. their scepters, and. other "places" with candles lit, and between
one bearing the obonekue. glass of holy water. Ñangaípe with. basil branch to spray,
210
purify and bless the crowd. Moni Bonco then the chief. drums, with BONCÓ
Encuerne, and three obonekue with. three reels smaller: the Biappa, Ndonga tete
and cuchiyeremá. It is these ios that brighten the party or nanigo plant, and even
"scratched, baptized and consecrated stands" -a drum is always a sacred object
does not penetrate the fambá. With them goes a ocobio Ekón sounding the bell, and
marugas, erikundi. Another ndnigo hits ItOn -the claves- sticks or on the side of
BONCÓ Encheme.
These processions run through the liturgy abakuá, more or less reduced to
a patio or a gallery space in the house occupying power, or rooms, if it lacks
patio.
In the. villas Rule and Guanabaeoa in Pocito or Pogolotti, M Arianao in
some neighborhoods delaciudadde Matanzas and Cardenas, where ñañigos
are very numerous, if obones enjoy influence in the city, especially on the eve
of elections, the procession desfda by the calleSj, and it adds the populace ,,
that easily fired by drums, gear stirring rhythmically and singing songs.
Are a, incredible, disconcerting and regrettable mu- chos -to show that
Esliman the ñañtguismo as a national-shame, these parades shirtless white
and black where it appears alongside. an African drum, Christ dying on. cross
Pagan severed head of a goat and an archaic tinaja-clay. For. the. observer,
precisely because so primitive and barbaric character offering is of
extraordinary interest ', it would be useless to stress.
Walking, the rigorously stylized gestures Every gesture is a phrase-, the
ocobios dresses diablitos, representing initiates dead in ancient times, the
mask immemorial religious function. and all value that transforms them into
abstractions, unreal and sacred beings, their mimicry and dance contemplated
to light. the magical night of Cuba, is a spectacle of. strange beauty, so out of
time, so. remote and mysterious, which can not fail to impress strongly
beholder.
Do not forget the terror that Remes, coa eyes of cyclops white, Federico
García Lorca infused or delusional description of poetry that made me the day
after having seen a plant.
If a Diaghilev was born on this island, I sure would have these little devils
parading, of, ñañigos on the stages of Europe.
After the ceremony. oath, whose duration depends on the number of
neophytes who will join the fraternity, the same parade is repeated at dawn
with new obonekues, which are then pre-
211
 sitting the rising sun with these words: "Abasf kesonga obonekus embremerí corobé
EDke Amana, or Efó- baroco" and ceiba, "the image of the Blessed". And last and
third time, and dusk, when finished, the "game", the procession starts again from
Cambá to pay ,, together with all morunas or siblings, a tribute to the divine Ukano
latter end Beconsí.
As the witch or mayombero, Nasacó, which is nothing, and is responsible for all
practices of witchcraft performed in. power, every time a celebrated baroque "moors"
corners. The technique is Misnia "nkangues" maize straw, "guardieros nails" that are
buried in the angles ai home and away by the same magical procedure to Encabuyo,
the police, and ensures the "plant" against any possible accident . So, one day
before or the morning of baroco, .Nasacó "asked Ucencia
to. ceiba 'to' in its shadow the ties and safeguards that will bury in the four
corners of the house-temple to be held ñaitúa.
We said that each rite is performed by drawing the officiant the Gando or ideogram
.correspondiente their dignity. The "signature" of Nasacó is then plotted on to root and
trunk of the ceiba, "because all witchcraft is working under the ceiba and is Nasacó who
makes and authorizes its Gando". In the oaths of obones-charges are vitalicios-, at the
foot of a ceiba swears the great Mocongo, whose predecessor mythical, the first
Mocongo ground Efí, he devoted himself under in Erubé and then devoted himself to
fyarnba and Isué, and was first ekue shed blood on the goat. Mocongo was Sikán
husband and one of the chief founders of Abakuá. Sikán before being sacrificed, he
gave Mocongo, according to * Efi, title rnasau.se Because he received the secret, and it
was well. Mocongo who confirmed 'the. tinaja that sounded Tanze, incarnating the
supreme being, tells us, the tangled history of ñaítos, maybe it will be understood better
in the next chapter when we discuss the royal palm, Empegó, the. scribe drew at the
root and trunk of the ceiba baroco symbol, and this time, which is updated in the
consecration of a Mocongo, this support back in. its trunk. Ekoi-Meson is the name of
that ceiba that Mocongo leaned back and rested before heading to his consecration.
When "makes" one Mocongo is carried to the ceiba his stick, the stick Mocongo
sacrosanct. It was Nasacó who "authorized" the "burden", ie containing the magic
scepter, and prepared, aided by his butler Ecfpmbre and in the presence of I Isué, King
of Aflama. "Nasacó 'cane loaded with water Mocongo sent for Yorabia beach with
Ireme Erumé, and consecrated water." 212
To celebrate this ceremony, in addition to the walking stick, They carry the ceiba. the
two ritual candles "that light, the man in. life and death "
- entiéndase, .to enter society and dying within the herself,
the. yellow plaster, "with what you write what ever is deleted" -the marks.
initiation. Adept skin; white plaster, symbolizing. death; brandy, dry wine, holy
water ,, basil and incense.
At that time-in this, as in all Originais ,, the ceremony is repeated at the
dawn of Abakuá, Empegó to "scratch" to Mocongo,
Authorized by Nasacó, manufactured plaster of consecration, with yellow clay of the hill I
love you Canda and water from a lagoon called Jei, Moconda ground ...
As then, and as today, in the immutable rite abakuá time, Empegó trace,
the imperishable sign of baroco coa plaster, to, once reads: "Asubuo aramiñón
Endora Añe"> In the ceiba wait, for, be sacrificed, the goat the dedication of
Mocongo also marked with yellow plaster both sides of the .animal. On both
sides, a "line. Horizontal runs. all along the spine, near the ridge; to the. means
a vertical descending to. tummy ,, and two ovals to left and right of this line.
These are the eyes of THnze or Sikán: the two zeros, as called ñañigos in
these circles. the gando alone, or complicated, are part of all objects' liturgy
abakuá
- Arakuasuaca-, and they receive ei uro IBOCO name when they are, left, and
IBOCO croco nimi, right. "The Chabiaca circle means the union of all
obonekues."
On the horns crosses the land of Efik-or-Efó ovals and stylized palm branch
are drawn. Each leg 'of the goat represents a nation or tribe, which constituted
tas in the origins, society: Efó, Oru, EfLBibí.
This goat, Embori Sorobia, which weighed Mocongo king goatherd, his.
consecration, and sacrificed with Ekueñóm and lyamba in the presence of Mosongo,
who "by joining their heads" expressing this attitude that one thought the henceforth
occupy and keep them together for ever, saw the ghost of Sikán and they pledged not
disclose one ever the secrets of religion. "
Mocongo said then, as it says in the, now, "Awana Embori Mocongo Ibañón" and
mounted the goat, wielding his scepter Mocaitén, baptized by Isué with sacramentalized
river water, and 'Cantando "Biwi Biwi ponponté me, yao "he entered the baroco, where"
three obones received him exclaiming: "I will be Mocongo Bariba condo eondo unpon Then
& Now ñaña Kua kerefé. "
213
 In the act of his oath, Mocongo called Ura Cam- Mocongo Bori. (Mocongo Arikuá 3 pigeon. When all Efi great men were gathered to begin the baroco, they saw that lacked the
Arikuá is called when going to the mountain to seek his cane; Mocongo Forifá Arita, BONCÓ, and delegated, the king Efi Cunakua so that it was grounded Enyemiyá -the land of DRUMS-
and bring one BONCÓ. This fulfilled his mission and offered to Efiméremo -Mocongo. They began the
when it penetrates in the lamba; Mocongo Chabiaca Yabutatne, when before-the altar; festivities, and a. Ea time of consecration, Mocongo saw a dove, and asked if there would be a. spirit that
Mocongo Machevcré, came to join them for the party. Ekuenóti sent Nasacó for which he guessed what it was, this apparition,
. when parades in the procession; Mocongo Muchángana when he goes to war. and Nasacó said, "Anamieta, viana akuaramina IruÃ.". No, it was not a ghost; It was a dove, grace and
Efiméremos Bijuraca Embort is among those who have noted, one of his many image of the Holy Spirit. And Ekue rang three times quietly, and Ekueñón from left free. And everyone
saw the dove of the Holy Spirit Manca when, toward the palace of the king of Besundi land, marched in
titles.) the procession, and. princes of land, Efó -Yambeke and Bnyequeyé-, wore the, foundation.
To a ceiba, land Ora Na Nasacó attracted by its magic spirit of, congo who
was sacrificed by Aberiñán in Enchemillá and skinning to use them. skin
patch bongó -of ekue.
Finally, the woman Sikán is sentenced to death under a ceiba Embákara ,, and there
hears the sentence, tied to the trunk venerable Recio.
Ukano Ukano Mambré Beconsí and, as we shall see, are the two sacred trees,
Abakuá masonry. "They allow our works, but whoever swears abakuá, before entering
the fambá, is .arrodilla, before the ceiba and salutes. The ceiba is Abasf. "Embori, the,
goat, which kills a whack on the forehead Aberisün, was consecrated before the ceiba.

The man who swears to be nanigo pays homage to Ukano Beconsí

- "Ukano asere entomiñón beconsí abakuá sanga" - before the Great-des power on
the altar - "asere itis Obon ETENE indiobón nefón abakuá bakánkubia."

1The money was kept in jars. They were lasalcancíasdel tiempode the colony. They came in
.España oil, and were also used in the manufacture, placed in the basement of the house to avoid
moisture.

2in Loro or nampe, the, disposition of the vain Lar. Behind the table, the wall is covered coa one
confectioner negroque Etoafcureio gando holds the dueling. Another black cloth covering the
table: this, Empegó drum. 'Cancon' Abasf, which replaces the Sese Eribo, a crucifix, the stick and
the stick Abasonga Mosongo; and a candle, candle soul ... On the floor, a .cazuela upside down
.. In the room a Ireme and Moruá be found. In another room, adjacent to fambá appear, on a
black ,,, colgadura firm Yebénbea- calaveray four óvalos-, and corresponding to the late
abanekue, ie, that of. position held within the ocobio alive. A bench on the floor a Ireme kneeling
and weeping .ñañigo guard, and EA the third quarter, where already hanging. white, firms
Mocongo, lyamba and Isué plotted "in. table next to a crucifix., sacred attributes, covered. dusters
in. sign of mourning. Seajferibó on an inverted pot, and on Eribo , a banana leaves. on the floor,
a BONCÓ all, "rights" -the same as missing-Tribute to swear

- ., and another abanekue in sentinel founded. In the procession of tears do not come anymore. that
Mocongo canes and Abasonga.

214 215
 IX LA
PALMA REAL
His relationship with the great Orisha Chango, with Oya and Aggayá. Chango story:
Incest. Chango and Oggán. Nsasi. Ray Stone. Chango, Oya ylosntayombems. Hexes.
Orno LapaJmaylas "Chancó; Caíazán Ritos Guano ■ Ash blessed palm in medicine The
desmochador In lucumt Lié Chango ORISSA /....... jggf Oppwé. PEO. Alabi. I cefidiyé.
Eiuwere, Qhiwekón, In congo; Lalo, Mábba. Diba. Dunkende.
The most popular of the orishas, ​Shango, "Alafi-AIafí" King of Oyo and king of kings, ..
Chango, Santa Barbara, is inseparable from the most beautiful and suggestive of Cuba
tree. Chango Olufina, as we have seen, blackberry ea ceibas, but the incomparable
royal palm, which prints the landscape of the island charm of its haughty and
melancholy grace, has the honor of being "the true house of Aiafi" his 'favored housing.
"It is his throne and his viewpoint." There is often manifested in its most terrible aspect,
Chango Obayé. He owns other trees, poplar-melodious, Jobo, Framboyán glow, cedar,
pine: but the palm is the most symbolic of his divinity. "The king of the world who
dresses in scarlet, the black pretty tight and eating candela", the god of ñiegp from the
sharp stick, tremulous Palm rising .to sky, shoot arrows, to earth.
"Where the palm there is Chango, excelling in the field and planted as in the
tower of his ilé olódin» -Castle.
This whorl that rises in. jaunty plume center which make up. his arms, is a real
lightning rod that attracts electric shock. Shango, the thunder - "the gunner of
heaven" - "always goes to the palm tree," "falls into the royal palm." The
association with the great orisha becomes inevitable. For him. lightning striking
down every year a considerable number of these trees, especially in the rainy
season, Alábbi or palm also, in religious economy of our people, a aprorimativo
value as sacred and important as the ceiba. "The ceiba is the
216
Blessed; Palm, Santa Barbara. "" Palm takes the beam and keep it inside. "" It has
the power to tie the lightning. "According to the classification of GS (" It is a tree
family of legitimate candela Chango Obakoso. "" Pedestal of Obakoso "the devotee
reaches often confused with the same orisha" the royal palm is Obakoso same
"declares Felix D.
Naturally, because of their kinship or affinity with Chango, other orishas participate
in the cult that pays in the royal palms, like Oya or yansa, Mom-Oya-ferékun, the
Virgin of Candelaria, 'the owner of the kola "his inseparable and faithful concubine,
who follows him everywhere and fighting beside him in all his races.
"Oya -we Obinidóddo says one" he Omo "of the goddess is the right arm of
Chango. The woman he most loves and respects. When Chango goes to war, she
goes ahead. Always fight to his side with two swords. Without the help of Oya,
Chango they had defeated many times, as in his first war with Oggún. "
-Oyá of cover- Oya is the same territory as Chango. "Of Ilorin he jumped to Cuba."
"Earth is the daughter of eta, where was my grandmother," as stated in this -Singing
soróyi:
Omá do Orno
Orno OTO do
Omo Oya Iwa ota
Re bi bad eleyá;
but following Chango went to Táfcua. "Oya, I Ijecuta Jei ro Obiní Oddo! i Oya
wolenilé go! The yesas say it is yesa, the itákuas, which is Takua. The
minapopós say it is mine; but, believe me, it is Takua. "" All orishas hated
Chango. They conspired to make it a no war. barracks. . He knew and told
them: "(Come all, I will fight to death '*!
"Oya sat to contemplate to battle. Chango struggled with. ax and a machete, day after
day, and soto against all. The. battle dragged on, and Chango could no more. Oya, he is
looking. When he began to faint, Oya. entered the fray fuming, and it stands, Chango
emerged triumphant. "
Oya loyalty, faithfulness and constant self-denial, did not lack Chango at any
time of his eventful life. "Chango spent many jobs; He was a gambler, a troop a. ...
It was quarrelsome man and king, Alafín, before becoming holy and ascend to
heaven. All other kings of the other 'tribes chased him, and he declared the war to
destroy him once. Chango spent his life doing evil, fleeing and fighting.
217
And Oya, firm beside him. Oya and dadda and Obañeñe, sisters, Chango milk. Chango
met¡6 on earth with Oya and Obañeñe, and the three together go to heaven ... "" Chango
was a king who became 'Ocha. "
Sometimes Oya, who is also the '' bad wind 'e! swirl, waterspout or sleeve
devastating air precedes the storm Chango carrying in her skirts, while the battle
orisba throwing stones and throwing lightning and fire paila mouth. But Oya, "to be
so revolutionary and so brave in the fight and my fierce Chango is a very .amante
woman home, spend years without leaving tucked in his corner."
"Obakoso, Santa Barbara, when he was in this world, was king of all lucumís. But
it was bad as a devil and could not stand it. " Wandering King, who had to flee from
everywhere. Oyo, where he horrors, was a Nupe with Oya. There was his. mother,
Vemayá. When they believed they had .librado * him, because the dead was, fell on
them, lunging candela, stuck in the storm, and destroyed them all. "
"Chango EYEO -we says Bangoché-, fought pouring through the mouth
and firing smoke and candela rays. Also fight with mace, ax, machete, and.
knife-shaped crescent. Where he passed making war, let the people made
piles of ash. "Aína yole omóbá!" labioso bouquet alone, ended with. As he put
it "ahead. So when you have a doll dress Chango, it never puts his arm with
the sword. It gun safe. "
"There's a. Chango more serious than going riding, and another on foot, the. fleeing. The most
scandalous and quarrelsome of all is the Takua. Eshu and Osain, his godfather, always .andaban
with him. And he goes toe to toe with Oya-yansa, who was the wife of Ogun, Chango opponent.
{Oggún treated her badly. Oya and Chango were meant to be understood, and Chango took her from
Oggun.)
"Oya was Queen of Koso. It is holy, crown, boloya, good wench, as Obatala, Oshun
and Yemaya. He would go on. Mount and hunted animals like a man. He had a sister,
Ayao, young lady, who is not seated, but that .nombra. When Oya low sings, a. his
sister:
"Abeokuia Uto fi lu Ayao
yfAbeokuta ¿Ranga.,
"That also danced as one underway. Ayao prohibits marriage, as Yewá. It looks like
Yewá. The bargains the. much they respected. "
"Chango did, all I wanted. Complaints reached his Obatalá everywhere. It is. who grew
away from me, 'said the old man, but I'm going to make you feel the weight of my law.
218
"So it was. One day, Chango tied his cabalo at the door of a woman ;, Obatala and Oddúa
passed and took him away. When asked about his horse Chango, they replied that they had
two "old men who were .andando one.
Chango shot out. Obatala saw him coming, he shouted, "Kunle, foribale!" And Chango felt the weight
of the law; it dropped to the ground. Chango wore his elefce
- necklace-all red beads. Obatala was combined with white beads: "So you will see
that you are my son."
"0batalá lived in a palace that was sixteen windows. Obba, love of Shango,
told. Obatala: "Tell him I love him." Obba took a. moro gift horse, and said in the
palace courtyard, "Look, Chango, what has you, brought Obba." "Very nice horse,
but the woman I like is Oyá" said Chango. (The legitimate wife of Chango is Obba,
and like him, native, land Takua, Obba Yuru, Obba Guirielu, St. Catherine of Siena
or the Virgen del Carmen.) "
"Actually, Chango had three women said my late father, explains Manuela.
Obba, Oshun, and Oya"
Obba, the first of the three women, "the principal, the. lady, wife of respect ';
jealousy and a perfidious advice of Oshun, according to some; Oya, according to
others, condemned to live away from her husband, "that has in great esteem, but
stopped living with cohabiting. it since this gave him to eat his ear. Obba intended to
Chango would be faithful. One day complained to Oshun that ■ that did not stop long
at his side, Oshun asked, "Would you like Chango stay calm at home?" "How I shall
not want!" "Well, Cut off his ear, hazcararú
- Amala and caldo- with your ear, and give it to eat. Monkey. So you down, you stick with it
and you want more. "
"And Obba cut off his ear, made cararú and Uamó Chango:
»Amala bad carota,"
Amala sago Oní
* Ma¡á bad cararú!
"Chango was with. Oya. ' "Do you hear? I Obba nursing. A Loni! (I'm leaving.)"
"He says Oya upset," That's your favorite. " "It's my wife. I respect her."
"Obba you have the table ready. Eat. Obba has head cover. with a white handkerchief.
"What's wrong, Obba? Why do not you eat?" "I have no appetite" * "Why are you sad?"
"Mibinoyí, misukun sukúa .. Note never see!"
"Chango finished and left. He went to Oshun, who said: "Elúwekón, is it
possible that a man as smart as you do not give
21.9

shame to live with a poor woman? "" What woman? "" Obba! Chango obba or
manggué winged 'yina! "
"Y everything. he learned. Chango will .arrancó the Manea handkerchief to cover his head
and saw. it lacked one. ear. "What have you done, GBBA? Obba ODE-éti! Do not forsake you,
you will, 'my principal, but as you will mutilated, not live more at home!"
"Obba Chango claims court. The judge is holding the trial. Ocha-Oko, San Isidro
Labrador, the failing. lawsuits saints, and Chango explains why Obba reason
abandoned. Chango took her to heaven. No low to no head. If Qbba Yuru low, it is
only to take from this world to a child. Corno legitimate wife of Shango Shango
-Obba'll cry, you canta-, it's as dreadful as he. And Chango always consult with her,
is in the cemetery on the edge of the pits. "
When Obba dance, who (a dance puts his hands to his head ,, hiding the.
Ears.
"To me they told me Gaitan says a nephew. Taitan Gaitán- known that Yemaya,
talking with Obba, told him it was Changó glutton, and tascantidadesde flour and okra
that had to cook. Already married, Changójía left. He got lost and spent many days out
of the house. Chango wanted nothing more than dressing gown and spread. In. one of
those absences, Obba Eleggua told him 'give a party: he sought to Chango and took
him to beat him Obba prepared.
"Oya went looking to take her party; but Chango was having fun, and
taught Oya its head; This became frightened and left. Obba, slaughter and to
tie Changó cut 'ear and cast in. okra. But Shango saw l 'ear cut swimming in
the broth, and .se left. Obatala then covered his head, Obba with white
headscarf she never takes off. "
These goddesses, are at odds since then. "Obba, who worships Chango,
who Obbalubbé when Mama with her, and Obadimelli when in the land of his
father Obatilá, has not forgiven Oya, who was the. who gave the little tip of the
ear. Secluded lives, hiding her mocha ear. Respected, nurses, ilé her husband.
"But the lover, the" official "the god of thunder, is so jealous concubine and wife,
Obba.
Chango is. an incorrigible womanizer. A legend explains why the palms, rather
than other trees, are targets of lightning.
Chango up to from there he communicated with sign language. women with
whom issue very secret relationships. No doubt to avoid
220
Oya suspicions, and the fearsome wrath of the goddess; because Chango Oya fears,
and before jugarte head, take a thousand precautions. However, Oya warned those
strange handling of Chango. He began to spy; saw palm climbed too frequent cia, and
decided to make sure what he was doing there, hidden among the leaves.
Chango Oya knew immediately he had climbed to the ends of the cup, and
concluded that ia goddess was alert, watching closely, and perhaps to discover their
courtships secrets. He not required, but filled the tree lizards that scare Oya, so that
when it returned to the palm and began to climb, countless lizards, brown or green, slid
down the trunk in all directions, and the goddess, in his embarrassment by killing them,
he burned the palm of a spark.
Since then, these victims of jealousy of Oya, disappointed by the apparent
complicity of the pimps lizards, which prevented him from later bringing their
investigations.
In this legend there is another version in which Oya does not intervene. The lizard,
Agguema -Adllai decta, aloma-, messenger of Chango, did not take, and a woman!
God courted, a small and precious gift that it had promised, eager to win her feigned
and calculated resistance. The lizard present in the mouth was introduced and went
quickly in search of the lady, but on the way, a neglect, swallowed, and the gift did not
reach the hands of the coquette, who was waiting with the greatest enthusiasm, and
he blamed forget that proverbial inconstancy aia his turbulent love.
For some time the lizard was terribly anxious, struggling to get rid of that object
that was choking and could not drive in any way (conserves since become
entrenched in the gullet.) When Chango learned, by the reproaches made him
women of the unspeakable behavior aloma angrily asked accounts, and, when
asked with his voice of thunder had made the request, called him a thief, and
threatened him with death if he did not restore immediately what he had stolen, i
Reinstate! That was the problem with no possible solution that confronted daily the
lizard. Each word came a gush of flames from the mouth of wrathful orisha, I
listened for a moment, but the object, fixed in his throat, throbbing like a flag
stained with the blood of a supreme effort, and the fear that caused him Chango
Ravager anger, prevented him explain. He fled, up the polished trunk of a royal
palm, and hid up in the duster. Chango, and at the height of indignation, he threw a
thunderbolt, instead of reaching the stuck messenger, wounded the palm of death.
'221
 Conclusion of the old man who told us this story: Chango is not due forgive
the lizard, and how it wanders continuously by palm trees and arrives swiftly
to the heart, ei God ceases not remember bitterly the details of that scene,
taken, instantaneous, and invariably wander et white slippery and fast is this
animal, believes Alafia punish him plume shooting ai palm.
"When time is broken and i hear thunder in the distance, lizards up to the
sky a little mother apologetically. At noon, o'clock, down to kiss the ground.
Make a cross with his mouth and immediately go back up to the top of the tree.
"A_ over time, the ganguleros," they want to palm with delirium "-of .se transmit
the origin story of this event lucumí- and once, when they need Chango-Nsasf-
make a person perish, take over, the lizard, he opened his mouth, choking a
piece of paper where they have. written and bewitched the name of the victim,
and attract to it the irresistible wrath of Chango.
Once sewn mouth of the lizard, is left in the palm suffering and hanging
from a red mine who is tied to. nail head; square
- of ancients ios, strongly attached to the trunk. It is intended that. lizard attracts the
lightning, "because the stone is to strip Chango, kill him." To this end they are caught and
"Swears," and it's is alive and tied up in the garment. "Any -turbonada- tribune coming,
Nama lightning, lightning and bad ute that I want."
In another legend, Chango, great dancer and drum owner, Olu bata
- for being the best dancer in the world reached everywhere, was invited to dance
goal, "m different bakoso dance, in which all movements are accompanied. hands.
Chango was. then in mine land, and he went ashore to dance Takua. It was, as has
been said so many times, diviner and healer, and left on, mount your até, the board
to mark the signs of the omens, leaning against the trunk of the palm lived. Chango
trusted her; He did not hesitate to take care of him in his absence. However, some
leave, that did nap and slept deeply -no tree, more abstracted, which gives more the
feeling of aban- donated to sleep, the palm tree. Gruia passed and the board was "to
be crowned with. the".
CuandojChangó returned to the party, arriving at eba odo, on the banks of a river
near his palm, he found, Osain. This pointed to the tree; Chango did not see his board
and realized '. He threw a thunderbolt, and since then punishes. palm, because he
could not defend his board and prevent it appropriates wave.
222
It might have, much truth in what have these fables; it is essential that the beam
"choose" to. palm trees, and this predilection 'tan. marked is the obvious sign of a
sacred and mysterious connection end, "Jump from heaven to get in the palm." "Ray
makes it holy."
In Africa, the tree, Chango is a very hard wood, lamada aya. "I saw. a Oche a
lucumí brought from their land, made with this stick
- Sandoval says ,. But here all nations made him moforivale in. Palm Oni
Shango, Elfiwekon, Obbálubbe, ālaye, Obbadimelle king twice, first head.
race, lucumí. "
This Oché, scepter Changó, is constructed. palm wood, and when God
down to the ganguleros, wields to dance.
The Congos called, the god of thunder Nsasi and Nkita, and 'what' also invoked in the
royal palm. "
The plow give Jebioso et name. Akado specifies: '' Jebioso, Anamá, Ajókei,
Akrifóddú, Lúwuru, dadda, Akodo, Awárú Mággala, Taddadde, .Bóko, Bori,
Olélébioke, Ográdda Year, Ekun, Fédyu, Okúndayo, Tana Omogoddó, Alabáloke,
Janu yemoru, Obbá- Aggayá, Santo Cristoba, for to that I tá names are Capata
Chango Jebioso. Dadda Awóru Mággala are Olofi greater, troop Changóse boss.
Yours in the palm. And, dadda, greet Candelaria ,, wick turns the bud. Dece:
Aggábini bitioke. Oriri ata masi adyaná decálu Obbánka ekwájén. "
They cheered and revered peoples punished harder. "When they arrived
Popos, Egbas, iyéchas, eggwaddos, bñiis, ayos, all, all Lucumis who came,
immediately recognized in Chango. palm; saw the palm, they saw Obakoso
sword. "
Hear how Alipreté tells the story of his orissa: "Chango was born in," Takua starts di
puts sabalü land, put earth, Dajomi;. one in Dajomí Nama Jebioso, starts di. Dajoraí; falls in
Congo. In Congo, Chango, Aggayú, Ganga Zumba, are. seven ray, Trunk Battle, é
Nama Nsasi. Chango Aggayú are the mime, Nsasi-NsasL Chango walks pa PAMMA
(palm), jump pa And that guides are king of Cuba! King of the world. Poque Toita the
nacione has Chango, quéjala machete Delo chadc! "
"For heaven's sake of the world walks Chango and Oya." A follower of palo
monte, spiritualist, very strict was his statements, since many of their knowledge
would have been revealed by African spirits, we referred to. true story of his father
Chango, this, may not narrated in spirit, but an old conga. Chango 'Heaven' falls in
Africa. (Others tell us -version lucumí- "that the. Earth ascended into heaven to be
Orissa and reign forever"). It falls into the 'Congo Real, Y there as
'223'
 mother receives water and breeding. Mother water, Kalunga, never gave birth; but also he raised
the twins, Msámba and Ntata, children Centella, Kariempémbe, and thunders Next to Kalunga,
her adoptive mother. Chango such a troublemaker became mocetón one and enredador, committed
such abuses and misdeeds, bequeathed to create such a mess that mother .agua Kalunga.
GONG threw him. "
Chango took its board, its castle and its basin, with whom he had come down
from heaven, and took the road of exile.
"-We say this was a good-looking black Enlightened, locked and red puts his
pylon in the heart of the palm and top floor very right pylon. In the head It carries
a castle, an ax in one hand and another one. bit, because it was borer, and
waist a machete, it was desmochador palm.
"Walking, walking, Orula -lía- met and gave the board. I knew that Orula, old and serious
man, had grace in sight, and was going to guardárselo well and respect him. then guessing
with snails and coconut, and singing and dancing, Armando brawls and parties, Chango
UEGO ground Yesa. The town welcomes and acclaims. Yesa here on earth, a miracle
occurred. The town receives a pylon shown flying through the air; Chango is taken, and this
recognizes that it is yours. But the castle was never found. "
Others recognized tribes sovereign "There was no lucumí who do not acclaim."
'' I lucumí name and Lara Sandoval explained. ask why it was called lucumí to
yorubas- them is to say Akumi, Akumi. When they greeted each said Akumi, which
were Aku. A tongue will say lucumí .gustó more than Akumi. Themselves, when they
ques- Taban. what they were, they said. ' "Akumi lucumí * Of this there is a story:
"The pair of Civil Guard is Nazarenes, two black nation, gross and muzzle
ones, a ward family had bought recently. They did not know them, and they
seem suspicious. When asked the name of the masters, where they live and
who they are, one of them replied: ". I ... I canga" And the other, resolved: "I
l'akuraí." "What to say? Filthy pigs!" "I canga." "I Fakumí." *
"One said, it was bargain, and the other was lucumí." "In one of those lands says,
the story of E- Oní- Chango consecrated him king, putting a cap on his head topped
by an ax two-edged. It's a great barium, a great seer, and. old. Orula confirms his
words. Orula the acrfHitó in. that land and wherever you con- sultaban. Chango was
king of Koso>, of Mobba, Owo, of Ebini, Bear, Ima, Tulempe, dhs, and that's why we
have so many names and titles. Is the.
224
that way more- -avatar.es- He has, since toured worldwide. Do not get tired of fighting.
Was. cruel and on behalf of her. .guerras and flees a atrópelos ,,. country to another
with a slave who follow the steps and not let him only. time. "Others refer" an old man
who still cherishes invisible. " "All his friends are united and strong -the true. apostle
Martí said that unity is strength-and io persecuted and harassed him. But, was, Chango
annihilates. When he engalla, Yemaya is placated; Olofi intercedes ;, yes. no, would
turn the world into ashes! ,, the atomic bomb would not he is' seeing ,,, is Chango? ". -
An image of our lady of the Mercedes ,, Catholic equivalent of Obatala,
always danced with. Chango to placate him at all times.
"Once E- continues: Chango divined in public, a leper lame man who heard his
word asked," Why do not you tell me anything Do not want to guess me? " " 'I'll tell
.contestó Changó-. My father told me here on this earth I have a brother and a half
brother, older than me. That's half brother is you ..' Listen now. 'Where I was born, ,
I could 'live. Today I call Oni Shango, but I live in a foreign land.' your future and
your luck is far from here. is back. back and go. It crosses the mountain and find
where reign. "How am I going to walk world. the. state that I am? '
"The man was Babalu Aye, San. Lazarus. Chango then another man, was
also present, and it was Oggún, his other brother, accompanied by two peñazos
addressed. It took the dogs and gave them to Ayé. Oggún the Chango -Oggún
has claimed many dogs, and Chango ', many horses. This action. Chango .dio
place one a war between the two. They are rivals. Both very powerful, they are
always pique, and nothing will hands.
"This time, Chango, to resolve. question, threw a beam. Oggún, and this
diverted him with an iron spike in his hand
- probable origin of the lightning rod. Chango he hummed the beam in his smithy -Oggún
Oggún is blacksmith, forjador- and filled with smoke. Although Oggún is as mild as Chango,
I did not expect, and was frightened. Babalu Aye, meanwhile, through the jungle protected
by dogs, and in the direction indicated by Oní Chango bequeathed to the land of the plow
and lay down to sleep at the door of a house. There he spends the night and early morning,
a boy wakes him up. That teen had, like him, the body entirely covered with sores. He says,
"How much should suffer these sores You suffer like me." Baba heard it, he asks: "Do you
want to cure you?" The boy, with great faith, responds: "Heal me!" Babalu Aye asked flour,
225
 'I
palm oil and a sack-or zaraza of henequen thread. She made a bread. flour, dipped
in butter, and rubbed his entire body with the bread. He burned the "clothes he was
wearing the leper boy and dressed him with sack of chintz." Take this bread he said
when he had finished limpiarlo- ;, go to your house, stick it behind the door and then
go to undress in presence of your mother. "When she saw the body of his thoroughly
clean and healthy child, for the pregonan- people do the miracle, Y everyone could
see the wonderful healing, she had. operated on the boy. San Lazaro * like you
'había.aiigurado Chango' reigned in Dajome. .There did recognize her. brother with
him. Jebioso name. " However, another oAocha tells us that "in the days when
Chango walked, hobo, homeless, but women everywhere and romancing Oya,
surprised the night on the road. Buscan- do where to go, the first house he found was
a castle. The castle was Babalu Aye. He asked hospitality, and the old man gave it.
On rising, because Chango was so treacherous and sometimes ... thief told. Babalu
". Go away and leave the castle This is my home." "It can not be; guerrearemos my
castle, take it off with weapons.."
"Chango had no weapons. He went to Oya. "I'm going to war .with Babayé to take
the castle." "But Alafin, i, how people accounts for war with Baba? He's stronger than
you, have many troops." "I'm counting on. Your help. We will fight you and me."
"The truth is that candela Chango is Oya. In the morning. following the two they
were presented to the castle gates. Chango shouted, "I'm ready!"
wBabalú Ayé, wrapped in a blanket, opened the window to watch the ciaros the day, and,
spark Oya entered the castle, which burned everything, and Baba and his Soldiers, no, do
battle, they had to leave it Chango. "
"With fire and windstorm make them wars. So ,, in my time, Chango would not
let us smoke in the council. He says that no one else fuming through the mouth
and nose. "
Ison many services Oyá lent their long nomadic life during the war without
quarter, all they declared at last!
"One time, when I had to hide from his enemies, because if it fell in, her hands cut
off his head, wanted to kill him anyway, and went home Oya. They surrounded the
house and there was no way to escape. Chango emptied that day; Oya then cut and
braids. He puts; She dressed him in his clothes, adorned with clothes, necklaces,
rings and manilas, and made run the voice, I was going for a walk. 226
;|
"Chango and Oya had the same body. Tiposo as ela, Chango came dressed as a
woman, walking like Oya, .altanera, as is, waving. the head, very ceremonious and
not tell anyone -Oyá is not .santa of rumbanzunga, is very serious. For long hair,
clothes, movements, none suspected that was not the, same Oya Ayabba in person.
The enemies of Shango, very respectful, they thought it was holy, they opened
passage, and Chango escaped.
"When there was no danger, Oya came true, and they said ... ,, but what is
this? Let us Chango was between. hands with those braids and Oya suit. " two
"Another, again, Mina went to" ISkua to kill an animal, fierce ended there with all
men and no one could with him. "Why did you come? For, leave. life? "he said." To
finish .with that monster. "
"That dragon roared, and all the earth trembled. Devoured women. Chango soldiers did
not want to, I beat him. Alone and melee, he fought and killed him:
"Kaui Kaui Maforilá» Ke
eñiAladdo, ey¿ twinkles,
"Chango sang this and threw candela spurts from his mouth."
"Hypocritically in" la'kua and, Tulempe he did, parties, Chango, women loved
him dearly, but men hated him at a party, apprehend him and lock him in a cell
with seven laps.. key. Shango pylon had left his house in Oya. they spent the days
and did not come as Chango, Oya moved the pylon, looked y'vio was a prisoner.
"AII.á in prison, Chango felt walked with his pion, and said:" Nobody knows more than
Oyá temper " He threw thunder and more thunder. Oya lights his brazier and start, ochiché
-a, sing. "Oya samaterére, Oya samatere!" ... But singing is not accompanied, not
dominate. The candela, burning. When he sees that burns, changes the song:
"Centella that bathed ba fo •
súmanla up. Ba ^ Centella that
bathed "I go up higher
stick...
"Do not di.ee . more than these words, .cruza, and number seven is formed in the
sky. The .centella breaks the gate of the prison, and Chango out. Oya sees that 'comes from the
sky and the remo'lino. Oeva the land Taima. Until that day, he did not know Chango Oya. He
had, kola. That began to respetarta. "
227
 According Calazan in Cuba Chango '' born in the palm, "as Brahma in
Vedic India, was born in the lotus. Often in. popular altars, the branches of a
small palm brass hold a lead soidadito representing Chango. 'Palmas.de toy
never lacking in these
.altars as a traditional symbol, the god of fire and. war. Partakes of palin | Real
f, plus Oya, the great, Orisha Aggayú, Arm-Strong. The. 'Globe, Aggayú alone,
Aggayú lari -San bal- Christ, Babadina, ei landowner River, elder brother of
Chango one,
for Sandoval and other old; his father -this is the most current-version; other, or the
same as Changó ' one. "Chango no 'I knew his father, who was. Aggayú. "Aggayú was
so feared and respected, leaving the door open wide rasa. Nobody would have
dared to enter. Aggayú always had it packed, fruit, as the river, land and large
sheets are. his "Chango went into the house of Aggayú, ate everything, got tired,
and then went to sleep very quiet on the same mat. When Aggayú returned from
the field, he found. that black bold resting and breezed ... Oh, gosh! 'He grabbed
"ilki stanl busi He gathered firewood, set it on fire and threw it into the fire Chango.
But Chango not burn. Not candela? How could I burn! Then he took him on their
shoulders to the seashore, to you drown. At sea appears Yemayá
- Konlá- Yemaya, Shango mother ". What are you gonna do, Aggayú You can not
kill our son?" Aggayú then said: "In the world I'm the best man, brave, and you,
Chango, you're so brave as I certify that you are my son..." However, many old
porfían that even if you have Chango by Aggayú son is his brother; both are
children of Obatala. Chango respects both aAggayu, when "is very majade- ro,
about to make one of his mischief" at a party or anywhere where it appears,
because given the nature of nature is angry easily, " not see what he does when
he snatches "; if present and intervenes Aggayú humiliates head, sufficient that
the orisha large as the pillars of the sky, to be planted. beside him and looked
sternly. "With one look dominates the child's father."
"What is the father, is the son -we say a Santeria, Dolores, Ibáñez-, and
although. royal palm trunk Chango recognized Lúb'beo, legitimate and heir of
Obatala, is the property of Aggayú. Oke mountain is Olofi cane, and the royal
palm is the Aggayú cane. "(Ceiba is also Aggayú cane.)
"Aggayú, and Chango are two in one ;, worshiping Chango is worshiped Aggayú.
"When a son of Shango is killed, he begs Aggayú. 228
Chango Aggayú pierces right palm, and the two prevailing in the palm. Both
dress alike. The are two kings. "
They have the same temperamental, angry and bellicose character. Especially
Aggarí, "a Aggayú. very old".
"Two saints can not be separated and eating the same; ie the iyawó that sits
Changó main angel receives the same time or after a Aggayú; as seating
Yemaya can not stop receiving O'lokun. Who is the son of Oshun and Shango,
it is necessary to give gold to receive, a, Aggayú.
"The stone Aggayú when .se makes him a saint. a. son of Chango and Yemaya, he
does not hold on the head, it only rests on the shoulder. "
The, tureen intended to contain, to Aggayú has two horns, four stones and sixteen
mates. As is mourning the river, its nato 'remains nine days bound and submerged
underwater. A 'daughter cam Gshún the neophyte to look at the river, and during these
days, you will be there offering.
About the paternity of Aggayú is' says that: "The owner of the river, Aggayú, had a love
affair with Yemaya. Chango and Yemaya of Aggayú was born. Pfero Yemayá abandoned,
and Obatalá picked it up and raised. Recognizing him as a child, he put a white collar and
punzó: ​said it would be the king of the world and built a castle, castle. So it was that
Chango, until a man was not his real mother .sabía was Yemaya, and that his father was
Aggayú. Not knowing it was his mother, he wanted to be his wife. A slave who .seguía,
Chango everywhere it .advirtió, Yemaya, and this, before committing the sin, said: "Omo
me!" "I have no mother," said Chango; Yemaya and then said: "Libbeor, and offered him the
chest, where Chango, recognizing ,, is .echó to mourn.
"Shango Oshun did not know that was. its. nephew, and it was his. woman. It was not well seen
was. I will go to a nephew, with his aunt to bed. "
Yemaya, if not the mother camal of Shango, as a mother loves him, now. other
authorities argue that Obatalá-achupá Changó- gave birth to Chango and had to leave
because it was the fruit of sin. Yemaya took care of his upbringing .. '' It's her mother's bed
"Yemaya gave birth to sixteen ocha. Yemaya is the mother of Alafú "" And there are
mysteries in the religion of those who should not speak. Yemaya wants both his 'son, who
she herself' started in life. It was his lover. She taught dance 'and did not want to dance
with another woman. Grilla, who was her husband, had "the, of preferences Yemaya at all,
demonstrated by Chango. With Oggún, who later became the husband of Yemaya, what
happened 'it ,, and for this reason there was war. "
'229
 In another account of land Mina, Yemayá not commit incest; instead gives a
good lesson to luxury.
"Alafi came to the land of Yemaya, and not knowing it was her mother, I fell in love at a party.
Yemaya told him she loved him too, and fiíese to her home. "That big blue yonder you see, that. Is
my home." And he pointed to the sea. ** Should we go there? I do not know how to swim; but if
you take me, I will. "
"Walked enough shore:" We have to k further. "" I can not swim, "he said
again Chango.
"Jumped into his boat Yemaya, Shango brought in and rowed to sea. You can not see
the shore. Yemayá is pulled up and down, to the bottom, up to sink a .grande wave that
turns the boat falls overboard and Changó. He grabs the edge and struggles not to drown.
Yemaya, who returns to the surface, sees the desperation of Chango, screaming and asking
for help. But she, still and laughing at him, not succor. In this Obatala arrives, feet flat on the
majá, and says, "Yemaj9 | do not let your child die!" "Adyaguá é omoddukué Orissaggo."
"Yemaya Answer:" Alákátta Gni IEBA ORISSA Nígwa. " "And when Chango could not
more, Yemaya held it in the water," I'll save you, but henceforth, respect, your iyá. "
"Cofieddeno, iva thousand I did not know you were my mother."
"■ Yemayá straightened the boat and helped him enter. Then, Chango, before the two
.santas assembled, asked, "Which of the two gave birth to me?" "Yemaya said the
Mercedes-. I'll care, but she gave birth to you."
"Chango and Yemaya hug at sea, and when robe and down these two ocha,
Chango, who says that after God in the world no more holy .grande him," Layé Layé my
ságguo "is shrinking to su.s mothers. The respects both, and both tame when it
snatches. "From a tricky issue like this of incest between ios orishas, ​do not like talking
to my 'old, and almost everyone evade. However, later, he is having tried in vain to pull
his tongue out at Gabi.no Whose eggwaddós .antepasados, who knew the sea, they
were very devoted to this' goddess, one day, to rehabilitate. Chango or respect for truth,
approached him spontaneously.
"It's time I tell you to, you are right, Chango not sullied his mother, although
her natural mother had been Yemaya. Obatala old woman Ibaíbo, lyémmu
was. Chango's mother and Oggún. And the dirty was Oggún, not Chango. The.
Old had been observed that the exaggerated care and wanting so great that
lyémmu proved by his son. All the best he had in the world, it lyémmu
. He kept for Oggún; everything was little for his favorite son, dressed better than anyone,
and she attended more than her husband. Baba entered
230
suspicions. This was a very strange love ... a love that seemed bad. No
mother, but woman in love. •
"A. day, Baba went for a walk by. field. Had, a white Frenchman quinqueño that
when he was not at home warned him to return if it was convenient, and if not, then
told her everything that happened in his absence. The house, Baba had, one, door. As
soon as it was, came Oggún. barred; lyémmu slept with Oggún.
"Far away, Olofi heard a rooster shouting:" iOgúndadiét "and
. He flapped, "Ta-ta-ta!"
"He returned the old man; He saw the closed door and rushed cock, shaking the
wings. lyémmu, as he heard the hubbub of the rooster, told Oggún: "Let me go, Obaibo
will get Enough.."
"When Baba entered the house, he saw the mat, crumpled. Yémmu eyes saw,
the evening he said: "Tomorrow prepares .my jolongo -a .saco with provisions mouth,
I have to go far ...."
"That night, Yémmu was very attentive to Olofi. The desire I had that Buzz off! Right
away he arranged the jolongo, and then, at dawn, went to see him off.
"Olofi not far away, no. He returned shortly afterwards and hid behind a bush near
the house. He came Oggún ... (Olofi hearing.) "And Baba?" "It will not return all day!"
"Let us use." *
"Olofi. He waited for a while. The rooster crowed: "Gggúndaddié Oggúndaddié Oggúndaddié!"
Hastens she is singing, and Baba came out of the bushes, and step by step, came to the door and
knocked. Plays, and plays.
"At last, Oggún grouchy answers:" Who is Get out and let me sleep! "
"But the cock flutters both ::" Jo-to-to-to "-and so scandalized:" Oggúndaddié! "
lyémmu which he says, "Look to see."
"Oggún rises, remove the bar, and entreabre- The face, father! It pulls al. floor:
"Excuse me, my lord taita Castígame day and night!"
"B¡abá replied:" You yourself convictions As the world sea- world, can not
rest day or night... "
"Lyémmu said," Forgive me, too, Olofi. " "It's, well, 'daughter This does not
matter;. I understand that I am already old."
"And at old Obatala must always put three services on the table: yours, and
hers. Oggún, to remind her fault. "
"When Oggún offended his father, Obatala output Chango, who was a child of
the house, avoid follow this bad example. He handed it to. Obañéñe. But this is
what led to the old, all day visit. Always he kissed his father, and when
sometimes did not kiss, to
231
 Yémmn, and Obane would say, "alafa, how could you kiss your mother.?" Ibaibo
refunftiiaba: "Just to kiss me," "Baba, malcríe not so much"!
"Chango Ibaibo and Yémmu noted that although together, lived ciated distances, and
sometimes Obañéñe would ask:" What about Baba and Iyá, who hardly speak? " "What
do you care, you fool? These are things people greater."
"The silence and estrangement from her parents attracted attention. One day he
asked the same Baba, "ETIE ring?" (Are you sick?) "No, son ;. when you get older I will
tell you the re-mujo I have in my heart." "And finally, when Chango 'was mocetón all she
Is told his son. "So, for what happened to your brother Oggún me, I sent you home to
your sister Obañéñe." "I prayed Tani Aggún lunch die? (Who is. Oggun's wife?)" Oya. ""
Wait "Baba!"
"At eighteen, all Changó gala evenings out, because it was iúbbeo -príncipe-, with an
entourage, parasol and drums. And Oggún, condemned to work all hours rests When did
iron -, it was his time. Because Oya fell in love with Chango 'which resolved to avenge his
father. He arrived at his door, he called her, she crossed the doorway. Él'se away a little;
she followed. He continued walking, and Oya behind. And they bequeathed to the IEs
Chango. Opposite the door, Chango pushed and shoved in his EU. Obañéñe said, "What
have you done, Chango You'd have stolen OggúnT's wife?" If Oggun escombre, let him
come to look "!
"Now you will understand why Nah, if it says. Obatala public Yémmu
abandoned his son, the reasons are not explained, are things of the saints who do
not speak. The knows that knows, and you know, shut up. When you hear that
Changó rested the cedar, for example, understand what is being treated. Because
... -cofiéddeno, Kawo kabiesí-, no one can say that Shango ... rest '. "Who died?"
"Do not say ..." "Now, I also understand why Oggún and Chango are two saints
who are always willing to fajarse, and when in the chapter 'Oggún drink brandy to
forget. Yes, watered by the soil can form a tremendous rebambarambas because
drunk, always challenges. Changó .. fixed idea ... wars, piques, all that is between
them, is that Changó- not forgive you, you have traicio - swim to his father or
Oggún, Chango ,, he has taken his obinL "
Obañéñe or Bayoni, Chango's sister, a saint, which is very high, not low, was
always very devoted and loyal to her sister in another version of the same story:
"Obatala lives with his wife and children: Oggún, Ochosi, Eleggua, and has a sentry,
Osun. Oggún was the favorite son Obatala and Yémmu. Was
'232
the worker and his brothers were obliged to obey. Oggún fell in love with her mother,
and several times came close to rape her; but the tiny, Eleggua, watching him and
warned him Osun that came suddenly and required to Oggún. Oggún realized that
Eleggua, who is always snooping, Osun had told what he intended, and Tando
invented a pretext, he threw it into the street. Eleggua stood in the corner; He circled
around the house without going and not lose sight of Oggún, who caught him Osun
piles of corn to not betray. While Osun ate, he took advantage of that moment to
abuse his mother who spoiled him. And so, every day at the same hour, Oggún
closed the door of the house, left outside Osun gorging corn and ... you know.
Eleggua waited for Obatala and said: "Babamí, many days ago did not like Oggún
has punished me leaving me in the street to quenovea the evil you are doing, and
Osun he has not been warned, because Oggún gives much maizy stays. asleep."
"But Osun can not fall asleep!"
"The next morning, Obatala got up early, returned before the usual time and lay
down among the weeds behind a tree. From there he saw Osun asleep, and he
closed the door Oggún. Obatala Uoró penalty and legs trembled. He cut a slice of
the tree to lean on, and knocked on the door with that cane ... Yémmu realized it was
Obatala, who came to surprise them, and wanted to rush to open the door; but
Oggún, knowing that her mother was not guilty, he said, "No, Mom, you do not open,
I'm a man and the fault is mine!"
"Obatala had his hand raised to curse him when Oggún opened the door:" Do
not curse Baba, I curse myself that I IQue, Oggún Agguanillé, Oggún onile Koba
kobu, Oggun tocumbf, work day and night until.!. World's End!"
• Obatala then entered. the. Qggún house ,, and said, pointing to Yémmu ". My
mother is innocent"
"Obatala told Oggún:" Get out You can not live 'in the house! ".
- And Oggún, embarrassed ', departed and went into his smithy. Oggun Alággueddé.
Osun, he 'said, "I was confident, you, and sold by agguadó
- corn. 'And Elegguá-: "My sentry will be you." 'And Yémmu-: "Do not curse, but if
another male child is born to us, I will kill him .." Born Orula, and Obatala sent him to
bury under a ceiba. He swam after Chango, and, despite his oath, seeing so funny ', is
compadeció- of. .se child and gave it to Dada, his older sister, who take care at home.
Four years passed and Dada red dressed him and took him to visit his parents' home.
Obatala .alegró with his son and made him many caresses, while Yémmu watched him
crying, because I was thinking. Wave.
233
 .fc
Obatafá sat him on his lap, and seeing the tears of Yémmu, Chango Mókokén asked
the cause of those tears: "Some day I'll tell you." "Given ordered that henceforth,
every day, he will bring his son. And Obatala, every day, he recounted Chango an
episode of his life; every day Gggán told him what had made him. Thus grew
Chango
- that when a child is called Olufina Kbke-, raising in his heart hatred and resentment for
Oggún. When a man, "Yeo AYALA", was nice and guarachero one,, He was' dressed as a
warrior, he mounted his cabalo Esinia, and went to the positions of Gggán to take his wife,
Oya. This saw him pass, and immediately fell in love with her prettiness. Qggún worked as
a slave and no thought of nothing but drink like a sponge. It was a brutal, despotic and
manilarga man and steal Oya allowed by Chango, delighted.
"He went home and started cooking everything he had; and each feeding a portion
cooked and left another raw portion. He filled a duffel bag with all that food, and brought
water, sugar and brandy. It was by watering the savannah and around the tree, and while the
animals .comían, climbed the ladder, took the jaba full of money, and instead left 'empty
duffel bag. The Owo he distributed among his vassals. "
Chango, in short, who dares to argue with a child, whose close collaborator who
categorically ?, "is as rank as lucumí: iNkitan, kita, great saint
Congo! "He stayed in Tibia because he liked the food. "More than congo '

"This kidnapping led to a tremendous war between Chango and Oggún, and Chango one, at
first, he did not come out victorious. lucumí because it is root; birth. "All descendents criólos ;
"Because of kinship, also Ibeyi or twins, adored by all lucumís, taebo and Kaínde Congos tes claim, heat this homeland for the god of
-catolizados Saints Cosmas and Damian, OváydeCbangó children reside in the palm.
Ibeyi two females, which are Santa Rufina and Santa Justa, recline on the palms, is Thunder, then choose as the scene of his exploits territory
displayed next to the trunk. "" The Ibeyi are allies of Chango. Chango wants delirious,
and they Chango. Very protective of Obakoso children, and the children of Gbakoso
have to miniarlos. To get money makes them praying. A ebbó, to do for us what they : Lucumí -Nigeria- and encircles crown in Oyo, "although the world nene coronary
did for Chango at a time when the orissas stole all his money to Obatala. Wherever
they hid, they found and what .llevaban. When to. Obatala he needed it and would
Owo. look, now. there was nothing. He asked: "I did not go!" And none .sabía
'
anything. Finally he called Ochosi and ordered him to make a ladder and Jaba. When
do the same smell one, his dad, and now. It was great in the sky before falling to. land". "Of
Ochosi has brought them, he filled the Jaba money, he climbed the stairs. a towering
tree was in the middle of the savannah, and hung chopping the last branch. Then he course between the Congos' I had another name explican-; Nsasi: and the son of Sambi and Ka.Iun.ga.
filled the place of all kinds of bad animals, hunting dogs, lions, tigers, panthers, " Sky and sea. "And the bargains j
poisonous soap operas, so that you defend your treasure. Which were to steal, he
would be devoured by those beasts. At such times, it happened that Ibeyi were
Congos call it Wan-Trembles-world. "
playing near the tree and saw the workings of Obatala, who did not notice them. Like,
Other informants tell us, on the contrary one,, Nipa Chango, "iAlafia
walk across the savannah and know a lot, Chango fruit-that he led them what they
like, the. fruits, candies and pigeons and also made an offering to Yewá, so that
should tell you where the money was. For the treat of candy, the twins told him
! Kisieko "was a very nice black; raised in the .arroyo, disobedient and cursed í,
everything. Chango was the happy tree, but he left the beasts to pass. He escaped
and went to sit away, very distressed, wondering, "How am I going to rob Obánla.?"

"It throwing stones, and committed many faults ,, killed so many people everywhere,
who fled from justice went to the Congo. There became more

; Miracles nowhere. There they put pornombre Mkita. Loscongos

\
nation they called too. "Sasi and Piingun. Loma Torito. "
 It is the only saint who recognizes the mayombero. When a ndoki says:
faith

"All nganguleros respect him and praise him." "And although they say that he is not going to
¡ the cemetery, nor, where there are sick, to open the Nganga and play bat, the first thing I
mention it," and that, even in the same games
A bukékiá, I do not play with Sambi, I is not going
home the holy Oggfin are my shoe, 'Jewish Mayombe, where there is no saint gets. When the congo!

j
Elegfftá are my shirt,
He appointed and greeted Nsasi, and. He mented all kimpúngulu. Does not have to

| s

yes it obeys him immediately: i do with anyone else. And for everything he. with Santa Barbara. And as you know j

the passion of ganguleros are fuiri and Chango did not like -muertos- fuiri or
Santa Barbaro are benditof '■ black scarves! "

2. 3. 4
 . 'Chango', who was arákisa, ragged and churriento 'fought' death. It was death
who put him in that state. I went down with it to the bottom of the earth, and when he
said that there would never and did not want the company of the dead. When your
Omos going to die, Chango asks his nato, take him elsewhere. "" Chango died and
rose again
- says José del Rosario. Oya stole the day his secret, gave three kicks. in the ground and
buried. Where it fell, I was a string coming out of the 'land. "He does not like the dead,
and it turns out their legitimate Obba is the true owner of the cemetery, and Oya, her
lover, has part in the' Cemetery, and Oshun, his other wife, also walks at times with
death. "
"Fero ... ,, How will not be congo !, if Shango was the king of. mayom- Beros,
the strongest sorcerer who knew the world. "terrified their hexes. "It is said. '' Over
there 'is Chango", and people, heads, let loose weapons and were running' ''
then-asked, why you're scared both dead '' Because once 'I answered Bengoché-
made such a tremendous witchcraft, which scorched to his own people and a. all
his children; he wanted. That impression was left inside ... "

"His clothing was pulling rays: and he burned the olodi and burned his
children. Chagrin got into a tree. "
Tola does not support this terror that inspired IKUS in more than a story ', the
Orisha omnipotent. If respects Oya, owner of 'cemeteries on a path - "I would say,
better owner, associate, because there are several people who are in the cemetery" -
not because this reigns over. dead, or, as is said, because the forces of both orishas
are couples and he can not overcome in combat though they have fought many
times; suddenly showing only the decapitated head of a ram has managed
atemorizarla-, but because "first of all respects himself and, like a king, a queen
honors." Afraid Ghanggo Kawo Kábiesi! Such an assumption unworthy old. "No girl;
Chango is not afraid of anything. They do not flee to. the dead. "And in his language
so, picturesque and confused, trying on this, another old tells me that Chango" gutta
not match the cold queleto, because ETA to live and hot, tá buriri "teeming with life.
Hence I understand that what he wants is an essential point me incompatibility, the
god with the "queleto cold" -the death. Incompatibility ;, afraid, ever.

Salafcó rejects as false and never heard their elders, the story tells me another devotee
of this orisha "Changóy Oya, .arriba in lasaituras there is enredaron.en one dispvlp heated
... Changó loses. domain zamaquea Oya ,, and 'pushing him away from the rear, it
precipitates from heaven to earth.

Oya, billowing, will fall within the cemetery. Changó follows for 236
 :
r
F-
...... Luckily, Chango was always at loggerheads with Oya, and everything he did the 'Goddess him

'2. 3?
apologizing for his outburst, but seeing Oya. standing from the dead ,.
Surrounded, skeleton ,, dare not pass the edge dei cemetery.. " "I know
that when Chango returned the world after that buried '.to the tree, he
heard grumbling Oyá into a hole-Gya live long in the caves. She had,
walked in his. witchery, and Chango, annoying, was rushed 'to punish her.
She took his fear, and before they cast forth claw, fled through the air,
throwing Aina -candela. He went to Olokún house in the middle of the sea.
Olokúu defended there. "

In other stories Salako not ignored, the god of thunder frightened

by death appears.
"Chango trembles to IKUS. A. Once Oya, conversándole, weighed it
distracted the cemetery .. He stopped at the edge of a pit and 'said,
"Chango, look down ..." When Shango saw a dead' lying in that tomb
open near her. feet out 'fired.' Oggún which in. another version of this
same story still .co.uk husband and presence Oyá the scene, he yells:
"Chango, flee! i Alacamadé, Kauo! "

In another 'goal, Shango danced in. cemetery are suspecting a drum

where it 'was. "He appeared Manca figure, a. 'Spirit that had shape, woman
and asked, "Why do you play and dance in this place.'. *" I tocoybailo
where I get gunk " 'I contestóChangó' (It is true that for that and much more
has Ucencia Olofi and Aggayú) 'Then the woman painted white said...
"Here the government I" and vanished .. Chango, terrified, loaded with
drum and ran home O rula Orula said: "That appearance was. Yewá, the
owner of the cemetery. Where that is danced. house 'of m.ue: RTOS ..' ,,
And as Chango, with all his courage, he feels horror of ikú, ever again go
through 'any cemetery. "

"Chango Oya wanted for herself story -we RA .. M, .- ,, and suffered when
i came .. to prevent it was her. side, called the dead ,; He surrounded the
house IKUS. .So was a prisoner Chango. Chango every time he opened the
door and tried to leave, the dead came to her. I find shrieking: "Fuin"
'reentered and trancaba the door. One day Oshun went to see him in the
absence of Oya, Chango could speak. He complained about the situation in.
That. He was. Oshun sought a brandy throw it away, oni -miel- and efum.
-cascarilla; Chango painted with the husks, and the dead who was on guard
at the door, he got drunk with OTI and sweetened with onf. Oshun is now.
puts a-flirt a Iku Iku and fall in love with Oshun, .de believed he would
conquer. Meanwhile, Chango 'daubed in white', it was rid of ios dead, who did
not recognize, and flee Oya. "

Oshun saved him after facilitating their escape from this

 He bothered. To the extent that "they planted a war." Oya meditates .¡lábil beat the
Chango way. .to VA cemetery and shows a skull. battle ensues, and suddenly, Oya
shows him closely the face of the dead:
Inguio bucket filled enguato
Oya MADDE Inguio Baldé
Chango hastily leaving the battlefield. Just see the skull, jenjékue !, flees in
terror ;. _ Matari Nsasi, kill mu.kt.ama , Matari yulo monkey, is "the shell, stone or
Nsasi that Nkita slémpügu. rae sky. The same stone, odduara, dejos lucumfc,
Chango -Mulo- shoots, ibussubán!, 'From above. Nsasi is the stone of lightning ".
Nsasi munánsulu Fula muínda note munánsulu Saloua Nsasi Kinftila
munántotoi» 3
"Sambi kafn Low-from heaven, and all. Everyone knows that 61 Saulán bembo
Kongo-the king of Africa 'comes in its Matari. "straight from heaven. It is the divine
expression of this, force, "trembles to mundele and mufuita, blacks and whites, when
Munan sulu bogan Kele, Kele or bobbelán» -truena in space.
Oya, essentially the same -fula inafca, tempest, témrao Kitembo, whirlpool, Songue
munalánga, pangan Banso Yaya Wanga, moana bango, bango, sasfaguilf-, is also
headed congo, another powerful 'foun- dation' who manage the mayomberos .
Odduara or Matari, Nsasi -this stone Chango or Nsasi-nkita is present-, which is
its materialization, is next to the palm, real-seven years after having fallen on earth,
"and not pick up a Nganga bakoyula - a child of the nganga-, but the godfather, the
Mambí-Mambi, the largest of its branch, or the butler, who, above all, the feeds. The
lifting of the earth will 'give egg yolk, the refresh so that never again look for
lightning, and then will give menga -sangre- gallium or mutton. " Stone and
arranged delivery ,, is the godson, who will keep it on a little water, "so, not too hot."
Another mayombero tells us: "Do not fall precisely at the foot of the palm, but the
mediocrity of a hill. Seven consecutive years is hidden under the earth. "
_ "The stone of Chango and Oya fall and hide, and after years out of the ground.
If the aberikolá, discover, because it is intended, you must so inform him to an
authority -at a olóbbocha- because that NATO must make gold. Pray and sing to
pick it up. "
238
A small controversy, which divided the opinions, arises at this point .. Odduara, only
falls within the, scope of the palmar?
The data offered me, my instructors are all valuable, and faithfully transfer:
"The children of Chango, or other orissa, in one and another rule may pick up,
odduara or Matari, Nsasi on earth-beneath a royal palm or an avocado, but
preferably 6.1 goes to palm."
"Chango throws his stone: yes. falls into black earth, stone absorbs more
darkness. Never, that stone loses its ACBE of space "adds this acute
observation.." Odduara, he is where striped "■ Oya is also buried in the royal palm.
Oya kola matari imbele,
In this they seem to be keeping my ulúkus. Chango - "by lucumí way" -
dwells, as we know, with her sister Dada, Obañene or Bayoni, orisha who loves
and respects as a mother. "Chango has a brother who confuse a lot with his
sister," I warn. He greets saying, "Bako Aburo my dadda yi bleat, I greet my
brother Dadda. Dádaboddiún orí Omo Dada lowo me. Sister is Obbañéne.
"However, in these stories, a, Obbañéne continuously called Dadda.
At that, then Chango refused to admit it was true son of his mother; only wore
red, and as a matter of family already know and on which this informant does not
believe picky insisting, he took
A chest defending his father, ignoring his wife, mother. "This disgust it turned out that
Chango" weighed Oya his house, and Obbañéne and Oya and Chango had the same
WE, and that which is. In. Savannah three equal and together stones, known to be
Chango, Oya and Obbañéne. This was at the time when Chango warred against both
Oggún ... Chango had, at home a Osain magico-a guiro, and every day, when leaving,
he opened it, got the finger into the guiro and a cross was made on the tongue.
"Oya saw that Chango never failed to do this operation. Curiosa, once uncorked ei
guiro, who had candela inside, he stuck his finger and did the same to Ei. Once you
come out of the mouth, two flames dancing. Oya. He panicked and called Dadda.
Dadda had begun the bustle of the house. Although adored his brother and he loved her
very much, they feared, their prompt and careful that had never bothered. Before Dadda
was to see what was happening, Oya ran to the royal palm and slipped into the ground.
Dadda sought it and found none. Guiro saw Chango was not in the position he left him,
and against, half cover. Curiosity is too strong in women, and also dadda, he puts his
finger on the Osain and testing. Oya calls, and fire comes out through the mouth.
'239
 "Think," Chango kill us! " -and runs under the palm buried next to his brother's
wife. What face would answer, especially her, who was responsible for the care of
his ilé encomen- and he gave him so much that anyone near her witchcraft?
"When Chango returned, he called women and 'no answer; he went to see his guiro
and found him uncovered. He imagines what happened and 'addresses the palm. It sinks
into the ground and inside. Changó the gunwale, but Oya Obbi'Bódono not flinch. Chides
him, encouraged him to re-declare war on Oggún, and the two go out to attack him.
(Chango and Oya turned stones.) As fighting and had no weapons, Osain, who was his
godfather, he prepared the secret of guiro; the ingredients. When he touched them with
his finger and took him to the tongue, they made the prodigy to cast fire from his mouth.
With this candle she was expiring with his enemies. "
So ,, when you hear annoying when thunder and lightning, he is told: "Kawo Chango,
Kawo if Yeye or afudere mA or Elúekón oYes Osain."
Shango is worshiped by fans ,, both of filiation, lucumí and arará as conga in
these stones, celestial, polished axes, the vulgar lama thunderbolts, and that 'Cuba
were carved by native Indians tas.
The conga Oya, so to speak, of Pungo mom. Wanga of Sasíngu The, in one
of its manifestations, swirl - "malungo, Vira-Vira" - seizes elbrujopara put it in his
pledge and harness their energy, "for Oya Salana impenso munu works with the
wind" and swirl a very destructive boumba done.
AZ, as a child, saw Pelayo Justiz, the mayombero, "who lived with
his grandmother, and another was mayombero moreno his Nganga, take the maelstrom
of 'wind venía- down the street, with a candle in one hand and a mpaka on the other,
crooning a mambo. He had prepared an empty cauldron with his Nganga-sleeve
creased named Mala-pottage, behind a red genre. Pelayo Jústiz burned Fula from the
outside in, and exploit. Gunpowder, I remember her cry. ' "Already having us!"} The
swirl disappeared because he got into the cauldron. " He appropriates the witch swirl "or
Nkanga" following his movements, and a. simple mode ', according to Jesus Santos,
who explains her. Technique: "Since sees, takes off his hat. Yes. the mayombero
crosses himself, do not grab. He says, "If you're in hell, I, I want to be with you, I'll call
for you to come with me and help me and I pay you and help * ''.
After these words, Jesus Santos, hat in hand, rushes amid the dust lifting,
turning, wind: "the saucepan, cover my hat with a red scarf and I'll take it,
240
Oya-Ndoki, in the hat, giving 'laps. Then I get into. the. garment and rout him
what I please. "Oya is tucked in. Swirl - "is also San Bilongongo, iünga mingué,
temporary:" - and he goes, the. land is imbued with strength "and. mysteries ".,
sorcerers, benefit for the sole purpose of destroying or disrupt what they want
or what they are asked to disrupt or destroy .. In this dust "saya raising Rabo
de Nube" -another name pútigu wanga- Mama, if he aia.de a bit of dust. land
where fought two dogs or a dog and a. cat, enemies long time - "from the
.asunto of. freedom card that Olofi gave Peno, the woman mouse stole and
lost, coming to be 'the dog remained slave "- and a honeycomb of ground
wasps with pepper Guinea and China, he has one of the safest agents of
discord in the world.
The swirling wind -the tolvanera- inspires great fear because "with it comes
the bad" disease,. epidemics, and one must depart respectfully greet one, "Give
way".
Oya's daughters, as a descendant of Yeza I met in the town of Pedro
Betancourt, "can not close the door of their homes to ventolera."
In this old, active, feisty and agile as his angel, Oya in person was
presented with a day of strong gale and this gave strict orders that she fulfilled
to the letter. I certify, as precisely our interview took place in one of those
bleak days of Lent ,, in his room open wide to the dust storms that one. Wind
'ardent and caught up at every moment in. unpaved street ..
"Oya punched and stood there on. 'That door, Bravissimo. And I said, "I need to
come and go as I get the wins, do Ib figures you're going to step on me .cola ia Care
do not entangled in it, stumble and you break, the Chrism This is my house, not..?..
you who to atrancarme the door. from now on, for your life, I do not find closed again. '
"
Oya ,. They insist when angry all- 'is ​more impetuous and more ferocious than
Chango. "He's more outrageous. Bully. Yes bored with both mumble, she ultimately a
centellazo to, to leave her alone. He gets scared and silent. "
Children are. He says, when you hear thunder, Chango 'is scolding the
boys. "Oya is about to find out why Shango 'is annoying. "With. Scoldings are
never corrected! I It is. As' Punishes!" Rips, whip Chango. IChisk! She is in
heaven.
■ cuartazo light and heat; again Chango's voice is heard following
'241
 Grumbling and says, "No, Oya, not too strong that punishment ^." Older say when
he heard thundering "" Rumbantela who walk with their wives or 'Horses' *.'
The ngangas and nkuttu dilangas - 'guides', talismans that act Chango and Oya,
Seven Rays or Swirl, Wind Malo or Centella, and those who are "foundation", just
beginning and foundation of some other magical structure of the same " trend "is
distinguished by its withering effects. "They are the fastest and destructive."
"Lightning will fall," for example, as its name implies, determines the
immediate burst of lightning. It acts Oya:
Oya Oya Chinese bankeré. Who commands
here? Oya!
If the owner of this pledge when the sun is hotter, at twelve o'clock the day,
scorched earth throws on a water jug ​and calling Nsasi Oya will cause the fall
of lightning.
These ngangas live in the sun under the palm. To cover the container containing
such force. fearsome, a face is drawn in the middle of a guiro, which serves "cover.
"The heads of ios animals that are sacrificed are left to rot on this mask. The spirit
of that nganga is tremendous. can not be delayed to give blood, because they would
take her to his own master. "^" Swirl Campo Santo is the sister of Campo Santo
Buenas Noches "and" some no choice but to feed them with blood woman left. Selas
wrapped in a pañoempapado in blood. menses. A danger that women are exposed
neglected because the blood is drawn, and usually, the woman who stole his blood
dies of anemia. "
"EI owner of these ngangas can not sleep in bed but on the floor beside
him. Priceless to kill, but to change how many sacrifices! The gangulero for
nine days a month, can not have contact with his wife. And that nganga have
to pamper your every whim. That lead, for example, a walk to the cemetery,
even if a policeman is in sight! "
A son of Oggún intended ray stone belongs to this: "That Oggún, as
smoker as Eleggua and Osain, lit her his. _ Snuff, and Changó was stolen on.
Mount with his clothes, leaving him naked, and Oggún had to be covered with
mariwó. "
But .this attribution has no more value than the devotion of a willing Orno in exaRr
todaocasión of his divine father, Yque still .AL far as to say that the spark, Oya left the
forge arrives. Oggún her husband.
242
In. the field sits gguoro or iyawo arará and lucumí rule on a pylon under the palm,
and the neophyte Mayombe he "swears" to Nsasi.
At. Temple Mount-crossed stick, belonging Cape, you will start with a palm low
elevation, which is adorned with seven different colored flags excluding black '. "Red; blue
by Mama Kalunga, by manaa lengue white, yellow par mom Choya, Residence by
Zarabanda. "(red and white, another informant tells me.) At the time of setting the flags in
the palm ,, the bakuyula tends on the floor , forehead near the trunk. Is sprayed on,
half-naked with mungoa d'inldsi body, water, blessed, dry wine, herbs, three kinds of
pepper, and ground .aguardiente When the neophyte stands, is passed through the body
an egg which is then entuna at the same point on which he rested his head. This initiation
should take place in May, at the beginning of. rain or June, when "lightning seeks the
palms'; and where the egg was buried assures it will pull Cape- one matari-mataii
In the. palm trees, the "holy everything stirs, answer, and it works," and the faithful
of all rules invoke and make offerings, Amala and aiilá, or fruits, the obligatory bunch
of bananas, green or apple tied with, red ribbon,, mamey or Maranon, pleasing to the
orisha. "It is the most suitable place to leave ebbó" and with this it is said that almost
all prescribing the saint goes to his most symbolic tree.
Certain palm miraculous -in she had said the saint, and many had 'seen, by the
number of offerings daily received, was torn down by the Marianao municipality
.as only possible means to suppress that inexhaustible reservoir of materials,
putrefaction producing an unbearable stench, and an alarming plague of flies,
mosquitoes, cockroaches and mice. But with these impious sanitary measures,
which force those who fulfill them "to give .before A relief" a sacrifice. Chango,
also touts another saint, Okáddá, which, according to a. old street sweeper ', lives
in, landfills, .as Osésu in. pipes and latrines and waste feeds. "Even the garbage
is holy."
Without resorting to Babalawo, or olócha when a sniffs Omo Chango
. danger, suspect someone "what is working" -that this a resource of the
Corrientes-, buy a beautiful bunch of bananas and a large plate with red border.
The first follows the banana smeared with palm oil and says, "Chango, my
father, me are doing witchcraft; I want this and that "and tied the banana. a red
ribbon.
Repeat the same with three more bananas, "begging" whenever making a
knot. It employs four bananas, as four is the number of Chang, or, and places
them in the silver light a candle and spill a paco water on the floor. "Evil I are
doing here 'I'll leave Santa
243
Barbara. "See if you dare! When bananas are entirely rotten mind, you
removed the dish, wraps them in paper and carried a palm ios "Alafi Oba
Koso, here 'I leave all nial who want to cause me. This is up to you. "And as
Chango has eaten bananas," was responsible for defending "and the man is
free from care. Alafi Oba Koso punish his enemy.
Once abandoned bananas on the palm must go home immediately, and in the
same white plate, place three pieces of green coconut and a pound of cocoa
butter. coconut and butter will happen three times a day, throughout the body. It
bathes for four after eight days it followed with herbs Chango and Obatala with
soap and Castilla. new scourer, and dry with a towel should not use more than
anyone. Pour in each bathroom four or eight drops of seven different essences
and holy water from the church, and while Purify will lit a candle, nickels. Will tell: "AIa.fi
, Dad, in. their hand is my Unblocking .. "Ha combing with. new comb and wear
white. Comb, soap and towel, finished bathrooms, will leave in the palm after
praying three Our Fathers and three Hail Marys.
L "modest employee of the son of Chango, uses the following procedure to
strengthen its position in these" treacherous "times. Judging by coughing
success has always obtained with this "tie" must be recommended to those who
have the misfortune or luck to belong to the "empleomania" as it is officially
called on Cuba to. class public employees. L. ■ writes on a piece of paper the
name of the new minister, usually a political im- patient to place his clique, or the
new officer will be his boss. Love the name, "pray" in. Tureen Saint: placed the
paper under a vessel, in which 'pour honey, molasses and Ewe crosu, an herb
belonging to Oshún of syrupy .sabor. For four 'days submergence Gido leaves a
nail into this syrup, after which it out and wrapped in paper, with quicksilver
blessed and most efficacious amansaguapo powders, Lo lined with ribbons
seven colors, and makes the magical ligamen, pronounced ciando in each, I
knot. jeíe new name. It is very important that the turns inward den. Once I worked
the nail L. leads to the foot .of a palm his "guard entrenchment." Chango called
there, he speaks, and his well tied le'ealrega man. Pisa three times the nail with
piéikjuierdo and buries him under the palm.
In. the flower beds surrounding the Capitol of Havana, hidden in the earth,
more than a "tie" kept in their posts, an employee graying quietly fulfilling his
duty.
244
■ "Employees give us. win one 'I confess one good money Santeria. And a
specialized drainer: "I always defend well and hold it by nkanguito pa pa Buca
guaguáitkisi place." -
The sorcerer wrongdoer 'calls on the trunk of. Kaddiempembe palms or
Lungaimbé, because the devil frequents assiduously, buries his side the Balongo or
'Caldero, and his .amparo performs deadly spells. Particularly, the mysterious and
feared palms, jimaguas, double trunk, or grow very close, often witnessed torture
and cruel animal sacrifices fierce spells of terríficas appearances. They are housing
authorities as Elufamá, 'the' son of infamous "Eshu, name this that although lucumí
race, also gives the ngangulero the Spirit Malo, and Kolofofo. Next to the palm
jimagua invoked in these terms:
Elufamá son disreputable You can not come 'to Nsulu
Hen eat whole corn Bika dioko, Bika ndiambo,
And dirty corn: Ground TN, son of disreputable.
Swirl turns Candela hell does not burn you
you yourself are. hell
"He honored Mary, bad lightning strike that, jimagua palm where you, live, Maria
Boumba, burning gut, scoundrel, come out, Ndoki. malango, I called. "
Tata Lubuisa there is, the devil, "bafüngo ba guaddiá congo side, always ready
to destroy the world." '¡•
"In Ndoki house. is Kuifimáfinda. In, jimaguas palms Nkombo Akino, the
damselfly, or Nsuso Muteka, pulls the spider, or Nansi yagga and buries down into
the trunk. And there ..., sapuntáí, it is the mysterious birth of a bush. "
_
So badly usually inhabited these jimaguas palms -Majúmbu Mpungu
Mpungu, jimaguas saints says. Child- that certain date, organized by one of
my most active informants in "the. two Ban- two ", in order of Ocha and
Mayombe, could have turned into mourning for many mothers, if this, as
always in moments
.bass of your life, do not attend you great presence of mind and blind faith in Chango.
• . • '' ...
Some were very famous in the La Manuelita, the in- Alqufzar mediations.
Ended fandango ', that proposed to return ■
. the people, I shortened .camino by a shortcut through the farm. There were among them
a timorous who confessed the fear that caused him to. fiendish midnight the two palms, -
'everything' nature, give, jimagua is' mystery freak "- and a braggart who boasted of their
value,
245
He abetting known .my "said he was willing 'to challenge the eshu that said, it
appeared between Jos Melli trunks. ". I like Eshu" It is further known that a very
careful mayombero had "planted" there by his -prenda- Nkuyo, seriously he
explained that many credible people had seen a FIVA FIVA-ka-- A ghost, dead,
walk on take-trees Lusa .alumbraba very ciara, and muchachada followed.
Were all singing and joking for courage, when near palms, one of them shouted
pront <íjkiAlós¡! "Hell. Siren wit announced the twelve, and everyone saw rise
from the ground to above the double plumes, a black tome that took the form of
a huge ball, buzzing like a hornet, rushed rolling toward them . Many of his
companions were thrown to the floor crying and begging for mercy cries;
others, again, suffered the same consequences of the counts struck terror in
the romanee Cardon de Quevedo. Ah !, but that tells me this happened,
steeling himself but trembling, called Chango and invoking his name introduced
him to that infernal force his Sanga, * his protector, just in time not trashed the
embistiese and collar. I swear by the health of their children, who instantly
immense ball, whose blackness deepened the clear blue of the night, he
stopped obeying the top of Chango, and backed slowly reduced to fade at
ground level behind the the two palm trees. There were, fortunately, among the
friends of that man, a palm desmochador, trade Chango served on earth, and
who favored a long Santa Barbara. These ngángangfilas taitas, when they want
to perish by fire at an opponent or any free hated person, the emplaced and
sentenced in a palm against it and trigger one of these forces, exterminating,
Seven Rays, Nsasi, Ma Wanga, Cente- lla, Karire, Láfiisa.
Here is one of the typical hexes: the nkangue death, which runs on the
royal palms; with a new knife the maw of a black chicken entirely open and
sprayed abundantly with brandy. It is introduced into the wound Guinea
pepper and pepper -Ingredients essential throughout witchcraft, mixed with
sulfur and dust of the cemetery, and was wrapped in a black genre. .While this
operation is carried out, he is constantly vilifies the subject and enjoins the
indwelling spirit of the palm, to cause you to die of. deadliest mode. chicken
under the root buries wounded and still alive, leaving out the head, and a new
-escoba Kamba, 246
palmiche- the trunk of the palm, which Nsasi or Seven Rays, angry, act quickly and
harshly flog. An old Kimbisa, stirring the ashes of her. memories, she confided how
retaliated with impunity, there in his youth, without having to go to jail -the
Nso-Zarabanda of a bad woman, a contoria, pros- Tituta, he stole 'money and health
and "that one Ndiambo that threw her back what had long been dumbed down ',
getting drunk, lying on sidewalks and portals, and unable to make ends meet.
lifetime".
symptom picture 'of the bewitched: mental confusion, "do not know what happens";
slovenliness, indolence, or exasperation of joy that usually produces dis- ciplinado work
on. black, and in many cases, an urgent need to drink brandy. This is the most typical:
the vice ta 'usually drink effect of a "work", and the desired result of such nsálala ,,
homelessness, hospital,. death. It is the aim pursued. Morubbas victims of those who
make 'losing the will, can not fight' against them; but. This Kimbisa you 'earned', to boot
physical and moral misery in which they had sunk, the strength of a good .compadre,
which was stronger than sorcery. woman, and she struggled to desembrujarlo. Free of
what was later remembered with horror, especially that inability to reason, thought only
of revenge. He passed the time; He became a Strong garment. And when she
assumed he had incapacitated forever, or I would be dead, one night, at midnight, he
played three times, the door pikanana tandúmba, reciting a prayer, a. each stroke. He
had an empty bottle, ready to steal voice and hoisting, a royal palm, contained in the
bottle. «Empty bottles! Not having them never uncovered, which ias souls of the dead
get into them. "It is a council that taitas give everyone, but espedalmente the children of
Oya, who should not .guardar 'bottles or dishes, or glasses, broken.
Incautious woman answered three times. As is known that the voice steals
for "bilongar" and this equates to steal life, "which is the breath", so it will be
rare black to answer the call. midnight, always fearful of "morubba" of an
enemy that could take unexpected voice, bottle it or close it, symbolically
walked with premade.
( "It is not good to open his mouth or yawn without becoming a cross") and next to
the palm, our confidant pulled a black wrapper un. PoDo black, lit four candles, and
invoking. Nsasi and imperiously calling women the necessary prayers and recited the
bird nailed to the trunk, alive, slowly agonize; and buried prey in "entumbo" -in, the
bottle, the
. breath, life, voice, the soul of women.
247
 The 'victim of this curse, according to the old ,, the next day, no later than
had the idea to pour a liter of alcohol and apply the blade of a candle,
employing half the village women to commit suicide, if not resort a good drink
of Salfuman.
Other sorcerers perform this "Salanga leaving not a chicken, but a dog, tied to
the trunk of palm Ea, and intended to starve.
As in some occasions with Mamoos and prayers are removed, the ngangas and
mpangas, "guides" or "gores", built with materials taken from the fundamental nganga
,, and have been buried with palm and other strong sticks of -ceiba mountain, jagiey,
cuaba., laurel, and so on, the spirit opposes. the witch is the lead; This, for
amansarle, leaving him three live gift ,, ,, bravos and strong so that is wrecking dogs.
each other and "61 BLOOD drink slowly."
Also another way is "grave" an enemy is thrown in its path, so that the
diambo the grip, the compound bilongo. bark of a palm, pulverized and mixed
with burial ground and the 'muninfüisi "vermin, scorpions, mancaperro,
centipedes, of. nganga, also to dust.
A temperamental affinity orisha Changó is the most telling indication 'of the
pater ^ ity. No willed, determined woman ,, or authoritarian man who has the
vaSente .se ie ,, bully "dog", arrogant, impulsive, quarrelsome ', spendthrift,
party animal, "cool" coa an unbridled passion for women, drums and dancing, or
whose birth match. any event. which it can be discerned a reflex action of God,
which is not considered and boast of being Omo Chango, or moana bakuyula
Nkita Seven Rays. '
This spiritual paternity reveal it, before or following the birth of a Matura, the
same holy mounted, the, diloggún or Ifa; but a child of Changó ,, 'violent and
lofty, give very early unmistakable signs which demonstrate its origin. ( "Although
not always the children of Santa Barbara are mataperros or troublemaker, nor all
'Gshún daughters are sinvergüenzonas.")
E, son of Chango, a. four years when thundered, rose to heaven
arms, and shouted with all his might: "Isanta Barbara, take me!"
The grandson of an acquaintance of mine, which of course, is prone to tantrums and 'tantrums
to, often inexplicable, and very proud, "echao paiante, alone, grandmother can master it,'
because she is the daughter of Oya" has gotten several sometimes hand in the fire.
"Dondehay candela, there you have a child looking for his father. Every day 'passing,
demonstrates trends and posturing, belong to the Orisha. "
248
"A true son of Shango reaches into the fire, and will not burn. Ma Dionisia
Arará, when he fell Jebioso, 'danced holding a. Hay cauldron of burning coals
on. head and did not feel the slightest heat. "
Cape was born under a storm of lightning and thunder. And so that no doubt
remain their origin, Ibeyi, twin. The "first object and a doctor who visited and
prescribed horse" tells us, struggling hopelessly to save his mother. Without
resources, in addition to practice an operation in the field, only the fatal lace
desen- or miracle could be expected.
"But at the time he was on season our home a missus. She had been sent to
the kitchen to heat water, and pulled down yansa. Flipped several times like a
whirlwind, and went straight to bed where my mother and not complaining, more
dead than alive, say those who saw that, and Chicha Godinez, the midwife, who
until the end of his days it had to all the world. The saint put his hand on the
tummy, hips, and nothing else. Oya quickly took me half asphyxiated. And being
born I and falling lightning in a palm, fifty meters from the house, entering through
the door is a Santa Barbara mounted on a brunette who lived nearby.
"The doctor and the midwife, failed, sat down to watch the Saints work, Yansa and
Chango, then revived me, because I was half dead. Chango told my father: "I'll take
care of this, and you take care of the other." And shut me right there. "The other was
my sister. My father, by default, did not take precautions, it did not close on time, and
she was soon in this world. I was in prison and I was."
It is "closed" or symbolically binds the Ibeyi, on which always the threat of
premature death hovering, welding to your wrist or ankle a chain with a key
(Keys females, ie, with a small hole to girls and key "macho" no draft, for
children.)
"I'm mulatto and I was born black, and burned, marked by Chango. I was born
between rays and tr ue, as we jicotea and majá. One lopped the first palm
guardarraya our farm, and Chango, as I said, gave me life. "
The rumble of thunder, causing electric shock ,, mediuiiidad phenomena in the
children of Chango and "Oya. The first time Baró fell Chango was in the" Banf Uko
"The Diana, wit, under a jimagua jagüey the outbreak lightning. he regained
consciousness in. a house. iyalocha dedicated to. this god. it was necessary to
impose 'necklaces as shelter immediately. he bought a ram to make offerings to
249
 orisla, and the day of the ceremony, after this resolutely ate sheet jobo that
presents itself, demonstrating that Chango accepts his sacrifice, at the time of
joining his forehead with the ram, as is the ritual, .animal he ran into her with such
force that he thought he had
match. When continuous act, the babalawo slew the beast collapsed Baró "with
holy" over the tub full of blood. And then he was well known as mayombero,
and although he claimed Chango "all roads", he asked los'viejos lucumís, he
washed the holy and put the collars ■ in the ceremony which is equivalent to a
middle seat that does not make 'eye' on the face, tribal courts, "the tattoo that
also sported the Creoles. the marks on the seat are drawn today with paint,
then carved into the skin with a knife.
"Still the old, in times of intervention, they marked skin hairlines children and
'godchildren ;, .se limaban teeth and sharp left .. Many were dedicated to
sharpen teeth in the mills, and right here in Havana. "(And not a few white
guajiros followed the example of black ios.)
Since then. Baró, though not frequent the ile-Grisha, whenever possible makes it
Immolate .carnero Chango in nato a Santeria friend, 'and cam placed under the
clothes a belt or a red armband. This is, among usual. sons and peeps Aggayú. His
iyalochas use amerado red pants. one, with bells, that scare, the dead. Esconstante
among the faithful. ostentation, scarves with the symbolic color of the saint of his
devocióa. Protect, and is believed to exert a purifying action.
"People are fixed in color, which attracts the eye. When that wears the scarf is
not Santeria, draws much more, attention, and make com- ments. When talking
about it, people, unwittingly picks evil that has that person, ylgsta cleaning is
done. "
Almost always the children of Chango are soothsayers birth spontaneously see
things the most, wing, and do not need to be "prepared eyes" .with specific washes
develop, h farsightedness-inthe branch Baro, with legañas aura, and other animals
Tinosa piercing saw.
EíMom, Calazan, it is presented as a great exemplar, in Isleo and moral, of Omo
Chango. iCÓmo not speak of being the best dancer; of their times, the promoter of many
magical trifulcasyguerras; a black so handsome,
■ "Cool" destrozacorazones, pompous, bossy and bully! In all, parts, ea the tobacco
shop in the grind in the mill, wherever he worked, 'Calazan wherever he was, his
personality, and his genius were imposed, and. he invariably regarded as a rabeóla a
OLU. Since opening his eyes, he showed who he was: 'Bengoché. Let's hear it:
250
"When my mother gave birth to me, on the floor, as it was then estilaba.
- Today, women different- stop, just stuck my face, I sucked my fingers. " Gluttony
Chango is proverbial, and her many 'old allude to. A saying goes: ". Losing the
crown for food, as Obukoso» »With the edge of a broken bottle, my grandmother,
who was .africana like my mother, I cut the navel, and she made me the lucumís
stripes ... "the old called him, tinder the navel. It is a sacred part, it is. raphe,
which is the secret of life. When cut, That raphe of his life is not saved to strip .to
strengthen child while growing. Cooked and given to eat into pieces. 'With its own
navel they will heal all the sick eases in childhood: Krupp, scarlet fever, dysentery,
rickets,. Teething fever. It also serves to 'drunkenness; Un Cachito is thrown into
the drink, and I think it's better than all, remedies that are made to cure drunkards,
rather than the sweat of zaino cabalo, milk sow, that of guayabita newborn, who
gets I live in a bottle of brandy to release the juice, and they say it's good ton.
"Then when the child is achieved, and that he can not hurt, navel buried in.
Mount the foot of a .árbol that is of
.angel. "(In, Trinidad thrown into the river the day of San Juan.)" As the first
thing you did when a woman was in labor was suck his saint to help her work
out of her care, sometimes some of the family sat, and the same saint the
parteaba. Then, when the navel had to cut the boy returned the saint and took
it off with. teeth. But also no saint, the black nation, it was cut with 'teeth. ■
'' Cu.ando started to crawl, my. Grandpa said, "That never teach Delo mouth, he did
not touch this child's head ** '(The dowser born with,!.
. cross. language.)
"And for this reason.-Then people think much what batía- :, up, six! years not stripped
me. A few days before, I put my hand on the stove, and
•candela not burned me '. Aunt PancMta Bariba, my mate Mipadre "my grandmother They dwelt on
that day"! Bangoché, gee, big head, legitimate son of Alai "
"When I was stripped, they made ebbó with. my braids, and it was another 'son of
Chango "who tuso me raisins. Yes. someone who had not been' also Chango had me
stripped me spoils. They knew that the errand boy who weighed the ebbó the mountain
was. kept, a braid for nacerse one protects But, died three days. ' "
It was frecuentísima practice in two races, and yet today we meet among the
peasants, offering the promise that condemns men to keep long hair and twisted
almost until puberty.
251
 Not long ago, in an ancient ingenuity of Jorrín, I was struck by the agility of
a teenager throwing stones. remarkable dexterity, captaining a group of kids
of all colors who called George, because George explained to me later, was a
troubled boy of thirteen who had not cut her blond braids until age fifteen, and
ofrendarlas in thanksgiving to his holy humbug, Charity of El Cobre.
"The first job I learned was the shoemaker, in the workshop of a Arara
maguió, one day the teacher scolds me, and .with I tirapié hits me in the rabeza.
I looked at him and said nothing. Then we respected our elders. And the biggest
sticking! When we were serious, we went down the head. Six days of that, Martin
Arará, my teacher 'in bed. Let's run, you die! . Praying, change of life, "and my
mother, who attended, said, '' Martin, you're crazy, why did you come to him in
the head have hit elsewhere?"
"My dear mother was right: What an idea! Because there was not me who he
had mistreated 'but my angel. He must 'remember that God made (as buttocks to
take punches. We can not lower our heads. Our holy greets placing his hand on
the shoulder or hugging. He's very proud. Then, when he was already figurineando
and I took a pretty bold , ique wanted the bold "Oh, Calazan, let me see the sky
Anda bocal, my life, I have that caprice.. even once, let me see the roof of the
mouth Open"?
"It seems he had heard anything about whether I was or was not zahori What
women! The. very relambida, weaknesses that have men !, I finally (ovio, sí.'Pero got
sick the two. With four pasha-chuchos-punzó :, four children of Shango, so I rang
four hot chuchazos .
"Never, is escarmienta, two years later returned to teach the roof of my mouth. My
grandmother told me: "Black, you are porfiao Ah, Calazan Chango will virarte bocariba
like a cockroach!" But I do not have 'returned to do more. Was the story ran and all
women wanted to look at my cross, that brand of wonder that I have ...
"Came the fashion season peelable short, almost shaven. The woman I was then,
determined to continue the. fashion. You forgot that; and she, with that "you elegant tai
and you so 'nice, Bangoché" and taking and welt, go to barbé "Malaysian. "Malay,
pelame fashion." "To you, Bangoché? Do not hair!"
"I insist, but i Malay, I knew I did not want in any way; Imagine then, the
children of Shango, Santeria old, was left a
252
Coletica as the Chinese. I get a cut, and when the 'scissors in the middle of the head,
arrives. Lucena, cataplum !, blacked out on the couch. Praying with Tilico Ayákua (j
tea ico) Remind me to make you a Ayákua story my grandmother told me in their
language and empezaba- "! Qkután if Inyámu Ilú Bogbo koiri unyein ..." After? Good! I
could not pelarme more so, as MoNDAo.
"I was ■ correntón in. that time. Oh, my, 'mother, yojoven was a fire!' And the.
Indeed, out of a woman to enter another. Then he lived with Ciementina., Clementina
Clementina! He spent much me ... ** You're out again, 'she says choice but to let the
hair * -4a fashion' had changed. "But so much hair, girl? ' I said. 'It's too! How un. v¡ejo
Christ? "" No, it's a, hairstyle very' nice one, with caminito between, chignons. "
"The truth is that I had to have enough wahoo in the head, but not so much!
The poor; I love the indulged. She wove me wahoo, comb my hair, and who tells
you that one day I got up running because I was late to go to the factory, and I
show up there with all the hair in cornrows. The comrades of the tobacconist, to
laugh at me. IY how pranksters were tobacconists! But, no. fall into. account until
there I go to a coffee and I look in the mirror. 1 Woe, Dio, Bangoché! By little I kill
Clementina! "
It was customary Calazan "menearles guarapo" spank, his many women.
Monikín, Old Glory Santeria his contemporary, who detested whites, starting with
'me, never spared the beatings by way of "legitimate son" Chango Calazan -and it
was. Yemayá- also, he administered liberally to his sister, Clementina braids in, a
time when that was among the favorites of their harems. However, Moniquín
respected. The same dissolute life of Moro, his, successes, his com, reproachable
behavior almost Always with 'belo sex, their luxuries Well earned good wages of a
cigar or a estibador-, their .alternativas of waste and misery, acentuábame !, like,
they made him as one, human replica, of that, .arquetipo 'divine.
And so that nothing is missing, real blood in the veins and worse cough warlock,
"wise, enlightened" -very black professor when enthusiastic Maba or wanted to
impress his audience, had in addition ei enviable gift of the gab and the bitter
Monikih. He concluded: "You can not deny that he is his father's son." It was
genuine, 'natural ,, all, these peculiarities of Chango, other sons strive to simulate.
"Chango was arroyo man, who lived fending dint of pranks and 'chicanery.
When you can not hold a woman, she lives ;, and hits it when he can, is
rumboso, the, dresses well. "
253
 Therefore, we do not judge too severely to Calazan. M onikín hate it, but
objectively, admire, because basically, its tremendous defects are defects ..., sacred,
divine transmission. Calazan is "a son who resembles his father," can not fail to
recognize this, and although disapproves his conduct and the nature of their sorcery
- "witchcraft Chango, how long way off, he did not burn the house who he wanted "-
he understands and respects, not the man, Calazan, but the orisha that inspires and
is reflected in all acts of his life:" there is no more to be seen baring teeth. Son of cat
hunting mouse 'reactions del Moro, to some of his misdeeds more free Rufino -the
death of a caravel of the Cabildo and analyzed, are justifiable, or if you like,
explainable.; and no doubt, increase their prestige Alafi chosen.
Royal Palm has on all Omo Chango, and more strongly on the most beloved
children of Chango, a special attraction,
"When I climbed in the colony in the palm to cut. palmiche for pigs, leaving
me seemed to me wings, "says Calazan.
Baró., for example, "in the palm is upset, and there would always grab Santa Barbara."
It is .sabido that those who belong to this divinity, "so congo, the iucumí or arará"
listen to him, pressing his forehead against. trunk. Chango let them hear his voice
from inside the trees. "The Father Nganga, which is mounted Nsasi, or Battle Seven
Rays, is given butting against. trunk without getting any, damage; neither. injures nor
leave bruises. "The same is true when the orisha" eat candela "and" caba- llo '' I've
'seen, sinking the' mouth of the hole. Menas hands of coals. His children, in a trance,
insensitive, and invulnerable to fire.
In a -caballo- inkombo of Nsasi, this usually to be released, take the murada, the
candle burning beside the cauldron of the Nganga, and is applied to the eyelids
dramatically without flame will burn the eyelashes or eyebrows. Sliding. calls for the
chest and sides, and then displays its skin without a blister.
Sometimes it is necessary to defend the violence of horses Nsasi, which
savagely abused their bodies during the trance, with such fury, that exceeds the
limits of what is humanly bearable.
The mayombero is forced to lay off ai Mpungu asestándole his tough
medium back blows, and when it is launched after 'violent seizures that leave
him, exhausted, to revive him with massages and frictions.
254
In the field, KUNA-kuan-Kuna, town councils, which have a real palm on
the land they occupy, the holidays in honor of Chango-throughout Cuba were
officially celebrated on December 4 with vigils, altars , killings and DRUMS-,
the babalocha or mayombero, are forced to closely monitor the devotees,
children and horses, without exception gender. need be, all too often "a
aberiÜeuiá or a eleyo, some unknown among those present, who, possessed
by Chango is climb up e! plume and flatly refuse to fall; She is then forced to
itá and sacrifice, without delay, a ram to God.
Nothing more logical than Chango drive their children to his favorite abode. This
happened at a bembé with a cousin of the Child. "It slipped to Santeria and climbed
hata the bud." It was necessary to warn their parents and to pray determine it down;
considerable disruption to poor parents, for expenses representing these prayers
and sacrifices unavoidable.
.Some rites that determine, falling rain, practiced at the edge of a palm. There. asks
them ,, for rain, Yemaya and Chango. "They were. Odduara leads in .la brawl, "the cazueita
.se cedar that keeps his stone," is the honey smeared ,, well it is .da coconut, and, UAMA.
Chango acheré ringing and singing until, a. ílierza .la maraca playing and praying, the sky
darkens and Move. Move sometimes both, you have to ask it stops raining. He was then
killed by a rooster Chango and Yemaya another. "-
Encendiéndole .algodón in twelve wicks. oil palm oil and olive mixed, it is
achieved that shine and the rain to fall. The famous Línchela sorcerer, who
have much to talk about, did rain one of these ngangas which aims Nsasi
foundation, which "was so powerful, that as the 'mortified a little buzzed. I saw
that old, after talking with his garment, ordering a. Petrona the late Pulido to
pour a gourd of water on parched earth; culebrear quickly the. lightning,
lightning out of the palm and five minutes diluviar. "
"Under One is palm. draws a cross on the ground ^ and on the cross is lifted a
pile of dirt; over the offerings are placed Changó one,,
with dragon fruit, and fruit for Ibeyi. Light two 'candles, a Frenchman, and sing killed. Before
ending the songs responds Chango, and Move. "
"To call it and break to rain, go to the foot of the palm.". "Offer you a
.carnero, or quail, quail him for granted what was asked."
?
255
 'one
Canto and acfaeré
Chorará Baki chorará Vá llorobé llorobé Look To luyo as son as the 'dry
farmland OiorartL. One of my old friends "call the rain" by Chango 'Well thunder
brings you to Ollouro- and Oke', the owner of the mountains.
Under the palm simulates a hill with a lot of land surrounding ,, banana,
placed in the 'top four seeds OBI KOTA; kills a rooster, and over spilled blood.
Dance and sing until it begins to llover.El old Baró that, in times of severe
drought, his African grandfather, who cultivated rice, "for Sky Water et decided
to drop" levaba to Matari mamba, his holy - a stone was brought from Africa to
the royal palm (mamba owns the water.)
A.M, next to the palm, they sang in chorus with sus.munángueyes Comrades:
Mamba Timbé yamambé nao
Omi omi ñfambé umbéyá
mámbámba.
"Mamba". Solar dancing, yes, danced mamba stone when canta- ban. "(Many olochas,
.without touch them, they dance their stones, sacred.)
Baró is thoughtful and adds:
'' Ngulo, the pig, lalierra to eat, because you can not look up Hoza. It is
cursed by women of Nsambi. Yams was his food; the palmiche, however, was
the food of Sao, the elephant trunk that reaches what is high, and ate the
young palms. One day they met, and Sao Ngulo told: ". I like the palmiche"
"And I yam."
"And they both said," Let's barter. "
"E1 cochino made one. ceremony, because he was a witch. He began to dig yambuco
-ñames-, gave them, and the elephant was filled to no more. But it did not comply with the
pig. He did not give palmiche. Ngulo then goes to the foot of the palm with his Nkíse,
makes a encantorio and sends a tiétié: Mbaka tiétié -a bijirita like the very High- flying bird
with a. message to the cloud, so that swell and fill with water to the elephant house; you fill
it as if it were a -jicara Wata. And falls Lango Lango, and flooded the conuco to Sao.
256
"When this was that the water was rising around his neck and swam his ears, he
remembered Ngulo and asked for forgiveness, believing drowning, when Ngulo got tired of
having to Sao gotten into the water with his trunk up , 'she returned to the palm to make your
ceremony, and stopped raining. That was when the elephant came to bring palmiche. But he
said that faith did not need that. when it was ripe he fell and he was picked up. ground."
With Centella matari Cheche Wanga or a Nsasi, other "untie the rain." rains
also digging into the palm trunk, 'in an enchanted needle. the prodigious
lodestone. If the preludes Cloudburst, "when you hear Chango 'trotting behind
the clouds, and moving Oggún irons to fight' with him, ie says:" wo ti SOTO I ", and if
exceeded, as Oya, accompanying it ignites the gunpowder, and burst rays,
succeeding numerous and terrifying" should be so advised and practiced Ma
Francisqwilla Ibáñez and other 'old women who were of the same endowment:
"I faith presented to the mercé-Obatalá ,, mother of Chango, for 'to appease his son, I
opened my door, and I said:" Kawo Kabie yes, maya oggaña joto Dede Dede, my uncle é. "
-quieto, still, calm down. "Others get into a vessel full of milk stone ray, or attribute orisha
ax. '' If it thunders when you sing one. war song, annihilate the universe .. .with his candela
"
"The ios of booms and lightning is. Chango de Ima, or. Izu. "Takua O'ggodó
kulenke AYALA akatayeri jecua yi, the most thunders. ( "But all thunders: Given
Oworu Maggalá, yaniin yémoro Alai yá bokp Borí ...") In this case, "if Chango gets
out" although the. Matari same, which unties the storm, again amarrar-, black and
white burn a little blessed .guano, the. tender branch Ramos'que Palm Sunday this
day the church distributed among its-faithful. A handful of ashes protects lightning,
and many, during the storm, are drawn with a cross on her forehead, or fanned
praying to Santa Barbara and lighting a candle, also blessed. To deflect the beam,
one is fixed. these branches between the bars or arabesques a window grille ...
Or, as some consider safer, a leaf stalk, a collar closely follows that I strain
becomes. Superstition of whites has always kept pace in many spots, .with of the
black, and readapted adopted at its discretion and convenience all, their owners,
and used 'the blessed Penca as detente or lightning protection . 'This is not
necessary in any Santero's house. It is found next to the Nganga and Orissa.
Figure in many rogaciones and ebbós sick. Who knows that with seven branches
blessed guano, if death is hidden inside a house, the. the warlock. forces leave?
257
 It was a very curious scene that stormy days used to develop in the old
Cuban homes of all social categories. The same precautions were taken in.
larger than in the modest and poor quarters of tenancy. And it's not something
that belongs to the past avert the danger of electric shock burning .guano
blessed and covering mirrors.
"My mother remembers my friend Dr. ESZ- .guardaba one of those huge
windows before booties silk dress made especially for her children's day
storm. The servants were also a garment of the same make. Just beginning to
thunder, we wore all those gowns. Her hair to get rid of the danger of spilling
hooks; women imitated her house ,, blacks came and equally circumspect dis-
frazados, We were choking heat, because the house was sealed! Above all,
covered, carefully mirrors; hooks, pins, scissors, hand mirrors, were kept.
Surrounded by all blacks service, by category, the very ceremonious old, full
of importance ;, beside the nilos very still, my mother lit candles, burned the
blessed guano and 'He began his prayers aloud, blacks answered. Only my
father and me. grandfather, who teased her, refused to attend this show. If the
squall coincided with the time of a meal, no one sat at the table until he
passed the danger. All the household activities were suspended. "
-Mariwó- guano was blessed milagrero staple in the homes, regardless of
race, and the people still burning.
Wllaclareño in the field to morigerar "rage" of Santa Barbara, protect it and
out the squall, burns, instead of .guano, a jar of beef. The night that
threatened rain or storm, the horn was burned before lie! as a defense
measure. "And if the weather is rough, it does not lie to Chango not worse."
Pronounce his name attracts lightning. Is a. concern-and a duty of courtesy,
when you hear thunder, rise from chair Ja, yes. It is that we are sitting, resting
on the floor the palm, fingers and say hello kiss
■ with repeated formula: "Jécua, Baba, Ka.wa Kabie yes" or say, "O bakoso kisieko,
Aladdó Ofúlino, Nikoke or alúweko asásaía" This reverence should be roadstead time; that
a saint is mentioned.
"When Rabo de Nube, Oya -tromba of wind- and far, those who have to pick up
a paper and scissors, set eyes on the waterspout
258
NDO prays, and against her will by cutting the paper or simulate the cut with
scissors, and the cloud disappears. "But are the daughters of Oya who can ward off
the waterspout. If they have magical power, they cut with a machete "worked" ,,
after drawing -encantado- one three crosses on the ground. Many "the. freaks "from
the rooftops or patios drawing a cross of ashes on the blade of a machete and a
rosary hanging up. As for the mirrors: quicksilver, for excessive vitality, mobility,
cold and sparkling shine, angers, Oya, which does not allow anything to shine like
her. To avoid the catastrophe that would result from the meeting of the kola and
quicksilver mirrors, as did the lady we have, spoken wisely ,, cover. Women, stormy
days are careful not to comb her hair before a mirror. Yemaya only person who
likes both of them, and Oshun, could.
"Hence, never in the room of the saints hang one, and that his daughters did
not dare to bring in the head nothing brilletee more than necessary and cause
obfuscation of the saint." • "Casimira, remember their contemporary, shortly
before independence was queen of a troupe of Chinese. Adoraaba her head a.
shining crown bits restless mirror. Parading majestically in his chariot, seated
on his throne no less un- lumbrante, including bridesmaids and dragons
cardboard, glitter and escarchilla, collapsed suddenly. Seventy-two hours
remained without knowledge this queen. Unable to turn her doctor itself was
Babalawos board. They determined ka.ri.ocha ; make holy. He regained
consciousness in. ceremony, when the goddess Oya took up his head.
"Something similar happened with the Pastoriza, president of the blue side of the
Fraternal Union, for being too bejeweled and glittering in a very lucid Arto worthy of
that society, Oya knocked the dais before the whole crowd."
If one of those involuntary or .imprudentes oversights, is lacking blessed
guano to protect housing and life against the flush Chango or yansa not forget
that coal ash or wood kitchen have the same power that guano and horn.
Ignacio Vergara, Trinidad, and the old Baró, muted thunder throwing ashes
and singing this mambo:
In heaven thundering ¿ipo
what? In heaven
thundering ...
259
 Many "scare" the rain by drawing a cross of ashes, no more. But it is not
advisable to make such quljse. thing, "that is to fight the elements, and ultimately
turn against which the moors."
Ash, home and in everyday is collected. the fire is, for its many virtues and
magical applications, a precious substance for ngangulero and Alase.
The ngangulero is purified before handling your Luso, and if you have had prior sexual
contact, always purify himself with .ceniza, which dissolves the worst blemishes.
When a. stick shooter some, menstruating woman enters rashly on the
grounds of the Nganga, the yi.m.bi not take to intone a rnambo Puya warning
the presence ngangulero
. impure and dangerous this woman, who must leave as soon as possible:
her my house smell mancaperro, sie, sié.
The mfumo then hastens to pour ashes to purify the area and the floor of their
desecrated temple. Exactly the same will, and ei Oluo. babáocha. Menses is
taboo in all religions, and women during their period, can not approach anything
sacred. Much less penetrate the Igbodun or nganga NSO.
Ash - "I Mpolo Banso men.fu.ru »- "Sign of strength" is plotted, on which
magically strengthens the nkiso or Sungu, to not slip any of the works Rushing
the sorcerer. And with ash fall apart, witchcraft others stealthily launch its path.
Ashes stolen from a kitchen are the main element of those hexes that are
intended to starve a particular person. Who suspected a goodwill. neighbor,
do not stop vigiar his steps, sure to be routed to poor fire in cooking. Everyone
knows that tas ashes are stolen for scarce food in the house where they are
extracted, and their destructive power is so strong that no one dares to step
on them.
Step on ashes or retrace his steps, turning back when going on an errand,
delayed, interrupted, "short" luck. Hence the con- trariedad of Santeria when called
and are put in the predicament of retrace his steps, and the reason why many do not
respond, go their way and do not give a chance, despite the courtesy to that they
are stopped.
Who commits a sin. iyawó a baba or iyaloeha, by transgressing some
EUO-prohibition- eating a food that has to abstain, 260
for their sake, since its "birth" in. Orisa religion until the end. of his life, it is
eliminated making a cross of ashes on the tongue.
When this happens in a holiday feast saint, the presence tes, as only knowingly
committed a sin, take good care not to speak in front of the iyaloeha or baba, the
name of the food you are eating taboo, and so that does not incur serious offense.
'As you see, there are endless ways to deceive the saints and jump the barriers. of
a. I will go or EUO.
The ash is used by the Mayom, bero to produce all kinds of calamities. "The. of
snuff are the worst. "In the city of Trinidad and its environs," the witches '' No black
butterflies that announce death and have written in the .alas the winning number in
the lottery will, but of flesh and bone- they are flying at night, are trapped with ashes. "
"We know that Rosita ,, the Parakeet, flying. N Lió uncle grabbed her in. a. mamoncillo
tree, making a cross al. reverse, with ashes, praying the. ora tion of the Holy Cross and
watering m ostaza around. tree.
"The witch begged Uncle Lión that. let her go before the sun rose so that there were
no scandal, and gave him many gold coins. "
The old gold and kept the secret of that catch, until the witch flew away, and
forever al. country which is not returned.
Not was lucky Uncle Lión, "another trinitarian Moreno was with a little drum,
past twelve o'clock, by a lone Trillo ', and ran into two witches:" Like, flying,
Taita?' -. they asked. "Yes, Ladies &"
And as men, positively can not fly alone, those two witches, holding him by
the elbows, one on each side, raised him and walked nicely on the heights.
"The. He was playing his tamborcito very happy and safe, but they, for doing
evil, then let him fall into a tunal, and the poor are nailed thorns everywhere. "
This happened "in. another time, when everything was. possible ', but even today,
blue and lonely hills of Trinidad, "who flies there yet. Prayer of the Holy Cross has not
ended. the witches".
Other effective means; to turn the ndold-to 'male witch flying to and prevent
further damage-flying, is as follows:
"Equipe yourself a shirt that witch has' recently used so that you are alive in
her emotion. It cam to mount a secluded place. There extends shirt, is like a
cross in the middle ash back, and center of the cruz.se Dava a knife. The sorcerer
falls with her. shirt. "" Why? "" Because his own emanadón draws. The same as
the dead land calls his own grave or anything. Her hair, nails, bones, anything
that preserves well its misting "
261
 Moreover ,, the! "Ashes of burners are beneficial and healing properties! and
"dry" infartados- -ganglios sometimes disappear with a single application of
warm ashes.
It is not necessary to reduce a dry, pay the fees of a gángatáre or a
mamálocha, AM assures me that her husband cure this old procedure "every time
you form una.seca" which seems to "very amateur "your body and saving at the
same time the price .farmacéutico council, which is the drug that accompanies it.
Wrapped in a. good hot ashes, and makes a doll white memo. Les prays, his
patient lies down and makes him seven crosses the wrist, on the infarcted node '.
Seven times, he asks: "What do you short?" "A dry."
The. utmost impartiality requires recognition that the stars, when they are
bitten by the self, just as quickly the ash without intervention from anyone, make
them disappear dry.
a star is seen staring and he says:
Esírelfíta shiny, have
a dry Let her shine
dry for you,
OR He is addressed this other diseursillO 'sycophant and convincing:
/ Estrellitu shiny !, Amen, Jesus,
I have a dry. Said dry shines
Dry said dried more than you, Star.
and you glints, forever. Star, dry dry,
and shines you more than her.
How they have not cured 'cough eyes of Olofi'!
Palm gives man, from the Orile a roof, the Cuban peasant hut or house,
and the walls, the "blanket"; for "MuEun--da-head hat, until qgúnggú or
egbboyí" medicine.
The raphe, decoction, "because water .There 'virtue. the root of the palm
"cures. kidney disease. Boiled this. with. It makes milk sugar 'work and
removed immediately. Old prepare a concoction, "a Amedoal" call him, who
considered excellent for asthma and bronchitis. Add to palm root simmered
tufted Marpacífico, raw sugar and honey. 'It is necessary, if the patient is
female, take it with a little boy urine, and if man, girl. "
262
As the result of this very useful tree, -mekeye palmiche in lucumí-, Yonyo
Kuamo, karondo in congo, "rich pastures" as Pichardo says' Well is a superb
location for pigs-rise, it has also great magical virtues. Round beads, the
thickness of a chickpea, replaced, such as corn, money, home of Santeria and
the sorcerer, when a questioner, too onácodyi poor, had to pay them with.
Both served the palmiche Segin circumstances. The second spread it finely
ground, mixed with some animal subjects: land and fiiiri-dead-to promote discords Y squabbles.
To force, to% a subject, or a whole family to move house, the palmiche burned, and
the ashes "rogadas" in nganga get inside an egg with scrapings kiyumba, salt and
vinegar, and crashes into the door of the house to give it the twelve night, a Monday
or Friday. We not insist on all cough 'damage' that can be caused with palmiche,
which in turn is used to cure when the flower opens, with the root and stem. The
sorcerer embótela juice, exposes for forty days in the sun and serene, and intended
humamtarianaente to rheumatic, that heal or relieve their pain friccionándose with
this fluid, which also calms the liver crisis, the sting of the bites insect, and
strengthens convalescing from infectious diseases.
The tender palmiche also an invaluable oil is extracted for hair care, it
cleanses the scalp, refreshes and nourishes the root.
If this oil still -ignorado, brunísimas or rubicundísimas countless beauties
fall- evil is extracted from purple palmiche, significantly stimulates hair growth,
it becomes soft and glossy. About to dry and blackened seeds, oily juice
enclosing dark hair, prevents the output of gray hair! ^ Afirnaa the healer. An
old guessed confidence, nothing difficult, insinuates different aspects offering
decorative palm bunches.
White FITE my birth, home FITE ninea
me; Green and black my will FITE Thu
my old age.
Dry, old and black the palmiche, the branches break off and fall, and the witch
has a -Bale broom, nménsi, moana, kamba- equally endowed with great 'virtues.
"Worked" with garlic, will be in Cuba broom on the island witches ride through the
air.
With this moana Kamba. karondo is plaguing the, garments, and yimbi, when it
manifests, "flat, and comes muruando, crossed" rijosa
263
Many of. used to spank abikús and ajlistarles accounts these crooked spirits and
incarnated in children, but it is more. current from one end to another of the island, for
this purpose, the use of parthenium.
Although a hand can lie yémbu or -cuero- ossu, or mast with brooms, of
preferably palmiche, usually punished those stubborn trees or dogged who
refuse to pay off. In the company of another person, the owner of the tree, armed
with a branch of palmiche, comienájlpor download it on the trunk hit with full
force. The passenger, whose one is reduced to the role of spectator and
questioner, then intervenes: "Why do you hit the tamarind or mango, orange,
mamey, etc.?" "Why did I hit him, you ask?
- You must answer the other, beside himself. Because he's a scoundrel, because it's
a loafer because deceives me and not give me off! "And continues fuming, choking,
hitting Y It ai threatening tree, if not corrected, with a hatchet or burn him down. He
must show himself angry, so that the tree was so scared and ashamed of having
been abused and reviled with reason before a witness.
The. Executing this punishment one, sometimes good, and harmless
housewife, march safely, that will soon taste the fruits that had been denied
before.
These peelings trees and frutecen not "give very good results" occur in
many old and charming courtyards province.
Finally, with green fronds of the royal palm is a hill figure in the temple or holy
houses, and the hut of branches in the iyawó Oggún receives congratulations and
tributes after his consecration. Oggún, Ochosi and Eleggua have to "settle" forcibly
open air, in the jungle. Palm fronds and branches of other trees and other plants that
per- tenecen them believe in any yard or at an angle of Igbodú, the frontal twoness
and atmosphere of a sacred forest.
With dry stalks, the santeras concoct skirts worn by the daughters of Oya on
the day of its "birth" in Ocha, and make the fringes
-malipó- that adorn their altars or the doorpost, the Igbodú. the marigwó is
also used in the ritual costume of a Oggún.
We do not want to leave behind the quiet palm groves, habituaimente so full of
mysteries like ". Angels, who hides a treasure guarded by a black headless,
which descends from the crown of a palm to knock on, who sees it, and where a.
Juan. Montero him
264.
> He spoke with a human voice yellow heifer without pointing 'i interest,
personality, sometimes no less mysterious, the desmochador ,.
• the man who climbs to the top of the trees, cut the stalks and '
palmiche and is imbued with magic, then, rubbing shoulders in. loneliness ,, with (
the gods and spirits that rule over the. vibrant stasis of palm r
beef. The desmochador invariably ,, is the son of Chango. Orisha was,
■ and one of its tools or attributes, besides the machete and sword, r
the scimitar, the hub, -kumabondo-, Jimmy and sledgehammer is ax: ax, simple
and another double, as the cretense cult.
The Machetero, like cane-tumbler fruit that belongs to Changó- are
counted by our countless fields stories in. a desmochador performs
surprisingly, in a few hours, the work of another man usually pays for several
days. i
Antonio Diaz, to quote a cas © 'concrete and historical ......, let's face i
Thus, a palmar is desmochaba one. single day; his companions 1
saw climbed back in. .alto the tree, talk and laugh a 'Laughter ..
i Swirl, another black bajetón, raised among the palms ,, reclusive character,
"Chango seemed a stick" was the same: "But he looked. cooking in their bohío huge
amounts of rice, 'jerky and flour. j
I could not eat it alone, nor could he desmochar I sólito
many palms. Nobody ever saw who she was Swirl the food ... |
What do you .deduce? Swirl, always tucked between palm groves had.
I
powers, knew great things, had concumitancia with spirits, ytenía his gang of
spirits that worked. A. Once 'he was the Pulleys, behind Ceballos, ask cane tomb.
They asked, "Does not mate '?"' "No, I just I managed well." j
"They gave him a. cut. At nine, the mayoral freaked out. Swirl had
| finished and asked for pickpocket wagon. Cartman, also flustered,!
EI asked: "Do not have partner to help raise all, that cane.?" }
'Now comes, but while we wait, I'll come out swinging a few. "I
"Swirl rubs his hands, spits:" Take, Carter! " one
"And Cartman begins to see that all parts raining down mallets I
cane on his cart.
"That Swirl gave much to say. Speaking 'in witch: the adá
- chapeaba machete alone, or Egúngún would lie for him. Palms climbed like a monkey;
a second, and he was already in the bud. Everyone.
the desmochadores, strength, are witches. "
I We would not think of denying the informant who assures us that "he who walks
tucked into the palm groves, learn many mysteries masterless" nor. Remember who you
hesitate, charm 'living and fascinating
265
 palman some feeling sensible presence that is capable of producing urn
royal palm. X

UKANO Mamre

1 You. Tibia to Sabalúydcallf alDahomeyvy then the Congo. (That Dabomey call you Jebioso,
and Congo, Nsasi.,)

"2« The Suta Barbara pec is worshiped in the church is Chango, dressed as a woman.. '3 Nsasi is ea the:

sky, he was and falls to the ground.

266 Royal Palm and abakuás

Under the palm, on the banks of a river Calabazar was first manifested the spirit,
who worship the ñañigos or abakuás.
"Our religion was organized at the foot of. palm; so we adore.
Why is ekue owners, who brought Cuba, these mysteries. A Sikán, given the revelation that
was the subject is often called Sikuanekua, and so, Don Rafael S aullas scored
our Sikuanekua. JEMBE Appápa "but his real name Acanabionké" he says an Abakuá.
emblem She was the daughter of a king of Efó, the Iyamba Suwo Manantieroró, although we
to. In. find that in some manuscripts of ñañigos ,. Eroco Sisi's father appears as Sikán, and
Palm was in others we see EromSisi romo successor Suwo Manantieroró ... A Isué assures
the me that Eroco Sisi is called Iyamba Suwo Manantieroró, "then the miracle."
aparició
n. Palm
witnessed Rafael Salilias in quick interview with ñañigos deported to prison in Ceuta,
view of notes that of Accaureia Appápa, which seem to ignore the ñañigos boy I
mystery
consulted.
The. Sikán mother was Isunbenké; his brother, Ebion Benke. Her husband, a boss,
EGméremo, the neighboring land. Efi, eraMocongo, son of Chabiaca. All these
confusions in the genealogy of Sikán is easily evade anyone holding more than
. Iyamba -King of Efó- was his father ;, and Mocongo, Efunéremo Efi, her husband.
'Under
Palm Finally, Sikán 'which identifies with an Abakuá. nasakola Mtacho virgin
is buried witch, Curinamacuá, preceding wars and 'disease, and under his protection all
the tribes of Efor-, went daily to fill
Sikán ...
"And also 267
witnessed
the
miracle
and his
Aryans
deposit

secret, as
we said
above
mind, the
chosen
tribe of
the
appápa

s,
s first
 'A jar' of water from the river that separates the land of Efó of Him, '' because the Eff and EFO are
They look, from shore to shore and drink the same water. "
This river, sacred by the abakuás, "Allocating Oddane Efí Oddane Efó
Yenemumio, .that is fed with seawater" runs, according to the geography of another
abanekue, all carabalí territory.
"Moja about thirty-four lands." Among these, Osamangá, Omariogó, Grómeke
Goyuma lyan Qbbaniaón, Ocomomá and Ibuguame.
Otho Otara fiana Ubane -u Obane- is the place where the river divides the land of Efí
of EFO. "They call the river de la Cruz, with its tributaries it forms a cross."
Sikán filled her jar and walked with her in the head when he felt like a boil in
the belly of the jar, and soon, the sound of a terrible voice saying exactly "!
LÉKUÉ"
There, on the banks of the river he grew a palm, and with the palm near the
shore, Sikán, aterróffzada the mystery voice reverberated inside the jar, dropped
it.
Same spirit, the Eribangandó Ireme we already know, purify the road and killed
him a crocodile. AI moment resonating the mysterious entity, a huge snake ,,
Erúkurubén Ñangobió -notro sacred symbol of society Ñañiga ,, the majá-, revered
in all, the rules, tangled in the feet, Sikán.
The Eribangandó Ireme the reptile delivered promptly, and daughter Iyamba
uttered these words: "Abasi Bomi Eribangandó mutu Chekéndéke." (God is great
,, Eribangandó.)
Iyamba knew immediately the miraculous discovery of his daughter, and said, "I will,
speak to that." It was the river with palm and gripped the barrel. What it contained was a
fish .. A supernatural fish, Tanze, a fish incarnation of Abbasid.
He hid the jar in a cave hiding a cliff, not far from the palm, mounted on
three stones and ordered Sikán to keep it very secret everything that
happened.
When Acanabionké, the Sikanekua, terrified to hear the voice on the other tinaja the
world, dropped shouting, "Dibo Macara scoffed!" * L fish jumped and fell! foot palm, its
light shade, on the bank of the river.
Iyamba Manantié Eroro, Sikán father, with palm wood and vozdeTánze
made the first foundation-that is, with fish-skin; and remember that the
foundation or secret is a drum, ekue, a small bongo. (Ekue should be built,
canonically, with palm wood, but she replaces mahogany or cedar.)
268,
Iyamba, depending on the version of some manuscripts, and those who agree one of
my informants, "heard yelling at Tanze in the jar", received his instructions directly and
"Be the COMAGRO 'same'. Tucked into the river, "only in the presence of the palm,
Iyamba is, weighed the barrel to his head." Later he met the old of his tribe and told
them the secret, under the solemn oath to remain unswervingly attached, in the future,
and created the first party or Efó power.
"The head of Efor demanded. his men to keep in the background of his,
brains, that secret so sublime. "" And vowed to punish, with. death who disclose
the slightest. "The power of appápas Efor quickly magnified. "The head of Efor
was the leader most respected of all the tribes."
But Sikán, confided to her husband what was the great secret of Efó, and this, his
father Chabiaca.
"Shortly thereafter, Sikán went to the tribe of the efikes and married the son of Chabiaca:
with Mocongo Efiméremo. She told her husband that she had heard the voice of Abbasid, and
that his father Iyamba was the greatest of men, because he had the secret of God. And
Chabiaca, his father, was jealous of the power of Iyamba. "
"Mocongo and his father Chabiaca, des for several years confabulations 1 large Efi,
they decided to cross the river and demand a good or bad; to EFO, to enable them to
participate in its mysteries. "" The Efí also wanted to have Ekue. "In favor of Eku and,
although EFO" not have clothes, no music, no money, "had p rosperado significantly .
"They had God ..." and it was evident that God protected them. Sikán, although he had
sworn silence, "had gone language" before the great Efi, and unveiled a] mystery that was
held by Iyamba.
Efik men, resolutely, some in canoes, others 'land' up the river, putting a lot of
noise, voices and drums, and apparently ,, willing to fight for obtaining secret. In
some texts, almost indecipherable, for, poor handwriting and 'unexpected spelling
of the scribes, and according to some abanekues informing me out loud, or slowly
slipping an index of cariedada and enlutada nail. as ias Monipodio me clarify
somewhat more com- plicated passages of These texts. There is talk of a .guerra,
who held the Efi against Efó because the latter 'refused to admit them in their
society, much less to "give" ekue; without, it seems, that the two tribes or
nations-more later united by the same faith made a pact before waging battle; "Efí
gave Efó, in exchange for the secret, music and dresses that they did not have, and
what seasoning 'their food."
269
 When E'phah men had news that Eff advanced on the other side of the river,
they seized Sikán. Or before that, suspecting that neighbors coveted ei mystery
kidnapped Sikán Efi. "Sikán went to the right side where the two lands Dinan Efíy
Efe, where the ellees kidnapped. From that moment, 'Eff expedition, helped by
Sikán was armed ,. I gave them all the necessary details to easily recognize the
great power. The efikes were planted before the Efó. The protest was made in
the River Aiókando, at the foot of the palm. The Efori maintained in a nacelle;
'Said they were content to give them the secret. And the efl, then knelt down, and
Jos Efó baptized in the river. The war is over, and signed the covenant in a
leather tiger; Leather made with a. banner and together they walked in
procession, PFDs and Efó after Ekue revere. "The transaction is carried out
under the palm.
"But not all Efori agreed to give her secret to Efik. When they already had,
ekue, a prince of Efó went to Obane a. steal. "A Obane Kende Enyuao, but
the guards would not let him pass on. "Coifán, Prince Efe, .arrebató based on
Itanga them in the right arm of Obbane river."
"The first ñaitúa NFI was held with Obantué blood and lyanga ... The
population of Itanga was composed of men of Barondó and Oron-Oron."
Caifan the "secret" was a sacred -Neri, Oddane Nery- river, and washed it
was the presence of a spirit of reme "lencamá Coifán 'said at the time.'. Neri my
acuarámina acanará Union '( "Mother, you bathe in the holy waters of this river
Nery to get rid of evil spirits.") Then Coifán sacrificed a, .gallo, and in the great
silence of the night, shed blood on ei faldamento, under a palm, and 'Coifán,
"Embara enkiko reme Tencamá efión Sarari" took the body, bleeding cock and
gave it to Ireme so that blood also corriese po;. r river) consists also in these
sacred books of Ñaitúa that when people Efik dated back the. river are war,
"Nasacó sent Ekueñón that hid the ground in a cave called Acuaberoñe, which
tapase the entrance with a stone Asoga Itiaba says , near Acuaberoñe there was
a palm called Iguároñe. Nasacó sat at the e ntry cave and he said, "Enebión
efiana Itamo waiter bafemde **" A .guardián guarded secret.. Efi but people did
not attack the EFO, nor EFO to Efi.
EFO if people did not attack the Efi, was because Efi were my strong and numerous that M
It Efó; and people Efi, stronger and more numerous,
270
He did not attack the EFO ... because I had, ekue. And instead of going to the hands,
they parleyed. Thus, when the two armies clash after a ratania, question and answer
from side to side-shore, to orilla- all learned abakuá knows by heart and recite in the
"Plantes" the. matter was resolved peacefully with exemplary piety, and answered at
last. Efik
to. the. question of Iyamba: "Eff focando agoropá?" (Are they consistent?) "Mo my agoropá
Allocating." (We agree.) «Efí Efó abakuá abomiga!"
E Iyamba spoke on palm. Men Eff and Efó, gathered around, palm seven Efori
bosses, Iyamba, and Isunekue, Isué, Enkrfkamo, Nasacó, (Empegó and Abasonga and
seven eff heads: Efimeremo, Chabiaca, consuegro of Iyamba; Monf-Bonco, Ecueñóni
Morua-Yansa, Mosongo, "Mocongo, Encandemo, worshiped the earthenware jar that
Efori Condò Iyamba Appápa presented them solemnly. Iyamba leaned over the river,
caught a fish with the jar and took the, rock next to the palm.,
Here the heads washed, face and coughing feet in the river. (And whenever he devotes himself
to obones, continue washing their faces and feet with river water "Iyamba washed the sacred jar
and said seven times." D UDO Baracandibó. "" And then, under the palm, along the river, gathered,
the bosses, with Efó cough, great agreements of abakuá who founded the Efó-Appapa were taken,
After binding Efi and Efó, Acanabionké Sikán Eforf was sentenced to death.
"To give blood to the foundation." It does not follow, of course, the difficult, I
have consulted manuscripts and stories that have been narrated me that. this
woman also venerated by the Efik and Efó, is the only punished by delto of
treason, since "they did not keep the secret of the appearance of ISnze".
"ISnze ,, the wonderful 'fish had died, and it was necessary that his voice
heard again" had to bring the foundation's voice Tanze. "That is, the drum;. Not
forget that when secrecy, mystery is said, foun- dation, is the bongo drum or that
such mystery lies, and that the sound you get "fragayando yin" ,, rubbing with
wet fingers in blood, Castilla ona supported in patch it., "it is the voice of the
spirit that comes to the drum."
"Tínze, barely jumped out of the jar, the striped Empegó, did not last long."
"When he dies in the jar the fish Iyamba had hidden in the cave, Iyamba called
'Na Nasacó, it was. congo EnkríkamO like a one-eyed ', who lost an eye effi-
ground, and stayed in the land of Efó as a sorcerer. "
The "pledge" of Nasacó is called Manongo-Enapabia; It nasacó "guar- gave her
witchcraft within a guiro, and guardiero was the majá
271
 Amiñangué, and his messenger and assistant, butler-Nganga, was Acoúmbre. "
It nasacó "registered" with seven seeds -vaticinaba- mate, after uttering these
words: "Acaibeto rasterizing acaibeto"; and healing and "worked"; preparing, his
spells with seven herbs,
In an effort to revive Tanze ,, Nasacó. He asked the blood of Sitan believing that he could
resuscitate ela, Sikán Condemned to die -. 'to die to resurrect the drum "- will pack the
sentence, as we have' seen under the ceiba
The, execution is carried out with the palm. "At the foot of the palm they made him to
Efcue witchcraft and then killed" -a Sikanékué-, for the voice, spirit, passed the Ekue with
his blood. "
Elution that present in the first .consagración was recognized when Nasacó at
ekue, the decapitated with a knife in order of Mocongo.
Since then he is not killed with knife in ñaitéa, and since then plays in order
Ekueñón office of sacrificer or executioner. It is. who snatches Ea rooster head,
and kill, the goat and quartered. Blood Je Emboii is offering to ekue; legs,
symbolizing the four heads, four heads of fraternity, b a Iyamba right front, left
to Isué, rear right, Mocongo and, left to Mosongo, is offering to the four winds;
the 'viscera ,, .al Tinosa aura. The moropo, head in the first baroco-refprdadóa
because it was done so "when Iyamba swore to Ekue to death before feue,
Mocongo and Isunekue" - gives it to be packing, reme that .guarda all leathers
drums, "of. transmissions of voice, "to which the present Iyamba.
This Ekueñón who sacrifices Sikán, and Iyamba became his slave in a .guerra and
served as lazarillo ',, appears in a passage in its history the secret hiding under some
stones, and sitting on them the blind Iyamba that known where the ekue is located.
Ekueñón beheads Sikán and then quartered. Your intestines, as we have seen,
takes Mocongo to adorn his staff. .Are bones reduced to dust and burn, like incense;
head ... is the appropriates Nasacó, and eyes are stamped above. ekue. Sikán
martyrdom under. Palm, which saw the bird Enkerepe Endobio, "a bird spoke when
he died Sikán" and a woman, Najebia, who picked on her, and brought the .sangre
'head. (This dress then served as a banner of sucubakarión.) A man, Otho Acanapó,
'they say they saw Sikán also die.
But the blood of the sacrifice of the revived Síkuanekua not Tanze. In the
annals abakuás, Tangled, fragmentary and baffling to the layman, says that at
death Tanze, Nasacó used the. Leather 'this supernatural fish to the drumhead
"and Ekue speak."
? 7?
But the leather fish had no consistency; the voice naturally sounded very softly, "when
Tanze died, as the voice, the voice of Moruá -the charming singer Lama to be
extinguished. the baroco- spirits, it also was fading. " one Thus, although Ña Nasacó gave
him, blood. Sikán, he puts the. eyes and covered it up, to, give 'more faerza ^ with
epiploons still .calientes'de the victim, "ISnze .just issued a weak sound" -full
transmission of voice, the' spirit to Tambor, not he managed 'this time.
It is not explained well, and my abenekues not explain it clearly, if the spirit
of women .Sikán, what we are trying right now 'arry. Ekue "or if Tanze spirit, or
the spirit of Tanze together with that of Sikán, which insists Nasacó in
attracting drum.
This first drum-in efó-, "when it became the transmission, the fish
- which put a. fish- skin patch, was given the name Ekue-muna-Tanza. " But
"the transmission, the fish 'as' that was a failure, and headed to the land of Eron
Enta carneros--of a shepherd king; -erón- sacrificed one ram and took his body
to line the "foundation" .. Not .sirvió Eron. It was too greasy ,, no spirit was
heard. And behold Nasacó again "look" and said it was necessary to sacrifice
one, congo; According to other sources, a carábau * brícamo or a Bibí: "That
first bongo-drum foundation-which took the skin of the fish in
Guanabecurabendó not worked, and the consecration of, the foundation was
done .with bibi carabaíf body, took in, 'Ubane earth, and called, baroco, Baroco
Drink. "
A congo who fled, and listening to the distance, ground Enchemiüá, noise
econ-in Enchemilá there were many, drum makers, "was tamboleros land" -
headed, .guiado for 'sound, to the. where were Moruá Engono and Abeññán,
who seized him, and weighed where Nasacó. He worked in transmitting voice.
Moruá. Engono the thunderbolt, and Abertñán killed him.
( "And here in Havana, once he is given to Ekue the blood of a congo"
-afirman a low voice, many ñañigos.)
The spirit of that, congo, sacrificed for Morua and Abariñán, left his image
stamped on. a stone and 'became the Ireme Anamanguí.
This Ireme Anamanguí, "which appeared when he died the first abaku to" constituted
after the order, is officiating in the maps or 'funeral ceremonies, and its mission is to go
find the spirit of the deceased abafcuá
-Anamanguí besuá buke- sanga, and lead him! basis". But in human skin and in
the body of the fish, like the leather ram's voice trailed off. The last transmission
with leather se'hizo
273
of goat; and "Nasacó Ekue's voice." The voice of the spirit embodied in the
foundation.
"Then Nasacó said:" Efori granddaughter Eremi Ekue Sangari 'Tongo "-; and he asked
a Gallic to Iyamba to sacrifice and shed blood on Ekue. Ei spirit of Sikán told Nasacó the
four soaps llevasen an offering to the river; that would make one Mocuba and verifications
on the river to attract the spirit of lanze. "
Anyway., Nasacó had managed to bring his magic at spiritualistic foundation, the
bongo one, and told Iyamba "Abasí one keno yambumbé Ekue Efó bongo scoffed
Abbasid Efori SFSI Iyamba." Before, the same patch of fish had declined him
Nasacó-the drum Empegó, Caneóme Abbasid could replace it, and that it was " as
sacred as him. " Thus, in the consecration of Guanabecuramendó ,, its owner
received the title of "Munarosá embabia Itacuá yumba ascre yumba Kufón endabe
añéneru.",
These first, consecrations foundation is spoken in the ñañigos texts with a
neatness as tangled as thorough. "In the first consecration, the soaps will put the
foundation on ta Iyamba head," (Recall that already in the river, Iyamba had put the
jar on the head). "Blood was given to the foundation and delivered him to Iyamba
feather of a peacock and a rooster that was sacrificed; This duster handed it to
Abasonga, and after he swore Ekueñón gave .Thanks a. God in the presence of
the other soaps. "
"In, Sangrimoto, Usagaré place where he became the first. consecration, the. King
of land Mutanga witnessed the consecration of the foundation and joined the leaders
said the four heads on the ground. He looked nasacó and said he had to kill a goat and
guinea pig, and pay tribute to the river, so that the divine voice came to the foundation. "
"In, Guanabecuramendó, an old king Efó earth, after it achieved. transmitación the
spirit of Sikán to ekue, fes said the three heads together -a three abakuás- that none
would be greater than another, for they were a single thought. And the king Efori Isún
gave him the title of Isún Efó; at Bacoco, Sito Guanabacooó; at Usagaré, Ibonda
Usagaré. "" It was in Guanabecura, along the river-and the palm where Nasacó made
the first transmission. He cleaned the sacred attributes with herbs, and Ireme Encóboro
attended this ceremony. "(Guanabecuramendó was paramount theater major,
ceremonies celebrating the company.)
Precedents historic, sacred, fellowship; prayers, speeches sos in language,
enkames, the nanigo, all monina I en.ta.yo litumbariyén
-well baptized person must learn by heart to recite when,
274
absolutely possessed of their role, acting in the "Plantes" or "games" of his.
power, describing the original facts of Abakuá appear haphazardly in these,
dirty books, manuals ocobios, worn by use, written with the most sincere,
syntax and nonchalance sometimes written. two color inks that several ñaítos
have put into my hands as keys, light that would lead me through, the dark
labyrinth of their traditions.
The current Iyamba, the Isunekue or Mocongo, all dignitaries and ocobios of
Abakuá, "have much to study for desempelar their respective positions."
A good memory is the indispensable condition: the "game" nanigo is imitation,
repetition of situations transcript of the events that took, place the origins, society,
and "nothing is done that is not based on knowledge of what it was done in the
beginning. " That is, in the tempore linden of all the myths.
When Abakuá "plays" everything is returned to the ancient time. Cuan- do the
Ireme Aberiñán holds his leg to the sacred goat. sacrifice, he is performing the same
act as the first Aberiñán. that accompanied the first Mocongo a. the first dedication; If
Eribangandó cam an offering to the river at sunrise, it is because he took on Pete
Yegasí iniáalmente Gabon; and the same when fetches water the river in a gourd,
and it is presented, as then, Nasacó for the preparation of his spells, or Isué of
Usagaré to receive its attribute -the Sese Eribó- exclaims " Efimérerao Nongo
Abbasid Abbasid Sese Kiñongo nairán "and" introduced him to the moon, Embarán in
the presence of the Ottos "not multiply examples.
"If a Iyamba can not speak at all times and spoke Iyamba, if not mastered
the language, it can not be Iyamba, a man .grande wherever, you go ..."
Fundamental developments' of. abakuá sacred history are always developed
in the vicinity of a palm-witness of his mysteries, next to a river and one. knoll.
Abasonga -Otoguañé- king of earth Ora, "was afraid." He flees to the mountain
when it explodes a war between two tribes Efi and Efó. It was lost in the woods
darken the day. Moruá sacudien- she sought him do the marugas. "Kacha Kacha
Kacha Cha"; Only, after a long time -transcurrieron seven years, Biabángá called
him a dick
- another mystery: the Biabángá whistle sounds, exactly; you, tu¡, tá ... ,, you, you, your
ta, and Abasonga, finally appeared, wielding the scepter is known by his name, and
bringing Iyamba duster. He crossed
275
a path to the river bank and found a palm baj or all "rights" of his oath '. INDEX OF PLANTS
They enshrine. Abasonga and Iyamba and Isué in the presence of Mocongo; he
was given the ekue and Eribo to keep it. "Abasonga stopped by an old palm, I killed a
Gallic jabado, and fed him to the roots ™" Abasonga witnessed on the ground. Efí "A
guiro that sheathed with the skin of a fish and you blew with a hemp; he heard. bongos
and knew that he was called Cuna mariba Nglón the bongos "and witnessed other
large things," saw the ceremony held on the hill more

. old, in which he vowed -consagró- the first bongo. " Abasonga "swore before the -Abasí
TO
.altar cancubio- the palm side." He killed 'a cock and a goat, and the blood and the head
of the goat gave them the secret !; the legs and testicles buried; leather kept it for drum
"Osein agwéniyíowáióye iyá my Hoye my agróniga
Enkríkamo and Ekueñón ..., "whose duty, Ekueñón sanga abakuá yé Bengo, I am going
oni, gwagwadó aló malu Gudd & Gudda »
to ride. hunt tigers. "

But fatiguemos no longer the reader's attention. Ukano Mambre raises its ABA
trunk incomparable slenderness; sways his languid plume in the sky abakuá * #

fixed in an eternal present mythical, evoking the capital abanekue facts of its lucumí: ABAA Congo: Fínil
history; Ekue revelation that "jumps jar and give it falls at the feet of the palm '; Owner: Eleggua.
the. Sikán sacrifice, heroin and 'victim abakuá drama, the Síkuanekua dying, If there is no inflammation, the owner of the roads gives grace to the leaves
"iokwá moropo!" sacrificed on. palm, his wet blood, sanctifies the roots; and the and roots for either boiled, refresh and relieve tired feet bathrooms Walker.
birth of Abakuá, as revered around the first tree soaps gather and society
oiÉaniza. Its leaves are applied as a remedy for paralysis.

Abey HEADER '

Jacaranda Sangraeana. DC
A drainer tells me that abánké known. Owner:
Inlé.
Leaves and root decoction, to bathe the legs of the 'start of the liitfangitis.
1 When you Moruá powers which plays in the same role as the Appwón in the rites of Ocha- up Also for douches and rashes.
with fresh singing voice and sonoia, it is called. Moruá Yanza; Moruá 'LINDE, when hoarse; and
A daily glass of this decoction, fasting, corrects constipation.
Moruá Erikundt when píenle all voice and is forced to ring rattles. Moruá Varna, sings in all
ceremonies; her voice enchants cough dead, and. BuOCO attracts.
COSTA ABRAN
average Bunchosia, DC
Owner: Inlé.
To spoil. With a. gajo santigua children against the evil eye, or to relieve
some pain. (See basil.)
The sap ointment reduces exaggerated mately pronounced navel consists
of some children.

* In .adelante, the L. and C, respectively abbreviations are used. (-Ed)

276
277
 THISTLE' Strong as guayacán. For the ngangas and safeguards. .Se they build the crosses with
L. Egbéfegfin. Igüegún. ácana away from bad influences and bad curses and divert eyes. Those who are.
Owner: Inlé. clairvoyants and get scared at night because they see the ghosts, when they wear the
To spoil. In baths against inflammation. It is one of the rituals of the secret neck was a crucccita acana not see them. This makes them flee.
society herbs abakuá, which is called mendibá.
Bathing grains with leaves, bark and rafa, boiled cured. Is anlibube.ro , Ie
cure skin diseases. disinfects
ABRO 'YELLOW
Tribulus cistida. LTN.
wounds, and the resin, reduced to powder and aspirate contains the bemorra-, nasal
L. Bexi Oggún C. I fugwé
gies. Decoction of leaves taken several times a day contains diarrhea. HOLLY SI
Owner: Oggún. He is also attributed to Inlé. It is given to take by
ERRA ( or ground) Iiex Montana. Gñseb. L Sucui.
spoonfuls, to expel the placenta.

ABROJO TERRESTRE
L Ewe Choro. Igbéleggün. C, Ngúngo. C. Abayo.
Owner: Obatala. For
The ñañigos call him mendibá. To spoil, and to, to give the money. "It Olugo
lustral baths.
Ewe" to witchcraft.
The leaves and roots in water, without boiling, are a good tonic for the liver, and
"As Christ welled path -we thistles he explains yerbero- ,, is very good for
facilitate. digestion.
niato." However, some women unhappy because nature, too generously, has
The bark, leaves and cooked with a few fresh, hot, sweat the fever.
endowed such a thick black bozo which deserves the name mustache and
exposes the not always delicate admiration of ias people, ignorant of
insurance, applying the sap-of this plant, prevent, that this continues to oiler
thicken and not get them to aim beard could accompany him. With the patient .£., 'Tuquio. Epáiro. Eboím. C Nfci.
and continuous application of abrojo juice also ensures Cape, the hair roots Owner: Babalu Aye, osainistas Some attribute it to Eleggua. Branches
are weakened until, rid them of their unusual whiskers. and leaves, crushed and prepared for frictions. alcohol, rum, wine or
aromatic, relieve pain rheumatoid ticos; improve and "to heal, rheumatism."
To numbness and muscle strains.
Many healers recommend against .asma, it is good to wash the eyes, and
serves, "a poultice to mature torpid tumors," those loafers who rtilse not rush
to bursting " ACEJTUNILLG
Hufelandia pendulous. Sw.
ACACIA L. Iggiroro. C. Ancayo.
Glmddia Septum. Kitth Owner: Orumila. S
L. Sidee. Boni C. Topia , Leaves in decoction, to wash the head. Leaves hair shiny and silky.
Owner: Obatala.
Decoction of leaves and roots, to combat motion sickness and. fatigue.' With the root an amulet that is intended to renowned intellectuals eager to
purchase is made.
Acana. BassiaAlbescens. Gñseb.
CHICORY
L. Iggi Yaita. TBBI, Taiman, Agayu Igbo. C. Ancona. Ntola. LeptUon pusillum. (Nutt.) Briíton.
Owner: Chango and Oggún. L, It amuyó. Gue C.

278 279
 Owner: Obatala. AGAPANTO
Its leaves and roots, coiuun unboiled water to the stomach. It is also used for L. Ebble or Webble. C. Nfci.
dropsy, You as bleeding, "and loose guts." It is diuretic. (Other yerberos Owner: Obatala.
commend its laxative properties.) "The sap is bucnísima in dressings, for tumors to form in his head." To lustral,
boiled or without bathrooms. boil.
ACHIOTE OACIHOLE
Sloanea atmtellifoiia. Grisb. BARBERRY
L, Bábá Iyé. It Anullo. Achiolé. C. Gue. Gossypiosmpenmtn eriophonts. (Sw.) Urb.
Owner: Obatala. L Yan. C. DoúkL
Owner: Obatala.
The juice of the leaves and root, often drunk, calm asthma, "trancazón
It is used in omiero seat. In Mayombe rule it is used to do good or harm.
opens the chest."
"He works hard knackered and ligated with blood yaya and maid."
POPPY
Some garments are assembled with Mayombe barberry. Combat dropsy in.
L. Erúnkumi.
decoction ', with common water. Roidism for palu-. "It's very upset." The root for
The papaver somniferum It sold in pharmacies, but the poppy savanna - Virgatus gonorrhea.
dismount, Willd-, "sleeps at toothache"; decoction swish 'are either smoked
cigarettes made with the bite of this herb, linked with Mpolo Sambia, church AVOCADO
incense ,, and "the smoke comes out of. grind the bug that causes the pain. " It Persea Gratissima. Gaertu.
is recommended for, dysentery, in enemas. L. Itobi. I odofré. Bima. Abide. C. Akun. NFLU.
Owner: Chango and Eleggua Oggún. The. Purple fruit of the avocado belongs to Oya. Thus,
For, embobar, override the will of a person, poppy binds botica with in Matanzas, usually it settles the iyawó Oya under a purple avocado.
earaguá -a. Cedar parasite and guásima, which some call guindavela-,
toenails, hair born on the forehead or neck and amias of the person you wish Decoction of. cogollo: to expel the gases produced its fruit and cough. The
to captivate, and everything, reduced to powder, administered in dark drinks: purple avocado, to cause menses'. It is. abortifacient. In douching, to combat
coffee, chocolate or sweet wine, cinnamon take careful wine. the "flowers white ".
Seed, ground and boiled, serves to erase wrinkles of the face; decoction for
"There are female and male poppy stick- says a mother, and is the best herb that loose teeth; and for combating bugs, furniture frame or invaded by this insect,
gives the land to, duped. To dominate someone a big nose ox is caught with her. as prolific as sweet human blood is washed.
rope, the rope is dust and mixes with 'poppy powders and two branches of a tree any,
they are locked and continuously touching, and everything is given to drink coffee. "
Aguedita
Pkramnia pentandra Sw.
In Matanzas they call it "shameful".
L. Aiya
COSTA gall "It's Wakibánga Mayombe Rule: Bolt Kane, Cabanga, Bembériko. very
Rmtdia Aatleata. A. magical, Va within the nkiso. "Palo much respect"
L. All right. C. Cle-kukumenga. They also call Rompehueso, because when "mounts", demolishes and shake the medium
Owner: Eleggua. ■ ^ with such force that could break bones.
It's a great, purifieadóftle blood, healthy? t prepared with its leaves and Among its many 'virtues ,, one is to zoom out disease.
root. Its seeds are used in douching to contain bleeding and on. treatment of With the root Baró he cures the most stubborn fevers, and all, enfermeda- des
leucorrhoea. secret, man.

280 281
WHITE AGUINALDO ' Rivea Owner: Elcgguá. (It is also attributed to Oggún and Osain, but do not forget
corymbosa. (L). JL Mali Bere Ewe, that the latter "will include all plants and all works.")
Ewe Fiin Nile. G Tuanso.
Duel: Obatala. Root sap from the leaves and fruit combat typhus in its infancy.
To strip bad influences. lustral baths. Mers washdowns purifica- the house.

The "foundation of Eores you to 'Contain' heart palpitations. With flowers, CHILI CHINA
leaves and roots, healer prepares a nutritious syrup, very beneficial for Salamtm Havcmeme. Jacq.
children. The root boiled in douches, vaginal discharge cure. Decoction of the L. Ata. Guaru. Ata fínlandi, C. Dombe. Nkafo Kibulo.
stem, leaves and roots enable delayed deliveries. Fresh leaves, taking care Owner: Eleggua, Oggún and Osain.
to renew, apply on the wounds to heal. Fruit juice is excellent to clarify the view. One drop in each eye twice a
week will suffice.
The juice of the root and leaves combat tapeworm.
AGUINALDO MORADO
Ipomoea c / assocauiis. (Benth.) . AJI GUAGUAO
L. Ewe Beberi. Koggikán. C, Nbecumbo. Capsiatm boceaban. Lin
Owner: Orámbila, Oggún and Yewá. L. Ata. Gua-guao. C. Yum.be , Inkako Kíndungo.
Coa favor of Ifa, the. Nores, boiled with branches and roots, soothe the tosfenna. Owner: Eleggua, Oggún. and Osain. "Restorer of ngangas Food."
Chamba, brandy parents and stewards espurrean on pots, kettles, and
Some include among the Ewe of oraiero. amulets Mayombc, and pour it over the neck of the fowl slaughtered animal
when it has bled on the Nganga, guaguao loads of chili to make it more
AJI Agujeta
powerful. The spray of Chamba always concurrent causes in the "game", a
(A variety of pepper guaguao.)
veritable explosion of sneezing.
JL Tauli. Ata. C. Dunhua.
Owner: Osain.
The juice of the root and leaves purifies the kidneys, "lómese spoonfuls
dissolved in the soup or any other food during meals .. If you add the fruit to This chili, ground to powder., Is one of the important elements. any
the juice from the leaves and roots, get a fortifying testicular tissues. " witchcraft heavy and ominous.
The juice, sprays, used for hoarseness. To induce abortion "guaguao Tires
SWEET PEPPER
pepper roots are thrown in. Jug with five cups of water are reduced to three. But if
£ .. Guaro. Ata yéyé. C Mówngo. Inkakdo Mungua. the woman is six months pregnant, they should be boiled roots in the same
Owner: Yemayá.1 seven. proportion of water. Three days after drinking this decoction, you give
Strengthens bones. It is used in some sofritos of food. the Saints, saffron boiled with a good dry sherry, and out. "

It's good to chew when toothache. Guaguao with mature pepper, swallowed as pills, fighting hemorrhoids.
Decoction: to gargle ', when there angina or feel moles- tia. in the throat.
In frictions: Against Rheumatism. For Bluetongue: picad..ito well mixed to a
CHILE PEPPER
baking hot orange.
(Chilean Aji.) A variety of Capsiatm anmatm. Linn. JL. Cayúeddín. .GARLIC
Twauii, Ata. C. Kuálau. Inkako or Kindúngo. Aliiftm sativunu Lia.

282 283
L. Jokojo Ewéco. C. Kualango Dianputo. Niasa Kumpirícunansieto. I fialóngóndo. I
ndündo. Dúndúngónfiala.
It is not used for seasoning meals lucumís saints. Against the evil eye, take
it on the head, between E! hair, pierced by a hook.
"The canaries were taught that the string of garlic has the virtue to end all
evil. Therefore better inside houses adding a clove of garlic to burn incense,
myrrh, benzoin, laurel and brown sugar is purified; so do not miss the money,
peel garlic thrown into the fire of the kitchens. "
Is the livelihood of ngangas and strong garments. It gives them strength. But there are garments
which garlic kills. They are weak and do not resist.
Garlic tames the majas "guardieros" of nganga. "In THnid ad, witches garlic debaj
arm or put to fly. They went to the mountains, where they met and had their bembés,
and flew through the air playing a little drum. "
"Garlic is curatodo." We know that milled and applied in friction, is the usual
antidote bites of scorpions, spiders and wasps. Dis- makes bladder stones:
improving rheumatism, gout, syphilis; "Disinfects the lungs of tuberculous and
relieves lumbago. Cure the evil mother, padrejón and indigestion, scabies, tub and
juice; softens calluses dogged. "
It is intended that is good for weight loss.
Evil mother "is a ball is formed and runs through the stomach. If he gets
under the áiija -of the ribs, it can kill. That ball dislikes the raised mainly eat and
evil. If it is not worth it, it comes from lack of appetite, but the garlic cure. " It is
the patient fasting, making it! : Ma | sajes: in the womb with cooking oil. The
hand should slide smoothly and always toward the navel. Meanwhile, two garlic
get into the nostrils of the patient. Completed massage is given to swallow three
roasted garlic, and immediately a spoonful
.brandy largest island, other water life of women, and ,. Finally, an orange
blossom water. After two or three minutes, a decoction of rue or marjoram. As
it will take only food during the three days of the treatment, a garlic soup
overtaxed oil. At the end of the cure, before giving the decoction, it puts on a
patch of male navel galván.
Treating bad mother, that rests solely with the. santeras, accompanied by a
prayer unknown.
284
Empacho: "It is a food that stays in the stomach and is hurting: it gives pain
and sometimes fever.» Massage, as the evil mother, but putting a little salt.
Oil. Is ■ begins, belly, it 'turns his back to the patient, usually a child, which are
what most "is empachan" and spine rubbed, descending from the neck to the
waist. He begins to pull. strength of the skin, covering the vertebrae, until a
click is heard they called, the, canary opilado, and indicating that empacho
removed. This operation will be fasting three consecutive mornings.
Accompany. Yanks: A root decoction of garlic, onion fabric. white, eggshell,
the membrane of a hen's gizzard, cumin and three buds anon. During these
days, "light food will be taken. Naranjada, broth, hot sugar water, the third and
final day, a. Strong purgative palmacristi or magnesia Erba.
A clove of crushed garlic with -hojas- Nkanda matte, yerba aura, decoction, cure
padrejón. (On the padrejón, see: lie Francisco Barrera and Sunday. historicofísico
natural reflections coquirñrffcas measurements, Ed. CC Havana.)
For worms: three peeled, large garlic cloves and boiled in Sa as three cups
of cow's milk are allowed to consume up .. "reduced to the extent of one-half
cup, and given to drink, warm , the child who has worms to it exits.
A guard highly recommended and 'Noted: in a white cloth bag, is saved, a
head of garlic with mint and parsley. Before use, we must take it to seven
churches and moisten it in. Stoup of each of these temples. At the time of
dipping 'the bag, it says: "Deliver me from my enemy, how many I want to do
mischief, and give me health and luck."
SESAME
Sesamum are indexed. L,
L. Amati. C. Ndeba. GuanUlila. Guámguila. Kolelé batama Pimpl
Owner: San Lazaro. It is taboo in houses of
this orisha.
If a child of San Lazaro eat sesame seeds, you get sick; I could even die. "They can
not look at it."
It is true they are, strictly forbidden to eat IRU -cereal. Beans, lentils, pigeon
peas, and so on; especially lentils, "which are the same grains leper." (Orissa
Adéte.) Nor can commercially
285
 iworas what the children of Obatala. Neither ngangulero. Coa naturally does not bind the If the animal "messenger" as prepared by the Santeria for sacrifice, eats, is a
Nganga. Only Jo Comeo, safely saints. sign that God accepts it, pleased '. Otherwise, the ram will not be slaughtered.
If the sesame seeds are esparrama causes an epidemic. To purify. their children and protected, Chango orders them bathe, a decoction
Away evil linked with bark, palm oil, pepper quicksilver and Guinea. "And it of the leaves.
brings evil ..." Babalá Ayé Bitonga with. sesame.
Seeds, decoction, to relieve asthma attack as soon declared. Ei Lustrations with, ia sap, poplar eliminate every evil influence of the body,
strengthens heart. "Poplar collects all evil and takes it."
The. seed powder and drink made with. Coffee is aphrodisiac, take it, too, when To dissolve the worst witchcraft and evil spirits away from the house, use it in
women raise their children to have milk. washdowns. It is widely used also in powders, dry sieving, linked to banana, and
Alacrancillo after prayed, for better or worse. To destroy a radically bilongo, mix the leaves of
Heliolmpittm are indexed. Lin. poplar, sandbox, spearmint and prodigious, abrecamino and a stone camphor.
L, Aguéyi, C. Biwoto. Some add to this a teaspoon of ammonia, smoked fish and guinea pig,
Owner: Obatala. But some Santeria, attribute it to, Oshun and other Oke.

lustral baths. Decoction, a. taken by common water to soothe any internal The mayomberos not use poplar. With poplar, Chango Orula slammed the
irritation and skin. Root, with branches and leaves to shrink hemorrhoids. path leading to his house. "The aleyos not find the road, hidden 'by poplars
and Orula did nothing. He had offered a ram to Shango, but not quite give it.
ALAMBRILLA '" The apesteví reminded her debt. "Orula fulfilled barriers disappeared poplar,
Owner: Yemaya. Oshun. Inle. Search wells. It is and aleyos home turned soothsayer.
not going to omiero.

POPLAR
It is used for fortifying medicinal baths, to reduce inflammations of the legs,
religious fiats. Lin. and cure the rash '. In, decoction, to strength- ening nerves. With the seed, a
L. OES. Abaila. Iggolé Ikiyényo. C. Mánlofo. preparation, and not very oily liquid, which promotes hair growth, to the pair
Owner: Chango. that is black. It is used against albumin in pregnant women. In. this case
One of the main trees dedicated to this orisha; the seat and omiero omiero should drink abundantly. Midwives administer in douches.
that sacramentan and wash their attributes.
When Changó angry ,, it is subsides with leaves, poplar, and adding
rompezaragfley culantrillo '. The Higuito or ori made paste, applied to reduce piles.
"The first time they played the drums for this saint was in the shade of poplar. It JAC has come to ask permission to cut a branch of the old leafy cottonwoods
is the mantle of Chango. " that shade the side of our house, Why? When we talked, smoking a cigarette and
• The bateíta cedar painted red and white keepeth his stone, covered with poplar
drinking a cup of coffee, I will say this Iworo Chango what you do with the
leaves, and with them the altar and the throne of His elect are decorated.
branches. Although spiritualism attracts him a lot and has primer Alan -Kardee-,
this son of Chinese and cinnamon is. great devotee of the orishas, ​and when "the
Chango "likes to eat in poplar," and there was the usual offerings lead, tied
noose tightens her neck," seeks refuge in them, and prefers to space brothers,
with red ribbons.
The ram that always blows himself ,, are offered aspen leaves before conducírsele to
the room, where it will be sacrificed ',, symbolically, by the same Gggán, compared with
JAC consulted. Babalawos. I wanted to know the cause of certain alterations
nato interior of the Orisha.
and difficulties being experienced lately in the course of his life. And the "letter"
that came out was daric.
286

287
 "Kukufé kwcu ADIFA NIN -Oggúa Gchosi Yekfinsa Karere end Oya says Gaitan.
Reading this oddu or "letter" is more or less the following: the consultant,
which in this case, specifically, is JA C, made .algún offering to a person who
has to go see it soon, and you complain noncompliance.
"Yes says. C- JA. It is true. I promised one. aoja, ticket to a cousin of mine. "
Currently, he needs to get money for a project that is between "garrotico" -a
hands, indeed. You must give thanks, because this time his wife is pregnant,
and is a son of Qggán who has in his gut.
"Now that I know, because I told my wife, Merce, the Santeria. But as he does, 'It's
time what happens, one is abandoned and, when it comes to see, they have formed
the freeze-all the saints are somewhat upset with him. Babalawos and sees no salutes,
with due respect. Because apart from the rest, are good Babalawos; I have seasons
and I do not want anything with these people. "Hence his. backwardness, and the
cause of so often feel irritable, annoyed, "bored of everything and work." This state of
irritability, prevents you Ifa, can lead to. exabrupto, to run blood in the shop where he
works. In order to reconcile with the saints and their situation, do not go. ,, worse
should cover stone or. Chango stamp for nine, 'Mamo days with leaves. That he has.
wanted to choose a nice branch. But it is not only that you have to do
JAC A ',, during the day will. nine days ,, that touch acheré -Mara- cas--, and if he
stumbles on the street with a funeral, should cover her eyes and face, if the. is
deceased. woman; saluting his hat, if man ... 'He has a son in arákáto in. the -JA C
field, so far, in trust between us, I was not sure, and although believed to have a child
by Sagua de 1anamo, iq $ NCA took care of that, or thinks deal, because the child has
a mother, and . mother, another husband. You are cautioned that his older brother has
a lot of envy, and another. 'New', whose whereabouts are unknown, he is going
misery.
JA C, indeed, he is planning to leave the field. But you should not leave without
do before > Praying, because in the present conditions, can not cross 'river or sea,
nor walk' in loco; It would be very dangerous.
A. daughter of Shango he was sure, and know who is-you have cast a curse ....,
and if he leaves, it will reach. "The. very ... "but he should not curse. They announced
the death of a person living under his roof. "It's the old neighbor who is very Matunga
and rae all the time."
288
JAC should not eat okra or pay anything to anyone neckline. The "letter"
advises, finally, very carefully, and work fast because they want to kill in a corner.
JAC fulfilled to the letter all these indications of which depends tranquility. And he
goes with his branch of poplar and a friendly contribution to the ebbó, which,
happily, "head them" the evils daric he predicts, and consisting of a rooster, three
ears of corn, one guinea pig, a black chicken, a fish and $ 12.60. (Yes me or
anyone would get this Oddu in consultation with the okuelé, we will tell you the
same.)
I learned then that the ebbó used to "start" evil and attract good, can be
done with glue or horse manure a guiro, a cock Two chicks and S 16,80; and
that the Babalawo could have told JAC though today almost all Babalawos
unduly forget to illustrate with their corresponding reading oddun- which
equally adverse circumstances, daric went home Orula example. This made
him ebbó with all his belongings, and ordered him to whiten the walls of his
house. Example-Pataki, relationship, histo- is:
A Obatala, the Virgin of Mercedes, who was on the street, surprised a strong
squall and went to take refuge in the newly whitewashed house of daric. Shortly
thereafter, this appeared to turn on the ile of Obatala one night storm, the suit
drenched in rain, and the Blessed Virgin of Mercedes gratefully took the
opportunity to reciprocate the hospitality that had previously received his home.
He gave new to replace wearing wet clothes and splattered with mud, and, above
all, gave lucky, gave Ache. Daric, spent some time in possession of a
considerable fortune, giving much importance, conceited, like mud which thrives
quickly went riding with Orula, who was on foot, and greeted him distracted,
without descending Horse: further: he quickened his pace. Orula, treat- to hurt
from that, he considered an affront to dignity, Eshu entrusted to punish stupid
arrogance and ingratitude of daric. Eshu reduced it to the narrowness and walked
around the dangers that threatened before becoming ebbó.
BASIL
Oámun basiliatm. A
L. It Ororo. C. Mechusa.
For lustral baths. For good luck. To santiguar and stripping of bad influences.
Against the evil eye. Incense burned, drives away evil spirits. It is used, crushed
in poultices for inflammations
289
nes, and decoction to the stomach. They say an infusion of its leaves and flowers
soothes headaches. To cure an ailment caused by suspected evil. eye three
segments .albahaca, a glass of water, a candle, and prayer, essential in these cases,
San Luis Beltrán are made. If the patient, who is usually a child, is not too weak and
can be incorporated, the santiguador makes him hold the saw and the glass. It is also
necessary a crucifix that is introduced into the glass with basil. As you begin to recite
the prayer, which crosses himself take in hand a slice and the other the crucifix .. Yes
does not know by heart the prayer, read, holding together, basil and crucifix. At the
same time reciting from memory or read the sentence, is making crosses with. basil.
on the patient, first on the forehead, chest, in the 'belly, knees and feet Jos, at the
end, say three Our Fathers, three credosy three Hail Marys. The candle is left on San
Luis Beltran -to until it is consumed. Strictly speaking should be three hours and
different, las.personas that santigüen the aojado, without any of the three knows who
the others. To that. operation takes effect, these should not be, and the better if not
known. If they are not found those three people, or, as often happens, that with a
more or less convincing pretext, be excused from paying this favor requested by
parents or relatives of the creature 'Well maleficiada is believed that at santiguar and
stripping the danger of collecting the damage-run, one can perform the operation,
three times reciting the prayer of St.. Luis Beltran and lit three candles. You will take
good care, even if it is not prone to collect "bad" -and that possesses a good, shelter,
or because "you have the body prepared" -of purified after, shaking the body with
nine gores basil or taking a bath.
Fcúnbisa rule in Santo Cristo del Buen Viaje, distinguished by the strong syncretism
of its practices, -mechusa- Basil is the herb of choice to strip, and San Luis. Beltran, with
zarabanda, the ".influen- cia" predominant in this -conga-, lucuraí and spiritualist Catholic
sect. The "brothers" cross themselves on Fridays, which is the appointed day, but at all
times is beneficial cross himself "because it removes salting."
Not for the lucumf sectarian tradition 'an herb of the rituals, and the old Baró
intended striped in world-camposanto and other branches of Mayombe, they do not
use it. However, basil baths .are very popular. The ñañigos or abakuás it served as
a swab; They make great use of this YLF fresh and fragrant bath.
Famous, diablitosff reines, representing the spirits Africa- -carabalís- us of
the founders of this secret society, the Plantes
290
or oaths -we could say mysteries, during her womb admit a new member after.
ceremonial secret or inaccessible. the uninitiated, then dance to a lay
audience during the various ceremonies which these are done, brandishing a
branch of basil with continually purify themselves and, attendees at these
festivals. Acamarúrú call him ñañigos basil. Abanekue Abbasid acameruru:
los, ñañigos are baptized with basil. "ÍEra- boko sese sese monifambá !,
Emboko aguayaca nairión obonekue masé- irisen!" IDiablito, hit this man who
profess just as abanekue in the fourth fambá and he's your brother!
'Three bathrooms basil of all species, with lilies and white roses will suffice to
saturate their prophylactic virtues and attract good influences. For seven days
basils are in a secluded place and no one sets foot, and at the same time for five
consecutive days, will take to the head of the bed, as close as possible to the
pillow, a bud of egg with honey, which will be thrown after a yerbazal, tall and
thick. They cook without. seasoning seven balls, corn and leave in seven
corners, calculating, who practices this rite, your house is positioned in. the
center of these seven streets.
Kimbisa also in a temple, "crossed" when a neophyte in trance rae, yya father
knows what -espíritu- stick will take possession of him, he sprayed the body with the
Nganga or cauldron with Chamba, ritual aguardiente . Already in possession of the
new -médium- Ngombe, he immediately wash eyes .with MAMBA-water-prepared
con'albafaaca,
.grama, 'dry wine and other ingredients, to see things from the other world. In
some temples not all-Mayombe, basil is used. Sixto, the osainista of Perico,
says the lucumís "do not use more than for rheumatism, and Basil's friends
are crossed San Cabrüya Congos'. ^
"For those cases of delayed marriages in which the man gives long the bride
and says:" We must be patient, do not know when we can get married, "to be
decided, is prepared with basil essence that has led many women at the altar juice
basil, toasted hay, water, blessed and orange blossom water. Tinaja water Oshun,
dry wine or brandy Island. "
BASIL aniseed
miz Anisatum Hort.
L. Tonómiyo. It Ororo. misé, C. Mechusa.
Owner: Obatala.
291
 Boiled or unboiled, for purifications or bodily remains. The aroma, in bandanas, Common water for dry or bloodshot pujos. Against, the
according to the Guardian Angel of each, against the evil eye. fever, malaria.
CAMPHOR
Decoction of its branches and roots for colic and gas pains.
Chmamommmn Camphom. T. Nees <& Ebemu
BASIL CIMARRON L. Téemi. C Gougoró.
Ocirmuí Santíum. Lin. Owner: Chango and Eleggua. ( "It is not: it is Obatala" declares Calazan.)
L. It Ororo. C. Mechusa The buds are boiled with root for lustral baths, taken in time, avoid the
Owner: Osun. The Messenger Orula and Oloft. disease that predicts the soothsayer.
The juice extracted from the root and leaves, pure and heated, it applies to Camphor resin, solidified, botica, is also used as a preservative in time of
the parties that the chigger is located. ' R. J. old, that he suffered, says this epidemics; all the orishas Jo recorniendan. -
was a good choice, as the ashes of snuff leaves applied very hot and caustic. You should take it a bit with. roasted corn in a bag red scrim or
gender-hidden in clothing or the seno-, when visiting a hospital or home has a.
contagious sick. It has the power to ward off disease. It is an aphrodisiac.
BASIL NAIL "When women betray their husbands like. camphor melts them all, working
Ocimum mkmnihum. WiUd. with .alcanfor so they 're indifferent Y They not, bother. "They are very
L. Berénré. tko.ro . C. Guangas. Mechusa. commonly used leaves Y gores stuck in alcohol for, friccionar to rheumatic.
Offal body. Juice poured into the ear off the zumbi- two or pain ,, "takes the The same preparation-for bumps, bruises or muscle aches. And ... "calm, a.
wind" that can enter Y producing a noise that light, with nymphomania; to reassure them, they put into their parts
uncomfortable With. Ei decoction of heart, Oddúa relieves menstrual cramps, and the alcohol pads and root, camphor '.
juice of the leaves, which is extracted by pressing the thumb and forefinger, applied to
the eyes, cure, a rebel sty.

CAROB TREE
BASIL tripe.
Pithecolobium saman. Jacq. Beth.
L. It angaitó. It Ororo. C. Medalo. Mechusa
L. Afomá. Winking. Kieredán. C. Fléchea Nkunin. Which.
Owner: Oggue.
Duels: Gggún, Chango and Boku. The. Decoction of the leaves with sassafras Y I
Boiled for body 'offal'.
imanólo, it's good cough. You will not miss a. omiero's seat .. very revered. With.
Juice, for hives when it starts. Appear. The tripe is cleaned with this, basil
The leaves also covered Chango. Roots, paira clothing and shelters. Feeds the
to give good smell.
ngangas.
bASIL DWELLING
Oánuim basilicum. A. "You buries the garment under the carob; will you give your cock there, and when the
L. It Ororo. C. Mechoso. unearths ..., what comes out is a frisky horse. "
Owner: Gggún and Yemaya. It is placed At twelve o'clock, carob tree frond full of souls: "You can hear them whisper
on the seat omiero. For the stomach, to the dead; the tree moves the earth, branches explode "and mayombero
decoctions. that" works "at that time under a carob tree," feels a flood of spirits that will
come up. "
albahaquilla It is included in an amulet that must accompany the cowardly or lacking
Basil savanna or travesera. Eupatorium. Vilíasum. sw, firmness and perseverance to carry out any effort.
L. Sinbla. C. Orutá. The sap prepares the mayombero a slightly active poison, but Golas
■ Owner: Baba or Qchosi. 292 administered prudently strengthens the brain.

293 '

••one
 Yán turkey feather flies, yán 'fly ......
the cangarobo, and the cangarobo
fall ...
Announces nkisi in this mambo, by the mouth of his medium, which already takes effect his
spell: already flies turkey, carob and fell.
The pulverized resin sores are treated. Leaves, shredded, reduce hernias.
n
COTTON
Gossypium Barbadian. A. Gos, sypmm. herbaceum. A. and Gossypium tttbomm. A,
L. Orú. Oto. C. Nduambo.
Owner: Obatala Babbadé, Ochanlá, Baba lúbbó Alámoréré. Creator of mankind.
Father and mother of all orisfaas. King and rema. "In a couple of Obatala born
everyone else." "They are even." "There are sixteen Obatalás." (The sixteen figure is
sacred to the lucumís.) (Sixteen are. Orishas and the Dilóggun letters and! Ifa.)
"Obatala is the same as the most holy; God, our Lord. And Qbánla, Obatala.
woman "just as Our Lady the Virgin." ( Obánla,
the Virgin of Mercedes. ")
"A Obatala, Olorum destiny 'to the earth and sent him to do good, to be king of the
planet and govern on their behalf. Obatala is Father, Son and Spirit. Holy. And ockóbo
(hermaphrodite). Baba Yérmmu and fell trembling. They were afraid. They said:
Erubbá me "!
"Obatala is! father, saints are. boys. His children. "" He has white
pin. "
"In a couple others were born, all of a principle. Oddúa, Oddauro and lyémmu, his
wife - ^ Santa Ana, here in Cuba. Oddúa has sixteen white beads and eight counts
jabbed at his collar. Horseback riding, bears his OBE to, -a belt, machete, and goes
out to fight. For the ancients, Oddúa is, Olofi same root of the other Obatalás. "
"The woman called Odduaremu Oddudua."
"God in person: Ibó Iba, who represents the Eye of Providence, Divine
thought."
"Girl, do not read: He was LBOs, which is Obba Ibo. This is, to Obatala blind. Very old.
The mystery of the guiro. Although it is effective, is not allowed to see anyone, and who
sees it, loses sight. "
"What woman Oddúa here Santa Ana, called Odduaremu? I am not settle!
It is called ONO gold. "(In. -rectifica Manuela gold, horse Chango.)
294
"By lucumí road and plow road, Nana Buluku is a paramount Obatala. Which they
are two in one; female and male, Nana and Burukfi. "
"And arará way, you are also, Akkadó, who worship the people of
Vueltabajo-province of Pinar del Rio, un. Saint Joaquin."
"Aggucmo or Alágucrna, Obatala old female; Holy. "(Ag- Güeme or Agguamá
is called also the lizard, which belongs to Obatala and serves as a messenger.)
"Obbámoró is another; the Obatala dresses here Jesus Nazareno, old saint.
Disfigures much to when low horse. And Baby Furárü, who is also San Joaquin,
who sits to instruct young people. "
"Ocha Olúlbn, all dressed in white; viejito, white, blanquita head as cotton wool.
Sometimes he says Obalufon, sometimes king; other, holy; Ocha because ,, as
you know; and Obá, you know; Y oiu, Oluo, as you know: you are saying holy king
and owner. IY fon? OR one fun Fun? White, ianjá! Ocha Lufón trembles, all, time, but
as warrior, trembles over cold rage, and always wins the battle. When I
engurruñado and low stand, he sings: "Ara Didé or didema, ana not Tóló or
odídena fu."
"In post cross mountain. Earthshaker is Obatala. Very risky to have. It can
not be pasted. I do not even bother. Mom also Kéngue is Obatala by congo
way. "
"Obalufon was the first who spoke and gave men the word and the right to be a
man: to mate. iFoko! Governs: "Obalufon oba lolu," It's more peaceful. More than
Agguiriñán, not to mention Llágguna, which armed wars. "
"Ochagriñán, Agguiniñán -Obatalá Agguiriñán:" jécua Baba! "- that is, the, oldest
of all Obatala. Stooping, puny and trembling '. Both quakes, which can not be
removed layer. He lives hiding from the air. Walks with crutches; iah !, but when
disturbed, the strip and attacks with machetes. That old Agguiriñán is very brave. No
low often. Agguiriñán Koluko. "
"Eyua.ro , Erúadyé, is the only spoiled daughter of Olofi with Lya. Case
with Allágguna, San Jose. It does nothing, absolutely nothing. The girl's eyes Olofi,
wanting his father! He never, allowed him to make any effort; his hands did not test
work. It does not move; not because it oyúyeru, lazy, but because it is too divine
and odáradara, pre- cious to bother. Always sitting; still, YOKO, chole. As it is seen
in the church, in the golden chair. throne.
"Allágguna married her because it could lead to Olofi, who's asked, sixteen
heads of men who did not cut 'thanks to, Orula, and
. Z J OR
He wore stuffed into a sack another suitor of the girl. This was returning from the mountain with the
heads Allágguna frightened him and grabbed the bag.
"Erúadyé is a static figure. "A saint who is not never .altera .. It's not moving."
Obbámoró to punish, first you have to talk to her. "
Allágguna, however, "it is. the. ignited powder is edyilá; that wherever he goes, he
is armed. He spread the war in the world and carried everywhere. She battling
reached Asia. He works with gunpowder because it is the king of the war. Olútuipón.
This really does not tremble. Dressed in white, like all Obatalás, men and women. In
Orno, when he comes, he puts a white suit. a red stripe plywood chest. This Obatala,
who fights on horseback ', you will always have a toy horse, but big among its
attributes. "
As is done with Shango, Santeria have, on their ibódus a wooden horse in
honor of this warlike god. If the dimensions allow horse when taking
possession of her. It Orno, sits on this and simulates riding.
Allágguna is the youngest Obatala. One, we elected him repeat what his godfather
old man told him their patron saint.
"The cast made Olofi land, when he distributed the positions among their children,
Allágguna. he had to be creator of brawls. It revolutionizes everything. Lega where the
weapon. Una..gran ruled parts of Africa, and quarreled with all the neighbors. Its
nature is revolutionary. Olofi chapter called him: "Why do you govern in that way,
quarrelsome I want peace, alafia for all!" He replied: " 'You, Baba, sitting, and blood
does not circulate you, / A Olofi he always gave the complaints of his brawls.
Allágguna, what he wanted was always fighting. Olofi then took Africa and sent to
Asia. There, Allágguna. He found quiet people. They never challenged or disputed.
"What a relief, I can not be here!" ' "He asked some men." How is it'? Live here,
descan- Sando .siempre. "" Yes, sir ,, we all live in peace, "" Do not never fight? * ""
never. "" Well in. later they have to fight. I am the warrior, the boss, and me not
nightcap "Allágguna left went to visit a neighboring tribe and told them.". Go to
dominate the people. They are fools. "He returned to that town and harangued." For
here come the invaders. Let's beat them! No choice but to defend themselves is, be
defeated or victorious. "And would not let no one in peace. Alumbrando war here,
there and everywhere, and putting discord between them, until the war burned in the
world . whole villages and turned to complain to Olofi. "" Allágguna, please, my son I
want peace I am peace, I am Alámorere, flag flanea BONUS chincha Boré!.!.! " "If
there is no discord
'two%
day, no progress "" And with discord advances the world? "" Making which has two
wants four to triumph, capable, the world moves "" Well said Olofi-..; If so, will the,
world until the day. that you give back to war and you tumbes, a. rest "" That day
has not come of itself Africans were quarrelsome;.... were, most beloved sons of
Olofi, the biggest was Allágguna who brought whites with their shotguns to Africa,
and they carried fabrics, similor drinks ,, jewelry, and of course, blind he never saw,
the look what amazes: white and wild black dazzled with his or hardware stores,
bunting, fake garments, rubbish !, because there were gold and ivory, which they
were worth more than all they had, and plow warred with. other people to catch
black and sell them to whites in exchange for gunpowder, shotgun and wine. they
blacks were really guilty of slavery, even more than the same targets. (Oh,
Allágguna, my papa! Allágguna, Ori Olodumare maro Ekun ilé EWA kabe ayuru Olo
Olo iwalfe Efí oyagu yenu ota eguó fachorro it.) "
"Among the Obatalás no one called Elcéniicé. It was the saint of Leonor
Jorrín. It is also warrior, elder and tembleque. No low every day, but when you
visit, be covered white fourth of Ocha up outside where the drum is. The horse is
then dressed, white, it is given a toy gun and leave the room for a. dancing in
front of the gown, which was the same as he did when you looked Leonor
Ekéniké-, triggered an explosive. The saint is surprised ,, leaps, decides and
begins her dance. "
"On the territory of my, loves older one Obatalá Bénibéniké oiu. my own."
"What was the land of your elders, Irene?" Irene is man. • "lyebú -lucumí bravo,
with fame, gross. They were omigó .ara Oto, montuno. This could not, but there
among them, ate people like bibi. Said that, at least. There were many in. ios mills.
they had eya
- tatuaje- in the body "Something like Baró aware of them.. And Serapio "The Jebus he says,
although my grandmother was Yebu ..... The truth is that here they are. had by salvajotes
and bad! But more gross, they were the musulungos! . When you say "a black coming from
Musu- lungo, already knew it was a big animal Aquela old big and strong it was,. It looked
like a male spoke more convoluted than the devil. Herself was pulling more cane three men,
and he bores more than a curíela. She herself baptized their children. African Bautizo.
yeba. a handful of salt in the 'mouth got, and spit it out the boy in the head. I saw him do
that. "
297
 "Strange -comenta one Santeria whom I wonder if he knew that practically,
complained and said, "Yemaya, yeya Menocal kill me," and yeya Menocal, the
because Obatalá not eat bad. Why? Because of babam Ayé ... Baba lived in the
famous Santeria, accused by the former masters of Guayabito, the main people who
mountain, and came one Obatala home when everyone had eaten. Was one plate
loved her, had to answer to. judge, although he could prove his innocence. Of
of food, and Obatala gave him his. When he went to cooking to eat it, it was over
resullas of that divine nudge they say he died Guayabito with balls, famous for his
salt. So if you do not eat salt Obatala, head of -the child of us all is Obatalá- not
boots, his rudeness, his rich vocabulary and insults and licentiousness; its
seem very suitable rub salt. Obatala wash it with herbs, yes. African baptism
chicharrones, your buns, her. fried meat and tortillas. It was a figure of comic and
what I know is that when a child was born, gave his name and wept because
popular Havana, eighty, and the same as the mortified, the wept. "He was made a
born comes to pass work, serving the sentence. Cried the newborn and feasted
great funeral and took yansa ilé. singing:
who died, because he was going in life, it libertaba, he had served his sentence.
So did the lucumís and the Congos. And so, being a girl, but police forbade it,
danced the dead in the coffin on their shoulders when they had to bury .. Iban "Guayab¡to with balls," tá do not want,
four loaders singing, and marking time with one step, the coffin seemed a boat you vapa'llá. "
giving tumbles over the waves ...
After this digression, my informant continues: "Talabi is a Obatalá that is
deaf."
"Yem Yeku, Humility and Patience, Holy Trinity or the Holy Face, and this, as well
as to Ochaggriñán, you have to ask all .to reverse:
iGuayabito in Boots, you do not . "You want money? Ask poverty. Want Health? Ask disease!" ' "And so the
want, you vaspa'afíál opposite of what is desired for granting it. You can not look at Yeku Yeku
de'frente, because it can leave us blind suddenly. His tureen gradually
Another chorus saying, "Remando pa boboya."
uncovered and looking away. you can not give clarity. it can not be bulla
The custom of "dance the dead 'came from so far back, that authorized Dades
where it is. as much as light and air, bothered by noise. (tureens of Obatala
ordered that at funerals of people of color in these were two. two one otherwise,
only discovered . to feed them Obatalá have this, particularity: they are all
"dressed in ordinary clothes, and not disguise diablito or other." In the younger
very delicate). "
days of my old Calazan, silos costumes had long disappeared, despite dei side,
which also prohibited, and accompanying mourners to funerals to do high in the
Obatala, as Our Lady of Mercy, "the palm of worship cam." "Obatala is
cellars Y It cafls quite alcohol, he was carried on shoulders, often buffeted and what
merciful and gracious; "JcoDeddeno!" He apia- given, and the protection and
Luido the body of a 'caravel until his final resting place, also watered brandy along
cloth tears from all over the world. When Olokún flooded the lierra, thanks to
the way. This singsong came 'at the funeral of Guayabito in Boots: it was a. Plump
Obatala people saved. He puts a ladder to go up all where she was. Their
and tiny brunette who sold buns, fried and tortilla. It was Zamba, noticeably boys
children subjected to many tests; makes them go work suffer, but not starve "In
feet, and wore huge boots and shoes. This unusual footwear earned him the
short, we have the following ways, avatars, manifestations or names of
nickname infuriated her, and that men and boys shouted at him to mortify. The.
Obatalás men.:
bollera then lowered his board, io left on the sidewalk, and began to curse. But
when no one messed with her, he got on his hips and asked, "Who dares to say
Olofi son, confused sometimes with Olofi the creator, or the creator ... Qdclúa: Obá
Guayabito in Boots?" He was faithful name calling. Singing to Yemaya in a robe,
or igba Iba ( "DAA Fóddú for the plow"} Baba Fururu Ochagriñán or Aguiriñá (as old as
the same Yemayá "overhead" of iyalocha yeya Menocal, to separate it, "Guayabito
Oddúa) Obalufon... . Observateur it Bamoro. Allágguna, "the finest" Male (arará
means removes" made her hesitate and fall. Guayabito received a nasty blow to
ground).
the chest. He
Females: Ycmmu or Odduaremu, Orémú. Agguéme. Qbánlá. Yekfi- Yeku-ONO or
Gold, Erúadyé. NANA.
(Salako, Adept arará rule, which is named for the son of Obatala, we
mention Oddúa-Odduaremu. Oddúa-yomu-Yeminu.

298
299
Yeku-Yeku. Obba. Ocha Lufón. Ocha Grin, Ocha Orom, GBU l'BBO, Obbámoró;
Allágguna, Acholo, Akéyabiamo, Katioké, Taiabí) and speci- fies. "Mabú is a Obatalá.
Freketé is Yemaya, but falls into the category of a Obatalá arará.Manabulukú also. A
very high Obatala "
Some iyalochas identify Oddúa-Yommú with Magdalena, "it is Takua and also
lives with the plow. "
"The Obatalá I continued to Olofi, and went with him when he made the world is Eddegú, that of
the I efuché. "
Anyway, "Obatala is one, call it with all the names you want. Obatala
female, Iyalá, and Obatala male, all are one "without excluding the intrepid and
combative Allágguna. This, by their nature, some identify with Chango,
although it predates Obakoso, "for the first generation of saints, Oyo-hence
came all great, the odáradára- was the Obatatás who formed the family Ocha,
as demonstrated by his tureen is placed on top of the altar, and Obatala is
always above all the other saints, because they are
the Mother, old, young man parents, owners of the world. Obatala lives in Oke in knoll, and
they are all exquisite and chilly, always tutu, cold. Tidy up no more, anything offends
dirty. What is not. White Y clean can not touch them. "
QU, Odódó, cotton flower, has the enviable privilege of being rapa and
Obatala blanket, wrapping perennially, to "live" stuck to Orishania. This caused a
terrible envy honor in eiyé, birds, who met with the sun and the moon. They
slandered the poor cotton, already one asked him to burn with fire, and the
other, which dry up him with his coldness. But he won the innocence of Candide
Ou, that perishing, made ebboré, and the birds were to Obatala as scheming,
evil and despicable, then he arranged Obatalá these, when would attack cotton,
eyes hincarían in their cocoons, which Slime Arugbó gave small defensive
spines.
Tbdos the Obatalás, Bibiníke, larger, extremely delicate and sensitive,
wrapped in cotton, and the same is done with objects
or symbols that belong to them.
Tureen in the -oké- white stone is kept, materialization
. great Orisha - "Obatala states and eats in she"-, and four smaller, cotton dress,
adorn themselves with necklaces of white beads and sixteen parrot feathers.
Within the tureen these stones are deposited with the "pieces of the holy" -the
attributes-a silver snake
or white metal, the sun, the moon, the paoyé, a silver hand wielding a scepter
four silver handles, two eggs ivory, eight or sixteen
300
Okoto -babosas-, a piece of cocoa butter, another husk / press and covered with
cotton.
"Yeku Yeku not grounded in stone; is snail is a ball that pulls the stomach the cows.
"Another piece of Obatala is a ladder, which means salvation and a chair,"
because .se not sit on the ground".
A Obbámoró, "as Jesus of Nazareth, are applied to all the .. A couple of
Ibeyes; attributes of passion, if desired "" A globe is a symbol of Qddúa, who
first made the globe two identical dolls among these attributes.
Plants, as we know, have the. Under enardecer or placate the orishas, ​who
are its owners. Appeases cotton Obatala "when iróró" and calms them all.
Obatala, the Virgin of Mercedes.
"It is the peace that puts all disputes and fights the saints. In its. sludge presence
'dominate, She amansa with. its ori. In a. bata, if Oggún get angry, do you see coming
down the Mercedes, puts his hand on him, and calms Oggún. If you have. fact wrong, Fish
pond says, ' "ETIE my Ikano, I repent" and cool. The Mercedes is his mother, but when
she conceived the son of a misstep that gave the saint, had to hide his Calta, and left
him in the abandoned mountain. Nobody knew it was her. mother. There. He odáyaré
-the savannah, left him with all your full Ache
- powers. Eleggua was nearby cutting scribbles; and cutting and can- Tando hears
mourn the child. Runs, sees and lifts. Eiegguá. it was the manigua breeding and
Oggún grows powerful, and the world will recognize its merits. Oggún. Yemaya
marries; He wars and war, and war does not end. The race is in full swing, when
you Yemayá 'He says "No more war, Oggún!" The Ochas all come together to try to
end the war, and Yemaya says, "! I'll finish" "
"Did the flood: it churned background of the sea. The. warriors had that Oke
flee. Obatala supported them on the ground and put his white flag. Oggún got into
the mount, I embarrassed his defeat: he OFO that a woman had done flee.
Mercedes interceded with Yemaya Olo- tón ​that the waters volviesen, a. its course.
Obatala had to put a string and tie it Olokún! "
"Forgive many faults of their children; at least the first, who commit ... intercedes for
the saints forgive others theirs. Almost always serves as a sponsor and advocate. It is
sweet and peaceable. Her dancing is so smooth and quiet ,, Lile. "Not so the dance *
.guerrero and agitated the troublemaker Allágguna character. All Obatalás dance, when
we
visit, quietly and having a hand like Oya, a tail of
J UJ.
 ox or cow with white beads -the handle accounts that adorn Ja Oya tail are
red.
"Therefore, when here on earth there revolution, disturbances, war, INA,
Kuruma, Ika or -lianca- epidemic, white flags are placed inside the houses high,
and the busiest place; for example, the wall dividing the dining room, or behind the
door Ja Street; everyone, children and the elderly, are cleaned with cocoa butter,
roses and corn husks. In a small bag of white cloth four or eight írocitos cocoa
butter, the same number of roses corn, coconut flakes, and some husk they get,
and starting with the forehead and head, is passed around the body, calling for
peace and health or beat it. He finished cleaning, thrown into a pleasure or in the
jungle. "
Ja Esla reassuringly action always has Obataíá with cocoa butter and scale, "which
smoothes, refreshes and brightens."
«The bad thing is when Obatala ss upset] Then ios involving all saints, Je
anoint a lot of cocoa butter, i work hard to be tame. one When malgenioso I in
the soup again with a quantity of cotton q ue despite four lbs, Y I do
rogaciones for eight di'as. I begin by offering a great source of white rice, and
rice irrigation fourth. The second day, a tower of meringue adorned with silver
dragees; the third, a na you! Ja milk; fourth, four liters of milk white cup on
white plate; the fifth, rice Jeche eight white plates; Ei sixth, rice Jeche salt and
cocoa butter; seventh, white pumpkins; the eighth, a jug of champola, and if
anones time, sixteen anones. "
All these offerings are placed on a hill, or Ja shadow on the mountain. "As cotton is KAMAE
irori or irosi iJorí iJorí -almohada- of ObataJá, base and coverage of all rogaciones" and
rites of the patron saint of the bJanco figure in the company OBI, Ofun and ORI -Coco,
husks Y
cocoa butter-like indispensable element. On occasion Oya, to save a person in
danger of death, calls, inter alia nine Iyé I eiyé for Codi-pJuma of Joro- nine buns
nine Olelé nine eco nine Cie cobs corn nine yards of fabric gingham, nine needles,
nine pesos ninety nine cents and cotton bolls.
When Ja jku "anda stuck in a house" -and to prevent this from happening do
not get tired of advising the old Santeria in it iodos Jos holes clogged soil, cracks
in walls and Jas bottles become backhand, the empty vessels, so that does not
have the hollow where meterse- death, Obatala makes out of hiding and Jibra
patients from their threat by another praying in a sheet are necessary 3G2
white, four white doves, cocoa butter and palm oil in Q'ty, a basket with slugs,
a gourd with eco sara -dengue- and sixteen pesos and eighty cents. The
subject, threatened by the most undesirable guests, was also dressed in
white. Often, when death delay in leaving home, or when it meets quenoseirá
alone but in the company of a seriously ill languishing in bed, despite ebbó or
iparo ebbó ori surely have done, transfer the bad a doll that represents or a
stick of the same size, because
when God determines not remedy
the evils Ono, you are not worth
the cordial and chicken broths, nor
worth the necklaces that put her
godmother
it is advisable to hang the head of your bed or on the threshold of his bedroom, a
-O ODO Edun, a monkey rag toy though is to think that in such circumstances
ideally a monkey truth- " to distract ¡ death. " Or entertain with their antics, and
so calm their impatience; or monkey, which is a very sacred animal, as the
Ayanaku! elephant, to Obatala-essu porsusrelaciones secretary, he commands
respect, and their presence proiege and extends the life and suffering of the sick.
"With coconut, cocoa butter, which softens the hearts and husks, cotton is
fundamental. Obatala not separated from the cotton. "" If you can not pray
without coconut head, "as we shall see," can not rogarse to Obatala without
cotton. All that is given to Obata lá head-of his d EVOT o-: coconut, pigeon blood,
meat, fish, fruits, covered with cotton. The last thing is always placed on the head
is the husk that can not be defiled with Sangro Naturally, on cotton fleece,
bringing it to his mouth, talking with ObaLalá. "He begs to enlighten and
strengthen a depleted by excessive intellectual work mind, or that clarify a serene
and tortured by passions or concerns bitter mind; which it is Daru, confused ideas
tangled and black. "The Atochas advise these rogaciones to Obatala, owner of
the heads, use a few of his more than they should. "The effects are wonderful in
thinkers writers, doctors, professors, financiers, bankers, all the brain caLienliin
should do often praying with cotton."
303
 IM, discuss all your applications in magic, lengthen, too many do this note.
"With cotton buds we will cover our view of the enemy so they do not see what we
do to undo their work or do what we want without arousing suspicion., '' '
Healers exploit the therapeutic properties of this ar- bust ', about two
meters, which is wild in Cuba ,, and que.advertido of its size, it will not confuse
the reader, "aleyo" -extranjero-, with. gigan- tesco silk cotton, object throughout
West Africa, from Niger to Senegal, a similar devotion to. which inspires here
the ceiba, and which identified him equating the black slave, for the purposes
of veneration, worship and magic, with other huge trees
of the continent and also inhabited by deities and spirits protected, powerful.
To soothe sore ears, cotton buds green, then submerged in not very hot
water, squeezed slowly, and dropped a few drops inside the ear. With crushed
seeds and 'linked with tallow fronds, a poultice that rapidly mature tumors
consists. Decoction of the seeds is taken in cases of bronchitis or asthma.
The, root, to regulate menses. Highly concentrated decoction serves as an
abortifacient. Flower in Justraciones, removes impurities remain in poor
physical condition, and moral Moreover, the individual has not been purified
completely. Cotton leaves are used in, omiero seat.
Obi, coconut, like cotton, can not be disassociated from Obatala, we will
speak of the elder-orishas when we explain. importance of this fruit and
divination. the ritual of the rule, lucumí.
Ei on cotton and morphology of the human ear Calazan add this story:
"Well, sir, you must know, Miss Lydia, who at the beginning of the world,
their heads were nothing but a. eye. That told me one, congo at a wake, where
everyone, to spend an entertaining evening, he missed his little story, after they
sang and prayed to. dead. But what counted, the elderly, as a matter of truth
and why not going to be true, so long ago !, the heads did not have two eyes -
is that, then, the ears were igualitas the same size, not like today, that one of
the two, turns out to be longer than the other. "{Calazan feels this afternoon, as
he says," wanting to hold forth, Soro-Soro. " Many Pataki is come to mind.)
'304
"The reason your ears are no longer equal, due to a bird thief, said:" Eiyé ole
bole ", a certain Won... I told my father that. God rest his soul, there was an old
man, one of the first, which was
ara-taco; I had a tarajallo and son, and was so strict, that when he opened his mouth, all
his people trembled. There were, planted fruit trees, And someone he stole fruit. "The. Day
grip to make it, I'll kill him!" But the ole
- thief, was a bird with a black, collar, white. The man put liria
in. its trees and grabbed the legs stuck in the branch. He weighed home, Y
he warned his eldest son that if he let out, would tear. ears..
"They put him in a cage. The bird, when the men went to their fruit ©, told
the boy and his. chiquitas sisters: "If I open a little door of the cage. them I will
give body a lot, thin bills. "And evacuated a stream of coral beads, iLyon, Ijon, iyónL.
'
"E1 boy, head of the bird, and hermanilas, sought thread and skewered
accounts" If I open something else, the door to see the clean sky, I'll shit azabaches.
Iwuáyú, ​Wayú ' wuayú! "
"He kept his promise. And then the bird told them that if they opened. over the
door which was no inconvenience to open it all in big-, would throw beads of all
colors, he left an trail deelekes. yellow, green, blue, and pintaditas. He had to make
necklaces of all the heavenly family. But the bird It was. And when he returned the
father, as the eldest son was ■ with depth and, head down, the, niSitas They taught
the. accounts: 'All this dirtied' the bird and escaped later. "
"The father started a liana, gave him a good beating her, son, y.le
He ripped ear. The boy, who had honor, when refilled
and you He healed their -oreja- Eti, you he asked his father cast him, the. blessing,
because he went to the mountain to find the thief bird and would not return until you find
it. He I wear a sack of corn, a little drum and apotí-a chair. There, in the middle of the
mountain, he sat Y He started playing his little drum, very early, when they leave the sun
and birds. It surrounded corn kernels hoop drum, and all the birds, less one,' looking
section, they came to dance. The boy realized of that this bird was leery. the thief
evacuating corals and azabaches. And the bird, which had 'seen the boy since he
entered the bush, did not want to lose the branch.
"GNOM, fftom, kuru gáatn, gfiom, Guom, kum Guom ...
"Everyone danced, overjoyed, and pecking corn. And the thief, not knowing what to
do. He likes music. And corn. Wants Y fears. The boy becomes distracted or looks; and
like dancing they are, contagious,
305
 Y the desire to go dancing when a drum is repica which can not be put up, take a
stand, give your little spin, dancing ..,. ,, come 'a grain very carefully, still dancing',
takes confidence, and when you least expect it, the boy grabs.
"He took him 'to his father:' 'Here is, Gfiom, please; I'd kept my word and
now his Meree meet me. I need an ear. I give the bird, and you get me my
ear. 19
"His father made him an ear with silk cotton and beat her ', but ... was
smaller than the other, and since then, we all have more ear and another
minor. Look. Those born after that retained the shape of ear made of cotton. "
ALMACIGO
Eiaphrium Simamba. Lin. Rose
L. Iggi Addama Moyé. Iliki. (?) C. Itnbi Ye.
Owner: Eleggua. Monkey.
The decoctions desps buds intestinal cold cut. ,, The root bark and buds,
are prescribed in case of bloody diarrhea. The resin is applied in patches on
wounds caused by nails, cans or any herrumbroso object '. "Do not worry
tetanus; a seedbed close ... "and if God assists us.
To remove the air: a patch behind the ear. For cold: drink a decoction at
bedtime, and also put four or five leaves, crossed under the pillow.
To remove the cold children: you enfold your feet with warm sheets. For the
stomach, diarrhea, cramps and gas, a "repair" or wuataplas- ma seedbed is so
recommended or more, the "repair" of panetela and dry wine. Fresh leaves
extending in the bed, in Ja part where the patient lies.
It is estimated above all "by the power that God gave him to heal, on Good
Friday, hernias Y the navel of children "and at any time of year. This tree cam ai
child, he rests his foot on the trunk and marked with a blade contour of the sole in
the cortex one. We can be sure that when the incised lines disappear in the cortex,
the umbilical hernia creature is reduced.
■ "Old" with his Canchila, children with sns thrown navels, thus remedied,
leaving the evil in the seedbed. This is scarring and hernias are removing.
"Hernias are cured in the same way. This operation is done early in the
morning." Tree buds are heated by the stove and then put on the belly. It is
important.
306
that, in cases of intestinal catarrh cold as the leaves are placed forming a
cross on the chest or abdomen of the patient. Decoctions the seedbed for
colds mixed with cinnamon. The shells, combined with paradise, cure
diabetes. For hoarseness, while they are given to drink infusions, the patient
with shortening the navel of a sow chest smeared, if male, and pork, if
female. Resin with alcohol "leaves no live louse and a crab."
Do not forget that the seedbed has more under the Good Friday, as other medicinal
plants, and that "to cure not offended God cortán- fraud, because that is their mission,
and above all, you know, with this stick not It has done nothing wrong. It is a mSdico
stick around. " And "espantabnijo" and puri er. In baths for good luck and "cleansing",
mixed with cuaba, the aguedila and yagruma. The smoke burned clear resin with a
clove of garlic wards off evil influences. "The fire is not attacked. Kill all the weeds and
sticks that are about him, but he would not snuggles for nothing candela, and io
respected wherever he is. "
ALMEND1ULLO
L. Denden. Ecusi or Orénde. C. Bondei.
Owner: Obalalá-Oddun. (Babalu Aye?) Raspadura trunk, roots and leaves in
decoction, parábanos seat for relaxations and -quebradura Canchila.
ALMOND
Terminalis Caiappa. Lin
L. Iggi Uré. Ecuci. C. Tuánso.
Owner: Obatala and Ifa.
The leaves are used to wash the head -refrescar Eleddá, and offal, toilets
and wash-downs purifying the house. For good luck. The healer
recommended to douching, a decoction of the bark, root and leaves. This
can be as refreshing water to the body. Sap added to the oil extracted from
the fruit and applied on the skin, remain smooth and fresh. Decoctions of
bark, taken fasting must for effective measures to combat worms. Sticks
serve very well to clean the teeth, "toothbrushes of the ancients." leaves are
included in the omiero. - Almond oil: used for the lamps to be lit to Obatala.
307
 It is a good laxative, and is given to newborns in the apreparo of the four Leaves, well, crushed to rub the skin when there is irritation. or itching. anamu
compounds, belly to move them gently until they are alo. foxtail

Petiveris ¿lily. Lin.

L. IggoUo or> Igóngo. i C. Dan Oro? L. Yéna. Anamú. Ocbisán.
Owner: Onda. It is an herb of the most common and easy to obtain, but will not start only when
Decoction of leaves and roots to regulate menstruation ... ALTEA. necessary use. It not included among, herbs of. omiero seat.

It is abortifacient, and hence is called sometimes "sacamuchacho"; 1. R.'s. Ochisán.'Si the

Htbiscus syriacum. Lin. flame. cattle eat it, wrong stop.
L. Lokari. I Ere. The root made pasta. tallow ram relieves toothache that seals the cavities.
Owner: Obatala, Orumila.
The root, boiled, gargle, intestinal and vaginal washings. AMANSAGÜAPO It is malefic in the months of October, November and December. It can kill by this
herb. The rest of the beneficial año'es. Cure madness, and bathrooms come off the
body Anamu some dark spirit, those who usually send the mayomberos to torment
L. Canino.
sus'víctimas, adhering to them.
To soothe, smooth rough edges, conciliar and master, a classic -work tie a
villaclareña- iyalocha is, as follows: "Aman saguapo, corn straw, shoes template, one, If Fula is also used -pólvora- to this dispossession practiced there, I do very
shirt and hair person want to tie, hair is tied with a skein of yarn color of the saint that carefully, lest when starting the spirit, 'This damages the body by the shock receiving
encourages this operation, with hair of the person for whom the tie is done. "with the both the spirit, como'-matter. "All spirits can not be removed with Fula."
amansaguapo" entisado "with. black and white thread, brandy, dry wine, honey and
As shelter for behind doors, seven segments anamú tied with red ribbon will,
cinnamon, you get what you want. AMBER
especially when there are people, perse Guided by spirits. For lustral baths: "When
someone is living do" with apasote and aíbahaca anise.
■■
Anamú powders with guinea pepper, peony and peanut shells, are fanned with, so
Hibisats abetmoscluts. Lin. L, that continually discuss and fight those who live in the same house.
lyéyé-támáeko.
Owner: Oshun. "M ■ Boil with. Pinion, Botija and caisimón to wash his feet, blistered and swollen feet
Decoction: to sweat, fever and chest colds. and disabled, who have collected witchcraft. (Yari Yari NSILA Mputawanga.) Hence,
SECO LOVE many people cautious template placed in his shoes two sheets of anamú in. cross, if
ñfeibomia sputters. Lin. L. they step some tupiólo Malembo. This can not act one where the hale. anamú, which
Kotodi. ' annihilates the worst witchcraft. It is called "matabnijo" and "espantabrojo."
Owner: Oshun.
Difficult to find: to "work" of love magic, and very good at decoctions for pujos and He is given to drink, to bewitch, boiled, fine and bloody grass, dry wine and water in
colic. A herbalist me ponders its effectiveness in cases of dysentery franca. In Florida.
"Against -brujería- kimbamba, always have on hand this preparation. Anamú, rude
addition, mixed to the post box, well boiled and hot, they are given to take the sick
and urine well rotted ''. Ohatalá crushes witchcraft anamú" witchcraft can play with
who shed blood for. mouth. 308 impunity with hand izquier-

309
 It gives, if after washing hands with anamú, urine, ash and pennies. With this
INDIGO
it destroys. There are authorities who argue that just pee over any witchcraft
Yndigofem suffmticossa. Milli.
to nullify its effects. Thus it is possible that many children and adults, collect
L. L. Yinfya. Ewe Ni. Fino C.
monies accompanying the cbbós and rogaciones without experiencing any
Owner: Yemaya and Oshun.
harm. "Mothers, is or first teach their children: to urinate on what could be
witchcraft." Decoctions of this plant, by the grace of Yemayá have power to destroy
tumors in internal formation, whose presence gives unsuspected, always finds
the guess timely. -Ipá- for epilepsy, decoction of the leaves and root. For
A witch always has, as a precaution, a vessel with water if possible water in living
gonorrhea, it takes water to eat the "root foundation.
a jicotea, mixed with urine, ash, anamú and out of snuff, to drive him to the door of
her house, when she suspects that another witch is attacking; but it is necessary
that this credited and inJfalibJe preparation rot for several days before use. APASOTE
However, rule of Ocha, the children of Obatala can not go with this herb, nor Chenopoditun ambmsioides. Lin. L Oline.
Yemaya. A bathroom with anamú be extremely harmful to the Omo Yemayá that, C Kosiku (?)
through ignorance, as often happens, the employed, seeking relief from rheumatic Owner: Babalu Aye.
pain. "In the houses lucumís this ewe is prohibited." The leaves to flavor food orisha. Decoction for
■ expelling 'gases. The juice of the root and leaves, for, cure worms and parasites of
children.
■ In houses that have been purified with apasote, the seeds are left exposed
ANISE
for twenty-four hours. The walls whip with branches to punish and shooing
Pimpernel anique. Lin. L.
malambo. After this cleaning soils with egg white Baldea. Replaces the
I eweisé.
"aguisa" bitter or palmiche to whip the Abiku broom. (See parthenium.)
Owner: Oshun.
Decoction, against all stomach pains, poor digestion and especially to
expel gases. Also for hypochondria, attacks "hysterical weeping" and tired of To firmly tie an indiscreet language, enough apasote two roots of the
people parrandera. tongue of a lizard, a stick of white cloth, half a bottle of brandy, the name
ANON written, and something belonging to the person league. Snails or coconut
Ammona squamosu. Lin. indicate where this tie should be stored, and where the sacrifice that
L. Irabiri. accompanies this chiche be deposited, "work".
Owner: Obatala.
Leaves, decoction, to placate Nerves years. ( "Who appeases? Obatala.") ARABO
The bark and root are taken once massages finished in curing nial mother Erythmxyión havanense. Jack.
and padrejón. (See garlic.) The seeds are roasted and ground with oil to L, Benkeye
combat parasites head. "Anon seed is fatal to lice." Owner: Orula and Oshun.
the root is boiled with leaves and branches; misting breathe to fight the flu at
Another virtue sc-Je recognizes anon is to cure acidosis, mixing their the beginning. It will suppress time fever, sore throat and muscle aches, loss of
cabbage leaves leaves Marilópez, infusion, Excellent Ío considered magical appetite and all the hassles that accompany flu. It is also used in incense. .
medicine, and the person who gives me this information, for cislitis and all
conditions bladder. 310 COLORADO ARABO
Erythmxyión a / fine. A. Ric / t.
L. Guimbo (?)

311
 ^

Owner: Chango or Orumila. The root is used, according Cape, in certain, 'works'. Scribbles of this plant
The leaves are sprayed to scatter them in the house where you want to harm a serve to attract and unite people who are separated for any reason.
family. This afoche create an atmosphere of unpleasantness that will increase and
lead to discussions that end up in outrageous brawls, precisely when there visitors.
Waxberry
home. L, Akí Yembu. C. Masere.
Owner: Obatala.
ARABO 'STONE An infusion of its leaves and root ,, in bathrooms, neutralizes the odor of
Erythmxiion mimitifolium. Giiseb. perspiration on his feet. (See tallow tree.)
JL Bunda. C. Fiko.
Owner: Oggún. .raíces at the foot of the Oggún to be working, ensure TREE HORN

business Acacia cornígera. Wilid.

unstable or a company that threatens to fail. L. Maerí. C. Gwángango.
Owner: Oggún. Oshun. Oddúa. Obatala. Root, well boiled, is given. drink
ARARA
daily impotence. (Onflágbará.) To this powder is prepared one. good amulet,
L, I biosé. C. Groo. restore virility.
Owner: San Lazaro and Órala.
El.'Cocimiento of their leaves, to reduce fever. The healer prepares cigarettes Leaves, wash your hair and give it shine.
with. Sting leaves arará for tas. sea ​crossings, for filming them discomfort are Tallow Tree. ''. '■ •
avoided one dizziness and nausea. Stillirjgia sebifera. Minch.
JLSainde. C. Kousu,
ARBICUAIER O ARBICUA Owner: Babalu Aye.
It l.aíilayó. C. Mbémún. A macerated n give it root and branches, for rubbing the joints of cripples.
Owner: Oddun. These continuing frictions, Y the favor of San Lazaro, prevent members-those
Ealtnar for earaches or. incessant hum, is chew. tender twigs and leaves of who are bedridden are 'become stiff, and avoid pain, consequential.
this tree and introduced into the. pinna.
4

TREE OF LIFE " "" \

TREE NICE ' i
(Annua called in an old language that does not tell me if this is your, yoruba name or Bantu.)
L. Kukunduku. IM. Oddára Yeyé. C Búkua.
.
Owner: Oshun and Oya. ;
Owner: Obatala-Oddúa.
For, attract success in business, in game and loves, practiced ;
a. propitiatory rite with its branches, under the influence of Oshun. : Infusions and neuralgic pains. In Easter is extracted the sap, which is exposed
to the sun and serene for forty days, and, great regenerating tonic whole, the
TREE 'LA Bibijagua or CAMPANA body is obtained. (See luya.) - -
£ .. Agogo. Baianké. Dondu Munántoto. ) ARCEDIANA.o ACEDIANA
C. Búkua, Mushi Nguéngua. Nkunia. |
CRISTATA latticework. Lin.
Owner: Obatala. Orishaoko, Yewá. ' JLBiole. Follow C.
The, -ore- sap is applied to shingles, "a rash that is positively i Owner: Orula and Aggayú. * *'
Mind A ringworm. " It appears on the neck and the waist; must be addressed ! It pulverized ^ is used in a great charm which facilitates word and stimulates value
immediately, as it is intended that this imaginary reptile kill the ' when this tends to decrease. '
who has it, yes. come to join the. tail head.
.' one 313
312 "

4
 A few drops of juice, diluted with water, calm nerves; but you should know
that, taken with exaggeration, can be also effectively poisonous. MULETEER Didymopanax MORQTOTON1
Aubi. & Pfanch damage.
I. Pikotó. C. Kuabari.
ARETÍL.LQ
Baths for offal from bad influences. "When there is hysterical, someone is not
Savia Sesitiiflom. Will. clear and nerves, do not obey him, after you do the sorcerer to remove what you
Guánke says a herbalist so called Santeria of the luctuní affiliation, and
have above, give drink leaves and boiled root and bathe the body with virtue this
the stokers. Owner: Eleggua.
Masticated, their ramilli or tender leaves, blanched, polishing teeth and strengthen stick. "
gums.
RICE
TO ROME YELLOW or odorous Ounce sativa. Lin.
Acacia farnesiana. Lin. Wild. L, EUO. Sincofa. Irási. C. Loso.
L. I erité. Ereen. C. Sunsúnúé. Owner: Obatala.
Duels: Oshun. Eleggua. The water that has washed rice kills witchcraft. It is used to clean the
He mpolo the seed is done, and works in the encantorios of Mayombe. doorways where it has been launched. Decoction, for. diarrhea. Flour, for
"Pitching a branch at a party, can this end as the Guatao or the rosary of dawn, facial erysipelas and all skin rash, and beautify the skin.
summoning the Pancho Alday or Manita and Cañamazo, as so often in the field
Eos dances. "E1 decoction of the branches and roots are advised to 'body baths Kamanakú is milled rice dish. This is soaked, and when swollen grains is n,
who during the day he resist some undefinable discomfort, suffer from scabies, or is pilan, hover and being powdered. Paddling in the pot and cook over low heat.
have a gangrenous limb, the infusion. flowers, for palpitations and nervousness, With milk is offering to Obatala.
"Hysterical stomach bouncing." The next morning a 'lifting fork' expensive MONRA cerebral taking place a
year occurred the death of a olócha, after a night of sailing, they touch the
Root in alcohol, rubbing, if rheumatic pains. Sap applied castor oil, gowns exclusively for the dead. All who take part in this ritual, attend the
funeral, which must also be held at the church. Ai return of the Mass, cooked
increases the tabs.
rice without salt, and the meat left over from pig to be sacrificed to the
TO ROME BLANCA Gfeuca Leucaena, L. Benth. L. Riani.
deceased at this time, rice is watered throughout the house. White with
Owner: Obatala. guéngueré is a traditional offering for Oya.
the scent of flowers in a handkerchief breathe, to contain a rebel sneezing
coryza.
ARTEMIS or feverfew
TO ROME A OF CAT. Artemhifoiia ambrosia. Lin.
L. Madde. C Bericolae. L. Liniddi. C. Dioké.
Owner: Eleggua, Ogun. Owner: Osain-and Obatala or San Lazaro. To spoil in lustral baths. Rubbing: the
To work Mayombe Christian and Jewish. Disjoint marriages, alienates ,, .aleja root and branches, in cases of contagious fever. Camphor, alcohol and incense
the bride groom makes bickering partners together, sows discord in families. kills
Widely used therefore in the works, called "to derail". For good it is used in fevers, - or rosemary, canelilla coast, carquesa, marine sage and incense, to combat
intermittent. rheumatism. Decoction, drunk as ordinary water, desinflama, the appendix.

314 This plant, also say it is abortifacient ,, it is widely used in poultices.

"To cure hemorrhoids, cancer, of which enllagan. and ooze 'Continuously,

please take the. mugwort herb, paying their right. The

3:15
 single, infusion for dropsy. The pulpase used for poultices soon busting
leaves are boiled, and given the sick nine bathrooms or vaginal seat. One at dawn,
get up, and another at bedtime. After this treatment with mugwort, will begin to be tumors. •
washed and boiled guataplasma Guajaca, and with these combined treatments d COMMON ateje
you are cured. 'I' sure! Tambiénjía combat scabies. The root juice, with good wine, Cordia Coltococca. Lin.
is L, Lacheo. C. Lángwe.
. gives heart. When someone has to meet 'a risky custom or frightens
Owner: Osain.
deberque, like wearing a dead, osendlamente,
.has crossed one lonely walls near a cemetery, and ataidecido, a mugwort leaves The leaves and root, to fight in inhalations, the "dumbfounding air." The. root
are placed on the chest, and these so emboldened "This prayer to give him a infusion, to suppress white Nores.
request.:
FEMALE ateje
High thou art, and how high you are, give Cordia Valenzuela. TO. Rick.
me your powers. Mass is said, and as L. Bcmberé. G Chunué.
Mass is said, do I have before me an altar Owner: Osain. , . .,
to free me from all evil, feverfew. To remove stains and bruises' men's skin. .Arran- carlo before leaving the
sun, and do not stop paying their right to act.

ateje BEAUTIFUL
L. Malau. Irédan. C. Blllaca.
Owner: Osain.
AKTEMISILLA.
Parthmittm hysterophonts. Lin. The juice of the leaves and stems fades stains caused skin burns. It also
L. Ewe IRIi. G Lwanga. makes superficial scars disappear.
Owner: Obatala.
He is also attributed to St. Lazarus. For lustral purifications. It provides joy, ateje MACHO ..- ...
and seeks material, moral and intellectual property. Cordia Sulcata. DC Cordia maaiphyüa. R. et Sch. . "■
"A dispossession with. artemisilla leaves feeling of joy, and then he looks like one L. Sayi. G Pangue.
happy to everyone. "
Owner: Agróniga. -San Bábá Lazarus. Sap cleanses skin blemishes, and for this
ASTRONOMY purpose they are applied to. women, but should not wash rare with him. • •
Lagerstroemia indica. Lin. : • • - ,;.
L.Také. C. Dfianje. If the male away is applied to a man, it is inoperative; and if the female away a
Owner: Orumila. woman, the result will be equally ineffective (started before sunrise.) In. any
Bathroom of dispossession. With the following safeguards for maritime workers are operation, magic, and medicine plant, "the sibilance should always be found. Female
manufactured. to male, male to female. Female and female is not worth; male and male is not worth.
ateje AMARHXO "
CordiaAlba. Jacq. Rom Etsch. The away "works" -nsaranda- with leñatero bejuco, Nfinda, * and. Bell.
L. Mbota.
Owner: Osain and Oshun. He is also attributed to St. Lazarus. Should not be used
ATÍPOLA
waning. The decoction of the root and leaves, to bathe your legs, when you suffer
L. Achibatá. Atikuánlá. t. Maike.
from frequent cramps. Root 316 Owner: Obatala and Eleggua.

317
 faith

fl

- ------------------ ----------------------------- ^

Decoction, to take it as ordinary water, is good for the urinary tract. For
lustradones and "cool head". It is used in -the atifcuánlá- omiero seat.

Baths for good luck: atipóla, current basil and tiny basil.

AVELLANO 'COSTA Gmphatea

trichotoma. Muell Arg. L.
Muyale. Rueri.
Owner: Gsain, Obbá and Qsbün ..
Root, together 'with other herbs, comprises a purifying tisana for bad blood ia.

The .hojas are applied on the soles of the feet against the cold that many
people experience them.
Ayua
Zanthexylum martinicense. Lin. DC
L. Elégún. C. Lunga Kuma.
To shelter. For a "disrupt" effective, mixed with black cuaba, woodworm
and wasp.
Thorns protect against the evil eye. Of Ayua female, having spines than
half the stem up, prepares for children;
Y the male, for girls. "In the Ayua the malicious glances sick or they kneel
salt; As in the Thorn of Christ ', so hard to find. "

Codmíento leaves: to wash cringe. Bark ,, with rum, bottled after several
days prescribed for asthma. It is very effective as a cleanser of blood for
syphilis and rheumatism. In the field they chew the bark when toothache. It
appears among the many remedies that are used to cure drunkards, his vice.
Then ,, the decoction of the bark, well concentrated Trado, is administered on
an empty stomach. It is very astringent.

SAFFRON
Caithantus tinctorius. Lin.
L. Ewe Pupo. C. Mayanda.
Owner: Obatala.
"Although there is an herb called saffron the country, which is used to lower the
menstruum is the commercial saffron. If the suspension was due to an. committed
nonsense, a cold bath, sleep in the moonlight, and so the remedy will be a peseta yerba
saffron, one throw it away, honey 318
'*
pure, three models coconuts are cut by half and one liter of water. Coconuts are boiled
in water with saffron and half a bottle of honey, and leaves! fire until it runs an
"equivalent amount of liquid-'tres cups, which should lomarse very hot, three times a
day."
As possible, said the healer, the. menstruo is present with bleeding the day
after this remedy administered three coconuts are boiled and three brews are
made. Healers also use it-the saffron-infused into spasms. The plant contains an
oil with which it is done much good and paralytics "clubbed".

LILY
PoHanthes tuberosa. Lia.
L. It odódó 'fun. Peregún. Etafúnfún. Yenyef. Ayúmme.
C. Toujé.
Owner: Obatala-Oddúa.
Boiled flowers, for heart weakness.,., This decoction to be taken continuously.
Like all white flowers, pacified, environment, attract good and sweet influences.

"For what you want: A bouquet of lilies is made and brought to the altar of the Blessed
Sacrament. Daylilies are collected and put to dry in the shade. They are reduced to very
fine powder. It spills over these powders blood of two white chicks. They take the
nestlings hearts and dust are made. palm oil palm is sought, it takes a piece of the root
side. This and sprayed ... 'It all boils down to Eri, and put before the ceiba with holy water
from seven churches, praying seven Creeds seven Our Fathers, and seven Hail Marys.
And the person for whom this talisman is constructed and bathe with ewe OsMn ,,
guacamaya, ooloma, Caimito, laurel, jaboncillo and Mataperro. "

Baths for good luck: daylilies, bells, cool white elderberry, SFGAs rose, orange blossom
water. eight bathrooms should be.

BAGA
"Is the Chona. "Amona Glabra. Lin.
The mayombero 'nsaranda' enchants with. excrescence from the bark of this tree
that emerges from the trunk. Ambivalent, like all musi, for a bad uemba. is taken from
the side, the sun sets. To do well was Lomara, al. In contrast, the east. It is the rule.
Sun, day,

319
 It is beneficial; and the moon, the night, malefic. Already told us the importance of
hours to sorcery: "The ngangas They must gather strength, of the stars; It is called
the moon to come to the "bargain, the star, the stars. Thus there are items that by
their nature work at noon, others at twelve o'clock-in bad- hours, sometimes at six
in the morning. "Levantacuerpo" "Na tiny garment that is stored in a jar of suckling
goat -the right-horn, is very dangerous, work and
.feeding at dawn. "Incidentally, as passes lifetime working and waiting, we
must feed it well. It is a talisman of thieves; players, smugglers; men who
expose life in unmentionable businesses, which are much less risky today than
before, and can,
with hopefully, become honorable. The thief takes the pledge in his pocket,
and it moves and warns you timely when there is danger. The mayombero cut
their sticks to break clear day; wicked from six pm to midnight the night until
two o'clock; and then weaken darkness, the shadows are less dangerous.
For certain embrujes, some sticks cut into dwindling, dwindling land and
Camposanto is also collected. We reminded that the right time to cut is
growing or full moon, "where have all the sap of the stars" on Holy Saturday
and June 24.
In short: with Bagá you can do much good and much evil; but more harm than
good. As lives in the swamps, the person who will do
one nkangue, one ligamen in the same trunk, "will sink into the mud '
"When you want to catch a person, call them by name and tie with
espartillo or black thread on a Bagá or palo bobo
- guaeco- a Tuesday or Friday, at twelve o'clock or six o'clock ia evening, lighting a
candle upside down to virarle luck and cursing, saying, "Let Fulano or Fulana live like
you live bogged down and unable to get out more never the quagmire. "
At the same time, Bagá "has the power to soothe the spirit when given
good path." ( See palobobo.)
BAOUEY
When a fish is love, you put a sliver of this stick.
Baria or VARY
Cordia gerascantítus. A.
Owner: Chango. Oya. Eleggua.
320
For rogaciones and waste. "It rascal; He is hiding the yerbero ^ not lying when you go
get it. "baths are recommended with Baria the individual who has to master a situation,
bring luck or captivate a person. You can not miss the compelling under this Ewe,
accompanied NANDO the powers of Parami, amansaguapo, do not forget me, poplar and
improved tuátfla frog, orange blossom water, rain water, holy water and white precipitate
in a job that has intended to conquer or dominate.
The infusion of the leaves purifies the blood. The flowers, roots and honey ,. caraguala
and Marpacífico bejuco, cure colds and hoarseness. In bathrooms and frictions, the Baria, is
tonic. It is used in. cases of insanity. "In cleanings. send her spiritual beings. "With the whorl
combat insomnia.
CANE SAN FRANCISCO
Leonotis nepetaefolia. A.
L. It moboró. C. Tongo.
Owner: Orula.
The leaves are used in their rituals and "the works" Babalawo. The.
Decoction regulates blood pressure. With boiled flowers un.agua prepares to
cure herpes. Leaves, on tisana, for malaria, colitis, anemia.
Bayate
Owner: Obatala.
Excellent to prevent those silly and aburridoras, or petty and embittered
people who indulge in. slandering and denigrating others, and whose
conversation is nothing but a bunch of gossip, never again to importune his
visits.
As soon leave, it was hit with a branch having run the course annoying
visitors; this amounts to, castigating their shadows, or flogged in spirit; and then
violently; an execration, is thrown, the branch to. Street.
If it is true what. mpambie tells me the virtue of Bayate, is this. the most
estimable plant Cuba.
BAYONETA oPEREGÚN
Yucca gloriosa. A.
L. Peregún. I pendere, C. Ngooto.
Owner: Obatala.
One of the most important Ewe seat to finish cerebral mummies: the first of
the sixteen herbs, principalísimas of each orisha that are placed on the head It
lyawó.
321
 Bejucos "In lucumí I am told is called Ebule, and congo, biínsa. Yose from experience what it
L. Iye "I will go. C. Kunayánga Nfiia. is, that ESLC bejuco cured drunkenness, lomándolo by a, gu common. "
In. one nkunia, the large number of pieces and black roots of trees and
shrubs that need the witch for its operations white magic, or the gnarled vines BEJUCO Angarilla
-plants thin and long, twisted, creeping or climbing stem and have an Seijamia diversifotia. Jacq. Radlk.
importance parasitarias- , capital. Ea some strength, mysticism is as great as L. Yénkcmi. C. seikon.
in the same suit, and these can not fail in the pot or pan, and spirituous your Owner: Babalu Aye.
interior condenser all the magical forces of nature. "In the pot not only do you Decoction drunk and bathrooms, seating, reduce hemorrhoids.
have the spirit of a man, a woman or a child; you have the spirits of animals,
and sticks and vines, and the influences of the stars. " BEJUCO BATALLA
C. Wangara.
"It is one of hard leaves that look like glass and is the principa bejuco! of the
"This is the story of the ancients. My sponsor told me one. Once we went to the garment. '
mountain to look for. bejuco to make it a nkangue a target of Cienfuegos, Sambia It can be called any vine that is used to fight. "Shore was born in Ayálaigbó ...
made. first man who was in the world and the first woman. Naturally ,, the new couple, deep jungle of Africa. A NOVALE bejuquito na. Everyone who is born, if not
Cute who made it !, married and had a child: it was taught to Sambia, and he told crawling, not walk. And if after crawling does not rise, you can not step; and when
them that if within seven days, they were dying, they were not bury him but to put him you walk, if man does not know where it goes, you lose a bejuquito, who knows
among some lianas and officers to cover not fuck him to the ground. It turned out that how long, and if much is known and does not have that bejuquito with a piece of
the child will be Muriá seven days, and that instead of leaving it in the Bejuquera, as mirror, not worth na, kills he wants. "(Pitching on a person the light reflected in the
he had told them, they opened a hole and buried like a seed. They waited a few days little mirror magically prepared.)
and went to tell Sambia that the child had died and not resuscitated. But Sambia sees
everything, had seen who had disobeyed: But I do not, I said what I had to do?
[Antelabiia Bulu wánabo yayéndale! Brutes, that nosaben! Now, all who follow, will be BEJUCO BOROCOCO
born will die; not one will resurrect ... not to have listened to me. " Tlmmbergia frigate, Roxb,
I. Yila. C Waniko.
Owner: Oggún. Decoction, to relieve insomnia. "It's called Borococo because they
put noise when open, the buttons."
"This couple descend all; and no one, when he dies, resurrects. "" The vines are
witches, and the first thing working in a Nganga. "
BEJUCO Carabalí.
'Ii
"It is the same vencebatalla" very mayornbero.
BEJUCO ALCANFOR "
Aristotochia trííobata. A. BEJUCO CAREY
L. Ewe Tuko. C. Embi. Tetracera volubffis. A.
Owner: Oya. L. Uñúare. Kawon. C. Ndukora.
Owner: Chango and Oshun.
Decoction. Cleanings, fortifies the brain.
The leaves are burned to relieve asphyxia. The patient must breathe. smoke
BEJUCO BITTER ' deeply.
L, Iyé Koro. Among the plants that "embravecen" to Oshun, figure, first, the hawksbill, so its
Owner: Ycmayá. attribution to Chango is anything wrong in. concept

322 323 ^
some osainislas, and that the tree owner -Oshfin- carey is as well the liana. INDIO BEJUCO
Iponwes tubersa. A.
L. Chínyo. C. Addci (?)
COLORADO BEJUCO With this bejuco a liquor whose properties does not explain the osainista is done.
Serjania diversifolia. Jacq. Radlk. JL Mite. This vine is usually in the .algarrobos. It is yellowish ment, and check, puchas of
flowers of different hues hanging down. "The root is boiled with five cents -we
Owner: Chango and Eleggua Orisaoco. Rhubarb entrusting iyalocha-, and as much honey. When there is witchcraft in the
For chest tightness and, dry cough. Purifying, diuretic, rífico sudo- in body, to give a small cup. to another bed and getting up. Every time she sneezes ,.
decoctions. (An informant Lania guánniyo.) He cast out to bugs. Do not you have left nothing inside the bilongueado! This
BEJUCO CONCHITA or LAÍMTQ ' Owner: Oshun. Oríssaoko. Is becomes for a week, and ready. "
laxative or purgative after boiled ,, exposed to sun and serene, and taken on an
empty stomach. (See Queen Papilo.)
Calazan considers the infusion, excellent root for, gonorrhea. The sap, which is
foamy, refreshes irritated eyes. It is used to clean teeth, then stops tooth decay
BEJUCO OF CORRALES and pyorrhea combat. (See leñatero bejuco.)
Seijania diversifolia. Jacq, Radlk.
L. Wániri, C "TMmfí.
Owner: Yemaya. CRAB BEJUCO
Decoction, for, harden the gums. It is retained in the mouth as long as Owner: Yemaya. For
possible. Juice to rub them. bleeding.

BEJUCO Cru2 BEJUCO bleeder

volubiles Hippocratea. A. Commtcarpttx scandens, L. Standley.
L. Anmelé. Sarúnderé. C. Npoti. L. Oguetiyó Aro.
Owner: Obatala. Oddúa. Owner: Babalu Aye ..
For, rogaciones sick and people who are in dire economic situation. Decoction of the root, like. siguaraya Nsimba dian finda, yerba del Monte
and all diseases of gonococcal origin. No other. application...
BEJUCO. CUBA '^.
Goutmmpofygama. Pony. Urb. VIRGIN BEJUCO
Halla JL. C. Nyoúyote. Cassia Guyssocarpa. Desv.
Owner: Osain.
L. Alai. ' C. Nfita Ngana Maria. IRDO (?)
Boiled fully and very well filtered, cure internal infections of the nose. Is
Owner: Obatala.
used, a syringe, "or as is usually done, the hollow of the hand."
"Babalu Aye works with the vine." The juice is poured into. drops in the ear, if there is
tumor or infection.
BEJUCO NOODLE
American dodder. A. BEJUCO Garanon
,£ .. Uti. C munto. Owner: Oggún.
Owner :: Qrúmila. The, decoction of the whole plant, serve you at. curandero to combat impotence.
,, juice in dressings, reduces the infarcted lymph. In decoctions. It acts as a
purgative; for Jaundice liver.
BEJUCO GUACO
M. cordifolia. L, Wiild.
324
Owner: Oggún. Osain.

325
 Abortifacient employ bouquet. "The roots of guaco liana liana meet with spiny DAIRY BEJUCO Ipomea
amaranth. Boiled, the two "with its roots, and everything. the codinienlo strain and RamonL Owisy.
cast CIRCUIT cents honey ,, another both liquor and corn roasted beans, or burnt. It is Owner: Orissaoko.
bottled, capped and stored. When ferments, shoot the cover. It means that the It applies e! juice on infected wounds and poisonous insect bites.
preparation is about, and take a cup ai bed and another to rise. "

BEJUCO leñatero
"A salvation! Very bitter. Put it in brandy and have it pre siem- home for,
Gouania pofygama, L. Radlek.
rheumatism. They are, send women to their derangement. three cups a day '
L, Yemaya. C. Etún.
Paralas sores and insect bites harmful. For ... the cholera, the bloody stool Sap stops bleeding from wounds. Taílilos munching regularly producing
and bile. It pulverized, ingested to counteract damage and prosper within the foam, stops. pyorrhea. Whitening, teeth. For dropsy and gonorrhea. (Is Bejuco
bilongo not. de Indias and jaboncillo bejuco.)

BEJUCO GUARANÁ
Davfflamgma. Poir. M BEJUCO WORM
L. Kensa. C. I disoto. Philodendron Wrígtíi. GNS: L Omisú.
Owner: Orissaoko, Inle. G Sékuse.
"As born in the lagoons, funny, Oshun and Yemaya." As egboyi -medicina- in Owner: Babalu Aye. Eleggua.
decoctions: a lomar against scarlet fever .. In gargarismos: for singers and Cure jaundice, boiled and taken as ordinary water. The infusion, fasting,
speakers. followed by a purgative palmacristi to, expel 'worms.

BEJUCO GUAURO BEJUCO LONGANIZA

L. Egua. G Tabi or Tsoi. When rubbed, salcochada smells very seasoned meat. It serves to masangos
Owner: Eleggua and Oke. Et on the Nganga.
juice, to emetics.
BEJUCO GODMOTHER L,
Infusion, for sitz baths in cases of hemorrhoids, and to take against tetanus.
Vichichi Nfinda.

"It's a, brujísimo bejuco, which is the first thing to put in the pot to, nganga. If the
BEJUCO J1COTEA
drainer name it or step on it, it gets lost in the Nfinda. The bejuco ties it, and can not
"That é bejuco Ébora Chora -the devil; pa yerba Ikütu it works. "To put it in
get away from the mountain until he did not he wants "so it is also called
the Nganga, like the turtle .. Nkangues Bejuco.
Pierdecamíno. It is one of the most nrows work in Mayombe. (See Pierdecamino.)
BEJUCO jimagua or FARRA CIMARRON
L. Ewe Lopamó. Achra Melli.
BEJUCO marrullero
Owner: Eleggua.
Vexillata Vigia. LA Rich. L It
"For the ewes and newborn children to wash. Although Eleggua has no wife;
lopamó is yours. "" This bejuco complains. You can hear him in. Mount lamenting. Not floidó.
speak or make noise when one comes close to. catch him; They will put seven cents In an infusion or infusion of various plants, it fixed bejuco and prevents this alteration,
and three grains of corn, "Some" what entertain, sing, and while eating and distracted, when mixed, the properties of the other plants.
they take it. So to do with many clubs, because including many attack, do not go you to
believe, and there's to walk with care. " BEJUCO PARRA
JL. It Tingue., lyárará. G Massani.
Owner: Yemaya.

326 327
 For the stomach. Leaves, for stews and foods that offer themselves to crismas. In Mayombc is maleficia with this nfita to make trouble and complicate a
(See Parra Cimarrona.} person, so that justice intervene and order.
BEJUCO PEELER C. BEJUCO San Pedro
Buana. Búare. Stigmaphiihim Lineare. Wr.
Owner: Orissaoko. Obatala. L. J sollo. C. Bejuco Zarabanda Yáyánké.
Owner: Oggún and Eleggua.
"I think it's not Orissaoko or Obatala, but Agróniga" -San Lázaro.
In afochc Powders ... These are prepared to be blown in political meetings or
The juice is applied to smallpox. "Since there are already ,, nobody remembers family members who wish to dissolve. "Born in the Curujey and catches. San Pedro
his name. Cnápáno" In cooking, for bathing recovering from this disease. It will day. It has a piece for forty-two days in aguardiente, calling and calling San Pedro,
disappear, or will be less visible, the hollow cos and leave spots on the skin a Zarabanda. 'Is. a large shelter that many mishaps pound bronze people, or a.
smallpox. anyone. If anger is armed and fires a your "ia bullet does not come out. If it is a
weapon that will be put forward, it falls in. hands. But for, that you have to beg long
BEJUCO Pendola to bejuco and .saturarlo .with. emanation of the holy. "It Heva in the 'pocket and
Securidaca volubiüs. A. exerts protective action. "Put away the danger and death by acódente. But we must
L. Leremi. C. Areto. pray and invoke tackles Oggún. "
Owner: Dshún. Obba.
It is used in a tisane good for the liver, and, joining the foot of the
.saints, marriage or lovers who are separated by the action of a curse.
BEJUCO TURTLE Bauhinia
heterophyila. KTH.
BEJUCO PARTRIDGE
Owner: Chango, Yemaya.
Bignonia Ungias. Lin.
When has sprouted measles, decoction of the root dries quickly, and avoids
L. Stave. C Mansagró (?)
Owner: Orissaoko. Ochosi. For, damage:
the complication of. convalescence. Highly recommended given as depurativo;
a decoction, bunch, taken by common water for, chronic breast conditions.
disunite and enemistar.
The. mayomberos him to undergo a process of putrefaction and served BEJUCO uvt (five sheets)
this vine, "working" in the Nganga, to separate marriages. The spell is done
on a tissue abducting effect, and belong enough to either spouse. Gssus skyoides. A,
Owner: Yemaya.
The scarf should be restored, or will be reintroduced at home to suffer the The sap is poured in, eardrops suppurating, satins or deafness caused by
desired effect. (See Cat's Claw.) cerumen accumulation. ,, decoction to wash them, and, colds and flu.
BEJUCO PRIETO BEJUCO uvi (broadleaf)
LRuyé. " C. Brose.
Owner: Eshu. Gssus skyoides. Lin. L.
The whole plant juice cure the tub. Egguéíe keri.
Owner: Yemaya.
BEJUCO SABANERO
I 'Ogámona. ' "T | ■ To wash, nato, parts, attributes, etc. This Orisha-and to cure the glanders of
Owner: Eshu. Oggíin "Orissaoko. horses. Abortive. Juice disinfects the bladder.

328 329
 BEJUCO UVI. MALE BIJA
Gssus trifoiiata. L. orellana B'ixa. Lin. L Oen.
L. Lekerí.
Owner: Yeniayá. Owner: Chango and Eleggua.
"If the opportunity arises" with other herbs and ingredients a good Caustic based
It is used in rogaciones Chango. Annatto, not saffron, food colors some
uvimacho is prepared.
orishas.
BEJUCO VERDAJO The root and leaves in decoction, for ríñones.Lashojas for the headache.
Banisteria laurifolia. Lin. Seeds in decoction la'yuca cure poisonings. sour. Its oil is smeared to heal
L. Failla .. ALIRE. C. Nsontori. burns. It is also used a lot, with honey, for "toad" of children. (V. Annatto.)
Owner: Orissaoko.
It's a lot nfila using the mayomberos for moorings and business endeavors,
BU WATER or BIJAGUARA
loves, plays and luck.
Coltibrina Coiubrina. the CQ.
BEJUCO BOAR or Berraco Palo Mayombe. The powerful spirit of bijagua subverts reason. "When
Chiococca Alba. Lin. Hitchc. assembled, it weighs heavily on the shoulders of Ngombe. Le stuns the brain,
L. It Årebo. C. Fumasí. Kúenye. leaves surrendered when he leaves. "It virtue for all. It is placed in the pot or
Dueñoc Eleggua.
casserole "bargain. "Contains many dangerous secrets is not convenient to
In cooking, the whole plant, excellent for purgation. For the kidneys. water them out there. Says one. story in its shadow, the Virgin received the
Dissolves calculations. In swish, calm toothaches. Hair, revives and blackens. Jews, who sought to kill the child. She left, and Jews, who wanted to capture
her, blind and unable to follow it stayed. . Has Bereke, thorn in the leaves, and
It is called boar or pig, because it has the peculiarity of this animal smell. the works are made with the leaves' But these sheets can be many charms
and hexes, may apply al.bien, medicine; and ngangatare or nganga stem
"Looming root to. twelve. day exactly and hides. Pray and take it soon. " recom- give decoction for suspension, menses, and the 'crust. decoction, cure
malaria. The roots are. known for their depurative.
It's poison, cattle. "Yes; and at the time, also for two-legged cattle. "

BEJUCO ZARZUELA
Owner: Osain. (According to some, it belongs to Orissaoko.) "It's called
Báuba, and the root and leaves nsaranda and tied up the pot to child in the
womb so you can not be born. It is these works of revenge. Vendettas and
grudges by parents, many innocent little angels desgracian. "
Bibona 'ft
C. Kinkua.
Owner: Eshú.
Mayombe work. The powdered root and leaves are used in a spell which
aims to deprive a subject of. office or employment to play.
pigweed
Amaranthus Vindis. Lin.
L. I lobé. TV. (Chaure Kue Kue Wéiko.)
Owner: Obalalá.
( "There are several kinds of pigweed, which are cast in. The seat omiero
'..') Lustrations. To refresh 'or strip. Sprayings. Buds, for meals of the orishas.
Boiled root, "to further purify the body." Leaves, cooked in poultices for tumors
and "born".
Pigweed called saithe, "It is my doctor of all, because it is good for
constipation, syphilis, and say, avoiding ios malignancies." Washdowns
purifiers: white, indigo and rompezaia- gfley pigweed. Then, watering flour, and
honey, sludges corner.

330 331
 BONIATO (Sweet potato),
Edulis. Otoisy. m Trichilta Hina. L,
L. Undukúmdukú. Kuánduku. It odukó. C. JVibala. Onso.
Owner: Orissaoko and Oshun.
Gsatn eats, and when you want to talk to him, Savannah takes a
well-buttered yams palm oil and called. It is willingly offering to all orishas,
​except for O whisk and Oya.
Decoction whorl increases milk of women who breastfeed their children. Boiled
and bathrooms, avoid pimples and blemishes of the skin, and give this gloss and
smoothness. Sweet potato juice, which will be taken diluted in milk or other foods,
strengthens bones and enriches the blood. Ifa day, the third day of his consecration
rule Ocha, the listener seated reading your future, and are revealed various euos or
related to its destination, and shall observe during his lifetime bans. Prohibition to
go to certain sites: wineries, plazas, hospitals, cemeteries; cross the railway, close
to bathe in the sea or river; of colors, costumes, certain materials and very
TERMINALS nantes, power. At iyalochas, mostly, they are forbidden to eat sweet
potato -batata. But no, as we have heard, we are deprived of this lunch box when ia
occasion arises. He is then called, if his name mentioned before it comes to sweet
potatoes. Do not go to offer him a potato to a iyalocha, I will reject. He will eat
instead tranqui- regret and gladly, if he provides, without insisting, a "sweet potato".
Otherwise, is the conviction, in public, deprived of a sweet potato, which is never
over with a ropavieja a jerky or cornmeal.
WITCH
Stemb & luteal gia. Ker-Gawl.
L. I erere. C guengue.
Owner: Oshun.
To cure heartburn. It serves as an emetic.
CAPE HACHA
L. Ere. Iggi Nika. Akudíyica. C Nkunia Beléloasu.
Owner: Oya.
Oya tree war. "With ax leaves out he is angry and incites Oya to fight and
win unaguerra 'magically. © loach ■ excites the anger and fierce war against
their enemy Oyá or your client, and you always get the victory, difficult and
thorny fight it. It is one of the most powerful rituals Oya trees. Also highly prized
by mayomberos; is "strong stick" to mount ngangas.
As "doctor", leaves, invigorating virtues are administered in infusion for
anemia, asthma, bronchitis and pneumonia ia. New leaves are scattered on
the dirt floor of the huts, and repel lice and fleas. Baths boiled leaves are
purified and dissolved all evil.
These offal and cleanings after ax must be made twelve o'clock the day:
Some people mix the leaves with apasote and aibahaca, exposing a long time
in the sun, before bathing, to collect solar power.
COFFEE
Coffea arabica. Lin.
L. Obímotiqwá. Iggi Kan. I ekánchácháété. C Tufioto, Kuandia.
"Coffee is a comfort and a need that God gave to the poor. You can stop
eating, but you can not stop drinking coffee. "" No coffee life does not work ... ""
In addition to tasty coffee is medicine. Heart medicine and stomach. What gives
heat. "
Green leaves in swish for toothaches. Green seed serves laxative. Root,
cut into three pieces, decoction, is used to reduce fever. In case of high fever,
applies, on the feet of the sick paste coffee and tallow, "which absorbs and
leaves him free from fever."

C ground coffee is poured into the coffin and the most intimate parts of the body, to
prevent corrupt quickly, and sometimes coffee mixed with guava leaves.
Cabima
L. Kaiggé. C. Kuénye. Cabinda. In the offerings they taxed the dead, never missing the cup of coffee that always
Owner: Oggún. Changa.
apetecieron.
To strip and strengthen the convalescent dad a .grave disease patients. "A
"It is the great procurer of witchcraft" and should not be taken everywhere.
chicha de eabima removes the bad blood flowing."

• $ 3¡ <?

333
 Cagadilla, HEN to see what it is. "" Because you have two faces explains, Baro-. That is, its leaves are green on
(Medium undulaium. SW one side and the other are carmelitas; It has two sides ... and change the faces. "
L, Munumi. C. Pentóngo.
Owner: The lbeyi. It "works" in. the Nganga to conceal or 'transform' the need to flee, and that this pass
With this Plania, at midnight, and above all, great calm nights, it bewitches as an unknown even among the people who most often. "Thank you, the caimito, all who
grandes'fflstancias. The mayomberos use it to "maintain to malefic messages." know him well, and especially the police ,, does not recognize it; ua man appears to be
entirely different. "Often, a, trial, .Thanks to this prodigy who operates the caimito, al
Caguairán accuser is unable to identify her. accused; retracts, and this march, without the. justice,
Copaifera hytnenaofoüa. especially eager in all fairness, can ajusfarle the accounts and give him his due. "In the .se caimito
L. BLUyé. -amana- the police or Tinga. we who follow the trail. Whoever it is, bury the name of his
Owner: Babalu Aye persecutor in the root ,, eaciéadale a candle, upside down, spit on the nk.an.gue -amarre-,
Patallaga or Patapurí. as in Rule Congos they call the owner of leprosy, to San and give three kicks. This is enough. He who seeks, will come to meet him; he will come
Lazaro, disinfects and heals wounds rebels with this stick, which is the same upon you, and face to face, not see it. "
quiebrahacha, excellent for agangas, and 'very work- xing ". The owner of a nganga of
Coballende, when you call the spirit, and this "flat", is manifested, you must wield a
cane Caguairán. Here I mambo to charm with caimito ^,
Sap relieves pain caitos blood. (V. Ironwood.)
Ayere saw Caimito. Ayere ye. I enyéreyé.
CAGUASO Ayeréye Caimito Bird moors you
Caguazo or cogitate. Paspalun virgütum. A. If bone changes changes Po not like moors,
(A or & atntsla of to Old Town Square, the powder magazine called it Anduré.) Owner: Unyeréye Caimito Yereyé, Caimito,
Ochosi. No offense, You sweep garbage
It burns, and his ashes bed has occupied an infectious illness and sludge Makutopaga costudera. I enyéreyé ...

corners of the habitación.También crumbles and watered in pens for birds from I bury alive, I been dead. Rain water Campara ,, One day he kills Sacru are
Cosa Mala Ayere e caimito, Ayere, ye,
contracting distemper dusted. cAwmriLLo
Wnguirigombo, Hatende bathes, Cuenda .Luna Move Horse Leech
not hit iron. Beyond the hill Camarioca
Ckrysophytum olmforme. A. silly ass arriero bobo I earn Ndoki,
L. I dideré. Unyéreyé Caimito I take holidays, so I win,
Owner: Oya. Caimito snuck changes Enyeréyé caimito, I yere yé
It is used as an incentive to work Oyá to please certain person. Caimitillo Unyere e cocuyero changes snuck Congo fleeced, sneaked change. bad head
reduces the fruit of "the hard aja laughed glands." Decoction of the root and Tié your master.
leaves, in body baths, combat obesity.
The person, double, hypocritical, deceitful and unfair, compared to caimito. -
CAIMITO
Chrysophyllum caimito. Lin. One of my informants old left one meeting, spectacular- indignant mind
L. Asta. Allécofole .. C. Ennua. Yere. because an acquaintance, with intent to annoy, with a puja, hummed 'mumble:
Owner: Oya.
Of the highlights of Mayombe. "It's a witch stick Calazán- says, and makes us Sheet of caimito
the miracle they see what is not, or not to leave
' LII you have two
faces,

334 335
 Yes today, gone tomorrow, Caimito, you
have two sides.
The repertoire of these satirical songs in which a veiled and indirectly is a
specific person ,, reproach is extensive. The black has great ease and grace
to improvise at the right time, Corno this matancero old man who came to
Havana and told me that he had gotten into a feast of saint, and realizing that
the babaocha pretended trance to the drums , shot, singing, this puja that
false Chango ':
Lubbe Lubbe Pa ítobána the children of
Chango Chango not. m I look and I see horse
Chango. Lubbe Lubbe pa io son of Chango;
but many songs that have become classics in the genre are repeated as often fit
the circumstances and intent of the caster. Often these pujas, sung or spoken,
are merely ingenious, good humor, impersonal and exercises to hang out,
because one must be answered quickly with another. Some years ago I attended
a real tournament puyas sung between two old, who for a whole Lardé ceased
not to attack happily with verve extraor- dinary, sometimes in lucumí and others in
congo. Little is understood them; but his laugh was contagious; attitudes,
gestures, intonation and voice barters, so funny that we laughed as if we lost one
syllable. However, the tone varied in the end seems to be avinagraron puyas
Aces ,, "first puja and 'after injury' 'says one. saying, and the old split visibly ^
upset.
Ocha at parties, in the games stick, iyalo chas and babalochas, Inkisi parents
stick, is the launch, witty and sometimes so violent that eventually encenderles
blood. But orisbas and fúmbis are no less puyeros mortals or give the example to
mortals. It is very typical formula frequently adopted to instruct santos' or berate the
isáyú, faithful. Among the lucumís are famous puyeros Eleggua and Chango
Qggún. Among the saints, Qshún, Yemaya and Qyi. The first, rogue, contemptuous
and teasing; .altanera, sarcastic and severe, the second; double, 'violent,
wounding, the third.
The mayombero and garment commonly spoken in terms of Puya. The.
Ffimbi only expressed figuratively, and continuously 336
mambo arise in puya games. Returning to caimito, if the Fumbi feels alluded to in
regard to his sincerity or his efficiency, responds:
I do not haypalo ,.
bat, like me. Oh! Stick
stick haypalo not like
me.
That is: I have no more than a face; I am not like the Caimito, I have only one word and
keep it.
In. real life, and everyday, pujas, especially sung, are the source. frequent violent
ruptures and bitterness; the touchstone in some affray leading to the police station,
which the spear, and that ia. collected. It would seem that women, even those. peaceful.
,, they are more. vulnerable to indirect. The sensible attitude is to not answer a puja, turn
a deaf ear; Or, as does an acquaintance of mine, replicate this, personal adaptation of a
mambo: Tacone, sincere taco, Tacone, your
puya steel Tacone, your puya not
hiereí
Mambo that. inspires reads:
Tacone, sincere taco, Tacone you are Yaba trunk,
Tacone, you are moruro stick, Tacone, sincere
taco, vote goes sovereign God.
To order a person and get what you want: The fruit of caimito abundantly
smeared palm oil and honey. Nine pins nailed him nine needles, stone,
magnet, and. paper, pierced by. needles and pins, the written name of the
person whose will is' captivates by this means. For nine days she stays on a
candle, and ai consumed nine, throw the. remains of the sperms in the corner
of the living .calle in which .co.uk object of this spell. "After work, you may be
asked what you want."
Also, to acquire money,, caimito opens yse le'vierte butter. ' palm oil, sugar,
Colac and quiet balm. Nine days-consumed nine days Candles- is. deposited
under .árbol of framboydn.
In the popular, home -oggunile- medicine, these leaves caimito have as their.
colors, two healing virtues: if placed by the party
 green, outdoors, on a Maga, make ooze; Conversely, if applicable
. on a wound, the golden part and silky touch, im- mediately contain the
bleeding.
The decoction of the bark is indicated for diarrhea and blood loss. The
fruit is not necessary to praise.
CAIMITO WHITE
To load pledge and give strength to the -caernos mpakas talismans.
Carrel L.
Inabi.
Owner: Chango.
For praying "at the foot of the saint," and prepare jewelry that will be converted
value of this Thus, in amulets to provide 'its owner good luck in .amores, in
business and in the game. (V. Pica-Pica.)
CAISQMÓN
Poíkomoiphepeltata. L. Mig.
L. Iguedi Ekuaa. G Tágwán.
Owner: Yemaya.
Others attribute it to Chango or Babalu Aye. Building sheets erysipelas, oras
quebrad irritation, furuncles and belly.
The warm sheets, apljfadas .al belly, palm oil and cacao, lower
inflammation produced by. orchitis.
The decoction .raíz ^ ia: for cystitis and gonorrhea. "To cure canchilas
produced by witchcraft, evil eye or eléseló -maldición-, it is necessary, as ea
other machas cures, the .intervención of a man who is, jimagua, Melli."
It will take two sheets of caisúnón anise and will form sobrela cross Canchila
saying, "SanHermenegildo, patron of nas entrepier- men, for the tortures fierce
Suleiman, Sultan of the Saracens, made you suffer in your parts , destrozándote
your urinary apparatus rivers, promised in thy hideous torment, help 'all who
suffer, for you. evil as.,. "(pronounce the full name of the sick mo.)" It makes the
sign of the cross over the Canchila and left, dropping a splash of holy water. "
It can be prayed an Our Father and other prayers of San Hermenegildo. In general ,, the
spoils, toilets and wash-downs with. the caisimén -Mamado that of Anís-, are very common and
recommended by Santeria. 338
TRUNK
H. Aichomoides. Griseb.
Owner: Qsaim, Chango, Oggúo.
The sap is made, a sedative .ardor ointment to relieve burns and prevent
blisters. ( V. Meat maid.)
PUMPKIN
Cucurbita maxima. Duchesne.
L. Elegueddé.
C. Male Maléngue. Makóngue. Malufca. Macule. Yümürñ. Owner:
Qshún.
Those seated in the itá -Read the future- them out a "letter" or sign Obbara Melli,
must respect the pumpkins; They can not eat them or give them to anyone, because
they are legitimate daughters of the Orisha Chango, that in a 'Road was Obbara. The
ebbó or sacrifice advised this sign to triumph over any obstacle, comprising a rooster,
a basket 'Cala- trick, yams and plantains, and two or four raadlos-burning clothes
making ebbó next one. royal palm, and then dressed in clean, white Acho fun NIN I
brought. EL, ebbó plays that made Obbara in the jungle.
This is the .History of Obbara:
Olofi invited a. party, all ios orishas. Obbara, Chango, it was pulling very poor. -Abó
eleri- dirty and threadbare, he did not dare to attend. When all the orishas were gathered at
the home of Arugbó, this gave them eleg- -calabazas Guedes. They spurned such a
common and insignificant gift ,, and resolved by levárselas Obbara mockery.
Obbara received them and, far from despising, said, "Emiché or eleggued- give
yes-I cook pumpkin ,." But Obbara, choosing one, he thought, pumpkin had bugs.
However, opened it, and extract the gut, he pulled full of gold. Conteman all gold.
After some time, Oíofi again, citing 'the orishas for a new, party, and when it was
on. its beginnings, clattering drums, they saw a man come to mind dressed entirely
in white, riding a cabalo the same color. "Who? It looks like a prince. "" IAggó ile!
Come in "he shouts Oiofi.
Was Obbara that flow containing owner pumpkins, came to thank Olofi.
This story has many versions. Monikin told it thus: "Olufina was a liar ;, he
could not believe a word; everyone considered him a liar. For this was
happening many jobs. Lies, of Obbara; does not come out of his mouth a truth!
Other saints
339
 he was accused of lying to Olofi. "We'll see if Obbara irori lies"
- Olofi said to himself. He announced a Gesta, invited all the saints, also invited
Obbara, who was in the inopia. Olofi cut sixteen 'pumpkins, and including' a very
small, medium and shirred, that hung crosshead its' bohío. Ochas arrived: "Are all?"
He asked the old man. "Yes, sir, we all." "No Olofi- said, Missing one". "Obbara
missing, but will not come, therefore he said he would." "Look at her! There afar,
comes Obbara Olofi- said, and comes on horseback." *' Can not be!"
"Because it was Obbara or dirty or tattered, but dressed in white and with
exceedingly great saddlebags under the saddle of the horse. (Where did he get
that horse?) He dismounted: "The blessing." "Holy, son."
"And Olofi. He turned to the other orishas and said, "They would not come
,, and has been .Now we are together, I give each a gift..."
"And he gave a pumpkin to each orisha. Obbara received the girl. Others
were upset. that gift. (Why, that has brought us Olofi? Both have tried to make
fun of us? Whoops an "idea!}. And when the party ended, though not to hurt
Olofi had to carry each with pumpkin, threw on the road. Obbara last went. He
saw the ^ pumpkins and gathered up, filling them, saddlebags to no more. the
kept at home, and. next day, as was guata- queando in canipo, . his wife:
"Oleo, IETC my ochiché mo Yeun osi eleggueddéf (my husband will cook and
eat 'pumpkin.) he took one, broke', and cortélUe made obe-the knife, took
coins and coins. gold: "IODE ODE okomi, Afefa I pígwó eléggueddé!"
"Obba panicked and hit both sides of the pumpkin as best he could. When Obbara
returned from work, he told her what had happened and showed him the pumpkin. But
Olofi in. your chance, met again saints. Obbara picked squash had given him Olofi, was'
dressed in white, mounted his horse and went to the Old. When he arrived, they were all
gathered. "I want to know Olofi- said, what have they done with the present that made
them the last time you were with me,"
"They looked at each other. That coughed, swallowed the other, and finally left with no
choice but to sing: "I threw the jungle." "And I also." "It Is that hindered me." "Mine weighed
me a lot and had a lot to walk to get home ,." ' "" And you, Obbara, what did you do with
your eléggued- give? "" "Here's mine, Baba. I saved it, and as when we leave here on the
savannah found a lot of pumpkins, I said, Look contempt that make you dad, and picked
all. ". "You're the only one who appreciated my gift, and
340 '
as they all say you're a liar, I now command your word shine upon the world;
truly and sincerely. lie, which is deemed to be true. The. Honor of the son is
the father honor. ' "
Obbara stopped being poor. " Y So when the daughters of Chango suffer from .algún
torpor of fortune, and all üenen a time when they are up and one down, they should
sleep with a pumpkin under the pillow "
- says Capetiio.
Why Obbara had a reputation as a liar? According to another story: "For being
very fond of hunting, Ifa advised him to do ebbó before going to hunt with a
rooster, his gun eight parrot feathers and silver six pesos. Obbara went to look for
these things that had asked for ebbó Orula, but found Eshu. This asked where he
was going so fast. "I have to do ebbó!" "Bah! 'I Eshu- said. Ib plenty of power to do
what you want. Surely Orula wants to party with your money'"
"And Obbara did not ebbó, a mistake that has any. He went hunting peacefully,
and when he entered the forest, he saw a alianacú
- huge elephant. He said, killed him and ran to the village. tell your father who had
killed an elephant. They rang the bell warning people, prepared to dismember and
eat his flesh. But when they came to the mountain, instead of Allanacu only they
found one. woodpile. "Where you are the elephant?"
"Obbara told Oche" íAllí! " "There?" ' "Lalli what there is wood" "They searched all
parles;!.. No trace or shadow of the animal Obbara cringed They went to complain to the
king, and told him that his son was a' liar, who had taunted the people and had not killed
anything. Oba was ashamed of his son. "Go away where you do not see! I do not want to
hear from you! "
"And Obbara withdrew the mountain with her. woman. She noted that as was Obbara
went wrong, and said, "... Your luck has to change This has you happened not to obey
Orula; see him, tell him your situation," 'And he insisted until, at last , Obbara consulted
Ifa. "Ah, if then you had me, ignored Look, the ebbó has grown; Bring me two roosters,
six decks of -oluiggi- firewood, two bottles of water, the clothes you're wearing
- He had no silver-and twelve pesos. "
"All this got Obbara barely. He commanded him to make a clean in the middle of
the mountain, which should gather firewood, ikibusiainá, and that ei wood fire, burn
their Acho. It should be set in the direction taken by the smoke. When his clothes
became cinders had to put out the fire with. water were in those two bottles. As well;
341
 i
Obtura fairy lived three months hiding in the bush, and a prince who was
traveling with a lot sequilo, drums and wealth was lost somewhere nearby
without finding out of the woods. Seeing smoke from a fire, immediately he
sent for the person who had that fire. Several emissaries arrived with Obbara,
completely naked, who saw them, hid 'behind some bushes. "Stop! Stop
ahf'-les Obbara shouted. They explained what was happening, asked him to
go with them, that the prince wanted to talk. But Obbara refused to appear
naked, without -delantal- Bante, as a nobody. the prince sent him 'Acho, and
Obbara then went to see him. "I am Obbara-' I said Obálubbé son." "Just
going to pay him tribute. I bring many slaves and rivulets to Obálubbé. Lead
me to find it. "
"Obbara and his wife set off the village with the prince at the head of the
army. When his father's subjects heard the drums, they went out to see who
advanced towards them, and Obbara spotted riding a white horse. The news
flew everywhere, "Obbara reaches the head of an army '; insurance that comes
to fight!" "Oba went to the lookout. He recognized his son, and his son taught the
prince: "He who is in the tower is Obálubbé; expect me forward to announce the
arrival of the prince."
"Fero his father, just Obbara greeted him and explained the reason for his return,
said:"..? You're a liar Prince that you're talking about is yourself what you want, Obbara "...
do not lie ! These people come to greet him. ' "" "What were you doing in the bush, Omo
lakoti me?" "Oh, Baba, do you not told me was where he could not see me?"
"Then Oba gave a ball," Throw it, it rolls; stay where it stops, and get
everything the prince brings to me. " '
"He did. Where the ball, which was in the same spot where his horse
stumbled, remained living with the army and brought the treasures stopped.
"I believe that ... the prince of this story, or horse prince gave Obbara, called
Yebbé Chintilú. I'm not sure, and memory gets me sometimes flashing like
candlelight. "" After the flood says Capé-, the babatawos recorded in Oyo to
find out who the kings. A Baba, under the name of Asoyi, gave the kingdom of
Dahomean. But there was no road, and what there was was eweyulto, the
desert of grass. They began crops and pumpkin was born, who pointed the
way He heard Dahomean, and following
342 • '"
indications founded the kingdom of Dahomean. They blessed the ground, fed
him and made a city.
"With the pumpkin, Oshun made the first lamp, and danced with pumpkin and
pumpkin light. As does yet. Oshun began to work miracles, healing women on the
river with pumpkins and Millo. And it was queen of the rivers. In one of his miracles,
twins appeared and made gold Oshun. with prayers, songs, rattles and bells. They
were singing to a pumpkin patch.
"It became Balalú Ayé in Dahomean king; Asoyi mayi mobitása ágroniga faith. Everyone
LOCO the floor with your hands. And the course gave him the stem of eleggucdé. "
The EUO -the prohibition- also condemns the daughters of Oshun not eat
pumpkin, is rooted in shame .- "Oshun
ateiarago "which he passed this goddess when her sister Yemaya. surprised in a
well, surrounded by pumpkins, indoko, sinning with Orúmbüa, which was then
husband of Yemaya. "All saints heard, and she spent a huge embarrassment."
Oshun keeps his witchcraft and money inside a pumpkin on the river. The.
Stem or guide pumpkin symbolizes prosperity, so much stretching.
"Oshun, having given birth several times, saw that distorted his body. He was
crying over the field and by praying with. Ewes different. The first praying made
with güira, but seeds, when dried güira ', like sound sounded within the
maracas-, and noise disturbed. He found a pumpkin on a plain, seized it and
passing it through the belly, he regained his form. "to" beg "because the belly is
deformed, cuitas silk tomasumedídaeonciiico, smeared, pumpkin with honey and
the tapes are deposited inside.
"The measures that are taken with a tape He believed in the obligation to clarify
Omi-Toiní-, if they are belly comes .ser for the 'work,' same womb; if the extent of the
body, the body is worth, it is the 'person up and down, and so, for greater peace of
mind. which. They stay alive, when someone dies. a family is. catch with string or
belt hOadillo, sizes or relatives. more dead friend who wanted, and put him in the
box, so I hold him, believing that are with him and not Feel alone. So the dead not
get sad and pestle with which se.quedan. "
If this custom is perpetuated in families 'having lucumí'
- as I say at everywhere, many whites, perhaps influenced by blacks practiced.
Goodman English, 1870, observed. a funeral in Santiago de Cuba province
with plethora of African blood,
343
 * Certain strcmge ceremoiiies; ai advertised beadle, and this, in! Apparently no
"other object in mind than providing clothes to! deceased, comes with a tape
lomar measures present. .More noted that each uses a separate tape. When he
has met a number of measures. enters them into the pocket of the corpse, along
with white handkerchiefs Cambra! of their suffering. "
Pumpkin, then, "is belly; So the belly suffering, not to eat, pumpkin lot. "
.Many women, "those who know religion" -ornó 'abusayc ocha year, of this
religion that Creoles throw to lose-not eat pumpkin up to five or six months after
the parlo.
Oshun, to treat a subject who complains belly pain or indigestion, take a
pumpkin and raisin, first cross and then around. These rogaciones are made
by the nato Oshun. belly measure to be cured is hill and put five buns five-or
egg yolks and butter corojo- oni inside a pumpkin. This takes the river and
pays their right; he met and within a lit candle and abandons the current.
As the goddess is "owner of the wombs', also. recent crack is cured with three
good and well round pumpkins. "The Santeria ,, next to the patient off the peaks of
pumpkins and search the break finger near the groin, smeared with liquid
pumpkins and bring them back to the peaks. Pumpkins are stored where anyone
touching .. You see how as the peaks back together, the break also closed ...
Much good is done to humanity with eieggucddé. When my Sania Mother wants
... For example: to prosper a person who has a star off, .se he tied the stem of a
calabazay it says.. "According to túcreoesy on ahead, pumpkin, make it grow and
forth Ruano or Mengano. n And to that person, trust me luck spreads around him.
That is, arrumada, do not get paid, not h Dan? ... There's an old muyseguroymuy
work is done with pumpkin, for a creditor to pay what 'should, or to get' money
from a rich person. "
(One silver weight, symbolizing the capital of the creditor or the whole flood of
ricacho is bewitching. This weight is "tied" bordering it with. White and yellow fabric
inter- white or red .Mío, or according to the orkha supporting the work belongs to
Gbatalá- lafelata and leaving .to 'center discovered dela currency. on this guide is
placed, the tender and twisted gourd, symbolizing prosperity ialiito, and it covered
with a piece , very heavy, bronze. with this he "crushes, fortune", "will close the road
to money," which can not .librarse of that weight
'344
that immobilizes ,, until its owner pays or give the amount. he asked.)
To return a person has left and far, the following is done: a pumpkin five
nails rooster, egg, pepper, marjoram, water, Florida, your name ■ written on
paper is taken, and the band of his hat or other clothing, clothing or object that
pertenez- ■ ca. Everything gets inside a pumpkin, it spits three times and left
for ten days before the. Oshun stone; once this term, you are taken to the river.
"But a lot of damage is also done with the 'Pumpkin .. Because Oshun is very hard
when he says:." ** and ultimately a canvas, taco a tobbióbáyadde of yours !, So with
pumpkin leaf, and ash from three different furnaces, the name of the person wrapped in
a piece of paper and something that belongs to him; hair, if possible ,, or portrait, or
anything, just a name ... As was consumed 'this ash, she consumed !, and that person
is consumed. Yes. it is a. beautiful woman ,, fades quickly. "
Monte stick is also working with pumpkin. It lena. a. coa eggshells, head ,,
comején wasp, weed ■ Cemetery, tusk dog and raphe mazorquilla the coast ...
Tbdo boiled together. Seven needles' bundled with. black and soaked in tung
oil previously been moistened orbs' of the person subject of this hex thread.
Pumpkin is buried in a ant hill, and that person is sentenced to death.
Seven leaves' Pumpkin well .secas ,, with twenty Guinea peppercorns ground,
are able to break up a house from its foundations.
"The first pot of congo was a pumpkin. Long before in a clay pot, the
Nganga was saved in Nkandia, pumpkin. "
In the field of medicine, the onichoggún or Inkisi used in poultices to relieve
heartburn Aces burns. Pulve- curly seeds, mixed with boiled milk, are
traditionally known for the treatment and expulsion of tapeworm. The juice is
applied to eczema. Mazamorra cure, very suffered by farmers or peasants.
The Oor, boiled, to relieve whooping cough, lasting seven moons, and catarrh.
Fried tripe with oil and seed mamey colorado hair. It makes the heart grow.
hair and gives great brilliance.
CALAGUAIJ \,
Pofypodium attreum. A.
"The lucumís told him calaguala, and other old I heard them say enin and Wando."
Owner: Oshun.
 It is the salvation of beardless. Boil for -alüwaiá- bathrooms, leaves and camelote
root, and promotes rapid hair growth on the whole body. The sap gently rub Cypems joint. A. L Ibaru,
the skin to point his beard. "Because it's not right a man with no beard. It is Owner: OchosL
open to doubt. "Instead, it is advisable not-for hair. Decoction, is also good for
colic, rheumatism, bad beats, and "setbacks of women when they, missing
It burns and flings the. ash in boiling water for wet cure sietecueros or
your period. 'Menses is regularized taking the decoction after fasting and
panadizo.
giving a foot bath.
BELL.
Calaguala in the composition of the specific tisanes syphilis. Batum SmveO'Ioms. HBK. L It
aggogó. C. Kusuambo Ngunga.
Owner: Obatala.
Calalu
Omiero for this orisha. Offal, purifications of houses. "For, Ibora omítutu" bathing
L. Calalú. C. Anlánguo.
,. Juice, for ia bronchitis; It facilitates' expectoration. The raphe and crust, for the
Owner: Chango, Ogfcn.
purposes of, drunkenness, but not be administered during drunkenness. With the.
Branches, to ask, is done in praying for a boy to be born, that this comes achaiké flower, cigarettes, drowning is manufactured. (It is roasted in the sun, sting
into the world "having a good star." is made and wrapped in paper, acquired in, boticas.) The leaves, 'and made
The Congos concocted a very happy to okra and pork or shrimps dish. Overcooked pasta, are widely used by our people for inflammations.,

Camagua
It is said that the bell is so beneficial for irritated and painful hemorrhoids,
Waüeña laurifolta. Jacq. Sw. C.
to ward off evil influences tub person or a house.
Bison. Owner: Shango, Ogun.

There are many applications in magic. Bathrooms to remove Ndiambo. Bell,

Decoction of the leaves and roots to treat constipation ',. prodigious, albafaaca and cotton. Bastan four bathrooms in a row, "to cleanse a
CAMAGÜIRA L. Kolco Yafeberé .. (A herbalist Nmura lick it.) dirty look."
Owner; Yemaya. CANDELILLA Traga Grac'ttis. Lin. L Ewe
For, lungs, injury or weakness and pleurisy. coa syrup root and leaves are Tinabo. Ewein. II at. "
prepared .. It's another good trees -cristianos- the mountain, quepermite the master C. Banso. Nfula. It feinó.
healer lina pleurisy, cure-before declararse- 'tuberculosis, and relieve, ethical when, Owner: Chango. Oké.
evictees., It has healing powers. It serves only to make powders, malefic. The aggugú and
mayombero use it for the same purpose: to create conflict and 'indisponer. It blows
SHRIMP
furtively about the person to be hurt, and this loses. control and insulted some less
Acrostichum excebum. Maxson.
suits. The asaíelida apothecary is linked with candelilla, and the results of this
L. Ewe. C. Tbufen. Myriad. Mpolo-Banso are ..., atomic. Harmful to the eyes. Many, assault, unexplained and
Duels: Yemaya. Qggún. insults should be free to the action. candelilla, as camorrista as pepper. "M uy
Decoction ,, for baths .asiento one,, in waist pains, kidneys, hips and hot indicated for me." (Guerra, trouble, fights.)
flushes belly.

MONTE CINNAMON
L Iggi ka epo '. I dctté. C. Mokokaguando. Mom Choya.
Owner: Oshun Ye ye Kan.

31 ©
347
 It is the tree par excellence of Venus lucumí. . With cinnamon prepares all
filters, aibchff; and loving talismans. In the field of love solves all problems, it
faces the drainer and babalocha. Have a. great power of attraction, and it is
essential, they tell us, "for all love affairs." Knackered and brandy, it is Ali-
ment of some garments congas. (Swarf of. Lodestone always sprinkled with
cinnamon and pepper Guinea.)
As is done with guachinango stick, it takes. sliver of the tree at each time
will be made a request of any kind, the most difficult mouth to get ...
"When I was in my glory, provided that" courting a woman, my ast.il.lita cinnamon in
the mouth to sweeten my word recalls Calazán-, and then old, with more reason. "(In
an amulet ', cinnamon, cuaba, Caimito, red snapper, cypress, stick Ramon and boar
stick" is a conjun - invincible tion ") to mollify -seducir-, here's a formula Mpolo and
afoche of the most common, and they use the same regulars of, congo temple or a
lucumí temple grated cinnamon stick,.. amansagua- po, Parami and congo bejuco
which moors and no suelta-, and left to dry in the sun for three days. They are then
mixed with dust use the person you want to subjugate, and he will visit
espolvoreándose abundantly mind with them.
The gallant women and all who want to taste, mixed with cinnamon powder
face powder "must sprinkle the whole body, because cinnamon attracts men
like honey wings flies,
and .so always have many lovers). "
Cinnamon stick in the mouth, to cajole and seduce the essence in the bathroom, and
cinnamon sprinkled throughout the body to awaken a passion, violent, media and
employees .are archiconocidos our most devoted people of Gsfaíín panchággara. The
healing art of drainers and
.santeros, the uses in the intestinal colds syrups are, contain, 'diarrhea,
vomiting and bloodshot. Recall that punishes Oshun, sick stomach, while it
heals.
CAMJTILLQ
CümeMnaEkgtms.H.B ' "K.
L. Ewe Karodo. Cotonembo. I cotonlo. Mini. C Totoi.
Owner: White, Obatala, Yemaya. Purple, Changó. Purifications. With
canutillo all female orishas washed. Decoction is diuretic. White, eye wash.
Purple, in bathrooms, is, 'beneficial ..
348
For offal and good luck, "purl purple, bell Manea, basil and paradise, all
boiled. It is thrown into. the 'Spirit tub with Victor, Quiet and amansaguapo
Spirit. "
CANE BRAVA Bambusa
vtdgmis. Schard.
L. Pako. Iggisfl. Yenkeyé. C. Maddíaddíá. Giimá. Venule. Endo-
I Songo.
Owner: Nanábuluku. Sódyi. Babalu Aye. Babalu Aye blessed. the. reed, and for
this reason, no thunder never hurts. In. any other tree or plant or ei ,, ateje, m. the.
jocuma, the cundiamor or. apasote, Baba receives more like an offering. He is
dedicated to Nana, "mother of the San. Lázaros. "
At twelve o'clock ia night, a light or a flower, fleeting, a flash, in the reed springs. plus.
high. "It's bouquet A flower of light, which turns during 'a few seconds and goes from one
stalk. other. "Anyone who sees this light, it dies. And if not die ,, he suffers a terrible shock.
You should make praying mind immediately. "Neither. those who they have. view prepared
"dare to look at her. Only it appears in. Holy Friday..
"The cañabrava talk" talks like other prodigious trees. Earth round him, has
many virtues. Munanso is hibernates, house-what majá that increases.
prestige. A piece of Canute 'serves' heart, Tima, of nganga. *; that is, used to
store inside, sealed the holes, quicksilver and sea sand 'sea life' and .azogue
"which inform the nganga their incessant mobility, which results in diligently to
fulfill the mandates the mayombero.
The land that surrounds it, with Bibijagua mother and Comején ,, serves to disrupt
what you want.
"The root decoction, has properties that soothe asthma or drowning, when you
sit in your mouth taste of blood." Otherwise, should not be taken. its infusion is
also applied in vaginal injections. Good for cislilis and purify the blood. And ..., it
makes the heart grow. washed hair, head.
Abakuá mythology tells us that in the first baroco, "Eroco handed lyamba a
tip of reed when he was baptized, and gave him the title of mosongo".
CANE CORO
L Funki (?) C. Lidde.
Owner: Yemaya and Chango.
The whole plant, infusion, to cleanse the kidneys and bladder.
349
 SUGAR CANE scrim BITTER
Sacchamm ojpcinantm. A. Paspahan conjugaumi. Berg. L It
L. Igguerc. Ircke ... Ureke. Ereke, C, Mediadiá. Musenga. Ogbo. Okuiaco.
Owner: Chango. Owner: Ye Maya and Babalu Aye. "

Sugar sweetens the angel, the enemy and every neighbor that needs to be An informant is known in lucurní by fourolé and benangué, and congo, by
sweetened. In a glass of water with two tablespoons of sugar a lit candle and a mbreanyi.
paper with the name you want to sweeten up ..., melt creep. Cocimienios of any parle plant for sitz baths. ESLC also serves decoction
to wash and sprinkle wood, shelves and • escape them invaded by moths and
It is offered to Chango, cut into pieces in a bowl with leaves, decoction of other insects.
the root is a diuretic; guarapo-omibosa- with sour orange, for, ague. Scrim Dulci: Axonopus comprensas. Sw. L.
It Ogbo. (Some yerbero flame anreo and Panul) Owner:
Abaleuá very important in the liturgy. If cross dospedazos cane Oshun.
Y are placed on the dirt at the írcme, it will remain motionless, does not dare to move.
It is used, burned and pulverized, in plasters dislocations.

MAHOGANY

Swietenia hiahogaiñ. £,., Jacq.

CANE OE CASTILLA
L. Ayán. C. Yúkula.
£ .. Ifcfé. I will go. (Carabalí: Yin Sáukuc..)
Owner: Chango. Obba ...
It is used to "íragayar" blow the cwc object of worship of ñañigos. "A piece of bark from the west and one of the rising was Corla: Three calls
cry dead and three Gothic exactly stick oil. Everything bat well, and are given in
Canafistola case of pneumonia three cups a day of fulfillment. If the patient check black
Cassia Fistula, A. blood clots, there is no reason to panic: it will give water to drink grape
L. IrekeMoyc. C. M mengue. Monuambo. apothecary with Trica and boiled nitrate. three tablespoons are given, and if
"It is very virtuous, and the most appreciated by Santeria and necessary, the first recipe is repeated. "Ei decoction of the bark, only for the
mayomberos, which will use to cure various diseases, so. delicate like. heart, purgation and white flowers. The juice of the leaves to stem the blood from the
jaundice, stone grows in. kidney and sexual impotence "tonic and blood wounds. "
purifier Magnificent.; an emulsion, which is prepared with fruit pulp,
significantly stimulates appetite anemic and unappetizing. All the. plant is (Recipe of iyalocha Cienfuegos.)
laxative.
CAOBILLA
CANE SANTA O Canuel-A SANTA Swetenia Mahogany. L. Jacq.
Costas spicatus, Jacq. Rose. L. Mioru. Ayán. C. Ongwáo. Brányo. Yükula.
C. Nfita. Meddiada.il - Owner: Owner: Obba. Oggtfn arere.
üggi'in. ™
Root for amulets or guards in those suffering from sonambu- ism or distressing
With this plant it inflames OGGUN. nightmares; for neurotics who are on the brink of madness. Leaves: to strip madmen
The decoction, for bronchial catarrh and suspension. menses. In. or those who temporarily lose their judgment. In bathrooms, it reassures those who
douches, vaginal discharge cure. are already entirely crazy mind, and home treatment of nganga father.
With the root, liquor, exquisite taste that gives it is prepared. Heat the stomach
and bronchi. Good for blood pressure.

350
351.
 CADBILLA DE BED SHEET Owner: Oggún. (Some attribute their acne to Obatala.) To inflame Oggún.
Rondeletia steüata. Griseb. G. Wk L It "For Oggún take care of hard work, his cauldron between thistle he gets."
moseyó. C Ongwáo.
Owner; Eshú. Milk is applied. cold sores, and in those parts. moisture or sweat hinder
Sap, for dog bites, poisonous spines kneeling or insect bites. ,, root wound healing. In. inñisión
infusion, and tisanes or chichas, to purify the blood. - the Semillas- for cramps and fevers. In bathrooms, for erysipelas and skin
diseases: - eczema, herpes. Flowers, boiled, for colds, and stems, for the urinary
■ CAPULINA or capuli
tract. Juice heals wounds, remove canker sores and warts.
Afuntinpa calabura. A.
L. Yeta. (Kuábbo and Babbúan the Laman some herbalists in Havana.)
On Good Friday it is at root one. It will be a powerful-stone for whoever
Owner: Eshú.
finds shelter.
Juice, for herpes. The buds and tender leaves for stripping baths. CARDÓN
Decoction of the raphe, for chest ailments. His Nores ,, decoction, for nerves, Euphorbia milk. Haw.
dizziness and insomnia. L. Ika. It Agogó one. C. Disa.
CARAGUARA (?) '" Owner: Oggún.
For ngangas and cure. Born in cedar and mahogany. "He has hair" as sassafras, With its sap tattoos erased when should they disappear. "There are people who have it
and much virtue. (V. Calanguiala.) the wrong way."
CARAMBOLf It is quinine poor when suffering from malaria. The seeds are emetic. Milk
L. Qsiyém. C. Moáoyere. cardón blind; but the blindness which produces cured cardón washing eyes
Owner: Chango. fluff Jaraíz the inside of the boiled tuna.
The leaves are applied to mumps. The root and bark, decoction, to dissolve
and purify tumors' blood. TORTOISESHELL

'CARBONERO Krugiodiendron ferreum. Vahl.

Cassia biflor®. Lin. L. Ayapácka. Owner: Oshun. It does not put in the omiero seat. Tortoiseshell asks the
L. Ere, Gffidana. Ebiñuele. (?) Yingui. goddess to war, and is only used with. embravecerla purpose. There are many kinds of
C. Ñáonu. Pánkunia matarf. Owner: sea turtle, and all belong aOshún,
Oggún and Dadda.

Leaves, boiled, to bathe bunions. .The juice is applied on them. Three

roots in an infusion for fever. If taken before meals is an appetizer.
carquesa
Ambrosia hispida. Pursh.
Arguably the collier what bat box: the crust is ex- cellent in. the
combination of those teas that paleros prepared forces to restore or maintain L. Mírcuré. " C Urékere.
healthy organism ',, and called .guajiros Four Leños -when infusion comprises Owner: Yemaya. One of the Ewe of omiero seat. For offal and cleanings. The
four strong sticks. sap is abortifacient, and if this does not work, well crushed root is used. Collect
menses or causes. In
THISTLE SANTO
Argemone Mexicana, Lia.
alcohol, whole plant, for dislocation, pain rn.uscul.ates , Y
L. Ika. It Agogó. lgbéclégún. C. Cando Ere (?)
friccionar daily for rheumatic and cripples.

352 353
 CARRASIiTA
Ibens worships. Lin. The juice has the virtue gradually applied to the warts, to make them
L. Aronyú. Iná. disappear.
Owner: Eshu Bi.
It pulverized, is ufgijza P ari " harm. Desperate causes blindness or itching. Cayaya
"™ Toumefortia bicolor. Sw.
( "I have heard Enyeó call.")
cascabelillo '
Owner: Etegguá.
Cmtaíaría lofifelia. Lin.
Branches and bark, fermented, sprays used in purifying the atmosphere of
L. Ladde. Ewe Pariwo. C Koro. Niterói.
the houses where. serious and contagious illness puts in danger the life of his
Owner: Oshun.
family. It advised her. use also in times of epidemics; decoction., as an
Bathroom ia against scabies and itching without a rash. effective preventive, rocíense the doorways and windows. It is a good cleanser
BROWN Cupania Americana. A, that renews and purifies. tainted blood.
L. Orun. C. Boue.
Owner: Obba. CAYUMBO
The root decoction for invigorating baths, and to be taken by common water L. Odo. Osa. C. lyánga ,.
when experiencing extreme fatigue. CAUMAO Owner: Oggún. Yemaya.
Walknia laimfoüa. Jacq. "Its properties and virtues are secret. Disclosed are the settlers who are
L. Patire. C. BaMenso. experienced and older hierarchies. You need to know to look. If it is not at three
Owner: Elegg.ua . in the morning, it will be difficult to find him. He works with delphinium one,, in
"I do not know if MONLA pledge, but when the roraatisroo squeezes the juice nkángues of Mayom.be. "
from the root and bark with hot water relieves a lot." The caumao, says C, "it is the
ONION Aliium strain.
octopus; mountain, entangles all the trees and bushes that are close, and uses the
mayombero to entangle people and to do with it traps and pranks. Niasango of Lin.
caumao is a serious thing. It works in the garment and turtle bejuco macao. In times I .. Alúbosa. C. Molabó. Fiala. Mfíala.
of slavery, with caumao -látigo- Musinga was made "to punish the blacks. '"
All Saints.
The small, ground and sprayed with sticks, strong and sollánga.
- bichos- of the Nganga, is given to take, but doting. It is ica diurét; It is supposed to
Cayajabo dissolve kidney stones and bladder; that raw, prevents colds and influenza. If you
Canavalia cubaisis. Griseb. L \ IRU. Orire. Iggi. Irubt. (Some eat cooked, at bedtime, it makes sleep to those who suffer from insomnia; destroys
call Mínyora.) tumors and felons, applied cata.pla.smia Flaxseed.
Owner: Eleggua, ( "What gives Yemaya.")
A great amulet see continually set in gold or silver, doll santeras and
devotees and chains or fobs ios men, babalochas or profane, for good luck SPRING ONION Cypents

and ward off evil influences. rotundus. Lin.

L. Alubosa. C. Lenje-ténje. Nfiala.
Owner: 'Babalu Aye. (Yemaya is also attributed to..) To rogaciones in -adete
cases of leprosy. Relieves itches of you -onidclé lepers. Well, chopped, to mix the
incense, and away from bad influences.

354
355
 CEDAR'
"In the blown erysipelas, sent for Havana Ungüen- to the Soldier, which
Mexican Cedreia. Ai. J. Roem.
sends much Changó- ,, and use after baths." (RS iyalocha, and before
L. Opepe. Roko. C. Nkunia Menga "Ríala. kariosha, to get started in. Guanabacoa for many years, mother of stick.
Owner: Chango. "just-world."}
"O'ggún, Osain and Ochosi agreed to make music. Osain, who knew all the CEIBÓN BROOK 'or DRAGO
clubs of the mountain, which was what suited, and Oggán and Ochosi cut a cedar Bombar Emargnatlium. Dene. L I
trunk to make a drum. Oggún hollowed trunk and killed a goat. Ochosi, Hunter, put guídóndo. C. Mabirc.
the patch, and then Baiogguc, Kawo líabiesile !, he took it. "
(A herbalist says meet him in language, for Maínso and Ambra.) Owner:
Aggayú.
Cedar is one of the most sacred trees that exist for lucumís because Chango,
It burned and reduced to powder, is used to, extermination of bedbugs, home,
fugitive, repose in his shadow. .santa can not burn your wood, yes the one for building
ticks from animals and, sarnüla, king of dogs.
relics edge attributes, statues, -ele- and -iyá crosses. There are many of these.
mysteries. "Is. It awó. " JEALOUS CIMARRON
A) Yes, for evil in any respect penetrate inside the houses, a winged crucccita Duranta repens. A. C. Nagani.
cedar with red ribbon behind the door is placed. Owner: Obatala. Oshun.
The. mayomberos built with wood your Nkisi-maiongo, of the same family
Juice, gargle against all diseases of the throat.
as the puppets, itá, chichereku of lucumís, "walking at night and will do bad
things on behalf of their owners." It is one of the noblest Iggi, the mountain, ASHEN
because it cures many ills. The. leaves in decoction, syrup and resin for Pithecotobtum or Okay. A. Rkh, L Kúenia.
hemolysis and strong colds. Ionic great addition. Abortifacient: root mixed with
the royal palm and sweetened with honey. Juice cedar seed -pasiá- female
calm the ardor of infectious bites. The root, bark and leaves, purify and enrich (A osainista intended to have ,, ,, plus two African names:. Biiórno yKónléme)
the blood. This tisane is reinforced with parsley and cures raphe purgation;
and women, and flow. menses irregularities. In liempode epidemic should get Owner: Babalu Aye.
a piece of cedar Was water to drink. The female cedar is used for men and for Very important work of Santeria. (V. Abey.)
women macno.
CYPRESS

Cupressus funebtis. endl L Iggiku.

Herniated mark with a knife, on its trunk, the template or outline of a foot,
and when esla incision disappears from the tree, the hernia disappears.
All -yaya sores, oyúyú; yari-yari; yáola, Nfuka, patipolc-, the most stubborn,
cured in -Santa Clara field, with this formula: "Cara pacho of -jicotea- Ayapa of parle
below; burned and reduced to fine powder rnuy, for which! It looms in cloth, silk, or
other that is equally fine. It takes a. piece of cedar, and like the 'Carapacho work. It
is roasted and sprays a seed higuereta. Dagger with, guaco bejuco boiled, as hot
as the patient can resist is washed and sprinkled with the powder, connected to
jicotea, cedar and higuereta.
Gold. Iko. iggi Kan. C, Lele Nkunia Sambiantúka.
"Palo dead."
With one branch that grows in the cemetery, the. irtayomberos
"They called the devil and are arranged with. the". So says
24595858
San Cipriám. Is considerable influence
a grtmorio, "the book of San Ciprian 'full -Treaty of real magic, that is, the
treasure written in ancient sorcerer, Hebrew scrolls delivered by spirits Jonah
Sifurino- German monk, has practiced in our sorcerers blacks. Before procure
a copy, several old, I had heard of "San Ciprian learned with African and who
was the first white sorcerer." ( "That book was brought by the Spaniards, but
everything that makes San Ciprian wrong, I taught Congo blacks.")

356 357
 .It is so logical that a black magician recognize their own magic in any other
race or white- -amarilla, the differences are so
.light and superficial, that the Book of St. Ciprian was to become bible for Africans
who could read, and the Creoles; and San Ciprian, a famous mayombero ,, all
warranties. They assure me that the cult some old ele a lodestone, so old and
spread throughout Cuba, "was brought here in person by San Ciprian, and cnanto
says the stone must learn it. your book".
repeated references other books of magic, "before people had very hidden" -at Solomon,
-A Prince Albert, & The jawbone (Lia
Key of Solomon} -; some formulas and magic catchwords certantes disconcerted ,.
that slip occasionally in books and conversation of some Santeria, show how much
circulated in Cuba grimoires in the days of the colony, and in what respect were held
by blacks, even by those who could not read, but who knew of heard-before hearing
the magical treatise manoseado of San Ciprian, one of my old told me the
experience I had suffered with the devil: "for a book that my father had kept in his
trunk, I I knew what it was called Lucifer. Lijo already had a wife and when I decided
to talk to him. I gave my little scared, but I left at midnight, with my compadre Jose,
the coast. We made a circle with ashes suddenly felt something strange and left him
alone to J ojé; I left to see what would happen. The moon was shining and I squatted
B wait. We had brought suit cypress and three quills dead to burn them. "We had
gotten a black cat. a sack of fine cloth, a stove and brass water. When the water
boiled, Joseph put the cat in. that boiling water, and called Satan, and covered with
a white sheet. I did not see anything, but he saw coming through the air A dragon
with open mouth and began to shout: "Watch out!" He says that when he shouted,
the dragon, coming toward me, disappeared, and he found a crab for Malembo. But I
would not get me to call back to Satan that way because it seems to be very
complicated and have to wait long. "On the other condole I knew that" here who
wants to talk to the devil has only to look for wedge cypress cemetery and the quills
of a skeleton. stroke makes a round. white plaster, sits in the middle of that circle
and dive three times a black cat-a gálico- in. a cauldron of boiling water .. Each
mewing cat sticking shout: "Satan" *, and Satan responds. Ask what you are going
to feed, because what you give him, he gives it to. his vassals spirits. It is told:
358
"I'll give you a toad." He laughs and signature: "All right!" 'But no signature or ink. with
pencil. Signatures, the covenant made with blood, and calling it has to remove the ink
from the veins. Otherwise, no deal. That was how did. Count Barreto. "In the Book of
Saint Cyprian. This invocation of are. the devil and other forms of hexes, as
mayornberos and currents, the whole island, like. Black hen digs into the trunk of the
ceiba or palm ...
The relationship cypress, "with which the Jews mayornberos called the devil and evil
spirits," perhaps has its, origin, or ratification in the popular treatise magic, which
continues being published and sold, because "with, he worked conguería much, and
mayornberos guide. "
Absent cemeteries romantic cypresses, any tree, shrub or grass grow
within its walls, it makes up in all operations magic, black.
"With any eweko of ile-lku it called and worked for bad. That. yerba is started
in the cemetery and there it is turned seventeen pins -the number of Babalu
Ayé-, and he says: "Faith ripped from the earth, egbógbó, that starts to John
Doe -of what you want, arrancarlo-. I wear it because I need you, and 'come
with me to upload Fulana me on the. master and can make this or that evil. '' He
explained the yerba what is intended to give that person. At home, we tied with
yerba what you have it: a piece of her dress, hair, nails, his portrait, and if we
have nothing, his name; seven moorings are made. To tighten each knot a
creed pray. "Everything is gathered in the cemetery exerts a fatal or unfortunate
action, because these herbs nourish the mystery of death. You can also cast a
terrible shadow of misfortune in the fate of a man, giving his name and ideally
tying to which outbreak closer to the grave. In the churchyard everything it is
penetrated the power of death.
Let's keep this old the cemetery, for, to tell us in detail one of the countless
'works' fateful carried out thereunder: "To go to work ILE-yansa, quarters are
needed if they are older, better . You buy a medium sweet, a box of cigars,
another of matches and snuff in half. The, rest is used,
■ coffee and sugar. A bottle of water and a half bottle of liquor brand
1. Outside in every corner of the cemetery, a penny thrown away. 'Seven graves are
visited. In the first it is said. "After order- Selo God and Earth, I ask permission to Oya,
Santa Teresa blessed, for
359
 ■1
I 'grant, as queen of this house, the request that I come to him. That the dead who
are here under his command obey me. "
"Then he told the dead that first burial.." If your spirit is good, I want to become
bad I want to devour me John Doe or Zutanu, as ESLC sweet here 'you would get
if you smoke snuff here you have If you luirías cigars, here I put If you drink coffee,
here is Si;... you're thirsty, loma this water If you drink liquor, take and if you have
vice none, here pay the land I come seeking with.. this medium. " "Then, with his
left hand a handful of soil, which is stored in a cartridge or Jaba is collected. The
same invocation is done in the remaining six graves, and handfuls of soil from
each take. Already in possession of the land, bought a new pot, and drawn with
chalk white face of the person to be desgraciar. I mean, if you do not have your
portrait. All lands of the seven dead were thrown into the pot, covering the drawing
or portrait -for the seven dead construction is finished. They are brought a real
bright light, a clay bottle and wick means. Half of the bright light that contains the
bottle is thrown into the earth, and the earth clay bottle with wick is placed. In a
table that is fairly thick, a hole opens in the middle, and the four winds the name
and surname of the person are placed. It is cut into two pieces of black lela a rod,
and hand have twelve pins and a black cock. If damage is done to a man, a black
rooster is needed, but if it is a woman, a black hen.
* > A ia twelve night he goes to the river, and there he called thirty-three times that
woman or that man. With a knife white out is the bird opens the chest, you take the
gizzard and heart, and calling and maldicien- do, he nailed the twelve pins-each
pinprick invoked the person. They are placed on the black cloth made in this three
knots, turning to pronounce his name, and then thrown into the river, saying. "There I
miss the life of Fulano"
"Then it goes through el'ave with knife and left raised on earth, once
uttering the name of the victim. Unalárnpara lights and abandons the current ;,
but the light is seen cursing the person who goes there haunted ,, to lose sight
of the river.
"Returning home to the iyaloch, light a lamp, and clay bottle, bright light" a
picture of San Lazaro, and the name and surname / victim in a written. paper goes
behind the toilet, which is outside the house. Place on. floor paper with the name of
the person, and over, face down, the picture of St. Lazarus, and says, "Fulano, or
Men-
360 ' ', 1 |
win- is already dead, and the dead who are lights. this place, and not within ia
house; and you, for, you're going to burn in. hell. "" A ia stone Babalu Aye it
makes it a. roll sesame. The lamp stays three days and three nights on. After
three days, rises, while the stamp, and ei place one boyo opens in the earth. palm
oil, two dry coconuts, smoked fish and jutía, ekó or bread, a jabado cock, a "bottle
of brandy, both as corn real, toasting are caught. caerpo the rooster is clean.
yalocha, and then kills him ,, and poured the blood. aguardiente in the hole and
check, corn .. Entirely naked, sheds, passing by the body half a yard of cloth
yellow, one blue and another white. Asa then the rooster and introduces you to
the stone of St. Lazarus. coconuts kneels break down. Spread the rooster with.
palm oil and io introduced into the hole., and asks three times. Afímaya grace. the
hole is covered, and pours three rites jar of water. sesame seeds with soil and
everything is collected, it's up s IETE holy times the bell is re-invoke "worked"
"person and that throws him to the. door. San 'Lazarus responsible, to lose it. Ei
day. who has done this work, it leaves out San Lazaro until the sun sets, and then
put him back in the house. "I love
Xyiopia obtusifoSa ^ A. Rkh.
L. Opa Eneen. C Sónjuo. Boémba.
Owner: Yewá.
Incantations for Jewish Mayombe practiced in week- Easter.
(Sandoval: "The stick and pump Cirio, another strong suit, are the same.")
PLUM
Sponáias cinmeita Tussac.
L. Iggi Yeyé. Erokoyasi. It rewo. That Aguin.
Owner: Obba. Q & A ... Bofcu. Oya favorite tree. Battle your stick. It is said
"false as the plum" because this wood breaks easily.
Three slices of plum will whip; are needed for a sick ebbo, also the
marpacffico used. ■.
Assuming it is Oya who is responsible for its --this healing naturally you ask
the Santeria their snails, are needed, ADE more, a head of Chima, a sheet to
cover the sick, nine candles nine eco, nine rods generate all colors, Ofun
-cascarilla-,
361
 "one
and beans of various kinds; a rooster, two hens, three doves, Eku, eya three pilos nine
coconuts.
"Oya handles male with plum." All you belong.
SANTA NAILS DH 1: 1 A
The plant exudes a -magonde- milk which is harmful to the eye and can be
used to equally harmful magic operations.
COCONUT
L. Obi, C. Sandu. Kumulenga. Kanomputo. Ndungi.
Owner: Obalalá.
Del. Fruit of the coconut "can not prescin.dir.se Ocha in rule. " It is atribulo that.
all circumstances surrenders to the orishas, ​offering and ritual food of the gods and
ancestors. With an offering of coconut sludge begin the rites and ceremonies.
"When Obalalá, the owner of Obi, brought the saints to give command and
hierarchy to everyone, this assembly the distribution of powers was made under a
coconut tree. Obalalá put at the foot of each one. coco party. Why all the saints
are entitled to coconut, though not entirely peeled, both outside and inside, it's like
it is offered to O bal AI.
"Around the tree orishas mind to listen respectfully Obalalá instructions were
seniaron. The only one who was reluctant to obey his word and showed his
nonconformity was Babalu Aye, but Obatala dominated him, and aJ finally had to
abide by the will of the supreme leader. "Since then it is not possible for a single rilo
is practiced without a usual offering of a coconut to IKUS and orishas. "A Awo called
Biague had a son named Adiátoto. The father gave his only secret: the art he had
created, to guess throwing coconuts.
"In his house had Biague other children, boys who obey him as to a father and
his children were considered; but the only son of Biague was Adiátoto.
"When Awo died, those adopted sons that he had stolen, and the true son in
this world was passing sentences. "In time, Oba, the king wanted to find out who
owned a large estate he owned in EU Biague ILU-in town-, and ordered his
current owner arose. Those who declared that the land belonged to them had no
evidence that acreditasen, and the spokesman asked the name of Adiátoto. That
went to Oba, and Je said the only evidence he could offer was his coconuts, with
which Biague had taught him to guess. To all questions that made the king, Obi
replied with 362
':
truth, and received Adiátoto properties were theirs by straight
own, and that false Biague children had usurped. (That it was the first awó
who guessed coconut.) "With Coconut game, four pieces, asked continually
the dead and the orishas where they want to be with the ebbós, if you are satisfied with
the sacrifice that which is received. the importance and purpose of all ceremonies: Yes.
During some work it has been omitted some detail or made a mistake, if the work is
done will be effective, and so on.
COCONUT 'is used in the most basic system available to the olocha
to quickly get the response of an orisha, answering in the affirmative or a.
negative. all your questions.
"The. coco says Sandoval, It is the ABC of lucumí divination. Usually it is' is
the holy one affair; Questions and answers are brief and laconic. "
"The coconut speak five words nothing else." That is, according to the position
presented by falling down the four pieces throwing the Santero, or the person who
interrogates the orishas without the intervention of that, he kneeled down, in which if the
throw from the height of the solar plexus or foot, from the top of the knees. This attitude is
the most usual.
Many pretend to interrogate the saints in this way, it is not necessary to
address a iyalocha.
Before working coconut, you are done three libations of water Eíegguá, and says: ".
Atanu che ODDA li fu Ache Mobe hoop, Ache me mó aromo bé omoi tutu, ane tutu LAROYE
tutu 'fingers are closed the left and right hand touched the ground three times and says, "I
mó kuo kuele untorí mu ku, untori hoop, untorí eyé, untorí OFO, untorí Mo li fu Loni."
the four pieces are then taken and 'says, "Obi ku aro obf it Eyo
obí Ofu, obi. "It 'lie the name of the saint who' questions, Y those present
answered: "Akana."
At the beginning of the consultation ,, shedding 'the. Water, recite this prayer many
other "Tuto Omí ERO RI pele 'bé laro keke ke koko pelerí bó mó gan Lori Boye GAN iga, Ibori
bechiché -here touches the floor with. fingertips and then the besa-, ile mó mó peak Poleni
untorí ik'ú, MO Poleni untorí ofo Mo Da ri mó Poleni obí UYEs ARUN obí Lue. Obi Obi
Elegguara heard. "" Akkuañá. "
The old Sandoval said so: "Omí Tuto it Laro Pesi ero baleke It cocolodó peleriki boma iga Bori
iga iga Boye bóchiche I ilé it mó Kué "and He repeated four times: "Mó pelomí untori ikú, MO
pelomí untori I anuo, mó Peloni untori OFO fúnle Mo Da bi or obi obi ikú OFO, obí ele Bareo>
"Akkuañá."
363
 "Give coco" and ask the four pieces thrown to the ground, it is first learning
the iyawó-and even all aberikolá, devotees uninitiated. Ask dileggún, the
ursine or snails, horn we'll see the continuation of these notes, it is much more
complicated matter.
To understand the language of Coconuts, santeras, sometimes - "because
they do not like to teach, godchildren, to make better use '- provide their disciples
this explanatory scheme of different situations that fall four pieces, their names
and meanings:
In the first situation or "letter," the four pieces they have. befallen the bark
and pulp show entirely Manca represent, Alafia, and Chango and Onda speak.
When one piece falls invested in otawo otawo -the word means being responsive
to forehead. Gggún, Yemaya, Shango and Ochosi.
Ellifé, two pieces inverted ,, confirms one. .afirmativa alafia response. Three
pieces mean ocana Soddo invested, and speak, IKUS, or -Yánsa, Eleggua, Yewá,
Babala Aye, Chango and Aggayú orishas; for some Santeria only speak. this letter
Chango and Babalu Aye.
In Oyetón, the four pieces invested, speak Chango 'and Yansa
- Oya.
"If the question 'falls alafia, the question is repeated. If he. saint is happy with

oooo
what he has' given, if you will, reciprocate, answer ellifé input: Two face down.
And it is answering, 'sf' heart, leaving no doubt, and. The question is not repeated.
AlaitB.
"Alafia. It is 1.a. letter, good or bad. Good, when then falls eliífé or otagüé. Mala,
coando instead of ellifé or otagüé all the coconuts fall, backhand, in Oyekun .. Then
you have to ask the saint what to do to kill this. letter "-what sacrifice 'for, prevent
Otawo, Otagüe, Itagua or Etawe. some adversity in any order, which is what always portends Oyekun or Ocana,
sódde.
"When otawo is repeated, we can be sure. But if you come once, Hura !,
careful with that: he asks again. Otawo Melli - "one invested coconut falling on
I ellifé. two successive runs, one after another," is security, strong statement.

"When Oyekun falls, it becomes immediately asked if the holy one speaking;
because it can be talking about a deceased relative, to warn us death ICD someone
Ocana. He will immediately turn on a candle, and asks what ebbó wants to make it. the race
and save, that person threatened, because their salvation ESLA in ebbó, and you can
not waste time. If, Oyekun mark saint, are caught, the four pieces of coconut and cool,
putting them in a, jicara with water and eight pieces of cocoa butter. It will keep asking
Oyélcun or Yeku and the you.
until you reach the, full conviction of what he says. If Oyekun is repeated, comes two
"times in a row, Chango speaks of a person who is in very bad position, and advises
that you make a prayer to improve you luck. To that person is cleansed with black
chicken in front of Eleggua -of stone Elegguá- who will open the way, and Chango is
given a cock with her. jicotca corresponding tooth. It is positive that whoever does this
praying is going up gradually, and if you do not obey, every day gets worse.

364 365
 "In Ocana sodde, the saint says no, with great solemnity, what he is asking.
Ah! Why answers with. ocana three coconuts upside down? That's very
delicate. You have to figure it out thoroughly, because it means, sj is, for
example, is doing a job, this is poorly done, and that the result will be harmful ..
"All who are present when leaving Ocana, are pulling the ears. "With another letter
you leave doubts. Both the Alafia letter, as in otawo or ellífé indicates that a aleyo
Someone who vigile- to put. door of the house in which they are throwing coconuts.
And when this happens, the bowls are taken, pieces of obi is put in hand the
questioner, and is spilling over coconut water, or this is cast flat on the ground, the
water drop sie drink mpre is, in the coconut and crosses himself, and should read "..
what's for good, that is Health"
"Coconut learn practicing and paying close attention. It's easy, and the more you
know the babalocha, Obi speaks more.
"The children of inlc not ask to diiaggün but coca" In short, I retenga.esto:
alafia means well, tranquility, us feel happy. Yes, everything is beef, but
wonders for the second time for safety. "
Ellífé: it is the letter, more coconut. His word is firm and unchanging. No need to
ask more.
Otagie says yes, and as it is not safe, you have to ask again. Ocana says no, and
announces something wrong. Why they are pulled ears and eyes open well.
Oyekun says no. It's bad handwriting; announces death. When the coconuts fall in Ocana,
they light a candle for the dead. also speaks Chango, and pulling the chest is touched coconut
and says, "Olufina 'then touches the floor twice and says:" mó mó order Caré order Caré
Goddo Goddo gives fá mó order Caré Goddo bá e. Alafi kisíeco Beké ENA Rié what can be
Orí my aferé asaka ke cuaní Abé mollúbba Ebba my Orna omá that aba tun che or Orno Me
fun Orno or me. ",. Four pieces falling in Alafia, who question consciousness, mutters: ellíonle
Obatalá Orú ayé. "
For ocana it is said: "gguayé Mó, mogguá Oggún, MO ri Yéyé or Alafia Oggún Alafia was
Omo Alafia ka Marien kamarano Kameri I eyé arayé." In otawo "Mura oko oko oko Obara or
bara Obara Koso tele river ayé Mea tea wing kamaké I arayé . Kobo, Kobo sile Eluéco. Ache
Osain. . Inle, Oggán Arere the Boko "And throw again as coconut pieces, as otawo not have
the firmness of ellífé says innocently, continues:" I will go the Coti ré Olufina Elúcko, Ache
Osain. Osain Jeri Jeri Jeri Compliment them Jeri Jeri Ké akkuana Obanillú sewed wing guó
guó Obara oñareo Okuni omá Omí kabie
366
kapolile Elúcko Ache Osain, agguá bara bere Kawo kapoliele Oggún wing ka ke di Ali kúnla ré,
epa ipa logwó of mine. Orumila ara Raba Oregun PstI lé ri Obé Agó Meko egüeyi, Oloddumare
bani wolf ikú kamarano kan eyé wing mó mó Yiyi yerün wing, wing mó yíbbc Dede. Boru dédé the
bo che ed to you Leri Adah Ibo Ibo thee him, l to. Palúa akelesi the bomifé wing, jécua Obatala.
Oru ayé. Mogguayé. Mogguayé ,, Mogguayé.
Moggú ayé Oggún. Ri Mó Yeyeo Alafia. Orno Alafia. Orno kamarikú kamarano. "
Babagguá .mogg & ayé
Babagguá inoggii ayé
Babagguá moggoú ayé.
Gabino Sandoval, who, like Calazan and all the old, always has a coconut at
your fingertips to consult on any 'circumstances
to. the ortshas, ​begins his interrogation with a long prayer to an- ios tepasados. When
Alafia responds, reads: "llague, itá bó ta Oté ariku or ariku Babagguó Baba."
A Ellífé "Ellífé Olowo Cuité it Orno ariku ariku babao babaguá. 'Ante Ocana
Ocana and Melli, -yéku or oyéku-, says," Ocana sódde okuá you sódde ,, .. Yewá
jécua Jeri apa Oya ara rust Fu Yan.. " when Gabino offers coconut water to their
'gods ,, and accompanying akkuana responded, he continues. these, repeating
prayers memory, and has a carefully written. 'notebook. 'This, on the first page of
ef' old traced with 'firm and clear ,, letter .ampulosas convolutions, decorative:
If this iibreta be lost, as often happens,
I pray to you to find. who knows how to
return. And if you do not know my
name, here I'll put: Gabino Herrera
Sandoval.
I lend me, giving me one. proof of his. confidence, to learn these prayers
memory. A. his death, the book will come into my hands.
we copy:
A. Eleggua "loya bara akí Alároye Baraba Eshú boru boru Eshú Bi
Eshu Eshu bochicha bara Barakikeño. "
367
 A Oggún "Oggún chibiriki .ala Oluo Baba Oke Kobu Kobu my biriki Siú cualo To my guá
Osun du ro gággo ia bó SAR."
A Ochosi: "Ochosi Odé ata kills kills itself Orú du du ro ro kills." At Ibeyi "gold Ibeyi Orno
'kueo Orunla apesteví ayai Siná praises Igue, Ideu. Kaínde. "
Chango. "Elueko Asósain to katá Jeri Jeri, Kaguo Kabie site tutan beyond wing Layi I apende
're Alarla Kisieco you. nor Yéyéni Ogari gelé yuo Otee casagúo arf "Yemaya" Magua Iyá jojoo
mine will tie my acheré Oggún Ayaba ligua Odu; omio asayabi Yemaya Olokun, Aboyo Aboyo
Yoğun it EUO aya Balo EUO my Emi Boché Iyá Olomi Akara biaye Yemaya Olokun iguéré ekfin
asayabío and bi elede Orno alálájara ariku give yúoma kamarikú Kamári aran, Kamári Eyo.
Kaman OFO kam, ar: í yén bipene. "
Oya "Orire omá yansa LELU Oya Coye cóíieddeno. Oya Ayi Ayi mé gives mó Omí enti
Orno cué cué ayé growled talémbe mine mi Jei Yansa Iyánsa jécua gold ikú Jeri Jeri Ibini
dodo. "
A Inle "Inle mákueo ara Kabo Inle Aragua Aragua nor aráguánillé." _ A Oshun, "Oshun Igua Iyá
Igua Iyá mine mine. Ico bo if Iyá me guasi Iyá me. It mó. Yalode oguidó abala Abé: male bu omi
adó Elegüeni kikirisokedé tó che Yeyé dwelled strain and strain. "
A, Obataiá "Obataiá Ota, as Otada bada badanera okulaba yé okuala
Ache Ache Ache Kah Olobo Omo Baba.
Obataiá dibenigtóbinike Lolaa wing. Ache affyú Ocha ai abi Lála koko wing rhyming him. "
'OR
How much more. we pray better. And not just to offer coconuts to Ikua and orishas.
"With the -Tekuníléoro- prayers ladder it is that it rises to heaven
- Oddedei- says. My 'old are pleased lengthening their prayers and litanies, while "the
criolitas day" enough for them with a short prayer to pour' water and give off a piece of
each piece of coconut: "Obinu, ikú Obinu hoop, Obinu it Eyo "Obinu OFO, ariku
Babaguá. Lié mó kueo
- I got involved mó kueo Yemayá or Yansa, or Chango "he says, changing hand pieces
and AI play with his left ei soil, container orisha or gift that this will offer. Then wetting
bs fingers in water poured on the floor, touching, sometimes the other, hand carrying
coconuts "and said quickly:" ATOE yé woter. ATOE yé omá ariku Babaguá "Une both
hands, raises them, and .repite:".. ObíElegguá, obí Eleggua ".. And the spear, no
more" Apana, or Asena "-by akkuana-, he sometimes responds in some temples.
JO OR
H
mT ^ lKAI
José Isa'bel Salazar 'is kind enough to teach me, with variations in the details,
"the reliable primer to ask with obi as the yobbá orubó among. I grew up with. "
Prolijidad sinning, .guía reproduce this other signs of obi, and wrote to his
dictation:
'Al' throw four pieces of coconut, said: "Obi ele Beké ,." By placing the bits that
tear off a. each 'one and placed on Orissa who are looking -interrogando- says:
"Obi oYes fcuó it rún Eyo I Ote. ' "
(If you ask Eleggua three bits of coconut off. If
to. Oshun five. A. Changó four; to. Yemaya seven. As every orissa imposed their brand,
their number, coconuts fragments in number corresponding to the orissa they will be
removed. it has. answer.) Yes. coconuts fall two white and two swarthy, that letter is
called ellifé. In eiifé Eleggua, Oggún, Ochosi and Oseo they speak. This letter says that
what is known not ask. If 'they fall three white and one prieto ,, to that letter is called
Itagua. Itaguá speak. Chango, Inle, Oshun and Yemaya. This letter says that there is no
doubt ,, security, and other wonders, again. "What way is that letter?" Roads are death,
ikú; Ano, disease; It Eyo, blood, war; It OFO, big loss; lia, tragedy; ana, butte, blows give
the saints. It says: "Iga Soru, iga cochécfaé, This kabie sle." coconuts are thrown into
water, then the water 'strip. street, holding the bowl o- the bowl with both hands. They
are saved, coconuts in the left hand and played with. the. right hand and the other
ground, quickly and four times, saying, "Mo faith Loni tolo, tori Aru, Obori, efe, tori
prayed." If you fall three blacks and one white, is bad. You have to do what .mismo as
last time. Yes. four prietos fall in this letter ,, called Ocana, Oya, Obba, Nana Burufcu
and Yegua speak. When this point falls ,, take 'four chorlitos water. If they fall ios four
white, that. lama letter alafia, and Obataiá, GoldThe, the Ibeyi and Babalá Ayé speak.
kissing the floor and says: "Alafia, Omo alafia, alafia, AGO, oYes alafia, ariku .alafia
babagwá."
Now for the Oddu of coconuts and what "talking". Ellifé: They talk. Eleggua, Ochosi ,.
Oggún and Osun ... Eleggua tells the client who has to put it in your house, or you close
all doors; and to be accorded a. dream you've had. I go carefully, because when jumping
from one place to another can dislocate a foot. Have a. family 'dead to lick. You should
wear white clothes. You can not wear clothes. to. stripes. You can not lend money. You
have to have surgery, and his life is in danger. It is necessary to do, ebbó, with bird
feather.
369
 you
- When this letter is presented, coconut pieces are pressed against the heart and 'say
this prayer: "Baba Mo N Eleggua Edun tó tó bleat LAROYE ÓSUB nor, iyá Agó moJJuba
okokán lorayé. 'must put a name to Eleggua and donkeys cuckoo bananas with honey.
Oggún tells him snared in a gossip. Not find out. That across the four corners pay
attention, because you follow the steps. A thin woman wants to steal bliss. Do not leave out
of town on horseback or by car without giving it a rooster and three pescaditos Gggún
Eleggua. Ochosi says that justice wants to grab him. Ao visit that woman who is in labor, it
does not suit you. You have to make holy. The consulting, believes and does not believe in
orissas. If you do not believe, you do not have "doll" or die at home, then you will see that
the money you make, it will not be enough to spend on medical and pharmacy. Qsun tells
you see who is the son of a saint and not of spirit. You do not want to do anything about
spiritualism, because the devil will get into. so home. He did not answer gruffly older
people. Always wear a necklace of 'Obatala. Do not eat beans' Colorados. You harm.
The Watch us hear their glued to the talks. wall and look, through the cracks. You
must have at home one jutía. And that is not hard head, "Qíga and lévese advice,
and pray every day a creed, and invoke his father and his godfather, who are dead.
Call Obatala, say "Obatala Baba my Oie me ele UNLO Eslió totojún ara ina Così così
ikú year I fail No Unye, corncob cotobaé, ke Bofí ke bodda.." "Itagua: In this letter
Chango ', Oshun, Inle speak , Yemaya. Chango says he is the father of the
questioner, and we need to have it and care, as it has found its stone and should feed
him; otherwise ', it will catch fire. You have to cool your head and wash it with four
main herbs of Chango, and yagruma, grape creek, Curujey and siempreviva. Two
coconuts -uñí- twelve candles, cocoa butter, 'Cascarilla, a wooden sword and $ 6.25.
You should have in your home a stalk of white tuna, sprinkled with holy water and a
red ribbon. I go to the palm and invoke Chango there with this prayer: "Oba tile baba
me Chango mó roko my ELEDA kabio Síle jekua baba." Osun tells the questioner to
wash saint which make devote his stone-, and keep in home and attend. He will give
a number of smell. If the person is consulla woman who knows that the daughters of
Oshun can not go to hospital. It is advised that nothing anyone free, it will render
useless hands. You have to put in the door of his home a miniature cedar esculenta
fifteen steps; a white cushion with embroidery. yellow swan. not marry nor will
overcome the obstacles that are presented to
370 * Wednesday ... that use necklace Ibeyi and that
Sanio do not, and you have to seat it is. Obba son or Obatala. A relative of her
boyfriend made against him, not wanting to be rase with it. But that creates heart or
not to believe in anything. Ask for a test, and give you a saint Go, and very large.
Inte: suggests using an amber necklace with azabaches -three jet. If the questioner
man, he says, "Beware a married woman; It will be seen. an affair with her husband.
"
That the person for whom this question pursues a very dark shadow. It is a
wart on his way, or a grain, which he will turn cancerous. You can not eat jutía
or crab. To avoid this evil, a cleaning fresh fish IRES, a white sheet, candles
and $ 3,7.5 done. Présenle you something-ofrenda-, every Friday, Chango.
Do not use or wear red, blue, or eat on striped plate. Anyone touch his head.
Do not curse anyone. Evil that you do instruct the angel of his guardian, and
stay quiet, as it will pass the body of his enemy
Yemaya: Tells the, consultant to go to church on the first Monday of each
month and said three Hail Marys and four salves. You have to dress a promise;
should wear blue dress list, put two dolls and christen him with the grace of the
twins: one dressed in red, another blue. Very careful what editing, as they want,
catch it defecating, to suffer stomach. You will see a relative who lives far away,
inside. There must be seven bathrooms and offer sea, Yemaya seven gofio
crowbars with melado. You should have in your home a lodestone. And no curse:
do not let them speak in his House Badly
69
from no one. Must wash head, every seven days, rinsed
indigo with water, and pour into the street. It will not allow discussions. his house. It will not
threaten. no one.
Ocana: Obba speak, Oya, Nana Buruku, Yewá. Obba says that he put a.
White basin with water and leaves sandbox three pieces of cocoa butter, and
the person you refer must invoke grotto, the salve, as it is in a big trouble.
Yemaya has to give pork and mutton _. Accept what comes and not intenle
nothing wrong against itself. Oya tells him not only live, but not all parles goal.
No party to any family without grooming head. Do not turn on any holy altars
without giving food. Do not take on deaf ears what they say their dreams, and
do not use rude, except for the stomach.
Nana Burukíi says go to the hospital to distribute alms there that can, during
371
 adore. They should wellbeing. Do not go to party without grooming, as Jo-the sanios-
rush when they see it. Yewá tells him not to stick his head to any boy, and that they
do not run into the house, nor squeak, as there will be tragedy. Not to drink alcohol
or allow extinguish the fire with water, or give candela anyone. He will go to a very
intimate and fun party, but beware, it is about to acquire a venereal disease. Alafia:
In this letter speak Babalu Aye, the Ibeyi, Shore and Obatala. Babalu Aye says that it
removed from behind the door. That's not his place, he has to be in a corner, and
that -Elegguá, Qggún warriors are Ochusi-ios that have to be behind the door; have
not lump saint or -estampa- role in his house, because he will think one thing and
another will; he is wearing an ear of roasted mafa, smeared with palm oil, and a tiny
bread.
Ibeyi: They tell who is in his altar apart and put them equally sweet amount
both. To wear one red and one blue. Anyone who says it is their son; the Ibcyes
do not like you to know who your children. You have to take care not to fall into
a trap and to avoid trouble and sleight of hand that may be fatal.
Shore asks him not to waste time spending their money on gambling. He lost and
not advance anything. He says there is a war between Oshun and Yemaya for his
sake, and advises that contains your ready, do not talk too much, that offends anyone,
least, to tas ladies. If a woman who consults, not suspicious of her man. Do not give
so many headaches with words that offend and 'martyrize therefore wants her heart;
that's just his way of being, rough and dry ...
Obatala says he belongs and help. But you have to beg and flatter him
much; Do not allow fights at home or cook with firewood. Not have cats or
dogs; They would give a lot to do. Do not eat white beans or pigeon; view that
white as you can, and always wear a crucifix '.
When you get this letter, it lights a lamp oil Obatalá eat six pieces of cocoa
butter. For six Thursday you go. to. the church and pray two salves and four
Hail Marys and mature in their wars. He does not worry the. Gossips above it
because they are making "Ebbó language."
"ELEDA is what he thinks, prays sees candle is always Kuni Kuni. And
decides guide our lives. What is at the head, it is spirit, is holy; the head, Mama
Oriy also Eri; It is well said both ways. A ELEDA have it, Tenos the children of
God, in the head. We all have an angel, guardian angel, the ELEDA of each.
372
"The fine white, like you, do not take care of your head like us. Let groped the
older people. your children. They never feed. They do not remember or not ......
They know that it is planted. angel, there lives her, ELEDA with baptism,
.sacramento and blessing of the priest, who Orí is very sacred part of. body, i And
of course, if Ori is a saint! "Then he asks, somewhat concerned, to 'my dear Ban-
goefaé a alúbatá listening to us, watching me askance;.. Are hairdressing ,, nas
máqui- those who are like .casquetes to heat one and they put the. head, women
when the hair curl? "" It iOtótó! 'says the old man, who does not like interruptions
.. It is not good in any way head warm. We'll talk, then we will. try dei coconut.
Néné Hey, good. The owner of the coconut is Obatala, owner head is Obatala.
The. Owner brains, Obatala. Of all, the frame of the body, bones, egugú, which
are white, Obatala. How much of efúnfún bay, white, in the body and the world
around him. world, which iyawó and .santero son, Obatala have to dress, white ...
and if you hurry much ... indeed, should not eat more than white things. The
'legitimate children of Obatala are. the Talako, albinos born black and black
prodigy, and come into the world with. white skin, malagazo, colorless hair, and
eyes, blue, you have to engurruñar- to watch the day. see better at night, like the
owl ,, which is also Obatala. They are property of Obatala Iyesá Ochagriñán,
which trembles, both 'old, Reviejo and a bad temper. (I had an albino relative;...
Fed him at night, and "put him salt in food when he was born, he was wrapped in
cotton) Those who come .to world stuck in-the zurrón men are called Salako ,
females, Talabí-, and also those who are born deformed, jorobeteados are MJOS
of Obatala, who is Jesus of Nazareth '. Many of these, unbound also belong to.
Baba. they come to purge the evil they did before. "
"Obatala is the. son-of Olorun "Olofi" of OTONI. Olrait. He finished the work of his
p adre -the manufacture of human beings. When he finished 'the, work, Olorun. He
blew on the man's body, the heart did fique-tuque, and the first man moved. Olofi
said: Here is my Omo ', my inheritors ro, Ologgún the world to respect and obey him
that all you do odubale.. Yes; for that reason; Obatala is a sculptor, then trained men;
by io least the, you lucumís. To all lucumís, which are many. I know: I egguado,
Iyesá, yebo, Issaga, USSA, heard ', EGWA, ODO, Takua; Ayase people, araefá
»komoré, Ekiti, Ketu 'which had stone Eleggua and so the mess are also many, the
Obatalás, being one, and a" same Obatala. And ios two sexes. The. Oldest is
373
 Oddudua. Oddudua woman, the other half of Obatala, is Yémmu. They are the guiro.
This couple other Ocha born. Another Obatala 'old is Oba Liifón, the lucurmf, heard
Yebu and eggwaddo. The -tribus lands, pue- blos- treated, gathered in devotion, and
resulted in the Ocha 'Walked through many lands, sometimes with the same name and
others with another. It changed, but it was the same. That is ,, for example, Olorin,
ground caraba !, are 'known by the name of Abasí BoMo Ekwa, Kebasí; Changó
Jebioso called in Dajomí; San Fankón in China, and here, Santa Barbara. Ailágguna
correteé half the world, and here became San José. "
Gabino account Oddjjdúa, always "the most Obatala, 'old' in respect of all
'my mitóflgos that:
"This was the one who made heads. (And who he handed coco among the
saints.) Olorin made only ei body. The body walked, but no. knowing where or
where he was going. Smell one handed it to Oddudua and said: "Okonf moves,
but has no direction just tá my work.." Oddudua then made him head. But still
the man did not speak. Ibáibo wine. He opened his mouth and gave him the
word. Gold. Oddudua had done one eye at his head. One eye has Ibaibo: the
blind odyú the beholder. Head to look up better, Ibaibo made her other eye. In
addition to giving -Voice mókbo. "Bangoché accepts the truth of this story, but
understands that the 'word aJ man gave Bálufón. "In short, Obatala sends all
heads. The same is ELEDA Obatala. "So the man," above all must attend his orí
not let get too warm or weaken. From time to time you have to cool it. "
"The head is the body which concludes cam Bangoché, sententious. And after
a short being, the old lights his mop of snuff and begins to laugh: Now I'll tell you
what happened to his head. Note. As Orí said he was Oba hole ,, said, however,
the king of the body was it, and give it another try. £ What did the oriolo? JSE
closed! It happened one day, two; head felt nothing. The fourth head, either: if
anything a little heavy, but Funo stomach and the intestine, quite uncomfortable.
Al. Sixth day, ili-the belly, was very fat one, He Wo Wo. Ei -odósu-, hard liver as stick
and Orí began to feel bad, very bad. Elúgó, fever, appeared. The Lerroá purgative
was not then known, and the situation worsened after the tenth day ,, because
everything worked poorly, and head, arms, legs ,, could not move. What came -the
purgative guaguas * - ,, no out ... The head could not get up from the mat to take
the body. She, and all organs,
374
They had to beg the hole opening. He demonstrated how important it is, but
nobody believes there where it is, in the dark and despised of all. "
ELEDA, like all divine principle, "eat". Child must be nourished in many cases,
and cool in others.
"The angel steals coa blandishments. The enemy you have, can I conquered tarlo
in many ways, let no angel; and ELEDA enough that deviates a little, or to leave the
body a chance to receive the food he likes and that another offer with intention to
work us, poique to distract the angel, we were defenseless. There are so many
dangers, Ori must always be clear. That's harder than engatusen * There therefore
that Ibori Eiedá - to sacrifice ;, head feed the spirit that resides there. "When the
Guardian Angel is hungry, blood is drunk in the same head of the person he cares.
This takes a hit, has an accident, and right there you lasangrequese drink spilled. "
The first thing you see ocha baba or babalawo, with ei diloggún or okuelé,
is in what state is the ELEDA who comes to consult him. And usually you have
to "beg her head."
"The head, like everything, you begin to pray with coconut. Obi mean, too, beg, Obi
ocha "Many old people say, at the beginning of this ceremony, and all that Lienen place
in the rule.." Obi Orí, Obi ELEDA, Obíikú "Ori, then, He gives blood of palms, and white
guineas, when requested or been necessary because of illness, or to get rid of justice
-are these rogacior.es very delicate and very secretas-, and sisólo is "BONA" calieme,
please and cool with coconut. Rogarse ELEDA coconut is the most common, and mud
e'¡ world needs to "freshen your angel" from time to time.
"When the angel is listless and give accurate blood, life, strength, praying has to
make the Santeria is entitled. Cool angel you can do it yourself at home, without so
much history. Many are those who have the good sense to wash your Orí with
coconut water and pray, and those always have their clear and uncluttered
intelligence. Always avoid your angel suffocate. Hence they come tripping and
equivoca- tions "To pray a head with coconut," a simple and prudence "praying,
asking lasiyalochas two entirely white and new dishes.; It AKOTO fun fun: a white
genre: it Acho fun fun; cotton, où of labotica and natural; cocoa butter, ori; cascarilla,
EFUN; ATANA two candles-and to offer Eleggua, [smoked leseado, eya, and jutía,
Ekun. To this list could be added Ecô it, ckrts and slug. (The slug is inseparable from
Obata- La.) Eslos All ingredients are placed in two white dishes. is encien-
375
 Jas den two candles, and yulocha, with one in each hand, "raollúbba" facing the
-aberícola person, not started, or Orno ORISSA, whose angel be fed or refresh.
She is sitting on a low chair -apotí-, barefoot, as is de rigueur in any religious
ceremony; Jas hands on knees, palms upturned. When starting the operation, if it
Bogbo kalcno present- -Several people perhaps will sing songs to each orisha
three, beginning with and ending with his Eleggua Orisha. Prayers are repeated
four times. Head to receive the blessing of Samos and todoSÉos dead, the
iyalocha usually say, "I elégué asalaga etie Orí Ojuani niullúba ré ori ori Ju Ju che
eba ELIE orí alafia Juni. Akebo Ake, I aké Orno, ariku Babaguá, Orí oguóke oké ló
RE "Or." Orí ELIE asaka Gué Ojuani mollubarc, Orí Ju Ju, Oria mé alafia Eba Lié
Olorún ocálerun Orun male Orí ELIE 'That means: "his angel guards his head so
that no one abuses his person. Ori is cool, so Olorún you and all worth Jos Ocha. "
then raising his silvers, the iyalocha presents them to the forehead and the nape
of the devotee. They rest lightly on the shoulders on both sides of the chest, in the
basins of the hands, knees and feet. AI give Jos coconuts Ori, the Santeria also
says: "Emi kobo Orí. I sewed ikú, sewed year, I sewed CYO, I sewed OFO, ariku
Babaguá" (This formula, which is continuously repeated, equals one deliver us from
evil: death, crime, illness, shame.) When he finishes his prayer, placed both dishes
in dirty, wet the two indices in the water indispensable calabash, and making a cross
on the forehead, moistens neck, hands and feet aberíkul'a.
Some santeras touch with cocoa butter these parts per above have wet and
sign of the cross. On the forehead and palms, you draw two vertical stripes husk
if the orisha of this belongs to the male, and two horizontal, if female.
Immediately, the santera takes a portion of each piece of coconut and a piece of
cocoa butter. They are inserted into the mouth and chewed into a paste applied
by you in the middle of the head, espolvo- reándola husk. ( "Saliva has acne".)
Cover the pasta with cotton, and finally, the entire head wrapped with a white
handkerchief, again, because under no circumstances should be used a fabric
used. Other pieces of coconut, spread over the two plates are left under the bed
and the bedside that "has freshened its ELEDA". This ritual is performed when
the sun declines, when Na-oa called alele - "daylight hours, having his name:
when the sun sets, Acale; the night,
37e
oru and Okuku, lest confused with -akuko rooster. Morning, wave, and noon,
dangerous, oságga. "
Praying head is made in the evening or late at night, before bed, and the
person who has given his Orí obí sleeps with this emplasto- coconut, saliva,
cocoa butter, husks and .algodón, head . The next day, after removing the
handkerchief, knees and carefully, dragging gently precious chewed back,
forward, lest they fall to the impure ground or ana single particle deposits in
Pialo with other cocci . The covers with another plate Y leaves under the bed,
until sunset, when they will take home from iyalocha, wrapped in white and
another new genus, or a white paper so that the «path C '; that is, it usually
takes manigua where leave the bullo of praying in dark hidden 'place between
grassy lawn, safekeeping of sunlight.
Upon completion of this rilo the hill iyalocha four pieces of coconut in his left
hand; back off a bit of each, as we have seen, repeating: "Obí nu ikú, Obinu year"
-and touches, dining pieces in his fist, forehead, neck, breasts, shoulders, hands,
knees and feet inalienable owner of the head that has just been stripped of all that
could be interested harmful. Again the board. two hands four times murmuring:
"Orí mó kueo" -and throws coconuts "obí oriri" -to ask if the ebbó da oddara, alafia,
if the head is well entreaty and clear, and where they should be praying for .
Gbatala. "Head was not exposed for eight 'days, or -at least for four' days, to the
inclemency of the sun, especially because Obatalá can not suffer or the
wickedness, serene. It will protect another white handkerchief, and more than
anything, be avoided if it is not possible to stay in-house, the sun falls flat on it. (
"Let him warm coronila.") Similarly proceed when "Please ELEDA" with dove, I
eyelé * -Ave that is consecrated, to Obatala, "and romo is the Blessed Sacrament,
has no gall" - guinea raw .carne, -pargo or guabina- fish, or fruit: soursop, custard
apples, pears, grapefruits, pineapples, fruit, juicy. .De blood poured into birds,
through. head, "that is drunk" and dropped a few drops on the nape, the hoyuela, ,,
the hands, knees and. feet. In. a separate plate which contains the four pieces of
coconut chewing iyalocha ,. with four other bits, love blood is spilled. With feathers
and covers the .algodón. head bathed in blood, and. He puts a little of these
feathers on the neck, in the hoyuela, knees, hands and feet. Guabina Hsyá gold,
eya laguisa- it offered in cases .de praying for NFE ermedad is placed in a bowl
with water, and babáocha or
377
 the iyalocha the rise, and is presented to the head uttering these words: "Tuto Gold eya m6 ñ
gold 16 mi. lori mo Oloddumare faith prays Allah mu maresa Check i 'is orí my co ke mó
padacorí Tuto' co di awó tell. Orno ré .ai ld'ti league cha ... "
Needless to say that "beg head" is the first thing that makes the future iyawó
before Ocha settle her, since "it is in. head. .se where you are seated cough saints
", as. we will see another part to. deal in detail with this, .larga ceremony .. During
ios. seven days remaining in the temple later, "settled" and married the orisha, eats
breakfast with coconut pedatítos equivalent to the "tide" of this number. Yes, it's an
Changé son ,, the oílúbbona, or second seat godmother who weigh-above all, the
responsibilities and tasks involving a seat - caring for the iyawó at all hours and cam
your request to sleep his side on the ground offers four bits; if Oggán son of
Yemaya or seven; and if Obatala eight.
Moreover, .coco, in this first meal of the day of a new saint, the ollúbbona given to
swallow a piece of smoked fish and jicotea, and drink a Jicarita. of omiero. Fulfilled
the. seven days of .aislamiento in igbodi ,, when accompanied by the ollúbbona, 'visit
and pays tribute to the four corners of the square, aloya-the market- ^, the first thing
you buy there or rather, regalan- him .co.uk coconut with fruit, smoked fish, echo and
Julia, you have to offer to the orishas upon their return. When "raises holy", that is,
when the temple moved to his own house, his saints, stones, which have been
sacramentadas to the worship and loprotejan-Eleggua, Oggún, Oehosi, Chango,
Obatala, Oshun and Yemayá- must pay a right - $ 1,05- to sponsor or auxiliary
priestess ,, by coconut offer up his Elegguá, and $ 10.05 for the sacrifice of a cock.
Each iyalocha, invited to attend this invitation -a seat is called achédín or ehéyín, "lift
the iyalocha" the iyawó must give two coconuts and, according to their resources, $
1.05. The amount fluctuates, "but the right of coconuts esflagrado." Immediately after
"holy act" takes place the ceremony of presentation to the drum, if you have not
taken place on the second day of the seat or "half day". Otherwise ,, this is done in
one party, and sometimes are presented, pay homage to. drum, several Iyawos.
He clad in the "omorisha He added," clothes, of consecration, with which he
saw one, once, .just to receive with. all the majesty and glory of their new state.
,, from ten o'clock to the six. Later, the congratulations of friends and relatives
and numerous new, relatives account now. within the religion; decorated the
head,
378
not painted this time, with akoiddé, hat, tiara feathered parrot parrot theoretically,
because true odídé, parrots Gui- nea, escascan for its high price, or because they
no longer come to Cuba once .as . ,,, in you finiseculares days santería- gold, the
iyawó leaves the ibóddu or fourth sacred., accompanied by ollúbbona and.
Godfather. You. sanio precedes the calling of the Appwón, with a gourd in hand ,,
curíase that follows gently with the thumb and forefinger of the right, the water
droplets will pouring a side and another path, and if they were diamonds. Head
slightly bowed, eyes downcast, very leisurely walk and, sometimes hesitantly, full
of religious, humble unction in his flashy attire, and covered in necklaces, the
iyawó crosses between tight and expectant group of Aborigines, eleyos, olorisas
and booby {calemos, assembled. Reverently carries in-white plate, two coconuts,
two candles and $ 1.05 as offering and tribute to the three sacred drums, the Bata
-ana. When he reached them in. room house -Eyá arala or yárabuyo-, occupying
the temple where the festival is held, the, Lya or "mother", the drum is in the
middle of the others two, the itólcle, smaller the Lya and Okónkolo, the youngest,
the Olu tambolcros -the robe, stop playing. The iyawó, assisted by the bona ollúb-
and godfather, who help to deposit the tax on the ground before the Lya, greets eo
mo a. Orisha, proste rnándose and remaining few seconds, the, forehead resting
on the floor, legs together, arms. extended and pasted throughout the body. If it's a
woman lying on the floor greets, but holding all. weight on either side, turning forth.
Maracas, acheré, or campani- llas, Agogo if it is a iyawó, Oshun, Yemaya, or
Obatala, is chiming with his ears, calling the orisha. Then rise, he deposited a first
kiss on the iyá in ilótele and, onkónko, under the impassive dignity of olúbatá.
Santeria make it ring, the Appwón up a song in honor of his orisha, and iyawó
dances to the beat until his ollúbbona. again take the igbodti, a. times. trance, or
point that "the holy mountain." The iyawó has, drums greeted them. He has made
dodobale
- aforíbale-, already authorized, you can dance at all. gfiemileres. Upon completion
of three months of Kari-Ocha, from his seat or mystical birth, aí celebrate the
ebbó, so called, of "the three months," the iyawó will have to rendering him the
drum seven coconuts, a bunch of bananas for Chango and $ 7.00. Is that. drum; ..
But, what speak of their mysteries, their holiness, their rights, their importance in
the rule of Ocha? All that relates to Anna and music, sacred. of lucumís-Creoles,
without repeating what they tell me my
379 '
 informants and an old Balogguc whose lambor sometimes "sounds alone," is
in the comprehensive set of Don Fernando Ortiz: Afmcubana instruments of
music.
But back to ori, Caialino Murillo recommended us for this time of rare
diseases, unexplained and strange aconteci- ments, one, "praying" very easy
and enjoyable, we VARA preserved the body in good condition and, above all,
lucid mind: "a cross with husks and cocoa butter is made on the forehead; for
nine days at noon, a green coconut Corla and washed with water head, face
and feet. The coconut is then sweeps the street. the head is coated with cocoa
butter and a EFUN Øyan, a new comb entirely white one and bought especially
for this purpose, comb after cleaning. It burns incense in the house, benzoin
and white sugar, and ice chips are thrown in every corner. With this spirit and
cool sight; ideas are clear, and the evil influences that will suffocate. It calms
him. heart. It purifies housing, and those who are the backbone of our
body-the feet, also feel fresh without pcsoJLa house divinely purified, rinsed,
and cast it somr ^ t bad breeding disease and disgust ' , watering every corner
and the gateway coconut water and holy water three churches, and some
yerba Obalalá. "
"The water says .coco-santera- is blessed me. As has acfaé Obatala, IA
reputamos as holy as that of the Pious church. I
soda my Eleddá with. coconut water, stream and river water, raw milk and rice
Valencia. Rice is placed in water at night, and the next day milk is poured. Water,
river catches serene, and a day. Next is poured milk, coconut water, husks and cocoa
butter. "Olofi had in high esteem to OBL Obi was fair and pure heart, modest and
simple as the righteous. Heart, Olofi did white; She made her skin white insides b,
and raised agran. height. But Obi is puffed up on high. In Eleggua was served,
servant 'also Olofi. One day, Obi made .fiesta and invite your .amigos sent to
Eleggua. Eleggua knew all the countless friends Everyone friend Obi Obi is
.consideraba ,, and between them, with the great of the earth; the Okboko, Olorogi,
"BBI-Lobi !, Onisese, Ogbeni, Ayiyebalogguo, the poor, Aini, Ochi, ebéregua, brought
together, aiákisa, alégbo ... ugly people miserable, dirty ,, ,, Scarred were counted
pordiosera. the ugly, misshapen and beautiful, clean and sudos, everyone wanted to
Obi.
Eleggua had observed the change of Obi. He had surprised detailed lles of
arrogance and pride that invisibly staining his inmacu-
Lada whiteness, and instead of inviting one the rich only, as was the intention of
Obi, only he invited ragged beggars, and smelly, disgusting bad men and
women, of ugliness. 'When Obi, ei his feast day, watched that' ugly and
ragged-miserable and crippled crowd, he asked them who's beside himself, had
'invited. They replied that Eleggua, on your behalf. Obi dismissed, not without. if
any Dido I rebuke harshly for having appeared before him in that state of dirt and
neglect. And so the 'wretched of the earth left home embarrassed, Obi, and
Eleggua with. they.
Some time after this, Olofi sent 'a. Eleggua a. the 'earth with a message for. Obi.
Eleggua refused to take him, and told him the. 'Conduct unforgiving pure, the just, the
blameless Obi. Olofi disguised himself as a beggar and went to look for him. Obi ,, seeing
that, Okure astroso threatening defile his. Smelly tatters ,, asked to steer ,, and berated
him for not having bathed and dressed in a clean Acho earlier, társele presented. He
turned his back. So. Olofi without pretending voice, he pronounced his name with
indignation, and Obi. He turned 'missed. He recognized. Olofi and .arrojó their plants ".
Forgiveness' And olofi said," Obi, TFI are righteous. That's why Mee White corazán, and I
gave you a body that was' worthy of your heart. To punish your pride, but you will keep
white, NAS, entra- come down from your heights to roll and get dirty in. land."
And the punishment was to fall Ja branch and roll on the floor. Since then mans
coconut to "break disease"; which he offended cripples and blistered, refusing to
admit them. their party conference in the poorest homes where sick and clean, by
Obatala.
bark, dry coconut scraped, bleached with husk, and left under the patient's bed.
Also it serves as an instrument of the orishas, ​to ward off any harmful influence. It will
have around the house, the number of days indicating an orisha, and then send the
olóchas to break in! a street corner in a yerbazal, or throw them into a river or sea.
trash.
Coconut, if it's agent for a '' derail 'disease, also serves, with equal
effectiveness, to end the happiness of a home or a life. person. It breaks,
usually at a crossroads, and says: "Just as I break the coconut, the disease
breaks X"; or: "As I break this coconut breaking the. life, home, fortune, of so
and so. '
"To disunite. lovers, a marriage, partners, compadres or friends, "climbs. -a
top of oke. one loma-, two coconuts strongly collide and are released in
opposite directions", so they fall rolling from high and wrecking .. "
381
 To disrupt -visar-, it rolls away a coconut that has previously been "chiqueado"
and uiuaduftc oil. Coconut take the dentroescritoen a role. name of the person who
mint "head back" and. prayer that the torment Ludas hours.
Coconuts are painted white instruments. which exerts its protection. Obatala. Of
-obkhadodo- blue, those of Yeniayá. These are placed in a pot with water or left
rolling around the house. Oshun coconut, ako obi -almagre- is painted yellow, and
Chango, white and red. The Oya, cough sludge colors. For nine colors painted and
hung the basket is made .techo. The deadline you will have to stay at home, and
makes the same goddess "talking" by snails or their 'horse', basket and coconut are
deposited in a jungle. To ward off the disease until it is scraped smooth and well
polished. It was smeared man Leca, cocoa, caresses him and asked. It is painted
with egg husk and starts. roll down the housing ... In turn, placed in a water filled laza
eight pieces of ori-cocoa butter. Water is changed every two days. This cup, or
calabash, is most own- should be taken by the head of the bed "of health walking
wobbling" wimp, infirm or sick. These coconuts, "rolling according to his will," the we
find consistently in popular households, "the weak or threatened with disease, or the
liene babalocha warned that he will take a, witchcraft, they must have a painted
coconut white to walk around the house, or put on a white plate. " "To .Clean the
victim of a ebbora, injury :, is passed a. Coconut body and -ewe, siguaraya, basil and
pinion, which corresponds to the angel of his guardian if Obatala bird is clean. "
"Coco wife of Onimbila, but both lacked ,, which Gruia left her. Coco managed
that many people intercede for her, and. Orula so he forgave her, but on condition of
living apart. Each in its ilé. And he granted him. grace that ebbós, cleanings and
rogaciones, they were dressed in his suit. It means that the coconut ebbós gets them
to be well received. "
Obi warns you about a very curious way to Santeria, and a. any devotee
and .alerta aberikula, when in danger of being traicionadO'.Sencilla- mind, the
indigestible. Thus, warns and warns them in a sweet or any other delicacy made from
the pulp, it's go. intended, a hex. Refraining from now on to prove, in any way,
witchcraft is avoided.
"At a time -we says LM- invincible, they threw me hurt inside a coconut water
would. drink me. But he called me 'the
Attention. He turned entirely black. Lets see if. Kéngue mother would allow that to
me, to me, I did that! "
The goat, "the lord of the four legs" or the ram will be interested sacrificed to an
orisha, leads stuffed in her mouth, as well as a sheet. related tree god, a. piece of
coconut. Those attending the sacrifice fear exceedingly that the ram into this beast,
who will meet with the Orisha, which already participates in his divinity, "is in a state of
holiness," and that carries his pleas .. When passes by they, led by Babalawo the
place of sacrifice ', the Igbodu. or tabernacle, "the fourth of saints ios" touch women,
forehead and sinuses; men, their genitals. Once in the Igbodu, the, supplier and all
who attend the sacrifice chew a piece of coconut and a peppercorn G uinca, and I spit
in the mouth,. each eye and the inner ears; then spoken to the ear; each expresses
his desire. Sanio the goat transmit to their requests. The last thing spear, particles,
coconut is the offering ct goat or ram, who also act before the sacrificador, joins his
forehead to the animal.
List all jobs Coconut take us to describe each and every one of the rites practiced
in the rule of Ocha, and. the Arara, from the simple act of worship colidiana iyalocha
to greet the sky -Olorún ko ka koi re- bé, to my complicated.
Repeat with Oddcdei and Caiazán: "The is asked God, you are asked to. Obi. Obi
we went to the dead asking permission;
■ but before ment to the dead, we must say: "Ibáyé, I ibáyé tonfi ... Iba ye Baba nor
was I saw fá apété aya, Kaba was acfaé him" look-and k deviates when the Iworo
gives coco the IKUS. All at that time. ,, we turn back. We address all that is holy,
beginning with the father of all the saints and all eachother. "Obatala birinigua Alano
Buke sía" »
Some power in society fold it by founding a new earth, is, say, a new grouping, or
"game", emerged from her bosom, built on a dried coconut "a figuration of Ekue"
which BAMBITO called it screened or Kambito, materialization of mystery and spirit
worshipers members of this, society. Al. Effect make four cuts. coconut base, this
rests on four legs like Ekue. Garnish, in this case using an indelible yellow paint, with
the emblematic signs, -gandas- of the great fellowship: lyamba, Mokongo, Isué,
Empegó, Nasakó, 'Receive the sacrifice of a
. 383;
 gallo and the same taxes that Ekue: cane, ginger, peanuts, sesame seeds, coconut which I always ate sweet tasty
.dry ,, yam and charcoal, "and is placed next to coconuts" cofómbres of: the diablitos found me *
a marímbula, which is not. He touches, but is displayed, "because the games were in
It is true. With the mass Y this fruit milk the rich and tasty traditional Cuban
Africa, and African piano." For this reason such a historic coconut 'makes Ekue in
desserts are made. Since
honor revered. I remember the first power which was founded in Cuba -Efike Jester-, and
the popular and modest burned coconut:
in. which was heard in a coconut also sound the Divine voice. " ( "Efike Button ke
namerutón Efike ellegó akuatoito Efiméremo Bufón they akua Embori feafé Mocuba Coquito burned hot! Old Pa not have
'made the niocuba, killed teeth ...
so beloved Yemaya, coconut joy Roan cane and sesame
Embori, the goat, and he played an coconut, which was the first BONCÓ) Not all
amelcochado with coconut or sweet potato that by touting. streets, to the most
ñañigos know or recognize this fact -. "treaty" - which accredits. authority of a. I
elaborate and exquisite.
abakuá well known: Ch C;. Not all, powers, as we have said, hold to. create a new
land. Ekueñón already introduced by the Voice of the Spirit. the. Sagrario, leaving Cocuyo
in procession with diablitos the large group of dignitaries, barefoot and carrying the Paralábala Dictyneura. Griseb.
sacred abakuás attributes, except for the drum Ekue -numen Invisible impres- only L. Ofunianá. C. Nkunia ntoca. Munida.
utters his breath TE, a coconut is broken in Lamba door. Under a coconut tree, not Owner: Osain.
far from a stream, he began Isúnekue, representative of the tribe Bfbf. ( And he Eminently magical. Aviva, wearing Mayombe. With its ma- dera
sacrificed a deer al. Basis.)
chicherekus are built.
Sap relieves sore backs.
CÓJATE O COLONY
Alpinia aromatic. Aubl.
Healers believe that water contains. coco has no rival as a diuretic. Mixed L. Ewe. Orú. Didona.
with gin, cure gonorrhea. The juice is a tonic for anáÉiicos, and decoction of. Owner: Obatala. (In Matanzas, Gshún,) E! juice of the leaves is used to
bark, purifying the blood. The mass of dry coconut should ■ eat fasting, and to thoroughly moisten a cotton ball or tissue and insert it into the mouth of the
be grated. easier digestion, is considered excellent for expelling tapeworms. 'Corpse, which expels fetid and bloody froth, and to plug the nose, ears and
Coconut butter is good purgative, and one of the four compounds of the usual other .conductos relief.
laxative, so called, which is administered. children still breast: christi palm,
cocoa butter and almond oil - "because they are fresh, and thus mitigate the Fresh leaves, for headache, applied to the temples. Placed in the navel
heat of ricino-, and pink honey". Butter ,, chorus that is dedicated to ObataJá, and avoid, gases. Decoction of the root. -is. diuretic. lustral baths for good luck.
that in the jargon of kimbisero-crossed, often this is usually called, Obatala, "a And even to "kill evil" with botijo ​pinion and sagebrush.
piece of ObataJá" - is equally appreciated for hair care. ( "As is Obatala, is
widely used to comb or anoint his head." It has, however, the disadvantage of
With the bahaca, it is widely used to ward Eggun, free from bad influence
smelling strongly of stale, if the person who uses it does not wash. With. Often
the head, or check butter in a few drops of bergamot. and purify housing.
CIMARRON COMBUSXERA
Manethia coccinea. Griseb.
L. Esue. C. Molanguo.
As duende I am obnoxious, and Owner: Oya. Monkey.
although I nobody saw me, Her udders of cows rub when calves should not continue nursing. Bark,
reduced to powder, used as an emetic.

1R4,
■ ■ '• "O *? one
385
 COMECAKA
Eugenia aerugines. DC
L. Güerere.
Owner: Yemaya. Oggún.
The root and bark boiled, after corresponding ebbó; It is recommended to
bathe and strengthen the feet and legs of people who vacillate and usually fall
often.
When an individual often falls to the ground without cause that motivates these
falls, the earth must think that repairs on it: it is disturbing sign of the desire to swallow
that perhaps begins to awaken in our mother's Aiye, land. It is not always the sick or
already decrepit man whom the earth calls, letting him know that he is opening a hole
in her womb and gets ready to receive him. The land becomes infatuated, it turns
healthy; golosea the strongest, relishes. Young. ( "Swallows also good.")
Falls are invariably very bad omen. "Hint of something that is going to
collapse: luck, business will come down, decaying health."
If it's a witch doctor who falls, the issue is. more .grave. If you drop a "horse"
with holy, what if your day. seat fell by iyawó her. pylon, their stone or their
tyrant, if during. ceremony is slipping from the hands iyaJocha baba or a sacred
object, it immediately consulted Orula and practiced, to. career, a sacrificial rite
a. ebbó
- purification and sacrifice of animals- death to spare. Well luckily there are ways
to fool the IM or land, when they show an early appetite, "although we are not
more than your fed to" If the grave is open, you are given to eat, usually a goat.
Osu is very serious that fall. Osu, messenger Olofi and Orula, is a rooster silver
or white metal, which recites the iyawó when delivered, to give them worship,
stone Eleggua, the Oggún and Oehosi, with their iron attributes. Prepares the
Babalawo, and its mission for the iyawó is to "have it always raised strong." Only
when this dies, the Osu lie is. I mean, it gets borízontalmente on the floor. Some
people should possess. .Misma Osu its height, and in these cases, is a tube, on
a base equally the shuttlecock metal on top. Osu 'eat' TOO Eleggua, and if
unfortunately falls - "to drop the iyawó rae, the owner also falls because Osu is
supporting, life, his .health Y their fate "- you have to" work ", and immediately
give the blood of a dove.
386
The same danger exists for the mayombero that falls, or whose hand wheel to
ground a garment, the mpaka or stuffing horn magical substances, animated by a
spiritual energy; and the nanigo or abakuá duties the diablito or Ireme if
plummets dressed in his suit, this suit magically "loaded" which makes spirit.
Around mayombero fallen, along the room in which h alia, following the route of a
spiral, it must burn Fula for gunpowder, i uncle, Fula mputo !, takes the evil that
has caused and augurs this accident. Al Ireme must be "clean" hastily with a
rooster, on the same site that is dropped, then take the ceiba to repeat the
cleaning and immolate a goat to secrecy. If in, in fambá, or a procession to a
ruler of the power or the guest otherwise you drop the Eribo or sacred drum
decorated with feathers or any holy attribute delosquepuede contemplate the
public in these parades, must see the tremendous shock that occurs at all, actors
and spec- ers. The nanigo carrying the object must remain immobile, rigid as a
statue, until the Isué or ekueñóny other members pales Principality power arrive,
showing signs of dismay, raise the sacrum object and purify the obanekue
involuntarily sacrilegious. In such circumstances you hear the mystery, Uyo, in
el.Ekue, always invisible, roaring wildly and without interruption.
When an old Santeria sometimes suffers repeated falls - "and not the saints what
some debt protesting to knock down" - it is clear that the earth announces that she is
waiting for "the Santeria start making preparations to deliver."
It is customary, when a person falls and hits, give drink some water with
soil to prevent fears from forming. "And to appease the earth."
EAT FLIES
"Is a. dwarf shrub-like banana, thick, fleshy leaves something that negrada,
the, wit La Esperanza, in Sagua la Grande, feared and much appreciated.
When any insect, a fly, perched on their leaves, these were rolled up, they
wrapped it, and when opened. again, no trace of the insect. Just one. virgin
girl could cut it with a machete to collect blood, a red sap similar to the blood
of an animal and seeping quantity of trunk.
"Sorcerers did prepare rescue, they said, or fatal witchcraft, with that,
blood and piece of trunk cut the machete."
3*7
 COPAIDA or COPALBA (Palo oil)
Copaifem ojfiecinale. Lin. It is used in poultices adjudicative, and it is said that the infusion is soothing
L. Enénén. Kiororo. C, Monchúnto. for toothaches and ear. Regulates menses. Seeds are worming.
Owner: Babalu Aye. Qddúa.
There are many properties: with the resin, leaves, roots and bark, secret and COPEY
infectious diseases are cured. "The cure Babalu Aye, Santo Syphilitic." The resin Cíusia rosea, Lacq.

disinfects, absorbs evil and heal. COPAL L. Inlánna (?) Pamo.

Owner: Gruia.
With juice and resin, plaster ', se'extrae moodiness of ulcers and sores, and
Pmtium cubense. Rose.
healing. The roots, leaves and bark, boiled, are used in poultices.
L. LORU. Féfé. C. Nyimbo. Guaria.
The leaves of the resin to remove the cold or "a crossed air." The recibidoras,
According Cape, it used to make garments ^ talismans, "because it is very
in difficult or late deliveries, put these patches on the soles of the feet of the powerful; where born, it seizes the land, and no other club can live by. So it's good,
mother. And on her belly, hat husband. especially to win lawsuits and take possession of any property. "

It is fennel savanna. The seed is poisonous and serves to damage; with resin room disinfects
infectious patients.
MONTE copalillo
Thouinia nervosa. Griseb.
L. lora Féfé. C, Nyimbo. AFRICAN COQUITO
Owner: Yemaya. Olokun. Obi-kola.
"To make holy." "The secret of the holy." It is a tough seed imported from Africa
"For medicine, the mountain, because living in the gardens is nothing more than a fashion
with two others, emu and tuche indispensable in the seat. One obi-kola seed, palm
plate and serves only ornamental."
kernel, "leaving many heads." That is, it suffices to consecrate a fragment number,
Boiled leaves, inhalations, when suffering from a staggering air.
neophytes. Each iyalocha of testifying at the ceremony, placed in the center of the
head iyawó one montancillo of crushed leaves, and godmother, finally, the obi-kola,
The root crushed, shredded or powdered, is aspirated and a haze nervous
with ERUs and tuche.
headache.
Infusion for stomach aches. For good luck, copal baths ill or are well
Under the! pylon, which then occupies the throne seated, "which is a new king,"
known, as well as incense, and mixed to cuaba clilbQtica incense, clearing the other particles of the sacred seeds are placed. Currently very scarce, and (as
atmosphere of malefic presences. TUFTED santeras that have inherited saved as something precious.

Some people say that in Guantánarno, in the east of the island, is a view similar
afficiiiaiis calendula. to African palm, which produces these, nuts, tail, and that unscrupulous santeras
Owner: Oshun. and Santeria. They replace them with these. "What is crime; and such harmful
mischief like a -ofrenda- erf of Changó-, by changing his beloved pigeons quail. "
For "Sarayeye" strip, purify and give the person praying easily frightened, it
pales and even faints when you get any impression. These subjects, as
It is possible, I hear tell the old, who complain of missing in many 'works'
sensitive, are exposed to suffer cardiac collapse ^ or stroke; Ja a'perder
ingredients, not it had entirely lost touch with Africa until after .guerra 14,
reason or suffer from
thanks to' canaries travelers, mented as very Barnabas, who impor-
. amnesia. In these cases, the Tufted is useful for Santeria.

388
389
 taba regularly precious "African coquitos' was tuche, obiaya, beads, ornaments
and certain liturgical objects; snails, stones, parrot feathers, monkeys, parrots,
seeds, roots, "bere", pieces of wood, skins, tusks and animal dung-of lion, tiger,
leopard, hiena- (?); nails, hooves and hair, horns, bones of some animals and
birds; weeds, lands and other substances and -medicinales and afrodisíacos-
magic powders; turan -cuernos for drums, idols, stones, copper bracelets,
oddani for Gsfoún; Finally, the worship and! a magic had need. This' very helpful
for those who exercised, trade subsisted in times of lacolonia up to
ninety-somethings. Established the Republic, some providers of Santeria
resumed their activities. One of these islanders took two trips a year to Guinea
serving orders from taitas favored by numerous and wealthy clienteles; Nor ran
well houses or accessory of devotees and offered them their goods, they paid
very expensive, but then a hand of snails Twenty-one cauris Guinea-worth half
of what it is currently worth. A áiloggun apo, a bag full of snails legitimate
Guinea, a handful of obí Kola, a deck of old accounts a Oche Ayan, moldo is like
gold for their owners.
Coralillo WHITE
Forana paniculata. Roxb.
L. Cueyén. C. Yujé "
Owner: Obatala. Gshún.
Baths' of dispossession to bring good luck. Decoction, cure footloose
"dogged" or bloodshot; the zunro dissolves or bursts.
PINK Coralillo
Antigonus teptopus. Hook, HookyAmt. L,
Cháuko.
Owner: Oya, Ayao.
The cocuniento whole plant, even. flowers, reanimated after a binge and
neutralizes the effects of .alcohol.
cordovan
Rhalo discuss: L'Herií
L. Penigun. 'magnifying glass. Diela. C. Nrio.
Owner: Chango. (Some attribute it to Oggún and Yemaya.) In Matanzas
consider 1J cordobán 'one of the main Ewes of Osaúi.
"'
390
Offal, bathrooms. In omiero to wash the pieces and relics of the Orisha.
Leaves in. decoction for asthma, coughs and hemoptysis. (Excellent for
whooping cough and measles cough.) The root is administered a syrup
prepared in any airway disease.
COROJO
Acneemia Crispa. HBK,
. £. It Epo. Lufi. C. Gesi. Maba. Anyeta. Karende. (Oil or
palm oil: masúigese. Masi maba. . Masi Maba, anyeta) Owner: Chango. (And it
is all orishas, ​less than Obatala, Gshún and Yemaya.)
When Chango is angry with one of his sons, who relents and forgive him,
his stone bathe and snails that accompany it in palm oil which is butter,
consuming Orishas and honey. .
This, praying, practiced for six days: the first day, each offering -renovando
the súplicas- four bunches of bananas. On day six pitahayas ,, ,. The third, 'a
gourd corn flour -amala- with -lila- okra, honey, palm oil and six grains of pepper
Guinea -ata-, all adorned with. one red ribbon. The fourth six -eleggudé-
pumpkins, also adorned with. tapes. The fifth six -erní- mameyes, and finally ,,
will sacrifice two white roosters and you cook a lot okra without the seeds. The
nato covered with a white cloth -afó fun fun. The offerings are divided into three
packages that take a hill, the royal palm and. ceiba. handkerchief covering
orissa stone is removed and is put to, Omo, for whom, in order to make amends
to Chango ', this rite is practiced. The palm oil is one. substance of great
importance in worship, orishas, ​who continually claim for their cleanliness and
well-being. Eleggua, Oggán, 0'chosi, Chango ', Babalu Aye and Oya, there are
always smeared with palm oil. A certain foods to them, offering them always
spend some Epo;
.the roasted corn and bean buns face of Eleggua and Oya; and bread, roasted
corn cob of Babalu Aye.
In congo only rule is used to clean -that Zarabanda say, to symbolize
Zarabanda irons. The nkises, cauldrons, also rubbed with. palm oil.
BRIDE'S CROWN Pereskia
Pereskia. A. .Karst.
They are purgative or laxative, three, or more buttered, infused with white .azúcar,., It
was laxative favorite of many ancient trinitarian ladies.
391
 COCKSCOMB
argentes latticework. Lin.
L. Libbe Kuko.
To "clean up and make praying at the foot of Shango and Agguyú, the men timid,
shy, timid, with souls who are wandering through the body." Agguyú and Chango,
crested bagpipe, they infuse their courageous and combative spirit, energy, and what
more IALTA them courage.
■CRQTO
"It can be invoked Eleggua and talk with him at the foot of a croto. After counting up to
seven, a hole opens in the ground and linto and sweet wine, aniseed and some more
goodies that are cast likes. "
CUABA
Arnyrís balsamifera. Lin.
L, Loaso. C. Inkita. Nkunia. Bondan Shua. Kisíabolo.
If the drainer going to look for the mountain not injure yourself and gives you some
drops of blood, this tree withdraws its virtues of parties that has taken him. Nor its
hauntings or medicines take effect. The cuaba is the same guachinango stick and
cambiavoz, hidden or made invisible so many ways, he 'plays the head aJ not know
how to treat it. We know that is the joker of the mountain, the escabuliizo, who
deceives the same rnfurno which in bákiilu then suddenly disappears in their noses.
Established, link with this tree, many always go to the Inda with a scepter of cuaba,
and are there as needed.
It is not a large tree and corpulence, but it is so prodigious that "no nganga
works well without e! guachinango. "
With black hexes are made; with white, good. Powders black cuaba, when
linked with wasp, woodworm and human bones are. an unstoppable
juggernaut.
A drainer states that leaves white cuaba have the power, through body
baths, to cure those suffering from continuous tremors. And as the Rife has
extraordinary beneficial properties, it burns, you hactraspirar outdoors, and the
sick, shaky, tormented by incessant frights, victim, of course, some sorcery,
he calms breathing virtue and súalo, little by sualó little- recovers its lost
balance. Good to know that if the res quivered have had this for seven years
and have not calmed down after Délas white cuaba aspirations will require
retreatment with yellow cuaba.
392.
Should always be to protect a sliver of Nkita, and in the mouth, where it will
be proposed a business, employment requested or to be asked a favor. It is
ideal, for, lawyers and anyone who defends a cause, rightly or wrongly, as the
red snapper in the mouth who speaks love to hear, and this will be subject to,
will Chatterbox. "Then the word dominates by virtue duck '
A shy and ugly love can declare without fear of being rejected or to do. .ante the most
outspoken ridiculous' beldad breaks and tears, they will believe a. Irresistible Don Juan
when it is not more than a diffident, a "shrunken belly button."
absolute control over another is obtained by mixing in, their drinks or meals,
powders of cuaba, amansaguapo and boar bejuco -nkuni Bondan Sambi and
guánguángulo- with a blood drop that manages the plan of powders
avasallarla.
But Baró, which greatly esteem the guachinango, insists that "enough to have
prepared a splinter in the mouth, with another cinnamon, para. pinto hoodwink the
Dove. "
Some insurance experience ,, extols traditional mpy, which is made with cuaba,
cinnamon stick, star apple, cypress, stick Ranión, bejuco boar and bone powder of a
good nganga.
In empirical medicine, our healers will point out many, the cuaba virtues:
bark cure venereal diseases. Hot baths leaves are used in any case of rebel
fever.
CUABARÍoAMBIA,
Owner: Chango, Gggún. In tisanes, to strengthen the
nervous system one.
Curdle!
Prumis Westerners. SW,
L, Maddétéo. C Faere.
Decoction, boiled, whole plant against influenza, whooping cough and
asthma. It is also prepared in syrup form. It is good, strong brews, for rash and
persistent itching.
COCKROACH
Zebñna pendulous. Scimize.
L. Anai. C. Kienguene Bisa Raamba.
Owner: Yemaya.
In omiero, to wash. parts orisha. In decoctions for the inner irritation,
seizures and colitis, cause menstruation.
393
 The * leaves, boiled and gomadas with a little sugar, destroy kidney stones. It also CURUMAGÜEY
destroys the calluses applying these leaves. It is believed that repels cockroaches, Maradenia claims. R. Br. L.
horn Reseda, It IWO.
Its owner, according to some ,, is Oggun, or ESM; according to mayomberos, Cáddian is Pembe.
Maidenhair well
Adiartium tenerum. Sw.
Halfway, drainer going for, ride in search of the evil Curumagüey, brandy
L. Kotonlo. OFI Ewe. Necentén. C Vititi mass. Ngóso. spilled on the ground, light a mules
Owner: Oshun. - Vela, the clothes and "moana katuko kamulele", naked from head to toe is
Omiero for the Orisha and "pray head" with flower water, imo -u. It ornô omí-FERN removed, soon find it.
river-vinagrillo and cotton. It is specifically bad, ndokl knackered, with the bones of a chameleon -ñoka
Ogboyi: with maidenhair effective for syrup is prepared bronchi. pémba-, and mixed with the drool of a toad -echulá penaba- that 'has been hung by
Sarrosidad sap destroys the teeth. The brews are indicated for colds and the feet, they say, that is a very active poison, it is disguised in drink .Any
liver, intestinal and kidney disorders. He 'invariable success. "The prenderos the afamamos:
purgative qualities attributed to him.

CORIANDER xCttmmagiey, Curumagüey,

Eryngfum foetidunu Lin. aveneno I Mataperro ...
L. Ichóra. C. Bianki.
Owner: Yeimayá. "We say dog to be understood man. And kills quickly. While the powders are
With the tender leaves of the orishas food is seasoned. The juice is
blown, as indicated, when to send one, it is that I drink in the cafe. It veers in one
abortifacient and regulates the infusion period.
gulp. A decision may be enough .. "It also has the advantage of leaving no trace,
the raphe in poultices, boiled with raphe, Reseda, mauve and rough, often used in
so that doctors, if they do an autopsy, will not find, and can not prove anything ^.
cases of bleeding -this recipe is exclusively for women ,, you are careful to warn the
It takes advantage, to give the chance to a party in a chikiríngoma, when the
.santera that facilitates us ...
person who wants to liquidate soon, is happy and coming despre- and kusinguila
with the nkento moana-in chatter with women. It is best that you take in coffee. "
CUPID ONE (red)
American ginoria. Lin.
C. Mamboti. 'When' is a brave Mulonga -guerra- between taitas, the güey curuma- always
- Owner: Chango. It is so called because this Oor one o'clock o'clock the day "closes works. "
his eyes and falls asleep." "The -antídoto- is against the San, Pinion" the serpollo or shoot sprouting from the dry
sticks "is the only thing that can save the ringing in one fckdanobazo -trabajado with
It serves to purify baths dispossession and housing. curumagüey. That, and you have inside, in the belly, a good shelter, of which were made
before and we went into the body before baptism. "
Curujey
Owner: Eleggua.
No wonder, now that I know of the "virtues" of curumagüey, the Gumí viejita
"It is-a parasite that has inclination to live perched on a tree. Guards are answer me so dryly when I asked for What could tell this vine, "Bota pó there,
with him, and afocbé. " the devil. That é olóugo! Lucumí untreated it. "(Olóugo, according to Sandoval,
"He has a mission: to absorb and dissect until the last evil microbe. So their powders means evil sorcerer, like ALAU.)
are cast on. Magas, I ilé plowed. "
The mayombero, who calls AJtín, take, to strengthen its root. nganga. The "clean and
strengthens the body" and Curujey is a good blood cleanser.

394 395
 CH As the guao, and a liana called Manuelito, belongs to, devil; "Walk together
to do harm."
'chamico Although many mayomberos aim, which is only used for per- judicar, with
Batum Stram. Lin. L. guao and curumagüey, and that "her, .esencia is evil" da. very good results for
OFO Ewe, Ewe Échenla, "female hemorrhages, and there is nothing better for a hoop-a tuberculoso- nigbé
Owner: Eshú. that the decoction of the whole eweko" whole plant. Also to strengthen the
Ndoki malongo. Very evil. The mayomberas use it to poison and damage prostate ,, "but be careful, because it hurts a little." .
eyesight. "And at the same time it has its good. Dry, burnt, leaves aspire and
relieve drowns it serves for baths Peruvian bark
.seat and poultice, for .almorranas; in friction, for rheumatism. " ^ Existema ellipticum. Gray.

SQUASH JL Monbálán. C Monkorina.

Sechium edule. Sw. JL Wóbedo. I mionlo. Owner: Yemaya.
'mourning. Laloyago. C Benbánguaria / Bad things, Malembo, the morúbbas; invisible messengers of sorcerers who
Borénkeri. take advantage of the hours that the man sleeps to take possession of her. body,
Duels: Yemaya. Oshun. and under cover of night are introduced into houses, and lead them misfortunes ,,
will not find easy step if care is taken, before surrendering dream ai., spilling onto
"With chayote Dimbo -jarabe done, honey for pneumonia. '' It is diuretic, Y decoction the door a bucket of water crushed leaves. cinchona or joist stick.
is recommended for diseases of the kidney and bladder. It helps expel the
calculations.
The, tender leaves, for, stews and meals that offer themselves to arfabas. Eat CUSTARD APPLE

Oshun, Yemaya and Me. Annona retiatlata. Lin.

JL Méqierí. C. Biloko.
MONTE rinds Owner: Obatala. Slime.
leminalis. A. Rich. To spoil. The leaves usually go in. ontiero seat, decoctions stimulants in
JL Yenke. C. Moronki.
cases of weakness or momentary decay, and also, combat diarrhea and bloody
Owner: Osain.
stool.
After a moment's hesitation, an old palero trust me, while sonrefrme, "it's
good to dissect people." Consulted other authorities ratify spontaneously told
by the old, familiar Cachica friendly; it may recommend to those who wish dissect
in one of his life, we neighbors. A bilongo of Mount rinds destroys the most
D
robust organism. Rron chicha a yellow mountain, Oshun and Yemaya, called
yerényeré and bonsomaó, I write another drainer that has the same
application as above, but acts more slowly. "They work" in powders to be 'Dagame
ingested, diluted in. coffee or chocolate. Cakophyllum candidissimtím. D. C ".
JL Lionse. C. Bondo. Jinyao.
It underlies the Nganga. Very powerful. "It virtue for, impregnate 'women.'
'Bondo had life in the dagama; Bondo was the desire of women. He was sent to
CHICH1CATE
knock down a tree and died, dying dagama. But the splinters flew through the air
Urem bacafera. L. Gaud, and all the women of the land of Bondo became pregnant, because the chips are
JL Ewe child.
digging into

'397
 the belly. "Hence the decoction of the bark is rec- dagama mends infertile
women eager to have a son.
A talisman is made from the leaves get rid of dangers traveler crossing the
sea, and prevent ill on the journey. Naturally, the dagama, in this case, if it is not
reinforced and complementary pode- ous other ingredients, is ineffective.
"Women, when the moon can not pass under ias branches of a dagama.
because! cs steals menses. Under these condi- tions, the shadow of dagama is
bad for women: mad again. "
To purify, in washdowns, the floors of the houses.
DAGU1LLA
LageUa Untearea. The m.
Owner; Osu.
Those forced to work outdoors protect his head covering with leaves
daguilla which mitigates sunlight; "Extracts heat from the head."
The continuous embeleso used in love magic. the embeleso
- because embelesa- ,, along with the eyes of raaja-inioka, raboma- because fascinate, and
.astilla of paramf stick is a powerful talisman that accompanies. Don Juans of the profession.
ESCLABIOSA or ESCLAVIOSA
Capraria biflora. Lin.
Owner: Oddúa.
One of the herbalists of the Plaza del Vapor has written in his. 'Old book
that esclaviosa in. lucumí, it called gauti, and congo "rakiongo, name who
reject several of my informants. The crushed leaves, plasters, dissolved
pintails. It also applies to "dry" or swollen glands. Decoction, soursop and
flower with white stick, calms the cough. All the plant, infusion, for the kidneys;
the same, very concentrated, for interior diseases of women. It also applies, aunt
poultices to wounds.

The bark ointment for rash and other skin rashes is prepared. BITTER BROOM
Partemum hysterophorus. L.
L. Eggweniyé. C Báombo. (Carabalf: Kan)
Diamela Owner: Babale Ayé. Ayánu.
Jasminum sambac. L. Solana. Var. Trifoliatum. DC Ia parthenium with two bowls that contain the rule arará orisha covered. It is
L. It itánacó funfun. C. Mundela. a favorite with herbs. which strips and "clean" Baba sick. Any illness is cleaned
Owner: Obatala. with parthenium and corn, roasted. Then the passes, a chicken egg on the
Leaves and lords, for bathrooms offal. The root decoction for whooping road takes, and there is star, saying, "Babalu. Ayé, eat the dough and let the
cough. With exquisite flower aroma that perfumed old women their rice powder bone: save me John Doe "For seven days the patient is passed by an egg..
a love amulet is prepared, body. Continually resorted to, to purify, also ,, the houses. Liga lot with,
rompezaragiiey, and often mixed the two "Elanga" for, baldear aspergar floors
and walls.

■1 AND Parthenium among the weeds, ai liturgical society, abakuá secret. It serves
mainly to lambaste "the Abiku, the ayé" dor deceived his family. " "Abiku is the child
EBONY CARBONERO who dies newborn or very young, and his spirit returns to the world another child
Miaba cmssmems. Knig Urban. born after. Dies and often born. It comes and goes. When he dies, so, acknowledge
L. Iggi Lile or Iggi Dudu. that more can not continue to deceive the family, born, a mark is made in the body;
Owner: Eleggua. It is cut a little piece of ear ,, the whole phalanx or the tip of a finger, and when he
Leaves in. decoction, black skin beautifully. The boiled bark is prepared with returns to this world, you know who it is. Then it is tied, because that passenger ,,
the same objects' ,, for friccionarla,., fledging not fool anyone. "
ENCHANTMENT

I 'Oyoyú. "There is a heaven of children who are not born a abikús sky. .There one of them
says: "I'm going to land." "For how long?" ("So much.")

398 399
 "It comes, comes, and when the fixed term is fulfilled you are going. It goes, and when you
crave comes around. "
■ "To me .murió me 'brother. My grandmother took scissors and cut off the tip of a
orejea] dead child. I was born another brother. It was told my grandmother, who
lo'reconoció; cachito lacked the ear, and said: "Ah !, you are cat and put yours will name
my land are Durokiké"
"Before, when a child died, he was made a cut on the body as a
precaution, not like today, you just do families where was born a ABITO ..
​When a first child dies, others are born later, and like that, all die in Ninee is
that the former was carrying Abiku and goes one by one others. Either the
firstborn does not die, but his brothers die on. That first child stays in life and
not let others live, it is Abiku. ".
The brother who survives his brothers, no matter how old you are, it produces much
to suspect that it is a Abiku.
"Ikubé is next to kill the whole family, 'I explained Entizan-. Spirit unsatisfied.
The Abiku is unfortunate. You should not be telling. no Abiku. He was living, and
it's an insult. "
"The abikú'nace and gradually the family eats. The. Abiku Mora and cries. The house
is late, does not enter. her any good, though to be fed into the street. They ask. Well,
what happens is that in the same house there ABITO.! To a broom of palm kernel you
put a red, white and blue tie, and he enters the Abiku fuetazos. Every time he cries, a
beating. O 'well, still better, he sticks with slices parthenium. "" The slimline Abiku child.
It's a pittance. The spirit that has eaten into everything they give you. The child does not
assimilate, because he has nothing left. With that abikfi come others to eat.
Unceremoniously; have to hit them hard, .amenazarlos, scare them. Parthenium with it!
No choice but to punish them. The blows hurt the other, the Abiku. So they are removed
at times, but if the boy also leaves, dies, because the ABITO, it dried up; cuauúo must
be able to identify him again, and he makes the meat a password. "
They are insistent. "Attach themselves to a belly."
"One was born and simikú -murió- four times. Two high mocharon ear; two the
toes. The fourth time he did not die. After he left, when he returned, he spent entire
nights crying, Go, I give you broom, bitter! With nothing he was silent. The more you
beat, more screaming .. "
The Abiku da. A lot of war. "Yes or no, one day, a week, I think on
Wednesdays, although not lead to it, it hit them."
400
A Santeria, says, 'I do not want anything, and I never wanted amarrarle the son
-abikü- anyone. Let them go soon! "
"One of my sister gave birth to a girl who's face albarda of bad weather he had,
immediately he understood what it was. "I had in front of old. I could not see. He
died five years. The mother cried. On the third day of dead, Manina called--asila
came to tell. his mother not to appoint more. A neighbor of mine who had a foul
Abiku
- It was a guiñapo-, bawling and continually littering, and she aguan- tándolo, I said it
very clearly. "No more nkangue that tareco, let him step down!" That Abiku left early. "
The Abiku "usually know much," driving with alarming severity, and even can
keep a eerie silence. "They look like big people. Sometimes they cut the ear long
before they leave. "" A mother of Abiku, beyond our wit-me account, friend-
desperate that all little children will die, called a warlock out, famous ABITO for their
moorings. The sorcerer was, though. very old, and appeared in the hut of the
woman with all of its businesses. He lit a candle, took the child Ic the earlobe, and
cut a piece with scissors out of the pocket. The tiny, furious, but without mourn, she
looked at him with terrible eyes. Okay 'I' said 'old man, this is the last, once you do
this. Yes sir! Because you come back and you'll stay. "E1 old man died, and then
the child died. AqueUa woman later had a son, positively, had a scar on the same
ear had been cut off the other, and in which everyone recognized the snip of the
witch ,. This child did not die. He was strong and healthy. "
When reborn Abiku, is "closed", is tied with the symbolic chain ", by foot or
wrist. It is imprisoned, and can not leave,
"They are put Abiku name. Called Bankoyé, Yekiné, Apara, Oku, Ibeyóku, Aküyi,
Oñiké, IbekoyL Tiyiko, Ekupiné, and so on. "The Abiku bought and does not leave,"
buying her belly "by one. small quantity, to the woman who is soon to be mother and
previously gave birth to a Abiku. With. The proceeds from this sale, ia future mother
Mercara some bananas to eat on her own. You can not "buy the 'belly' rather than a
single woman, a virgin, and it does not have to be in yours, the visit of a Abiku. ( "And
when is mother, give birth Abiku ,.") AI birth that creature, she experience a red cloth,
white or .azul, and say, 'Olona coco IBBE it Orno kekeré Cani, wa UMBO CADDA
»-Remember of you left, but has'vuelto-, and immediately you stick with wedges broom,
bitter.
"So, buying -abikú- belly, saved many children." And many are saved, too,
with the stripes of parthenium.
401
 He ABITO the comprS.de- this herb fears that they are dominating and sometimes "This sabanero bird, Níbaleke, madam, is a great thing. Clear mind says: "Black
punished with frank cruelty. In some cases, only to see it nail jo tá».
. They keep quiet and reassuring. The Abika is a ayé, a spirit, usually long on the "A drunk, Hilario, believed that sabanero insulted him, reminding slavery.
mountain. There is not uncommon to enter into the womb of a .mujer unawares or "you
"Look if sabanero are salao, which insutá me! Wherever he saw one, killed with
follow the steps and strain into the. home". What happened to C, a neighbor of Corral
stones. '"
Falso, is typical.
"C. Coal was on the mountain, he was too involved in. the mountain. When the ESP1GEL1S
daughter I had was the old MA put his hands to his head. "E Abika! How you tá bariga Spigelis aníhelmia. Lin,
Veni, C? Look, daughter, you fuite collects manigua, Abika tirao, picoteao!" Because L. Minire. C. Gomaguá.
the girl swam with. lip and wounds all over his body .. " Owner: Qshán.
Bathroom of dispossession. Purify and reattached marriages have been broken.
This ABITO, legitimate daughter of Iraq or, until today enjoys good health, "Yemaya tied her
and knows a lot."
In addition to these magicoprofiláeticos examples, magicopuniti- you, the. SPINACH
Baba parthenium is very "healer". Three roots in decoction, Cape short Spmacea oleracea. L. L Obédo.
fevers. Ewe tutu. I Edé. ' C. MBI-MBF.
Tbdala plant infusion is used against malaria one. Busting tumors and grains, Owner: Oshun.
poultices, and powders, worked as a paste, cures one, bush, eczema and all To cover the interior of this goddess and refresh.
'cringe' skin. Cape says .alivia much to adéte, lepers, or bibayé, as they were
ESPINILLO
called J. del Rosario.
Parkmsonia acuítala. Lin.
'ESCOBA CMAKRDNA L. Ikiléggún. Biboret. C. Ngoto.
Abuñium trísukatum, Jacq. Owner: Eshu, Ochosi.
L. Beléndeke. C. Corúnla. It spreads, powdered 'with the purpose of causing bitter rivalries in
Owner: Eslía. business or any matter involving several' competitors.
To force. dead to abandon the house where he insists on staying, the
branches hang behind the door. LARKSPUR'

ESPARTIL.LQ ' JacquiniaAculeata, Mez.

Sporvbobu. LR Br,
L. Elenga. Iyé were.
"This is lama Kioro and Nblele. '' Owners:
Eleggua, Ochosi ..
Boiling: for foot baths. To weaken somewhat tisanes, Congas
- those prepared by the paleros-, which are too strong. When dispute over
possession of land, one is made. nkangue in the trunk of a sturdy stick with a
stalk of espartillo prepared in advance in the Nganga. Every day the knot is
tightened until acogotado ideally leave the opponent. He won the case, you give
espartillo matte blood or egg sabanero 'nui níbaleke.
L. Káeneri. C. Imbo.
Owner: Eleggua.
"He Born this herb when kereketé made the nest. But spent the hunter and stepped on
the eggs. The kereketé cursed. From now on eggs laid on a stone, and this plant was
born to protect them. "
"As born lena, with thorns on the stones, when liaga -ama- rra-, Strong
linga!" Excellent for powders and other Mayombe, magical preparations. It is
used in those rogaciones or "holy work" that make you benefit 'to people who
are, ruined. Open the way. With this herb you put a fence Eleggua when they
should quicken. ( "For I spurring *)

If you enter a. some fresh bark fas decay of teeth, relieves pain.

402 403 '

 With the juice of the leaves heal the injured galleros eyes of his Gauls fighting. PUFFIN 'O CAIRECILLO MONTE
ESTBFANOTE Adenosopium gossypifolium. L. Pohl.
(A osainista of the square Vapor calls Básiggié and Paime.) Owner: Oshun.
Stephmotía floribunda. A. Bnmgu .. Owner: Obatala. It is, he awó
- mystery. Although .Some santeras not know these secrets of stephanotis a "In the midst of Mount puffin China; likes to scare people, call! ngangulero. ""
herbalist insisted me: "I can not disclose 'his deep mysteries, unless you were Oshun. Warring works hard and, with the puffin. "
seated, and the saint was iyalocha. category. "ESTROPAJO ' Luffa uffa. L. Lyorts. Owner: The healer recommended for inflammation of the liver and skin blemishes
Obatala. caused by the malfunction of this organ, decoction to be drunk by ordinary
water.
"It's cursed, evil works orninoi. ,,," "I have it by stick Eleggua, for, indeed ... Hissing
with eshu bad garments are made with him."
_To baths spoil, when luck leaves us. The loofah "has the virtue DFF Framboyán
untangling luck" and bad situations ~ "and also entangling them." Royal Poinciana. Bojer. Raf. L.
Iggi Támbina. Ináweko.
Folk medicine considered effective against parasitism end intestinalis and Owner: Chango and Oya. "It is Iggufnla -tree big- Órale Chango." "At a certain
gonorrhea ,, enemas infusion. STRANGE ROSA time of night the Framboyán burns, burns as if it had candela within its Ironco. If we
approach, yes years sat on their roots, hear crackle. It us up in weight, do you know
Cailistephus hortensis. Cass. why? Because at that time, Chango and Oya made a covenant. Chango, by porfiado,
L. Oderére. C. kfononló, Nlcanda Fititi. to go from one place to another, fell prisoner in enemy territory. Oya often told: '' Let
Owner: Obatala, Osbún. Bathroom them come to pick you up at your house Stand still in it.. " But "also, as was a
of dispossession. sorcerer and healer, when there were sick they would look for him, and he was going
to cure them with her pestle. In one of those, they grabbed him out of his land. -Oyá
got tired of waiting. Convinced that would not come, he was under the flame tree, lit a
fire and lay down on the fire. Chango received his message in the jail. Fire beckoned.
F Thunders came and went, but no irons jail ate, and Chango could not get out of it.
Oya knew he had to try 'something else. This time 'threw his machete in the fire;
WATER ELQR Machete departed lightning, jumped into lightning and burned Oya prison. Chango
Eichornia Azarea. Kuntk. met her. "Go off 'your fire," he said. 'It took next to Framboyán. Chango reached into
L. GHüoro. Tana Fún end. Bodó. C. Irituu. the fire and found the machete of Oya, and 'ela realized that had saved him. "
Owner: Yemaya.
One of the main Ewes of omiero seat and omiero with
■ that parts Yemayá washed.
MAY FLOWER
Laelia anceps. Lirt, L.
Wggigu (?) "The year that Framboyán has many pods and flowers early, mortality, child
Owner: Obatala. perspective. We must exercise caution and praying. prayers are said, and he
To wash the stone of this orisha. smeared the trunk of cocoa butter. Ebbó fruit, for boys. "

404
405
 "Babaiú Ayé want to go to rest in its shade Y why has .guerra with Chango, for BLACK BEANS
this, so the old go to Framboyán, as known for their Magas, he can not walk on. Phaseotus Vulgaris. L.
mud, will form a quagmire like rain. Baba is annoyed, flies away 'the epidemic, and L. Ero Idudu. Erere. Dudu ight. Aggándúdu. C. Guandi.
is the point where the .muchachos perish. "
For good luck: beans, peas and corn, wrapped in paper separately distmtas
are thrown into corners with three cents to propitiate the spirits guardieros.
Framboyán pods painted: red, serve as rattles or acheré, and used ,,
rifuabnente to call Oya.
Black bean broth often conceals a powerful love potion that unites
The Framboyán. It is good for rheumatism. A trinity formula to 'treat it is
unswervingly lovers. And explains their preparation, the RS Santeria:
this: crushed ginger and rum, ,, in friction and simultaneously take decoction.

• "The hearts of two doves that are, are removed married. When they are in heat, they
FRESHNESS
tear. Roasted and reduced to very fine powder. Traces of stakeholders and the hair of
L. Ewe they kill ru .., Tutu. the temples, the neck, the cocorotina
Owner: Qsbún and Yemaya. - center head, the orotí and underarms. All hair, nails Piesy of hand, mixed,
made powders, with powder hearts, and give to take, "traditionally" in a black
This herb, which flows on land, wet, try luck that Baldea her home floors. It is
bean soup. "
considered beneficial to the kidneys. "When .guerra, with Osain Ifa, Ifa children
caught freshness, quenace on the stones Delmon you, and yerba not dried; She frijolillo
lived a month. When Ifa saw this prodigy, he said qf | Osain was, the, greatest of all Lonchocarpas latifolius. HBK
orisha. "" Truly, speaking of Osain, idifun Osain! -Osain agwéniyi owaloye iyame ko
Owner: Chango and Oggún. Amulets used to
make the cops.
Yemi Agroniga oní gwágwaddó malu olo Gudda gúdda- one should wake up one.
SULA little and touching the belly '' And not just when you lie to Osain. If appointing frutabomba
any of the sixteen ocha, CMICA papaya. L.
L. I IDEFE. Ibekué. C. Machafío Nsike moana nkento.
j we are sitting, stands one of the chair, or the gesture is made, and fibále, soil "Is your name ... Enter Obbo, and congo, Kisondo!" Owner: Oya.
hand touched. "
"Otto bleat, bleat KOF one -persígnate when you hear talk about ocha. It is very
good freshness to purify the houses, refresh the spirits clarify. luck; and you have To rogaciones head; for, cure madness. It has diuretic, digestive and
kidney disease, you should take it as commonly infused water ' nutritional properties.
The Santero consultation with snails or the instrument you use to, guess, "If
madness comes from syphilis or some spirit." Extract the juice from the fruit, and
FRÜOt DE, CARITA prepares a concoction, grating the heart and mixed with jalapa. In. alternate days
¥ igna unpíkutata. L. Walp. and fasted seven doses. Then, three times daily, a strong decoction of dried
L. Ere-é Pipa. I Ereche. C. Guandi. leaves.
To refresh the angel sleeping sixteen days with papaya leaves and white
A Babalu Aye belong all grains. higuereta under the pillow. The leaves are gathering in a cartridge, and sixteen
With the so-called bean face, Sucked olelé paste is made to the goddess Oshun. A. days will lead to Santeria,
olelé butter you put annatto and a little salt ... With this same kind of beans, I crushed, but
without salt, ekru is made, delicacy 'that. It offers to Obatala. 'Frutabomba STAG
For ijada pain: a stalk like a long metro'de boiled, and for three days of
each month baths are taken very hot seat. It also drinks in cooking, and pains
are cured. Mixed with

406 407
 fl

coconut milk and taken fasting spooned as patient age, in large or small dose SLACKER
is used against intestinal parasites. The fruit, milk and leaf -cuidando al. gently 'Cajanus indicia. Spreng.
pull loose from below- are used to cure madness. Owner: Babalá Ayé.
In decoctions, for ia flu. These are very refreshing and alimenti- cios-, well
.cargado sugar, are given to feed the children.
FULMINANT
In bathrooms, relieves itching of scabies. The fruit is a tible and low consumption
.Ruello gemimflam. HBK
L. Ewe Look, VEN-Wen. It Fatoto. C. Onchaón. comes- pea in Havana.
This, wild plant produces pods that explode when dry and release their seeds
Gateado
as a projectile. With it, e! ngangule.ro preparing a
Bmssimum ARcastmm. Sw.
.very effective for most fearsome police and thugs who expose their lives to danger
Owner: Eshú.
of others, fulminating amulet.
(This plant is also known saltaperico.) Powdered -afoché- to "delay" - "salar- and disturbing. a person."

Gentian 'EARTH
G Voym aphylla. PEA.
L. I lyenderé. C. It lonló.
GALÁN DAY
Owner: Vemayá and Gggun.
Cestmm diunmt. L.
L. Orufutín. Otoíro. C. Montóo. Macerated in alcohol, for 'friction, a. rheumatic. Decoction, hot, stomach
Owner: Obatala, Oddúa. remedies, and as an appetizer.
To purify the home of bad influences, attract luck and create in this one. .ambiente of GERANIUM
joy and clarity petals all over watered. the. home..
Pelargonium ■ odorntissimun.
L. Papaya.
GALÁN 'NIGHT Owner: Chango and Q & A ... For stripping
Cestmm noctumum. Lin. baths. Da luck.
L. Orufirin. I elubé. C. Dondoko. For nerves, and heart, decoction linked coa melissa. "The, the stronger the
Owner: Obatala and Oninla. red pipe."
Stripping baths. Highly recommended to widows who want to go back- it. marry.
For 'oválicos disorders, take it daily with a good dry wine.
With the decoction of the root resistance and flexibility in the muscles of the SUNFLOWER
legs and is obtained. feet. The acrobats, dancers, aüetas, will benefit from annmas Helitmtkus, L.
"cough baths beau .. No less price- sas, reputedly, his virtues to treat nerves,
L. Kékuoro. Oránifé. YenkcmL G Yóagoso. Lango.
and even epilepsy.
Owner: Oshun.
This ior exerts a good influence wherever Aleja will have to -atrasados ​spirits.
Cambute or CAMBUTERA
"A Oshun loves, her, in the homes of their children." Softens tumors, torpid. In
BmcMaria pleUypliiila. Grisk
decoction: for lavados.vaginal.es ...
Owner: Eleggua.
mallets are made with branches - "clubs" - ,, and placed next to Eleggua to ROOK
witchcraft weaken an enemy and no effect. Eugenia axillaris. Sw. Wmd.
one ( "I call Moaré ,.") Owner:
'408 Oggún.

409 '
 For the poorly defended penetrate doors at night, all forces or evil spirits
that roam freely. those hours. Our dream must be guarded, and our body,
which remains without soul, well defended. Before going to bed, the rook,
crushed and shredded on give it tickets home, prevents access, "they tranca
over the wicked dead, in bad faith, responsible for harm, and coming with a
candle in hand."
GRAMA
Cynadon dactylon. L. Pers.
L. Cotonerabo. Ewe were. Dcngo. I effiggué. Tumayá. They lyerán.
C. Nfita solanki. Guandi. Indóoso.
It is' Another herb belonging to the same modest Leg of Galuna-lámbansa-,
which grows in all fields with equal obstinacy of living and identical virtues.
, .Before start the game stick, it is used for nkangu.es
- amarres-, which they besiege them in the corners, and protect the witch meeting and its customers.
Ingmma n-gram Néné Vamo Nkanga muntkk
I smoke Nkanga mándete. Barajo / Kanga mimdele! No Bonda send him to me, no justice
isa me mensu -ojo- -agarre If you do not look at me, if time "Tato - ear does not hear me. If
you have -brazo- Lembo not catch me. If you have bad -pie-, not me ■ reached. If you
have Masuru -nariz- not Kamba-smelling me.
Mundeie I cuendakiako-elpoEcfa flee. N-gram Vamo to send him. Strong
means no change. Mulu up -cielo- falls Moto-land. Suiu are net, karkmpemba
tá éperando.
With the grass no surprise, and confidently sings the mambí:
EJmbisi ténsense, my IERI grass, my tara
nganga, kimbisi Mnsénse,
M Nzaranda ...
while tying the .encima. the cauldron; inúndeles, justice, will not come
Without further complications, enough to turn to whom she wishes, bowing
to the ground, calling his name, make on stalk one. loop. The subject named at
the time to tighten the knot is tied and there virtually captive the grass.
An old acquaintance of mine used this means to prevent his wife were to look
.AL coffee .Monde played dominoes with conguakos
410
- amigóles-; he spent what he should not, and drank more malafo mamputo
- aguardiente what she did. He suited. The woman, who was known, Moored,
did not provide for around that damn coffee.
The grass, "brujísima yerba" is introduced in many amulets, nsaran- das, bilongos
and magical instruments, "he works hard" and care. So declares a well-known song of
stick:
iEMPie ... bad weed. Cmpie not Tread bad grass, n-gram,
foot, n-gram, n-gram, weeds.
In the rule, Mayombe of Santo Cristo del Buen 'travel, un, manojillo grass at
the head of which begins with the Kanga corn wet dry wine, cognac and land
of the Nganga, is cam while asks three times his name. After he touched his
head with. grama, you will cut a. tuft of hair, which is stored in the Nganga,
with. Blood flows from the crosses that are made, the neophyte on the
forearms, on both sides, chest and the toes of the feet.
When a new Ngombe, the newly initiated. some branch of palo monte, again
pick up the clothes that was buried in the cemetery one,
because "al. You do mayombero your body belongs to the dead, "it is given to.
drinking the juice, grass, crushed, and casting. Drink three sips .. With a handful is
given the kísengue, kisengueré or kisenga-the tibia of a skeleton, magically ready
you, to be passed three times, behind the legs, around the waist and head. With
the blades of grass and quill in hand, he kneels .ante the Nganga. The spirit does
not take to take possession of his body, "the grave and perches atop him."
"The kisengue is like a tube where the spirit goes and enters his ngombo."
The grass is also very noticeable for its healing properties. The . people take
in decoctions for the stomach, and women pretend to be good for the uterus, the
womb and oválica irritation.
POMEGRANATE
Dotting Granatum. Lia. L. Oroco. Mayaku.
Yayckú-Kansoré. Owner: Oya. Monkey.
A branch away the ghosts and prevents disturb our rest. The fruits are
offered, a. Chango Orisha.
If consulting the snails, which predicts death Enillolé sign is repeated three times,
the seer can scare away the. bad luck with leaves and
411
. , . _- »-.........- - - 'rr

li seeds, Granada, But in this case, it is worth sacrificing one YELLOW GUACAMAYA
H dove, paint 'whole house white, and if the person consulting not you Jan Poinciana pukhemma. Lin. L.
I Holy fact, paint her arms husk; if it is established, it is necessary Orumaya. Púpúrusa. Owner: Oshun.
I paint them, face to which they are present. I '
"A witchcraft raises blisters or lagas in the body ,, Washes Purifications, lustral, with the decoction of the flowers. The. roots, branches
I pomegranate. , In addition to the Granada, put three nails on the cross, that I and leaves, for inflammations, and friction, for pain. Rheumatic.
'Entisan with Ponceau white thread; three cut, lemons, and all this I
boils. Infusion, rub the place that has warlock and kills him. "I
It is. well known action of Granada to black hair, and accompanied wtud GUACAMAYA COLORADA
the decoction of a purgative castor oil, to expel worms and tapeworm. L. Orümaya. Ewe Post. Kamaréré Erúntoko.
Owner: Chango '. Oshun.
This "refines more ''; It is "faster than the previous one; It has the power, to connect
GRANADILLO
more. soon with the powers, divine, and these correspond to, faster. "
Brya ebemis. DC
I L. Taiton. Oroco. Lile. C. Mónduo.
Owner: Shango, Ogun. GUACUASÍ
To "work Oggún and to make the" oarlocks "or canes whipped. Zuelania giüdonla. Sw, Bñton & Afíllsp.
L. Besi.
"My hear from Chango -u Oche, scepter was granadillo." Owner: Babalu Aye.
GRÉNOUERE Conhmts oütorius. Lin.
I L. Efe
Lagas cure. It is a legitimate depurativo Baba. Everything works. Ream, for
syphilis; bark, for Tabas; the leaves for. intestines,. rasquiñas and rheumatism
Owner: Yemaya, Oshun, Chango. '..
It is food of these orishas; it seems, the okra. "Slippery as okra; you do
not work in Mayombe. " Spanish Stopper

Eugenia btmfoBa. sw WffleL

CURRANT
Owner: Yemaya.
Cicca destkha. Lin.
you can not bring these hojasa Yemaya. but with the deliberado'intento of encolerizarla .. is,
L. Meyelé. That. I afcívaré. C. Miranda. MIGUA. you 'will, then a. omiero with Spanish Stopper leaves.
Owner: Oshun.
Decoction of the root and leaves for 'cleansing' of the digestive system and GTJAJACA
enteritis. Dendropogon usneoide. JL Raf.
GUAMCQ. Owner: Eleggua.
Jüiopia GIABA. Lin. Decoction, to swish, if flemones cracks in the gums and tongue. For piles,
JLEwú. prepares ointment with lard.
Owner: Eleggua.
"When Mfomanbata -the justice, or some enemy pursues us a well-worked Mpolo
guabico protect us. Wash it down where it is supposed to be passed that person and COSTA GUAMA
we'll get rid of their persecution. " Lmchúcmpia laáfotms. Wiiid. HBK
L. Yerékete. Adere Odo. C. Nkumia Boada mabisao.
412,
Owner: Yemaya. Oshun. It grows along rivers - "Hd ébgbado" -
from the shore.

413
 These goddesses are .the offerings in Guama, and some ebbós to be made
to his shadow. .Both 'Goddesses work with him. In regia palo monte is
considered one of the most powerful and magical, bats first and best to ride
one, Nganga or pledge cauldron. "Ei spirit of Guama is the crowning head
Yimbi"
■ "I do not dominates, ai the jagüey, who lives all the sticks, and what can guaina in
water, can not the jagüey. By rao says the mambo:
* Guama Low river,
"Guamápaio macha,
Ti
Leaves in decoction for colds .. The root and bark, boiled ,, in poultice
in cases of gangrene. Many healers claim that a calm facial neuralgia
nunediatamente washing the face with cocnniento leaves or pulp as
effective, or more, than. ',, cinchona bark widely used in the province of
Havana, or sage, nutmeg. GUANABILLA

"Guama low uncle, "Under River is

famous. * Guamápalo Cumtea cubensis. Urb.
male, "láo rio, Guama male blade, Maó River L. Boiyo'ko .. Iggi Orno Fun. C. Ombándinga.
He has a reputation. " Owner: Obatala.
"The guama 'says, where there is water." His virtues are more magical than medicinal, Decoction of the leaves: for heart disease. The root and
and serves all purposes cough Christian and Jewish. Leaf juice ,, taking care not to bark: to stimulate appetite. guanine,
penetrate the eyes, smoothes the skin and cure granulations.
Torq cassia. Lin.
Decoction, recommend, much to the conditions of, urinary tract. L. Ewe Jasisán Kropomu.
Decoction, for, menses. It is abortifacient. GUANO
GUAMA SMELLY • & 'WHITE
LonchocaipasBlainü. Cwright. Copemica glabrescens, H. Wendl.
Duel: Yemaya. L. Marigwo fun. C. I tolliyeké. Molúnse.
please with the mask representing Olokún - "Olokán, has seven masks and Owner: Chango.
seven chains" - when the Santero "works" for the safe- gift of a seriously ill, so The root, boiled, fasting is prescribed as a purgative.
that "the stench of death, threatens, it dissolves in the guama pestilence. "
GUANO PRIETO Copemica WrigtiL
GUAMAO or GUAMARO
Gris. Wendl. JL, Marigwfó Idüdu.
Owner: Chango.
"Sj hurts the waist, ingñemo leaves, boiled in, sitz baths, relieve pain. It
is also good, or better, oil majá "The root, mixed with other clubs. away, With his trunk is deposited, the offering of food and ebbó Chango.
palm, and fine yerba
-ERE-namo-, thwarts ios. kidney stones.
guao
SOURSOP
Camocladia toothed. Jacq.
Amana muricata, JL L. Ewe Ina. Ipapeyé. Iggi Béru. Ichócho. Akima. Ika.
L. Orno Iggi ffinfún. Gwánillo. Niehularafún. C. Guao. Mastosi. Mabímbi. "Your owner? Elufá! The devil !, and Oggüa.
C. Ombándinga. Sarabande. "With this shrub can not be more than Ika -Damage. His touch, his
Owner: Obatala. shadow, his effluvia, everything in it is evil,

"No club more endiablado in the bush, or better to kill, disrupt, break,
end all." "Evil is natural, in the guao, and no one dares to touch it." The
slightest contact 'with, this swells matojo, and sometimes produces fever.
Land space is equally gushing
414 415
pernicious. It is used as a basis for comparison "be bad as
guao "or "Worse than guao " and says a lot of the 'condition of a person. There is, and
should be known -because the guao abounds throughout the
iDA a way to avoid the unpleasant effects of this diabolical plant and immunize
against future potential and contacting:
"If the guao bites you, immediately return a whip or a stick. Insúltelo,
péguele hard, and then spits. If ai had him touch it
. swollen hands or any member, and if you experience itching, heals quickly
after the beating, and no longer, but not touch, it will hurt. This must be done
as a precaution anywhere
guao there. " -- ^
It is used in many kireleficios to inflate al. enemy one, and especially for
falaiüá -armar tragedies, cause the ruin of a house, sow discord in a family or
alienate friends.
Here is the. This rapólo traditional formula: guao powders are mixed coa those of
mimosa, the picapica; and bones. head of a dog and a. cat, Pepper China, Guinea and
apothecary. Hairy spider, macao, stone, alum, salt ,, quicksilver, coal and cemetery
land. They are prepared naturally, like all mpolos at the foot of the Nganga and under
the guidance of the spirit whose power acts on them.
..
. As the essence of this bush is destructive, with resin, very caustic, they
destroy. warts, fish eyes and other skin excrecen- stances.
GUARA
Cupania cubmsis. Maza et Moli.
L. Guará, Agagwán. C. Nyuko (?)
Owner: Oya. ( Santeria Some attribute it to Dadaist.)
In the shadow of the Guara lies Oya.
Among the sticks up his magical cauldron that Bera mayom-. It combined
with yaya and rornpezaragüey-ntema- is used for pre-moana oath of nganga
lustrations. To spoil.
The bark and root, boiled in friction, soothe the nerves and fall, the swellings.
Leaves, decoction, for, hysterical disorders and bad kidneys.
Guaracabuya
Cmmlpmia carraña. Jacq.
Owner: Osain.
416
Drainers, use it more than iucumís and, according to one informant, some call
arámbana. It is lovely to nsaranda.
Guásima
Guazuma Snow Goose. LTN.
L. Iggi Boni.
Owner: Yemaya.
"Good to hang himself." "Good for oungué." The mayomberos, as the owner of the
Vira-Mundo-Welcome saint and other old garment, do not work with it (?); "Releases
a baba like the
It quúnbombó, and the. and died. murúbba slide, and masangos - amárren- is zafan. "
In change, other paleros note that "when the work has been done with guásima not
loosen because this stick is slippery, It is extremely fast. "
Thus, under guasima it lies precisely in this drool, sliding the wángas, and
therefore, their crushed leaves, the hinge of washing. door, connected with
siguaraya, yerba cockroach and guanine, Ewe of Yemaya, destroying the most
powerful 'damage'. Some young Kimbisa in. disagreement with previous data,
ensures that the guásima, "has two sides"; ie two magical qualities. contrary,
"because her. milk to poor, with nfumbi kills, and that same milk, so good, save and
cure in sight. "
"The guásima in palo monte only works as a healer. For the rest is not
worth. The nkisi qme sends grains, feet and legs, and ulcers, with its slime,
which prevents malignant sores fester are addressed. "
According to the patient perseverance and faith that inspire him know her.
Mgangamune -curandero-, any ulceration heals mucilagoso answer juice, which
is also antidotal burns and itches that produces, guao.
Guasima cochinera is used to wash the head and enrich hair. The
decoction of the bark "cools the blood."
Guasimilla
Prockia cntcis. Lin.
"Rooter like. guao. But starting to walk back in the opposite direction to the
tree, quickly swelling disappears. "" Who told you that girl? The fan
Guasimilla! "" If the fruit, eat! "" Treason game that or black. who told you that
lie! "
Many call Guasimilla to guásima.
417
 ■ If

Sixto ,, flowers, yerbero of Matanzas, called Koye heard in coci- lie, for Yes in the Mount a guayacán is destroyed: "What a profound mystery !, all
nervous. that mountain trees dry out and die. You have to know him down so that there
is no destruction. "With this strong stick a talisman or amulet powerful, carried
GUAVA |?
in a Bolska lined leather, beaded, and a snail is built. It consists with guaiac.
Psidium guajava. Lin.
the pincers and the tip of the tail of a scorpion -nkutu tatikanga, head hairy
L. Kénlcu. C. Guánkibitúnga. Nfuruta.
spider
Duel: Eleggua.
The fruit is one of the favorite offerings to Eleggua. Works preferably with
- masúa- a damselfly ■ -nsusu Muteka or muteka- Nkombo, a centipede, Bondan
scribbles, IWO -lungoa- and leaves, koka -nkánda.
He will have seven Rings-, head and heart of Tinosa aura -mayímbe- and owl,
"TO It was lucky draws with seven garabaticos. After used, they are pilan. one potato
-susudialonga-, heart, and nails gavilán -nui ntare- Lusanga seven bibijaguas
is cooked, smeared with palm oil, and is buried at a crossroads with jutía, ANZ, -frijoles
-dúndu munántoto-, which must be picked when they loaded with food, heading
ARECHE. The person is clean cort sweet potatoes before burying him, you call Eleggua
bibijagüero- this pulverized ',, is meant.
and is given. "
lustral then with ewc Oya, grass, .grosella, purple basil, purple cockroach,
macaws, croton, ponasí, yellow malanga, Ewe Gshún, puffin, laurel, cress, Those who receive this talisman, learn by heart the prayers of the Righteous
stretcher, Mataperro, platanülo coast bathrooms, jaboncillo sheet ^ of frutabomba Judge, of the Holy Gospels, the Holy Sepulcher, the Guide Venturer and Caravaca
and caimito. For cracks, de la Cruz. These sentences are burned, and the ashes are included in the bag,
"If with string or tape measure biladillo take hernia of a broken -manúngúa- wrapped in a cotton. (Some are swallowed, they are good guards within the body.)
and introduce it into a crack in the trunk of a guava tree --musitólo- when this When is already built and fed the charm, it will light a candle, and they recite an Our
slot is closed, the hernia disappears." Father, Hail Mary and Credo. To talk, you will be always tell Before entering matter-:
"The dead haunt the cross, and the cross goes back from the dead. Christian living
goes behind the cross. "
Guayabillo
Pifbeoolobium torture. Mart.
"Lignumvitae, with ceiba, majagua, Yamao, amansaguapo, cambiavoz and
L. Kenku. Moyé. It atelewó.
verbena is superb to master a situation, abayuncar or avasa- llar by one person. one
Owner: Oggún, Eleggua, Chango.
majacito a eulebrita, and land three graves are added. "Moreover, it is considered
Sap, for calloused hands, chapped and sore. For cramps hands.
among the healers, who guayacán the bar. unrivaled for syphilis. Bathrooms with
leaves shed and invigorates; decoctions purified,
GUAYACAN
,The 1st blood, and the resin is well known for certain pordioseros, "and one. little old
Gaicum qfficinak. L. C. Yünkagwa.
fashioned "begging on behalf of Baba, showing his -some Leaños and caramelized
The strongest of the mountain, and very sorcerer. R. E ensures that it is like the red sores that do not actually exist, and that pretends admirably resin.
holy father of all nfcuni, and "if your nti burns, timber, fires the same smell of flesh of
a Christian who burn them."
If for some of my consulted is not as sacred as the ceiba or ei laurel, this does GUAYARU
not demerit, and means "that Yúnkagwa, stick guayacán do not send in chief." Owner: Ochosi. ( "In Mayombe we call Uéke,") For work
of this orisha.
"IMambei!" "Dio!" "Guin Dio?" "Guinda candle butler. At first as Samba tola thing. It is disinfectant. Objects that used a. infectious sick scrub with leaves and
"" Go, go! «Guayakan are hard stick!" "Go.go." "No ndfambo without Guayakan. Palo roots, either boiled, to avoid contagion.
Duro Guayakan. "
419
418
 Guira
Qeseenlia cujeíe. L.
L. Eggwá, igba. Agbe. C Mputo Guánkala.
"La Guira, gee, itá playing, you ca mistcriol." His fruit "is the world's. heaven and earth
when they were not separated, because. a. while the sky was stuck to the ground. "
"Oddúa or Obatala, the. creator of mankind, and Yémmu, his wife, lived in a
calabash with sixteen slugs. One day Ron disgusta-, and Obatala him out eyes.
"" Being inside igba, the. Obatala woman came to lift the lid, and went blind.
"There güiros that never discovered, Corno containing a St. Lazarus from the
plow.
"When they opened a. Igba, had to make praying on behalf of many
calamities that resulted. "
Güira is divided into. two parts: "The above was the sky; the lower, the. land".
These parts are called jicaras, and "are the true home of the ocha, but now live in
tureens. The sacred was kept in corado güiro or calabash. Orula keeps his oddus a
guiro, Osain, his secret; the saints, their snails. "
"I have heard that men fell to the ground, or out of the calabash." "The rain
depended on a game güira two had to be put together and could not be
together. Dried land, the crops, the
• fields; sípjniorían men thirst and hunger. After much toil. ,, when the guiro
was closed, the rain fell, and ended ollóro 'dry.'
"There were three güiras in the world. The place where they grew up, was very sad,
and people lived tormented. Until Ibeyi were born, each with an ax on his shoulder. He
was handed axes a. his mother, which is the keep it, but after a few days the güiras those
asked to leave. "T Atu-Atu-tá-NARA. Atan- tuna-NARA-a tu-tu-agongoró. NARA ata
gongoró!"
- singing, both down at the same time; and trunk of the first güira that cracked the
Ibeyis with axes, they came out a man, a woman and a cat that swallowed the
earth quickly. The next day left the second, and this left a pair of misshapen that
land, again tragarse- AI third day of the third güira came out, and well-trained, a
man and a woman who had, in her arms a sick kid. These are not swallowed the
earth. They made a home. The man went away to work, and as soon as he
finished his fatigues, he returned home. The child was sick and asked the man.
Woman: "£ And Maboní?" "Wrong."
420
"It took many days" And Maboní? " "Very bad." "And Maboní?" "Already died."
"So he. man said: "Maboní sini Mabombo"; He loaded it and took it to the
middle of the mount, burial. But the world said, 'because those güiras you shut
out the light. "
"The calabash is very diabolical -we says Jesus Santos. Mete- in the devil. she. Because
of the güira there bicharraco in the world. By the mouth of a guiro is called. Cachano ...
"In the beginning of the world, a woman was cleaning kíambobba -vieja-.
land outside his home. 'He saw a seed and said: "I'll see what comes out sow
But it is good to plant a seed a tree is not known.?"
"From that seed, a very large tree was born. Ei tree gave a round fruit on a branch
that grew and grew. The woman sees the branch that grows and grows, and says. "If
you keep growing well, you're taking all heaven and all my land" And he cuts the
branch and guiro. She broke. güiro into three pieces and a piece told: "This will serve
me dilonga" -Fruit. "I'm not dish-he replied, and became the piece of güiro in. A man
who had an ax in his hand, i I am castrating bee!" said the man. "He said the old
woman TS good. There's a honeycomb. Túmbalo, and eat honey."
"E1 goes right to the tree, but the hive is high. He sings:
TiTangañao pánkeré, Jeton .letón pankerettíáant
"The hive falls on it; the bees sting. Run; disappears. The old yells: "Neither you are
castrating hive, or are nA." And picks up another piece of güira: "This will make a
slotted spoon.." -he says. piece: "I am not slotted spoon, I'm a fisherman." "Well, we go
to the sea."
"That other piece of calabash became. a fisherman with his tramayo, singing on the
shore: "Timereco mandórimá, ivenga pa'lante me!"
"Exits. sea ​and a big fish hits it with its tail. She was frightened, she ran and
disappeared. Then the 'old picked up the third piece of .güira and said. "With you I
will make a spoon" "No, sah, I am no spoon, no I'm Kofco, the hunter.." And the
hunter is setting traps and traps to. Devil land. When he reached the edge, the
guardiero the devil, who sees putting together their traps, takes him prisoner and
gives the devil. He says. Devil: "Who gave you permission to hunt on my land?"
"Nobody. Not wanting entered your territory." "Leave your kabulaso -lazos- positions,
but the first bird to fall, it's for, me."
421
 "Then Koko went looking for the old and said." When I call you, come, there
will be birds in all Irampas I put " "The old large crowd gathered to pick up their
birds to fall into the traps when Koko told him. But he did not give the devil the
first bird that fell into the trap, and continued putting traps on their land. Et debt
devil reminded him: "This time I will give two birds."
"Then the devil created the bad bugs and placed in the traps, singing:" Koko
yare yare kówongo Kolo ... "
"And the old, and everyone, to look for birds, because Koko had said:" Go pick
up more birds. " But neja and everyone fled upon seeing the ghastly bugs; and
bugs ran after the old people behind; and all ran screaming, not knowing where to
go. And Koko dejgüira disappeared into the tree. "" Within the güiras prodigies. "
"Omí bobo bobo Emi ikala Ika emíbo Kuasa Omí ikala bo Olu imo. There was no water
in the world. AND! All I had was the crab -Akán water. He owned OFI-dei well- and sold
Omí in exchange for other things.
"Ekuaro, quail, was very poor. He sent his son, Okure, to fetch water. boy, chubby,
emplumadilo, with its barrel, and the crab, peeled and cold was presented, she
became jealous of him and said: "I do not give more water, if you want your father to
pay all that is in my water well." "If I do not come home with water, my father punished
me and start my feathers." "My water is San Pedro. Pídesela him." "Where is San
Pedro?" "What I know where San Pedro!"
"That kuaro Omode fetches San Pedro. Asks iodine which is where it is.
Plays in a home. Opens an old: "Wo!"
- Pass. "Mamita: San Pedro, where you live '?"
"The old woman did not answer, but asks her to strip off a chicken. .Hambre
was so, that feathers ate and handed the ABUA its clean hen: "Móló ..."
* And. It was: '' Chon Chon Chon. " He met a leper-a adeté: The leper knew
that the Omode was hungry, and gave him a yam. "Tani chi." 'Take this yams.
"E1 cascara boy ate and returned the mass. yam. And he continued his
walk: "Ka, ka, ka, ka ..." In. a mountain found 'a man with a lot of irons. San
Pedro was the same: "Where we live San Pedro No Owe to pay water crab."
"Nearby there was a .árbol of güiras, blacksmith and he said, Look these three
calabashes hanging from the branch. The biggest of all, do not take it. Short 'three girls, and
when you leave the mountain, takes the floor. Midway, broke out. another, and get to you.
home in. door, the third strip.
422
"Okuro she obeyed, and reach. the IIE, pulling the last giirita was opened one.
raudaloso deep and well among his yard and his house LENO slaves, animals,
treasure. Crab could no longer abuse the poor, because the water was so much
that was for everyone. And then. water became scarce in its well. Full of envy, he
sent his son to see San Pedro and St. Peter taught him the calabash, and said that
large were dead, that ias girls were virtue. But. son took the big crab. It is true that
.before, the. old woman who asked him, as Okure, which pelase hen, had him
returned ias paws,. head and feathers, and good hen had eaten; and the leper,
Yam gave him. shell. When the first broke güira ,, the road became very long. By
breaking the second, they left it three, angry, black dogs that chased him to the
door of his house. And throw in the third, he disappeared the well. His house was
filled with imperfect .animales, blind birds, frogs and hairy spiders, goats, tuertos
with two legs, and pieces of horses and 'dogs that had only one leg.
•Thanks to güiras ias ended in the world despotism crab
■ -oanftutu- with water, which is God's grace, like. sunlight, for all. children."
"A man very poor .it was like everyone. I needed to see what he advised the
soothsayer. This soto warned him to be careful when you bathe in the river,
because there would lose an object that would be the cause of your happiness or
misfortune. He recorded in his mind. Ifa words, and when he went to bathe, get the
.llevó precaution. single piece of money he had and .guardó in the mouth. However,
he lost his balance by leaning on a stone, quicksand; He opened without. wanting
mouth, and left the coin, current, light, could be .llevaba without rescue. He swam
behind her without. bequeath to catch up, which led to the river. the sea. The sun
was setting; He getting dark quickly, and there called 'Olokun permission to spend
the night among the reefs. Ee was not possible to stand all night, let alone even a
nap, among many. quills, but the next morning when Olokun, asked how she had
slept in his .arrecifes as bristly, ias man gave thanks for his hospitality and said he
had slept very well. Per- fectly! Then Olokun indicated the place where a calabash
is hauled not far from the shore, and said.... "The fruits of which are on the right do
not speak The left, if you take three .árbol is ia to left. Al leave, sheds down,
another medium way, the 'last one will pull when you glimpse, your house. "*
423 '
 "He did. When he saw his house and threw the last guiro, his poor ilé became a
obba ile, in a palace. The palace had an inhabited lena tion to the roof of treasures.
Their. .conocidos, the people, tempered containing '' agape that miracle, welcomed
and did not retire without falling apart, as always, in .al adulation rich man today than
yesterday saw nothing. "
He had the portentous güira is inexhaustible in conserving folklore. blacks,
Creoles.
"There was in this world a man and a woman who worshiped. One day below.
calabash tree, she said: "If I kúfuá 'I muriese-, Would you look another woman?" one " No.
My only woman be you. What if I kúfuá? "" He'd kill me. ** "If you die, I castrate."
"And so he swore under güira they had in them. dikanga di nso -Patio or corral.
"Time passed. Woman dies. Faso. weather. The man is getting married, but
he kept his oath güira, was made. sing the morning 'of. their wedding:
"Ndumba playin mom, Myénye," NMmba was
tata, kiyénye, "eee Myénye. "Tebulo has
tabulenke," Myénye Tabulo having Cuenda,
"E é i Myénye ...
> * They came the children of the dead to hear what spoke .árbol. They took his father ,,
and the man who had forgotten his oath .There himself, embarrassed, drew his knife and
castrated. "
"Only the king there in a town of Guini, had the privilege of putting Cheleros
-bandera- at the door of his house. He came to that town Awo, and for the purpose of
advertising, put on his other flag. They immediately went to tell the king had bequeathed
a foreigner who was of the same rank, then he dared to boast that brand of such high
distinction. The 'king sent for him, and awó explained that the flag was meant ¿1 guess.
Oba prepared a secret to ascertain the truth, or if that man. do not. was. másjpie one
Fefe, and handed the secret in three güiros. You. said that if the plafp three, days not
divined in the presence of all his court ,, what had gotten into the güiros, would pay him.
She lies with her life. He ordered ,, meanwhile, will take you to meditate iléwón, to jail
and lock him up in a dungeon, AWO, luckily, had been fed to her. head. Thinking and
thinking, without him nothing happened, they brought
424
prey to a woman and got into the same dungeon. When they were alone, this, it was. a
little Oggún obüii -marimacho-, moles- I started asking Acho and OMI tarlo each time,
until .to finally fell asleep. Upon waking, the woman said, "I dreamed that Oba what
'has here aratubu to guess what he has hidden in three panchacu, and have' seen one
there Epa, in another, Eku, and in another, eya . "
"A1 third day. They led to awó before King, and. He awó, noting that the three
güiros roof .colgabas told what they contained.
"E1 king authorized him to use flag, and then called with. fre- quency to
consult their businesses until he was named head of the Babalawos palace. "
"Once O rula, walking in araóko, he saw the calabash tree, and told him to
do ebbó. "I see what I need to do ebbó 'I' To- answering: i live so happy and 'all
quiet' my children **!
"Orula shrugged and moved on. A short while later came the owner of the
land. that. güira lived so happy and quiet. It was curd, fruit, and the man
began to cut with. his OBE.
"Later, the Gruia found. half. one of those güiros, and advised him 'that would make
ebbó so they will not drown, would serve. everyone and all the apreciasen. I did it ebbó 'and
.so' was that when someone's. I took .al water, floated admirably. This is the. jicara. The
entire guiro, however, he did not ebbó, threw him into the water and stayed in the
background. "
And since then, it's true, we all appreciate igba. The fruto'de güira, emptied gut or
pulp, well scraped, polished bark and halved, supplied the poor peasant, slave and
people in general, Utilísima calabash, or Jiguera, as they say, for Vuelta above, the
rustic menajes, were, and often still have many uses.
Black., With jicara, 'drew water from the. barrels and jars. Drank and ate in jicara
... It was your dishes. In the. haciendas, with a ladle, which was a piece of guiro, he
served the .arroz, 1st corn flour and dried meat that fed him, when .alimentaban well.
Jicaras offerer in their orishas, ​and rather than -gorishas- faience tureens, I kept
them. (The saints are not kept in canastilleros. They were in their bowls on the floor in
a corner room .de. And more than tureens were used cups ,, 'balls. The edges of
lists,' holy color .) Aúnlas jicaras are in many huts, the interior of the orisha. A
container as. "Mañero)" and economic, .se h It was also a very intimate and personal
use.
The calabash was not absent from. affluent and wealthy households. Mounted on
tripods silver in them drank chocolate and coffee after widespread. Some townspeople,
and. Enos pine forest, preserve this
425
Hanto coffee in jicara. A notable iyalocfaa. Pinar del Rio, when it comes to the
capital ,, bring your jicarila to drink. Adorned with fanciful motifs, linked with names
and initials incised or painted to punch generally from .azul and red, they were
often in bathrooms, depending on basins and soap ,, or hobnobbing with basins
and soap solid silver. Mild and easy to use, served to take the water deposited in
wooden troughs or basins brass .grandes which preceded the long, bathtub of
.hierro with. claw feet of the century leo'n the lights and pour over the body,
flooding the floor jets, which liego mopped the slave, docile and patient. Was a.
Auxiliary extremely comfortable, .antecesora, current showers. TO! poceta bath, I
reeubierto Uriana imported tiles, Valencia, and Catalonia, which in the mid. last
century, and just ia American intervention was in. many, .casas, and fifth of
recreation in a separate room, built at the bottom or in the middle of the yard,
always a calabash containing soap and loofah to rub the body floating in it levaba.
the. water if the bathroom was. immersion. What child, now in his fifties, he not
loved, playing what lasted bathroom with. These bowls of different sizes, so good,
seaworthy, traveling ,, obedient to his fancy, by seas 'calm or stormy, up, make
them, capsizing' in a tremendous lina oar oen the wave that lifted their hands or
feet ,, despite one of the. protests
. the handlers, who soaked that síbito roción? .There's no longer. jicara in
homes, habaneras. But those of blacks, ^ conservatives, has not been given
to them.
In the city of Trinidad and. .The other villages Villas for widows or those still you
enca.pucha.das the transit mysteriously. dark nights
- Tenorios who disguise themselves with a domino 'black ghost to attend a tryst,
secret and comprometedora-, and in which the groom before held the wedding,
pre-arranged and announced, his fiancee is stolen, it was customary, the All
Souls' day, simulate a decedent in the courtyard of the houses, with güira Uria,
one. candle and a sheet. Five holes, representing the f¡os, nose and mouth, gave
this, undoubtedly mind, .aspecto of a skull. Within a candle was lit, formed the
body with 1: white Teh, and the late tended on a table in. the darkest courtyard
background. The object was to frighten 'a. children of the house. At the touch of
bores, at eight o'clock in the evening, they were shown by far the decedent grisly,
bouncing through the eyes and exhaled breath a light from another world.
Children were required to buy candy and cigars, the older smoked. Positively, fear
of late, dreary visitors every year, used
426
time restrain the impetuosity of the most mischievous and untamed. These, the worst,
the night of the dead as they slept, were tied at the foot, bones of cattle, solemnly
assured the older they were, bones of the dead, brought from. the cemetery, the
deceased so that, upon awakening, is espantasen, as was always the case, and
obey, the deceased, who commanded them go to school and be in the future, more
obedient and demure.
Guira. CIMARRON
Owner: Osain and Eleggua.
Leaves for fortifying baths. The bark and root infusion: purify the liver,
kidneys and bladder. The juice of the fruit is applied in the treatment of
gangrenous ulcers. ( "If the gangrene., Put poultices, the güira gangrene eats
..")
"For venereal diseases, I leave podrir güira, the squeeze, poured oil, a
teaspoon of sulfur, and I give it as a purgative."
"Charo, the first object, to clean new mothers, they always gave a
purgative decoction of cimarrona güira."
The fruit of cimarrona güira, -of legitimate Osain. and Elegguá-, is smaller
than the Creole-of Yemaya. This guiro - EWGA pikuti- is preferred Osain and
Eleggua for their amulets and safeguards. Osain, as we know, Osain
conversationalist, gets into one of these. Cimarrona güira the pectoral syrup
good old nation, preparing thus becomes: "Three güiritos Maroons for two
liters of liquid. Boiled beef tongue we- -we, mango bud
- igokooro-, ripped up, because if the pull is given the up, down, may cause
hemoptysis; root and leaf sour orange -olómbo-, and a little molasses. A real
sperm whale, which is bought at the pharmacy, and a pound of brown sugar.
Everything is boiled until melado o'clock. It is cooled and bottled. Amedol
calabash many to call him. this concoction, very still estimated. the people. "" It is
African remedy for colds and pneumonias unbeatable. "(Not recommended
unless you and efecti- spoonfuls of fried cucarachas.-white CIA- preference in
olive oil," to cast out the espumarajo of pneumonia "} Why not another formula
Cochineal, cockroach droppings and pork, fried in cooking oil;.?. fasting
tablespoon of this oil, and behind, a decoction of oregano and pennyroyal.
prickly Elgüirito Solanum mammosun. Lin- It is excellent for .asma.
427
 With the guiro practiced countless -embrujos- Edis, Y not to make too long
this note, we will give two examples:
"Edi to attract a person: You take the guts and cleans in one cimarrona
güira, it is poured a gallon of coal oil and other oil eating. Ia earth opens a hole
deep inedia rod by a quarter wide. This bridge is Millo cane. the name of the
elusive person is written on paper; the paper on which the bridge must not
touch the bottom of the hole-, and on paper, in the middle of the bridge, sits
güira days are marked, and here is invoked and placed -trabaja- that chiche
person. The duration of this work, it has a lamp on continuously. "
"Edi to go crazy: the same process as above, but upon completion of the work
within the güira takes a river leading to the sea. He invoked the person, and is
asked to play again. Take care not veer when thrown into the river, and as it is a
delicate job, are paid $ 0.75 to take him. "
"Having hung a person of a guiro is the wind, constantly moving ;, his
name, hair, nails, his handkerchief, which have of it, with ingredients that are
needed for this, it is transplanted render it safe . For in crazy. "
(Among the ingredients in this figure hex first quicksilver.)
GÜIRA'CRIOLLA
The woman to whom her child died in the womb, shall, by common water
decoction of the root, bark, leaves and fruit.
The fruit is used to work in Mayombe and buried, "sow" an evil witchcraft ,,
with the name of the person who wants to harm .. guiro tells us a nanigo that
"when obon.es In Usagaré,
■ consecrated the sacred attributes are. He presented them with an evil spirit, and
Iyamba, fearing punishment, consulted with Nasakó, the soothsayer. Nasakó
investigated, and told Iyamba that the apparition was, 'in fact, a spirit, dark. But the
evil shadow coa away his power; He put seven seeds in a guiro, shaking strongly,
saying, ".. Obiasa Abasí one Ekue" Then he handed it to Iyamba, and advised him
to walk with the foundation, always moviese the guiro and repeat ". Obiasa Abasí
one Ekue" Another nanigo tells us that. Efí land, in the various assays & carried, out
to choose the divine voice, also employed a güiro, the skin of a fish and a scrim.
Already
428
We have said that all these experiments were unsuccessful: the mysterious voice trailed off
in. the skin of the fish and mutton.
With .grandes güiros, neck long-tailed-emptied, ado.rna.dos mesh beads
and seed fillings, Baba is music ,. Saint Lazarus. "It is a real musical
instrument, and he prefers touch is given with. I .güiro. "
Guise © DE 'HORSE
Xanthiub chinense. MEL L,
It emo.
Owner: Oggún.
Decoction, for. kidneys. It also cures, ulcers, and for the benefit cial.
phthisis.
H.
Fern or riverbed (mud)
Qsmunda gives. Lin.
L. Imoshún. It imo. Iti ibú. C. Vitití Lango. Nfita mass.
"It grows on the bottom, and it is for the people of Ocha one of the first herbs
of omiero seat. We call it mayomberos alúmamba. Served in some houses stick
to give clairvoyance. yímbe eyes are washed with riverbed, land honey, hive
found in the cavity of a rotten tree, Ojen, marjoram, geranium, yellow moyas.
The best man washes his eyes, the butler is behind the dog-from neophyte, as
the godfather ends washing, star a coconut on the ground. The dog is scared
and, at that time, acquires seen with closed eyes, he sees everything. "
The riverbed allows you to see 'while loaded -poseído-; "Otherwise, .with
other views, for example ,, dog given with gummy dog ​or mayimbe, suffers
much in the dark." (Because he sees too much, and at all times.)
HENEQUEN
jbtmmytles Agave. Lemme.
L. Kunweko.
.Co.uk tissue henequén the 'dress suit cough fulfill the promise that he
makes. Baba therefore babam Ayé wears cloth, sisal.
429
 Some witches, flying "in his nocturnal air raids, thrown over his shoulder a. PETITE SHEET
takes henequen. Piihecolobium Berterianum. Balbis. Benth.
Owners: The Ibeyi and Oshun.
Hicaco For children's colic ...
Cfaysobatama icaco. A.
EGG GALLO
L. Kinseke. C. Mungaoka.
Tabemaemontana citrifolia. A.
Owners: The Ibeyi.
Owner: Eleggua. Osain.
Decoction for dysentery. "This tree lives. chameleon two colors, like the American iguana. The stick
and the chameleon serve to sicken and kill. Decoction returns. vigor, virility, to
FIG TREE. the fallen nature of man, and. milk contains blood. "(Choton called it the old
Ficus carica, Lin. José del Rosario.) Very used in witchcraft.
L. Poto. Poop. It opopó.

The .higos, Calentes are excellent poultice for boils and tumors. SMOKE
Pithecoiobium ovovale. A. Rich.
They are laxatives -secos in cocimiento- ,, pectoral and "armahuesos' un- L. It eyereyó. C. CHONA.
pués- a massage coa tallow ram in the fracture or dislocation, extends a fig Owner: Obatala, Oddúa.
leaf, and .se .amarra with a rag color or healer saint. patient. For a marriage to be celebrated without that happening, no surprise he could
stop it. Also, other 'works' with him are made. a protuberance leaving him in the
The famous Aniceto Abreu had a secret to cultivate. lugos your yard so. big . trunk is love, and take side. East, whether it is for good, and the setting, if
and sweets, which could be compared with brevas Balearics. .Ante the .asombro worse.
of a "godchild" that tasted, and asked how he could accomplish in 'Cuba figs so "For, hexes especially smoke that has used Bereke"
beautiful, the. old replied: "Saborosea and virigua not so much." - thorns. These spines, like all, they, defend from evil eyes. A herbalist called Jo
Amloi.

HIGUERETA
Rkínus comtmma. A.
I
Owner: Obatala.
Seed, ground, ea ranuno flower, fried in oil and covered with tacky higuereta, is
used. poultices to cure. Diphtheria, "is radical .." INCENSE
A sheet tied at the. front, to prevent heatstroke and also to ei .cabeza pain. Artemis abrotamum. A.
L. Tbrare. I minselo.
Owner: Babalu Aye. It is also attributed to Obatala. For offal and bathrooms.
FENNEL
Decoction regulates the period and calms stomach ache. Aspirate, frankincense
Faenicuium, migan. Milli "clarifies. mind clears and away raíalas influences ". If there is headache, he takes it.
L. Korico.
"Obatala works with fennel, ending karakámbuka" -to destroy the action of
witchcraft. "It is stick of death '; It is used in the ceremonies that are made to the INCIENSO GUINEA (?) L.
body of the Jews mayomberos before burying him. Ewe Turere. Owner:
OchosL

130 431
 "You can only cut at three in the morning. It grows on high ground; It has power. Saca In addition, the Jagua "da, drink to the thirsty that .extravía on the mountain". "He has in his.
to. Criminals, like the innocent from prison "naciéndolas invisible. It is prepared with other interior an AChE clear and fresh water. "It is said that prevents the impotence ,, which is
ingredients, apparently so anodyne, q ^ imo cumin powder and cinnamon. Pear if aphrodisiac ', and that cures gonorrhea.
spreads in prison furtively ... and the prisoner has value, escapes without inconvenience,
because nobody will see it. " jagüey
Ficus membranacea. C. Wrigkt
Another informant calls this plant which is not incense incense Guinea ,, but L. Fiapabba. Afomá. Uendo. . C. Nkunia Bracanone or Baracanone. Nkunia
coast-, Lokode. Sanda Sanda. I otafcóndo.

INCIENSO BEACH Owner: Oggún. M UON

Toumefoitta gnaphallodes. LRBr. L. Nganga.
It egbaddó. "It is so powerful that an avocado swallowed. He dares with ceiba and dominates. You can
Owner: Yemaya. with. every club. If the jagüey covers the ceiba, ceiba is because a mother, and jagüey and
The. branches to divest himself with them, wetting them in seawater. In kapok are. husband and wife."
frictions, for rheumatism. You can not be with. Royal Palm, which has up to Seven Stars, a Nsasi, carry-Guerra.
It is one of the herbs that purify ñañigos sacred objects. the batamú.
"The jagüey that gets into the river, because he likes born on the shores and caves,
not entangles to Guama, if it grows on the shore, because the. guama is Yemaya,
Mother Water and is very strong. Then the guama wins the race to jagüey. "
J
"There jagüey kaiayánga and iyákara jagüey -hembra and male." The male has
little heart; female, large. Have a. some poison, and leaf-cutter ants do not attack.
JABONCILLO
Gouania po ^ love. Jacq. Urb.
The good. Kekeriongo. C. Langui. The same works this stick in Christian Jewish Mayombe, yes highly revered by.
Duel: Oshun. followers of all sects of African origin. A. It hollow trunk jagüey is often in the field,
Sap to clean ivories. Toothpick to clean and whiten teeth. It was the natural natural sanctuary ,, housing orisha which receives there sacrifices offerings and
toothbrush and toothpaste endowments. It was used previously widely; libation, for example, Elegguá guardiero of sacred lagoon San Joaquin. Matanzas.
jaboncillo stick chewed, and produced a frothy saliva was considered San Lazaro will often take the shadow of jagüey. And as in the ceiba and the laurel,
excellent for the dental hygiene. (V. Bejuco of Cuba.) the mataos also buried in its shadow. A butler nganga confesses terror and inspires,
like many, the mysterious and treacherous jagüey, octopus species, plant vampire,
hugging and then devours the tree that lives with him Com- caught one growing
JAGUA together river Puentes Grandes, where he would swim with his friends, "I wanted to
Genipa.Americana. A. C. Góontongo. Díambula. Duel: Yemaya. With smoke jag.ua swallow" and resisting the terrible fascination of jagüey "calling from the roots", which
"Blurred vision are" sorcerers, they are misleads and derision. ( "Although cure sank in the water, came trembling of the river. The day next, though he swore he
blindness.") would never dreamed There was the roots wrapped him like snakes and kept him in.
what a deep breath, the same fear led him to the river, the convenci-

Blind to. ngangas beans. Its wood smoke envelops the fúmbis, carriers of
witchcraft. Ndongo, in a darkness so. thick, preventing them from continuing. bilongo
way and bring to your destination.

432
433
ment that he could not resist imperious will ia tree "that was waiting for him." Owner: Obatala.
Flower juice, ia to preserve youth and smoothness of the breasts.
"I .sabía the jagüey loved me and could more than me and I had to obey. She was
shaking, but my angel, who is very strong, saved me: A .amiga my mother stopped GINGER
me on the road, "Boy 'I' he said, do not go to swim, one day one of you will entangle Zingiba: L. Karst.
the roots of that jagüey, ya, or do I have said, and there will be lamentations ". L. Ewe Tie him.
Owner: Oggún.
"The old woman kept me talking about other things, and here a man comes, warning
that one of my companions had drowned, and that the
The fruit ginger with lemongrass, emboldens Oggán. medicinal jobs:
decoction, to induce menses and relieve their pain. For breathlessness and
■ body was, tucked between the roots. jagüey. It took a lot to get rid of that
stomach.
jagüey man who kept calling me, and my, impulse was to obey him. I never
saw the river, no one, for a while ,, he returned to bathe there. Every year
jia .AMARILLA Cascaría
many advocated in that part. When I see a jagüey, I have to get over.,. I feel
ramiflora. Vahl
something strange, I tiem- blan knees .. This tree dominates me. Yet, of late,
L. Erere. Already. V. Mosúmbila. Tótófcongo.
evening, dream that has abracado me under water. This time, eager to fuck
me, it was, that poor boy. " Dueñoc Oshun.
To make the omiero with the bones of animals used in amulets and relics
However, bathrooms with leaves jagüey Seven bathrooms- clarify the fate. washed.
With bad or good intention, mayombero uses leaves to bewitch the shade. or
twice as a person. (These moorings shadows, as the hacelí babaocha the jia BLANCA
ngángán.) Casearia dawn. A. Rich.
The bark also has its benefits to heal. It is started and apply fresh, on the L. Ererefún. Unkua. C. Mosúmbila.
inside, any inflamed organ ,, and good result is obtained, very particular on ,, It is serving in Mayombe rule, to "load" some npakas. Well macera- gives,
swollen hands. Cure hernias. spreads in I unwholesome and fetid igares for, fight bad "spiritual and physical ''
influences, and neutralize odor.
JAJMIQUÍ
ManilkaraJaimiquL CWR. jia BRAVA
Similar to. mahogany. It serves to hurt and to do well. Casearia aculeata. Jatq.
Owner: Babalfi Ayé.
JAYAJABICO
"The wasp is born prodigiously ea this tree." "Stop the IABA Lugua- fcame -the
Colubrim reclínala, L'HerBrongw. C.
wasp '" Kuifcuimafínda! " One of the great mysteries of nature, kill to stop animal! "
Yómmo.
Owner: (?)
Calazan believes the contrary ', which is Wasp who was born the IABA. Its. shadow is
While a decoction, concentrated root, bark and branches, is administered to very evil, because only the dark spirits, ill, without pussy-foundation, go to this tree. "In his
witchcraft or bilongo, which has been ingested and acts directly on the body, is trunk they were asked the word to those dragged dead; there are doing business with,
thrown by the victim. ypegadasalatierra those desperate souls. "

JASMINE of the Land.

With Mosúmbila work much the mayoraberos gutless, they do, especially
Jasminum ffvrtdiflmum. A. with thorns, fearsome spells. Ocha, with the brave Jia, it is covered Baba.
L. Alényényén,

434 435
 JIBA
Erithiwdlon kavanensL Jacq.
Owner: Orishaoko.
"Espanta warlock, and the root is good secrets." "But when you. will cut-nos
says one young man herbalist, if not specify you clear, if not tell you: "Will you Go
Bonga ATU kuenda nsímbo toto kunan Ntoto Sambtan- Pungu guiri kuenda Yari
Yari" and presents her seven cents his right, the root part, or you your 'virtue does
not, the JIBA serves to do good to others, to heal him. "" This iggi is Okoga, healer,
and virtue is not given to anyone not pay it. A wooden cnicecila JIBA and nutmeg
deflects air époustouflants, bad eyes and disease. "
The root acimiento low fevers, and to expel bile, healers recommend,
boiled leaves infusion, the patient will take a time for replacement of common
water. In preparing tisanes par'Ucurar syphilis and other venereal diseases,
never missing its root.
Actually, this tree heals everything. It is good for tuberculosis, to contain
hemoptysis, for all lung diseases. Cape why he says that "pawnbroker without
root JIBA, na no cure." Dissolves internal tumors, and. poultices, external. And it
is abortifacient.
And aye where they see a cross of JIBA not approach. So in many,
spiritual centers, to avoid attending spirits, dark, are placed in these crosses.
four corners of the room in which their meetings are held.
jicama,
Cabpqgomum coemleum, Hemsl.
(M'osainista jicama is intended. African word, "because lucumís called her so, and
others, howler," means lucumís "* tüakao called it.")
Duel: Obatala.
Infusion, to inhale the fog healing root, bark and leaves, suffering, polyps,
itching or peeling or on. the edges of the nose.
Jiqui
Pera bumelifolia. Cris.
L. Iggisóro. C Ntuenke. Botta.
Owner: Oggún.
Oggún to inflame, it was covered with leaves.
Bathrooms with decoction of the leaves transferred to the Agency
436
They are characterizing strength and resistance to. this tree.
Repels, a. the ndiambos; kills witchcraft .. The mayomberos use the leaves to
spoil, and the raphe and the 'Heart to "tune" to force their ngangas.
JOBO
Spendias membin. A.
L. Abba. Okinkán. Wakika. Guengue. Menguéogué. Kinkao.
C. Grcngerengué kunansieto.
Owner: Chango (Various matanceros Santeria attribute it also Eleggua..)
"This is the house of the jutía, efaité like. reed is home Nanu, Nanabuiukú,
Daidajuero woman is. Moka's house, the most holy majá. "(Nana is a great vodú
of the Arara, in the form of majá, like others, orishas, ​'she lives in the rivers and
springs.)
With the leaves, the, jobo is Christen. Chango stone and cedar doll representing
him. "This is washed with. omiero in the jobo it is. very main yerba. together .with
comminuted. the. other saint, and put into a bowl with water, holy water and coconut
water.
"To christen the. stone, I leave a. · day or night within the omiero. I shed
after the blood of a Frenchman, I cleaned again. omiero and palm oil unto you.
I feed flour mafe, okra, and so on. And then all this, and omiero and blood he
drank, the levo a palm, or jobo, and I leave with .There 'a lighted sight. "
The fruit of Jobo, like plum, "much like Chango" as much as pitahaya and
mamey. 'The. They mayomberos estimate it a lot too, and use it for, -the bones
kangome seat in the cauldron or molúnguanga. In the bathrooms, dissolves,
witchcraft is collected on foot when he absentmindedly stepped on, some, Mpolo
Malembo, "a banganbi wanga Mpolo wabbí." .To Añádese jobo the rompezaragüey,
physic nut and green cedar. .Many witches use it to cure the insane in this way: a
piece of costume and nails, -miofco-, the right foot of the patient, is' boiled with the
root, bark, and leaves the jobo the extent of seven cups of water will be reduced to
three, and this decoction will be given to take in a day: morning, afternoon and
evening. It will recover when the trial start drinking the last cup and clearance,
warning that the liquid has a special flavor, which is not .agua, pure what has taken.
In cross-rule stick with. the. infusion leaves jobo Matari-Nsasi, or 'any, doll,
the genus chichereku, which gives head baptizes.
437
Kini-KKI or Battle-Tonda. one ngangulero well to fend off their attacks or kill the Nganga who serves him,
The ram is killed Chango you are offered cut your throat before a sheet of Jobo, just sprinkle that with jurubana. Why the sorcerer does not agree that all Ei. world
preferably the poplar, which chews and swallows the animal, if Chango accepts his nears its garment. "What stick- dances, Ngrúbá me that?"
sacrifice ..
With the jobo guards and Osain are built.
It has the decoction of the leaves, plus desinflamar 'feet, the property to facilitate
the expulsion of gases. And a mind purely application 'Casera :, old washerwomen,
yet. Jealous of professional honor, know that washing with the decoction of the leaves
fabrics, color, these will not fade. Jocuma LAUREL
Ficta Nítida. 'Thumb.
L, Igginie itiri (?) Iggi gafiofo. C. Ocerefcé.
Sedeiwáy.¡onfoetidbsimum. the CQ. Owner: Chango. The spirit goes Laurel to ride his
Owner: Chango .. Oggún. horse.
It is mixed, to a tea which is prepared, for. treatment of leprosy. Old, "the
Latiré down vilktmba took me down I latiré
-hernia- Canchila with jocuma remedied."
have my confidence, I looked Below I have
JÚCARO BRAVO or a my confidence.
Bucida buceras. Lin.
And so the gangulcro proclaims its value when it invokes the spirits with this mambo:
L. I Odde. Clbtoine ..
Duels: Chango and Gya.
When a person is the victim of an electric shock, a fire with Jucaro it is bravo. The Lauré, I lauré. Come on, iauré, you, lauré ..
abundant smoke of their wood for charcoal--Excellent neutralizes the terrible effect of
Saying that under the laurel, has his confidence, his works means that
the wrath of Oya, as lightning or electrical current, not more than one. manifestation
guarantees great spirit or living in the Fumbi, laurel, and from there no one would
of the wrath of these orishas, ​El. smoke revives the júcaro. victim and fortifies.
take his boumba nor defeat.
"When the storm comes, this .árbol, as is Oya, lies down to wait. The inflation Tamba love his horse down I lauré where I
not part. When it happens ,, it get up again. " have my confidence.
In the opinion of Baro, it's not bad to build nganga stick.
This chant what the 'grommets' followers and faithful gathered in the nkisi
MARINE REED ' -game-, just a ■ spirit of laurel, imagine Yimbiri-Gwagwa, Coballende, for
Parkinsonia aculeata. Lin. example, responds by taking possession of "vassal" and begins to boast in
L. Júneo. Aíékun-Ifféfé. CC Kalanga Maddiada. another mambo, the 'victory is to get over all the fümbis, diambos or ndündus
Owner: Yemaya. who oppose their efforts:
Yemaya sends heal ulcers, cancer, this plant, reduced to dust.
Yunbin Gwákwá I take the tuna without shoe
Yimbiriguá Coballende palo verde tá falling
JURUBAWA OIURABAINA
top thunders Palo dry parao tá
Hebestigma, Urb. He replies hangs down -The Nsulo sky 'are moquitero
Owner: Blegguá, Chango, Oggún.
Diambo against Bring the body 'bilongo' has been ingested. It is one of Oulngftirútgombe lu Nsulo up your Moto falls
the great clubs of Mayombe. When it must hurt Matende bathes fuete medium does not change
-I
438 439
i i

Seven West Kaiunga Manga The swirl Revuelo noon Miragünga The mgombe explains what he saw .to open my eyes. Sometimes a. animal, a strange
Saya Coba stripe Mbeleycota táyambulando not counted Below are genius way that is not of this world, be indefinite. The parent who gives sight sees what he has
Cambiriso I go out Finda mom Malungo mato As Yimbirigwá seen Ngombe, and in accordance with their explanations. checks "and those eyes that are
finda I gave IVoto is Coballende If Kdlunga Up Down river rises also open in the other world." "There is no good nganga laurel. Seven days under dei slept
sovereign! Saiamaleco .Kalunde If I stop river. Siyo arrives on the mountain laurel. So really we swear drainers. Because scratches on stick is very
Maleco nsala Yimbm background are bad thing. serious and very large; die, be killed and resurrected cough and according to the dead. After
Coballende I returned from the mountain, I was introduced to the Nganga at my best man, dressed in
the clothes during those seven days, I had buried in Kambónfinda "he says an old man
beneath the laurel has his confidence.
"The laurel is thick with spirits says Ceferino-; there are so many strong, tori sambia,
great saint, as in .la ceiba. It has so much mystery and right, yestan powerful
comomamaNgundu..Allílosfumbisse .aglomeran. "" There is a concentration of very strong For rule of lucumí is one Obakoso trunks, and also one of its. most revered
spirits in the laurel " trees.
With a piece of the root facing rising, the munííüisi or bugs necessary land a The body baths with bay leaves, at the same shed bad influences and
crossroads or four sledges, and other substances damage, are as invigorating as the kapok; This tree has the power to
- this tree "according to CE, belongs to Four Winds, and dominates the four points, immunize against typhus. Santeria prepared with the root, a liquor invigorates
cardinales-, the -cuernos- mpaka are filled based on which embeds a. fragment mirror, vi.ti.ti and returns energy to the body impoverished serious illness.
mensu where we know that the witch sees the invisible prepared when you view. The
Yimbi holds in one hand this mpaka, bull or goat, which is amulet and talisman, and Branches away to eyé. To purify in. sahumerio: leaves, incense, cumin, a
just like that the Idnsegueré -the tibia-, attracts the "guide", the spirit, the yimbi or pinch of salt, oregano and crabgrass. (A body cleansing with a candle lit that
medium, and tells you have to do. will leave the most needy soul will.)

The .sombra, Laurel is extraordinarily magical. "You can paran- gonarse with.
ceiba. "His touch is equally exhilarating. Leaves, boiled with root, fortifying the body LETTUCE
of mambí and godchildren; purify it of Bruje Baixas, also with .hojas, laurel water is Lactuca sativa. Lin.
prepared with the warlock washes the eyes of the neophyte to do clairvoyant. The. L. Ilénke. It Oggo yéyé.
leaves are left for seven days by the nganga, or enriaran within a 'bottle, under the Owner: Oshun. Yemaya.
laurel, mixed with sandbox and the cimarrona yaya. After this time, it brings. ngombe Oshun and Yemaya refreshing. Cover it with the. leaves, EGWA-güira-, or the
to "lengthen sight." and calls the spirit. 'When this takes possession of his Ngombe, bowl containing the sacred nato stone goddesses, either in lettuce wraps.
the father takes a white plate, and in the middle makes a cross .with the .lama of a
candle. Ngombe sits at the Nganga, making wield the mpaka with his right hand. To clean the houses of bad influences, soils with lettuce, parsley, cinnamon,
Laurel water, washes his eyes and forehead. He approaches the candle flame to the eggs, water and honey Florida is baldean.
pupils, and describes a cross in front of each eye. Withdraws. mpaka of his hand,
places it on the plate, and .AL side of the plate leaves the candle burning. After Rheum O LAGANA. AURA
having approximately the lama's eyes, asks what he has "seen" Vltiti mensu that Plumbago scandens. Lin.
Cuenda Kgónga musi-musi. " L. Ewe Iwago. Icolékoké.
Owner: Oshun.
"They call bejuco, but hay'bejuco and yerba." "Smells like nsuso mayimbe
- tinosa- aura; born between stones and gives. purple beans, such as a grape,
administered in concoctions to, tie.
440

441
 * For offal and cleanings. With gores evil is swept, and this also says witch To apply for Oshun or obtain your favor, your Kotan gets into honey, and offer
grass; Saman others bad-face. " two yellow chickens. The next day, the stone honey is removed and wrapped in
Mixed with alcohol, it is good for rheumatism. '' It's a little caustic burns. . With linen river. The next day he fans himself with. five different felé -abébé felé fans. Will
the decoction 'also diarrhea of ​children "heal - offer five fine sweet, and the fifth day of gifts and contemplations, the stone is
immersed. in river water, and it is then wrapped in. peda genre with a yellow gold
LEMON
quote. The person who pays these offerings puts them in. one canasta.-ágbón-, and
CIIMS Limmtm. Missa put on the wrist manacles fifteen to attract the attention of the goddess Oshun and
L. Oroco, Oromboueué, Glond. " CKbronko, Mangana. follow it. 'This praying is taken to the middle of the river and is called ringing a bell.
Lemon, so beneficial to health, it is good for fever, flu., For uric acid to (One of the ewes of omiero seat.)
destroy intestinal parasites ... but has a very bad "way", and lends itself to
frightful spells . Yet
.lemon pierce fifty pins saying, "So with" eSie transfer lemon, 'transfer' the LILY
heart of Fulano "or say," Heart of Fulano, you transfer '' is thrown into a pile L. Peregún fun fun. I merefé. Osumare. C. Tunkanso.
of red precipitate ashes of Chango. and .limen gets into ashes. Owner: Obatala.
The juice is emetic. "Start bilongo." A syrup is also prepared. whooping
Lemon should be cut into two niitad.es , Or. three. Four, "take care of cough...
■ never do, because it's bad, ' "he advises IE .Some hexes that are based are
lemon. greatly feared. For example, this life sentence to a man to impotence "in
one. cazuelita written name and the nature of the sets. victim. limóa three
juices are poured oil stick ,, quiet balm, poppy ,, tames handsome and
LL
cemetery land is added. Three days casserole will have to foot Eiegguá, then
cam .AL. cemetery and buried in it. a pit that is varies. " PLANTAIN CIMARRÓN
Echinodorus grisebackñ. Small. E. Cordifoiins Gray.
L. Chéchere.
LINO DE MAR (algae) Owner: Ochún.
L. Ewe Olofcun. In decoction: for the liver and kidneys. Juice: for the "post-tillas" gum. "A
leaf, heated, put on a swollen belly, well dipped in palm oil" and lower
Sosegar to make amends and Yemaya, the stone, which is worshiped "in linen
inflammation.
sea" and is immersed in a basin filled with seawater wraps. He prays for seven days:
the first, pouring over his nato seven of cane molasses throw them away. The LLERÉN
second, offering beans, of face; the third, frutabomba. The fourth, sweet coconut; Galathea Alloma (Aubl.) Lindl.
fifth, late corn and dew indigo; ei sixth, 'Fourteen palanquetas; and the seventh, a Owner: Oshun. Juice relieves
melon. ,, these offerings, part of the sea, another al cam. or river. a hill, and another toothache.
Be check. in. a dump.

M
ONE OF . RIVER Potomageim
tucens. Lin. L. Imo. Oshun. Ewe Maboa
Odo. Duel: Oshun. Camena latifoiia. Lin,
L. Lechu ibayé. C. Maiembe.

442 "3
 Owner: Obatala, Ogun. To "Listen to the voice, still ,, .of thinest mouse, hungry, containing testa:" Emi Tiri. " ( "I
make poisons. saw it, I saw co: mie: I ttdo .., ')
"But Ika denied him 'the beans he asked him. Tere Tfire poor, Ologó Soon came the
With their milk skin calluses and decay of the teeth are destroyed.
cat, too hungry ',, extending his paw, and also not give anything ... but EA that came
Esfan, and .before that pestañease, knocked Ikan is collapsed stack corn was watered
all over the floor, and ia. revolution, which .armó, many needy. They saved. "
.MACAGUA
Psertáolmedia Spuña, Switz. Griseb.
"The first thing milled corn was Chango. In one of his wanderings, he made a
With macagua and a "dimoana yálumbo" the right hand of a woman "who does not barter with. men who were not of Africa. It was in his duffel bag, and when he was
miss anything and when grasping, not loose," a powerful Nganga is made. Many witches hungry, and ground it. he ate made flour. It came ashore, Takua and taught to eat
believe that the hand of a woman's body in the cauldron, it incomparablementB more ios tahas, who never had tasted. And Chango turned the. gold corn on land Takua.
than kiyuntba or skull. "
The. ia ,, leaves and root decoction, for bathrooms that rejuvenate the elderly. The -alará- bread of orissa, or ekó, kind of tamale consumed at parties and
"The scent of macagua quickens e! spent body. "
bembés, is prepared. corn. corn is soaked overnight, ground fine, and .AL.
next day kitchen-bath, so that it is a soft white mass. Strain and divided into
HONEYSUCKLE slabs, and allowed .secar on banana leaves ;.
Lonicera japonica. Thumb.
The EKO, desleído in cold water and sweetened with sugar, soda comidera
For baths spoils. For omicro. healthy and pleasant taste. Ei ekó is one of the most important elements of
MAGUEY -saraekó- ebbó, which sometimes require the dead. It is a 'Sarah' to ñangale it
Furcraea cubensis. Vent. -saraekó. ñangale or ñangaré - ceremony held before the IIA, the dawn of a seat
L. Ikerí. or after some .important sacrifice..
Duel: Yemaya.
"Those who we are by the old, customs' descendants .directos of lucurní
"When the maguey falls into a river, Jicotea and fish that they live there have to
heard, we ñangaré later, the. sacrifice, and this .cere- Monia greet and thank
say kikiribé '~ die. There can be judged "good" that is the maguey, "bad stick". the sun. Al. Heaven, 01.oddum.are . In the middle of. yard ash and a circle with a
cross in the middle, in the center of which is placed on banana leaves, a clay
pot or pan, the figure is. baric, we say, dengue. "Dengue lama also this
CORN
refreshment dry corn with sugar and a few drops of honey. .-Ash-the iyalocba
Zea mays. A. partitioning the ianguerí -o dengue-, standing within the circle of bebona or erfi,
L, I agguádo. Abáddo. Oka. C. Masango and next to the pan, and makes up the singing rooster:
Belonging to. All Saints: roasted cobs He is offered to Babalu Aye. Roasted
beans, 'Elegguá, Oggún and Ochosi. Cob cut into several pieces, Oshan and
Yemaya. "Finado" Yemaya. Corn roses please everyone, the orishas, ​to Obatala
Ñongaré, ñangaré Obré ...
and Ibeyi, especially.
"Lia, was egofetayavaricioso .. No one gave him anything to anyone. One day I was sitting on a The choir <answer:
pile of corn, and Tere, mouse, appeared to ask grains.
"Hear the voice of the mouse detgadita says." Erni or Yeun he or me " (I have not eaten today.) It Ñangareó. Ñangaié ñangale Odudu
kotoyu Ñangareó aloya otóreo.,.
"Listen. Ikan thick voice that says: "Emi Jcoyé, emi Koye." (Well I
I ate it.) 'F
445

Every Santero, each child presents his jicara .AL rising sun; spills some liquid in the
circle and drinks. an amount in another jicara ,, which leads him to the mountain to the
dead, turning circle give it out ash around and Ei sun departs before, 'giving' y'vueltas
laps, porirí porirí, because the earth is round, and also he gives us life "and singing:
Banking Banking Olonu Kwa my Akere Oloddumare
Akere Oloádumare ota Yiyi Oto or ...
"We drink three times, and we thank Orun and Oloddumare. We ask the.
blessing."
. Gods before this rite commenced, they receive their offering of dengue.
Olóríssas. and abórissas will cover. head in a white robe to greet the new sun,
pray before the Gloran: remove the dead and this, and drink dengue ..
Ciando is íangalé by motivode a seat, the iyawó, with the sponsor, filling the
bowls, it is placed amid; circle. This ceremony lasts about an hour. When
finished, they all go to greet the orissas.
ORISSA gives Saia da
sata Legba ...
Habaneros, less scrupulous than matanceros, lacen for ñangalé a small
circle of sand instead of ashes, and even omit the cross to be included in the
center. And instead of a pan capable of containing a sufficiently abundant
amount of dengue - "it is necessary to drink enough in the ñangaré of Olofi, for
him to see his ekó is good," they put a. jicara. Pour a little on the outline of the
circle, starting with the largest Santeria, all jicara raise to heaven, but only the
lips wet. "They Paripe drinking, and no matter ia time; They do the same thing
at noon tas that four of the Lardé. That awful!; when the puosamente! ñangalé
is done at dawn, at sunrise, to catch sffgracia in. new day."
To ask if the sky is satisfied with m I ñangaré and displayed propitious, not
used OBI-the four pieces of coconut. bread is taken, you remove all, migajón,
and four fragments, soil, were launched as if the rush of a coconut. When
saraekó is done, he is thrown into ekó some white sugar, a pinch of cocoa
butter and other husk. When offering to the craving, white sugar is replaced
■ by honey.
446
one
In many cases, the oléela is obliged to flush out his house and linen ekó temple
with purslane, or river, or white- prodigious hoot, in anticipation of .algún accident
that could occur in her detriment of good, order and his personal prestige. Santeria
always have, or should, have-ekó.
Roasted corn, which can never be lacking in. Elegguá to Oggán, Ochosi and
Babáye-, and used for both cleanings, unless directed orisha, it must be watered in.
houses. With roasted corn, water, sour orange and cane syrup, is also preparing the
cheketé, refreshment traditionally provides corn with roses, ekrú aro, oleié and ekó ', i
in the Feasts of saint. (It also makes a very intoxicating OTI -aguardiente- to Elegguá
and Changó with dry corn, ground water and sugar. For thirty days is allowed to
ferment in a bottle or jug, according to the desired amount, and buries purpose.)
Although not habanera habit of Santeria, according to a iyalocha Villa Clara,
"is very beneficial water on corn straw house." Is
operation aims to order and purify the house and, in turn, the
\ dwellers are passed through the body seven cents, to be placed;
after a calabash to throw in the corner of the street. I straw corn, as we have
seen, serves to make the nkangues, and masangos
makutus home of mayombero.
When dies iyalocha or babalocha, the ceremony is held. Itutu -apaciguamiento-,
"ceremony that calms and refreshes. dead". The same day he dies, meets in.
funeral home a group of Santeria to know and do his will and his orisha, and
asked, through snails, what hands they have. passing 'stones
patron saint and the other saints who worshiped I in. "Da, so
other sacred objects that have thus belonged to her death I often wish the orishas'
leave with his son, "or son wants to take to the grave. One of los- -never babalochas
the godfather or godmother of her
seat- acts of oriaté, directs the ceremony. all 1 remain
sitting in the ring, and oriaté interrogates the orishas using snails, that
belong to each. Thus, the orisha, and others who in 'life have worshiped
declare person with the same blood, dead or relative, son, brother, uncle,
nephew or cousin "in the
holy "- want to stay.
Made, the. choice within. Natural or spiritual family of the deceased saints ,,
stay in. land, others leave, "they want to go with Iku." Sometimes, it's just his
angel u. main ocha, who follows him to the world of shadows; or is the case,
especially when it comes to
447
 oiochas old, owners of very old and delicate saints who want to leave all his saints.
The cam is dead, if it determines that there is no one worthy among his to possess.
{Whoever inherits one of these stones that orisha materializaiin, held later another rite
"to remove the nato dead hands.")
■ eighteen snails belonging to the orisha -each has his, and Eleggua veintiuno-,
which has expressed its willingness to accompany the Santero, kept in a pocket cloth
with a few pieces of smoked fish, guinea pig and corn kernels, he place the body on
the heart. The nato, stone saint one, It is thrown into the river, as is done in. some groups
of Guanabacoa, is thrown into the pit or put into the coffin ( "according to. the custom
of each foundation or family holy"). Tureen of orisha break, a plate and one of her
necklaces. a gourd is wrapped with a white cloth and one black; is deposited on the
ground, and within this, santeros placed paints-powders, red, yellow, white, blue, that
.se painted 'head of the deceased to holy. The oriaté gets into the gourd, after
snapping, the comb that led to the river before 'Consecrate, and once seated, upon
completion of the sixth day of initiation, in its presence, the oltúbbona or second
sponsor seat, mollfibbar after, he gave the first sponsor, with paintings,. knife,
scissors, cut hair and the four genres that made him like a. pallium on his head to
greet the saints.
"This is the comb to comb our son says' I ollúbbona iyaré- wing; This is a razor
that shaved "(First gives white cloth;.. then the red, blue and yellow). .The braid or
strand of hair that was cut" to make holy sets in the , bier. The body was dressed in
the costume of initiation that Santeria care- keep you up for the day "delivery" of
death. Olóchas all who are present at the ceremony, the tutu, which should be done
with the greatest conscientiousness ,, "so that the dead go quiet and not come after
to, disrupt or punish, that did not meet properly "desme- nuzan straws, corn chips and
leave dry okra to cast within the gourd, with straws, or corn and ash estropajo-
charcoal. On completion, by which is meant that the dead will disclaims all and can go
quiet, Tuto cool, Santeria turn back, and a black chicken oriaté hill; kills, destro-
zándole head against the ground, and place it inside the gourd. This jicara ,,
containing the Itutu ebbó, takes the. burial chamber and deposited along ai body until
shortly before leaving the funeral, as it should
448:
enter the 'Cemetery before the corpse, and be thrown into the open grave at the site
corresponding to the head of ataíd.
The Itutu practiced behind closed doors at the far end of the house room. After all
Santeria, led by oriaté-which marks the passage hitting the ground with, encintado-
cane, sing and dance around the body, and tucked into the coffin .. It is called by his
secret name; is sung for the dead, relatives and ancestors in religion .. Then "it makes
gold" is sung for each Orisha, and these "down" sometimes crying, and purify the
body, "clean" the. coffin with colorful scarves.
Perforce, among those present a son or daughter of Oyá- "muertera goddess" is -
that immediately seizes his horse; clean with -plumero- eleke, and presides over the
funeral ceremony.
To dismiss the saints in Itutu. you put the horses back against the wall, and
discharged this, three strong blows.
From the burial, in the street, behind the hearse, a jar girl breaks and enough
water is thrown, "so that the dead go fresh" the kingdom of Yanza.
Upon completion of the nine-days of death, then gold Olog ile-the sung Mass is
said in the church for the eternal rest of olócha 'disap- recido-, meet again to Santeria,
coconut offer their spirit.
A year takes place, if possible, the "lifting of the plate" cere- mony consisting of a
saerficio, pig, or as "the way" -the god of the dead, a sheep or a goat, and drumbeat
that will last all night in his honor and that of all ancestors cough. (Yes. The decedent
is Babalawo not kill pig.)
To perform this delicate and momentous ceremony, a table, which will serve as
altar or tumulus, with a sheet, white, and this dish he ate, he placed the missing
covers. Another dish with salt, candles-not spare in Candles-, and a bottle of water
Florida. A picture of St. Peter and another of Santa Teresa often de rigueur. And none
of flowers ,, not one alone. Florida water. replaces; "Flowers are for Masses, spiritual;
the rule of Ocha, or the saints or. the IKUS are put flowers. "Behind the table, on the
wall, another white sheet hangs with a cross of black cloth applied to the centers on
the ground in front of the table ,, the gourd is placed in , which all attendees will rise,
leaving the amount of money that can contribute to the expenses that this causes.
Under the table they will be placed in a vessel blood and pig's head or the sacrificial
beast, which will remain there, "so that the dead blood is drink and see the head"
449
iodine the duration of the rite, since ia afternoon when the killing takes place until
the next day.
To all who attend the ceremony, record straight draws on the cheeks,
■ husked the usual stripes, "so that passwords not take death." Prayers and
songs in praise of IKUS ios accompany the sacrifice. Outside the house, a
Santero more -of this can not deal with women- points on a stick, with a stroke
of scale, not to be confused or forget any dead family, the number of ios which
are
. indispensable to invoke and "beg". Each time you name one, the witch doctor
gives a blow on the floor with his stick and ask for rest and peace of his soul.
Finished the sacrifice, which begins with an offering of coconut, leading the
ceremony -in currently offering obi, all attendees have returned face
looking-not, are deposited, blood and head victim under the altar we have
described '.. at twelve o'clock, "the time in dancing and is loose people from
another world" start the' drum and bleat and saints, which this time are only for
the dead. A. Except for Oya and Eleggua, rarely drop the saints. The songs are
sad, different from those heard at parties. At midnight, they are sent to the
dead their food to the cemetery, or a ceiba. manigua. If it is difficult to penetrate
the cemetery ', they will be left in one corner. For them cooked a dish of chili
sauce, legs, ribs and tripe of pig, goat or ram. (The Santeria share with the
dead, at twelve ia night, this dish called osan.) The meat is fried, and
consumed with white rice, unsalted, all cough attending the wake, and they
may not take home, as is customary in. ocha parties, or a piece of that meat
"that has eaten the dead." - Before rinsing, to. three in the. dawn, "what has
been put under the table" -the blood and his head, mysteriously taken out of
the house, and sent the decedent to his tomb or a ceiba. But the drum, songs
and dancing continue. Then they all attend Mass in a church, and start at the
back. eliminatory house cleanings and washdowns. Irrigated, everywhere the,
food scraps, and then swept from the bottom, the door 'to go, the dead one,, which
goes behind the food, and leave the house; We must sweep the corners very
well, do not hide. " It should not be a particle of the funeral meal. Finally, the
sheet wall off-hook. Four olochas, that hold at the tips, which covers up the
table, and deposited with the dish on the floor, "laggüemi Didé rewards
bigwigs, the dead Fulano Tal has
450
raised and gone, "Immediately after the plate is worn, the street corner and
breaks, by virtue of this last rite, the dead is completely detached from life and
your, needs.
"In Havana, as it is no longer possible to break the dish of IFCU on the
street, the, Santeria up the sheet and lead to the yard, down along the pipe, and
there on the pipe, break the plate." in a ebbó output, the ekó is indispensable, "I
mean, ebbó detachment of spirit to get, dying. That the ekó chop into three
pieces, and you put your orisha with palm oil and roasted corn. It is passed by
the "body a chicken, other than jabado, the person who is dying, and it leads to.
Four Way."
Corn, in short, continually appears in the ebbós and opera- tions of mayombera
magic. To ensure good luck, a mother stick tells me to buy three pounds of corn and
three sesame wraps separately on two pieces of white cloth and left in contact and
in view of the people living at home, and those who visit and go in and out on it
continuously. Roasted beans, also separately, taking care not to burn even one, and
then brings them together. Leaves and goes to sections watering them down the
main street, village, and at the same time calling for "justice is in my favor, that
instead of hurting me, I defend :; you loshombres wealthier, village come and
mesirvan Ammi; that whites, blacks, Chinese and mulattos, young and old, favor me,
that misfortune never find the way to my house "and so on.
Throughout this journey, he never turns his face to look back, and returns
along the same street, which is what should also do the errand of orissa ile,
when they go to. ebbó to keep manigua or perform any other task of this.
nature; never remake the same way, or looking back, although they are called
or are threatened, as happens at night in the open fields, with as much
frequency. You should begin this curious pilgrimage to a park, towards the
house, always forward, and return the other main street. Back at the house,
this, palera hill two pairs of doves, black and white, and passing cross above
the head and the body of all relatives or close to live with her and benefiting
from this rite again requests that luck favors. When all have made their
supplications, "bind the birds to die, to any of them; collect bad, and so die. "
Birds stay on the floor, face down, until early evening, when she picks them up
and takes them, tucked into a cartridge at a crossroads, while there remains a
candle burning in the room, the door is open , wide.
451
 At a crossroads ,, the palera reorders health, luck, money and power to yes and
yours. ( "Never should ask for work. That word should not pronounce.") .At the next
day usually, repeat the cleaning and supplications with another pair of doves.
To conquer the .amor, sympathy or confidence of a person ,. other form a
triangle with three corncobs, write their name on paper and other his name, and
respective papers are placed in the center of the 'triangle, appearing a cross.
Above all, a candle, lit, and they say, three times ". Nfuriri"
"Nobody knows what this world down, no. why people live character, subject to
others. .So to master, there is. Simo segurí- ​work ', which long ago and gives the
best result. I'll tell it to. your permission. Whoever wants to have. someone beneath
her. feet, swallow a few grains of corn oil. By giving body collects. Roasted powder
are made, beg and are given taking, washed-in a drink, a. who wants to enslave.
"(The same bewitching practiced .with m ani, and omit others, equally nauseating,
but very usual.)
The. following formula interested hunters. RA says: "To hunt the whole class of
birds from eating beans, sweet corn is put into a 'throw it pure alcohol. Three days,
three nights will corn into alcohol. It takes, then .AL mountain, where down the
birds and have more birds, it reads: "King of birds, with your permission and will of
Sambiampüngo, give power to, hold all who oppose. the act will perform at .FIN
that I can, catch all. birds you want. " Pay a .right and Water mafe. Birds, after
eating, drunken fall, and you have more work than collect them. "It is not
uncommon for a mother or a distraught wife, go to the Santeria so that they run
some," work "effectively preventing roban- follow .to do. son or husband who has,
chosen thieving ,, so dangerous when it is a humble who practice it. The iyalocha,
or Olaus will find out quickly who your guardian angel and ask for the necessary
number of ears, luesta and spilled the beans about the .caldero of Gggun; He
speaks - "Qggun. will turn away, Owo kobo Kogan "- .escribe the name of the thief
in a. Mano Poderosa prayer, and ties in a cob .se "imprisons" which is placed
between the 'Irons cauldron, asking the Orisha that ".so as he imprisons that cob,
chain for the hands robólas So-thief 'fakirs' tas. then Oggun receives theFallas
cobs. blood, a. rooster. These are sent to the place indicated by the orisha.
The stone San Lazaro is completely covered in its soup cup or ball .granos
toasted corn. Beside. this is placed a vessel full of
452
beans of all classes, a dish with palm oil and a gourd with dry wine. Cob, toast
and garnished with a red ribbon, to ward off the disease, and "pleased to have
San Lazaro" is always placed behind the doors of the house. Some places, with
cob two pequeñkas crutches of cedar and a bag of henequen. This brought him
forth fills cents to collect an amount ranging from ten, seventeen or seventy cents
y'siete. "The ears are Babalu Aye and Qshún." Therefore the children of Babalu
Aye can not eat cornmeal offer up a portion without the Orisha. It often happens
that you forget this requirement Orno pay your discourtesy with a bad digestion
or a strong stomach ache.
Seven roasted corn, smeared with palm oil and a lump of camphor,
invariably advises San Lazaro to be carried in a bag of red cloth or sisal, for
seven or 'seventeen days, not sick time epidemic.
Anyway, if corn is born spontaneously in the yard or garden of a house, or
flows between the two tiles together, who ^ the, dwell will soon experience the
effects of an unexpected prosperity.
They are too well known medicinal properties of corn beards or lint that the
people employed continuously for kidney des enfermeda-, which are actually
an excellent diuretic.
With borage leaves, decoction of fluff corn sprouts measles ...
Corn is crucial in feeding the Cuban people, and with it some of the most
exquisite dishes of the good old Creole cuisine are made.
MAJAGUA.
Pañtiti tíliaceum. L. St Hit.
C. Musanguené. Gusinga ... Musinga.
Owner: Oggun. Yemaya.
. "Rutan your koko .... Oggun asked for a rooster. AWOS years. They did not get it. He asked a
Gallic a. the. ceiba. No gave it. He went to the majagua. Majagua had Gggún-pity and gave him a
rooster .. (But Oggun was both. Roosters.) For a while, the ceiba went wrong, why Oggun was
avenged. "
o'kin there is no more solid and durable tie that is done with, bast strips of
this beautiful .árbol. The .sombra or "trace" of the person buried, tied with strips
of majagua, never Liberta more.
we are continually repeated that what belongs to an individual 'for the purposes of
magic, "it is as if the, the same individual" and continue
453
It is the same; enough, then, to own a piece of fabric dress Heve put a
handkerchief or any object that is in contact with your body ,, to seize a
person and tie. The shadow, which is s "or double soul, collecting dust
possessed the land on which it is designed, and also tells us, Cape-, rope
majagua has more power than maize, which is commonly used to bind a
shadow and bewitch.
Majagua seven fibers, seven pills indigo, abe new -cuchillo-, one or two beef
tongue if there are two chismosos-, and candles, is what we usually ask for a
babalocha to punish the slanderers or outspoken, chasing with its slanders, which
goes. to request protection. A language is given a large gash that crosses from side
to side. It is part of one of the candles, and calling them by name the gossiper to
stone-or Orisha to the nganga-, is turned upside down. It is allowed to burn seven
minutes, and quenched by inserting it into the wound caused by ei cuchillazo. Are
given seven stab wounds to the tongue, and every stab he puts a ball of indigo,
invoking the power of Yemaya to destroy who raise false testimony, or .habla, which
does not ■ agree that it is by tying the , language. Wait for it with remains of candles,
sea tongue is then taken, "worked" by Santero, but not .arroja water. There are three
steps forward and three others recede, calling imperiously subject of this spell, he is
given the power of Yemaya and left on the shore, so that. leguen waves her without
violence, drag and hit and destroy it slowly, prolonging their torture. Sometimes the
sea goddess, in seven hours, punishes the guilty or indiscreet. This "work" being
done by other orishas, ​Oggún especially, is suspended from a pole, so that the long
tongue, see his tongue hanging there, serving food to the auras. . Terror producing
these, hexes, often in people are exposed, deliberately in view of all; the. always
experienced psychological shock to find out which. believes the subject of witchcraft
explain its effectiveness. Fear and suggestion, combined, ensure a consistently
positive effect.
Nova to majagua majá, because it has the power to desconyuntarlo, and
annihilates. To paraUzlta one majá, .with just throw a branch of this tree. {It is also
desconyunta if he grasps with his left hand.)
The Ngangula who owns a garment containing a piece of majagua can not have in his,
.House, like so many others., One of these venerable reptiles and "guardieros" of ngangas
because majagua would kill him ...
With a. musena. -soga- majagua in hand, the alligator does not attack. 454
Applied to Medicine and gángántaré onichoggún, root and bark dissolve
internal tumors, and with strips dislocated ankles and wrists tied, putting in
man. other action that occurs in Mboma in majá. Also removes the cramps.
Flower in decoctions or syrup, is administered. bronchitis, asthma and colds.
Alcohol, flowers relieve rheumatic pains and musculature res ... Oddeddei
claimed that he was very beneficial juice mud, to "juku juku" -tuberculosos.
MALACAKA
Plumbago sacandens. A.
L. Mubino.
Widely used for "work" of divorce and to provoke quarrels and dislikes.
MALANGA
Xantosoma sagltifolium. Schott. L
Ikoku. Marababo. C Nkumbia. Mbi Nkanda. Gánkua.
Owner: Yemaya.
On a sheet of malanga the right, the money perceived by the yare "give holy"
in the ceremony seat is saved.
The climax is the "stop" when i neophyte is thrown to the ground,
possessed by the orisha, who came to invocato- songs rivers. In. this
ceremony four olochas, at least, hold by the points four genera together, by
way of pallium, white, red, blue and yellowish ment, while "stop", ie, rise, soil
within their soperas respective sacred stones that sponsors say, one after
another, on the head, iyawo. The ollúbbona or second godmother, seat holds,
alone, the tureen of principal saint, iyawó owner, the last perched on his head.
then receives, in a trance, the Ache, consisting of trazarle a cross on the
tongue with a razor blade setting up -formerly were made to a court Soft- ,, and
introduce immediately. the. mouth honey, beeswax, three grains of pepper and
a pinch of smoked fish and guinea pig. Is presented, almost simultaneously,
the neck of a chicken dripping blood, whose head starts with the ollúbbona. as
quickly for God incarnate in it iyawó 'suck blood. Then already, become itself
the iyawó, "which is now a king and a saint," a newborn or a resurrected,
literally "a husband of divinity" and sitting on a -if pylon is a iyawó Chango or
Yemaya wheelchair; if Obatala, Oshun or Gya, in the
455
 'Throne erected for this ceremony at an angle of Igbodú or
Tabernacle-assists. killings great sacrifice and blood test of freshly cut each
animal that has the ollúbbona head. The iyawó, right now, is already sitting
on the 'secret
. holy"; They are plotted on the floor four concentric circles -white red .azul,
yellow-, and four blue dots at each end outside the circle, which reproduce the
same paint -erífifi- in iyawó head shaved, with ossu , imported seed Africa,
whose powder color red; indigo, husks egg and ocher, or water paint, as is
usually done "to modern. '' The oriaté is usually a man, a foabalocha, which
directs the ceremonies, or iyalocha, but already old and very experience, as
was Latua Guillermina Castel Ola Oni u; paints her head singing Fifi or winiki
kan kun, or other songs that accompanied the ollfibborra chant and other
présenles iyalochas:
Bear awo Loddo orí Aache Efim Sulá EWAO uro.
Money saint, wrapped in taro leaf, is stored in a piece of cloth color orisha that
"is" to talk to all -fun, white property, when it is a Obatalá; red potatoes, Changó;
blue, oférere, Yemaya; yellow, iyeye, Oshún-, and puts a pinch of "Adie" and
dust ewe that belongs exclusively to the Orisha that enshrines. These herbs,
which crushes ollúbbona with a stone, okc, to Obatala, do not take the lot they
are confused, all the orishas. After this operation, which runs .solapadamente,
so that the iyawó no one sees it extends above the .estera and pestle on money
and Adie is placed, thus being the "right" and well hidden secret. Are included,
with the offerings, the feathers of birds that have been sacrificed to an orisha, ''
more than one, as is usual. The olocha packs the. offerings, 'prepares a. solid
package if not, have to do different envoltorios-, which will go to deposit an
"errand boy" -the onefaé- by a fee of $ 1.05, indicating the place God or each of
the other gods whose protection implores-Before leaving the onehé with
undisguised charge and tell the elocha. interested, raising his arms in. more
.arcaica attitude of worship and presenting .AL sky palms of the hand ". Ocana
Sa bé larí Eshu agguá tea tea ebbó Fí boada" ( "Thus, in this attitude he says
.my babalocha-, we must Olofi speak and say. "Cosí obikán your wo che afa wa
mara ki oké kentuláyofiríe Kilon Olofi," Ylo same sun, when we greeted each
morning: "Otto e dun ka ke emi PABA dodu fi re Oku adó ** »)
456
All praying, all ebbó, is purification, "cleansing", and salvation for those who
practice it, from the moment the orisha accept. "Ebbó fiyé osa" -the ebbó does,
does it all. "It can wait, quiet."
"Then do praying, we were clean and protected. A Sarayeye deliver us from
evil. .So to be, or Taita. iyá say, when we are cleaning up, "Feti TOKO, fetilatoké."
He answered: * aye. . Baibai ** says: "Let all Sanctus will protect him." "Iku latigwá
bai bai aya one ..." (That death does not arrive, the wicked dead go away.) "Eye
latigwá, latigwá ikú, bai bai ye a." (That tragedy will not go home ,, blood will not
spill on it.) "QFO latigwá, OFO latigwá, bai bai aya one." (Do not you visit shame.)
"Ogue Ogue lasalco qgué Ogue aya A bai bai ..," (pica and ia shovel draw from
the depths, and the leven good way forward.) "
Naturally, it is the same orisha who consulted indicates the ingredients and the
necessary herbs to make a pray, indis- saber process all "work." These ingredients
are deposited with the "right" before the tureen, or "gorisha." It is called the saint
and is denied, you are asked. Colored fabrics, which so often are. necessary in
rogaciones, and ebbós, put on the shoulders of the devout, and each of the objects
or materials -fruit, eggs, herbs, poultry, meat, and so on are used, they are
cleaned, He will pass, for him. body-, and allowed to remain for hours or days .ante
stone orisha.
Taro leaves are Yemaya working tool. The duck is sacrificed to this
goddess will be blindfolded with. taro leaf.
Some iyalochas, for certain purposes, the leaves reduce dust, mixed with
delphinium and bicarbonate.
Eleggua to refresh it bathes him. malanga, and praying to make you put on.
ekó sheet or a piece of bread dipped in palm oil, Ache-yefá-Wave.
Water. It strengthens stem, brain, and check. recommended to those who suffer
mental weakness.
In the rule, Kimbisa, the Holy Christ. Buen Viaje is used to give the money.,
And is taboo, for all its members. The Oya bijas should not eat in this rule.
Taro, yellow, with identical applications, belongs to Oshun,
MALQJA
L. Ewe Echin. Owner: Eleggua, "Can you believe I do not know of any 'work
done with this herb?"
457
 MALLOW MAMONOLLO Melicocca bijuga.
A. L. Omóyla. Omu.
(White).
L. Lanla. Dede fan. C Dubue.
Owners: The Ibeyis.
Owner: Obatala.
Decoction for fomentations applied to gangrene; "They take them to the heat."
The brews are refJKscantes. The leaves, for douches, and the raphe lalangre
to debug. Excellent for, cool white mallow head ;, with butterfly, yerba frog, white
With the. sap, fruit and root, a very effective digestive ulcers estomaga
pigweed, coconut water, 'Husk, shea carao, pigeon egg' ,, white cotton and dried
liquor, pleasant taste, is prepared is recommended for liver disease.
coconut pulp.

MANAJÚ
MÁLVATE
Rtteedia edge. Gray.
Comilona siliqumus. A.
L. Neri. G Mopúsúa.
L, DeDe. C. Dubue,
Owners: The Ibeyis.
Owner :: Oshan.
A blow from the wood of this tree, even without violence, discon- yunta the bones
Bathrooms to strip and purify. To wash the stones and
of the receiver. "It is eminently desconyunta- dor." The majá not going to manajú.
attributes of the orisha.
mallow tea decoction is recommended to wash the head with hair "malagazo, It is purgative, and sap extracted spines which penetrate deeply into the skin.
which is not raisins or lank hair, but suspicious."

MANGROVE
MALVJRA
Rhisophora mangle. A.
Baubittia megalandra. Gray.
L. Ewe Atíodo. Kasioro. C. Musí Kwilo.
L. Kiyo (?) C Kánlóbanto.
Owner: Yemaya, Me, Oshan.
Owner: Oshan.
The juice of the leaves is very suitable for rheumatism. Cocimien- to the root is
Washes medicinal head to cure siva Ex- granulations and seborrhea.
given as an aphrodisiac. Purifies the blood.

MANGO
Manfffem indicates. A.
MAMEY
L. Gold. Eléso. Orún Béke. C. Erna BENGA. TUNE Macondo.
Achms .zapote. A.
Owner: Gshún. (Like all the orishas.) When frutece too, foretells misery.
L. Emi. C. Nyumba. Machafío. Nini Yanga.
The crushed seed alcohol is a very handy disinfectant. decoction of the male
It Bongolo. (Mamey Santo Domingo.) Owner:
handle travesera for bleeding is recommended.
Chango.
The .semilla, is used in many hexes. For example, this aims sick a hated
person: you scrape, seed, mamey and pepper is poured from China and
Guinea and cooking oil. the name of the / victim is written seven times enun PEANUT

paper and gets inside, mamey with. a lock of her hair. Námero for some days, Amchis hypogae®. A.
he curses and light a candle at noon and night, for the evil that wishes you L. Epa. ' C Mindo. Guba.
consume. Owner: Babalu Ave.
In times of epidemics, prohibit Santeria that eats peanuts. "Tostado and golden
Seed, cooked, are also recommended to cure colitis. sugar, you are offering to Oshan. It relates peanuts

458 459
 F!

lot with the holy, because it has certain particular virtues. "(It is supposed It is used to make "tools", -atributos- and ornaments of the orishas, ​and
aphrodisiac.) small objects that serve as amulets.
"Mindo was. favorite food of our ancestors. Sa Lukánkaa- the devil sowed and
Pokrovskaya
cultivated loso "rice, and let him know the men who served to uddiá -Eat loso. He told
Coelus BhaneL Bettíh.
them to bring him peanuts, he, in 'Change them. would rice. But it happened that the
L. I ocharé.
devil was left with peanuts, with rice, and the man who brought him peanuts.
Owner: Obatala. To wash. nato, and relics.
orisha.
"A conga king of land, Luanda, was soto, carrying himself in. shoulders a sack of
peanuts to negotiate with the devil. This king was singing: "Kirnene-Kimene nganga, CHAMOMILE
Kimene Kimene nganga Taita." I had to go up a river, and threw his sack on a raft. It Chysanihellum americanum. A. Valke.
came 'like sailing, the territory was the ricefield of Lukánkansa. This was received L. Nikirío (?) C. Dúnbuande.
with a laugh that gave bad to think. Owner; Oshun.
In decoctions for the stomach and intestine. Fortifies the root. hair, reanimates the
"He changed his sack of corn for a sack of rice. The king left ', but before leaving body.
the paddy field, a black cow bawled: "Ya Burrie Burrie sangara moors ox!" and a
cockerel in the same edge, sang: "Kiki Riki, beef goes!" CASHEW
Cashew. Lia. Owners:
"E1 King reached into the sack and threw a handful of rice. The cockerel choked, Oshun. Me. Monkey.
and congo ran to the raft. "Arruyénye ... arruyénye ... arruyénye, I will I!" A green chitaron cashew seeds, continually put, radical cure hemorrhoids.
As the seeds dry, hemorrhoids shrink and disappear forever.
"The raft slides quickly and smoothly by the current, Likánkansa sees man, which is the
first thing out of his hands, and sends his iron chain that runs:" Famayáyarú, famayáyarú, WONDER
famayáyarú by munseke "-sa- bana - and Mega to shore, thrown into the water, swims and Mtabilia Jalapa. Lin.
links, the raft. But the congo says: '' I have my Zarabanda: A fight chest to chest! " L. Ewe Ewe. Ikoallo. C. Boddulé.
Owner: Obatala. Yewá. Oya.
".Zarabanda presents, grab the file" curing; Anga, Curi Curi Curi your mana "Seeds of the white wonder roasted and powder are made. This powder is put
"short chain -and. "Arruyénye ... .arruyénye, arruyénye" -the. advances raft free. on. a sheet of cotton, and cocoa butter cascariMa and covered with a white cloth.
Chain, broken, it remains in the background. The king came to earth ... the rice On the handkerchief, a piece of gious Prodi, and left on the rock of Obatala. For
.comió. It was good. Men began then to sow and cultivate the same as the devil. eight days he throws a little of this afoche at the door, and, luck visits the house. "

"One day Lukánkansa. He appeared in the kingdom of Congo to fight. But the king When the. .se eyes of a corpse have I been opened, they were, covered with sheets of
won with Buan Buru and Zarabanda and that ended the abuses, the devil. Everyone who wonder, which has the property of soft and close them slowly.
wanted to sow rice, rice and peanuts or peanut changed for rice. "
Decoction of the root, very upset, contains the dry or bloodshot pujos.

Peanuts savannah in poultice-boiled whole. plant-, it is remedy 'old for

hemorrhoids. The juice of the whole plant explodes, external tumors. ( "The Wonder does not
want to mosquitoes. It does not allow for walk around,")
MANOFTJLÓN
Memiri "Mermiela, Gray.
L. Moróle. Owodón. BUTTERFLY
Owner: Oggán. • - fc Hedychium coronarium. Koenig.
L. He bleated. Aróao. C. Kanda. Fítiti Nkangrtso ,.
461
 Decoction, as a gargle, for, tonsillitis and other throat ailments.
The. raphe to expel catarrhal .flema.
CRESS
Lipidkm virfflttimm. A. L.
Eribo.
Owner: Eleggua. {It is attributed also to Baba.)
At dawn on Friday, or a. Friday has not yet come when the .sol, leaves. to find this
herb, he is the tora three times with his hand, he speaks, then. yerba starts and goes
through the face. Be careful that do not give the sun. It cam home and allowed to dry. It is
pulverized and thrown into a perfume bottle with valerian magnet powder and zunzún
stone.
"With this perfume, women go crazy men." And vice versa. For, cure a cold, the
root is boiled and strained. It is given. take three times a day, without saying what it
is.
It is very refreshing. Lowers blood sugar and also cure kidney and liver.
Reduces or cures, brittleness. Yes. the break is not old if .no is highly
developed and was the intervention of a medical imperative, a good handful
of cress seeds are collected, thrown into. a. ,, glass takes one. milkman when,
early morning is milking his cow, and you get paid to fill out because one of
the virtues of this remedy is that milk fall on cress dvectamenteide udder and
drink with cow .
"The saint who overcomes all sorcerers and subject to the abitas, combat
with this stick. The stems of this shrub, in times of slavery, served as vergajos
to punish the slaves.
"Used in Mayombe for the chicherekús .with to move more easily." (Is
bejuco Baracoa.)
MARJORAM
Qriganum marfonma. A.
"Must be collected in San Juan. It is allowed to dry. the passage of swallows
exploits, hunt, one and take out the heart. Tbdose makes dust, and this dust is for what
you want. "
San, Cipriám Congos nation and used it a lot. When marjoram grows in
abundance, it is portent of prosperity if it fades or does not turn, ruin.
A sprig of itself ,, without the charm, has power to iggidé, amulet, and
should always be in your pocket.
"The marjoram is very jealous, and their leaves decoctions should not add any
other plant."
Decoction is given to women in labor, it causes the push. "For him. -o
hysteric hop mouth stomach; Step three faiths praying hand and I take three
days straight, decoctions marjoram and carquesa with three buds anon. "
WATER MELON

For nine days ^ "the same time, early, continue such treatment. Gtmilus cUmíb. L. Karst.
L. Agbéye, ague TUTU. Itakún. Hears. Oggure.

For, cure one old crack, well, worth trying this recipe "for this, rebel
Canchila, make suspensory strong fabric and bring them a little mud
grindstone. It will move twice daily. When the testicles become hard as stone,
mud is removed immediately .. Then new jockstraps are made and put into
botica cotton, sterilized, so that the testicles are tender. And when they are.
Wanditos, these jocks are deleted because bradura that- "tara healed." (Sic)
C. Macharlo suri mamba. Owner: Yemaya. One of the favorite fruits of the goddess. A
devotee offers a whole melon if your means are so allow, or seven pieces, which are
placed, like all the offerings, before the tureen, the orisha. After seven days they take to
the sea.
A decoction of the root and leaves is used to cool ojos'o and relieve
irritation, fatigue. With the seed paste, sugar, food and very diuretic is
prepared.

MATANBGRO
Muskmelon
Rourea glabra. KTH.
Cucumia meló. A.
L. KonrL (Some call Kukenkeleyo.)
Owner: Yemaya. L. Eggpre. Léseitaku. C Machafio Suri Yanga.
Owner: Oshan.

462 463
 After five days, the melon is offered to Oshun is given in the river, where the
goddess rides his okwéri -bote. These fruit offerings are. very often spread among
neighborhood children by order of the gods, who demand, from time to time, that
these are SATIN with. fruits and sweets because "the Ibeyi are children"
Obatala, iguaunenff, has a passion for children.
SHIT DB HEN
Bunchasia clear. Jacq. L.
Addie igbemí.
Owners: The Ibeyi.
To strip, rid of one. bad influence or spirit,. children born, sickly. "To purify
the blood decomposed three roots. kills, not the stick, boiled with a little rum,
and take a cup to get up and another at bedtime. "
MIJE
Eugenio rfoombea * Berg. Kr. Urb. Owner: Oshun, Eshú. "OSHEN
I want to see on your altar. It is as much his as the cinnamon stick. "Many,
santeras use it to prepare in. charm, a bag newborn. "Blessed is the retaining
satchel he was born! That is the insured luck. "
"Zurrón called as -we fabric that says the first edition of
Dictionary authorities- usually he wrapped in birth the baby at birth, which is stored and
appreciates taacho, as being good for many things. '*
There is no better talisman, "nothing better" in fact "for many things" -we
ensur- a piece of this fabric, because those who are born in. zurrón will be
exceptionally fortunate.
Usually, the "recibidoras" of little or no conscience steal your customers and
sell expensive. The bags of females, especially sailors, who pay any price '..
Stripping the newborn of this membrane is deprived of good luck, "are spoils,
fate"; as it happened to AM, who was born fully wrapped in scrip, and a
neighbor of her mother, who attended; .se stole mud without 'leave' or a.
fragment for the good of the poor creature. , Life has not .sido AM fortunate,
and that odious robbery he blames all his woes.
Referring to a 'joyful person is often heard to say, "sure that was born in
scrip." It is a sign of the favor of Obatala, owner zurrones, to accompany the
child in her, through the world.
YOU L P W
Such as those with a cross in the sky, mouth or, language, born standing, or Moran,
before birth, will be soothsayers, "big heads".
MILFLORBS
Clerodendronfiagans. Venl
Duels: Oya. Yewá. Remains. Baths for good luck. When evil spirits haunt
us when Sa idea of ​death haunts us, when distressingly dreams coa-or dead
is in. death dreams, form esqueleto-, baths thousand flowers we get rid of
them. Very beneficial to prevent damage and salaciones: milflores and seven
kinds of basil.
MILLO
Huícus Sorghum. A.
L, Okáblebba.
Owner: Babalu Aye.
For the epidemic or disease does not enter the house, we have always
stuck behind the door a brush of milo decorated with a red ribbon, an ear of
dried corn smeared with palm oil, a Catholic stamp of San Lazaro, 'a printed
prayer this holy.
Obatala, Chango mother, 'was spending a lot of jobs, lautos, he decided to seek
the advice of Ifa. "This told her to go to her son Chango 'which was king, and before
leaving, do ebbó with the tang of milo, of okábleba. He also warned that it would
suffer 'three con- trariedades. by the way, but he would have to shut up and move on.
Al .Exit Obatala, tripped over. Eshu disguised as coal. .To beg him to help him,
saithe put his hands on her robe, white Obatala and blackens. She was about to
protest, but remembered the words of Ifa and continued .andando. Later he again
met Eshu, dressed saleswoman with. a. frutasen basket of the head, "said
lAyMame-him down this, canasta!"
Obatala funfun wéwo helps woman who 'basket and dumps the entire palm oil
slick. Nor -nothing said. He mastered his indig- nation, wiped and moved on pin -of
,, with millet underarm. He crossed a '' monte - "I was eru" -v where a drought
reigned, atrocious.
Was twelve .años Chango's horse 'was lost and walked admitted to the hill.
TO 'Cause of drought, seeing the herringbone levaba Obatala, followed after her
to eat her. Obatala frightened the horse, but this again, and so, walk, came to a
place where they were. cough soldiers, Chango, who recognized the horse,
amarra-
465
 'I

rum, and set the woman .. Tang led her to the presence of Changa. He was stolen from a fire, and the. resin sprouts, bark. The moruro avenges who has
Bakoso ite oba, sitting on his throne, but cer recognize his mother, went to been. cause that has made him suffer. "
meet Ram spinning, falling at his feet. Fairy many years not. He saw, and Diseases, death itself, are transferred to. a tree; They are told, a feeling of
was overjoyed: iOmuyu! llya ETIE kekéré! hatred and revenge desire to fulfill others.
The moruro has the ability to heal wounds and-harden the gums.
Chango he produced my ilé. And since that is, her necklace, which was red, with
white .se clarified its iyá accounts. With its wood, as with the. cocuyo stick, Ramon and sabicii, the mañéeos
that lucumís, howler, all .africanos and their descendants, had to terrorize the
M1RAGUAMQ people tilled. "Doll Piritoo of mueto, boy nelle got, dientro."
Thrimx WemlIamSmta, Becc.
L. It mariwó. Remember, this old man who tells me how Seven-Mgúnga, that of a witch, her godmother,
Owner: Chango '. Aggayú. "parao up goldfish bowl, é mino low Buca. comare my pa that aprepara, low'ti, check aqua.
With kapok léeos -inaipó- is ha.cen for, adorn the Igbodu when a'YEwa, very canángano, and vuébve figurín, caprate mounted and put another looks stiff. "
secret ceremony, and settles. which invites. very few people. These fringes also
decorate the houses of the saints, hanging from the inside of the door frame, in We have heard from many harmless dolls that move from one. place to another. As
honor of Aggayú. the. Chango cedar, the work of carver Juan Míate, and belonging to a Santeria,
The seed oil stops dropping,. hair. Pogolotti descending; sometimes their alar to any innocent mischief ,, and continuously
changes in this position.
MDR.TO The jimaguas -melli, simba- Peter G. "" out at night to fresh and often wake
(Múrala.) Mutraya "ática. iM, up because they increase, to. bed".
L. Urari. The 'Virgen de Regla "escapes, from the chapel to go swimming in the sea, and
Owner: Oshun. returns at dawn with wet clothes."
For sedative baths, when skin, exposed to the sun too long, irritated and dry.

moruro
PithecoloMam arborem. L. Urb.
L. Orudán, Efunkoko. C Kasaoasa. Kinpase.
For the garment of Mayombe.
"He has the power to, do what you want, good or bad, Corno. laurel or ceiba.
" The fruit is so often claimed Yeyé when low dancing with Omos and
For six months it is covered with leaves. Mayimbe lays its eggs in the
moruro. The rain is not wet, respects. It is used to hurt when bare of leaves.
■ "For you disgracing a person or to filibuster everything you do, it is twelve o'clock! a
moruro day, and is given three hot spots with a machete that left nailed to the trunk. The
next day, at the same time, the machete is started, it is invoked, that person is the wrong
says, and in the hollow. wound, which was made in the. trunk gets his name written on a
piece of paper. Is plugged the hole with three puáaditos ash that. there 466
N
ORANGE
L. Orolocum. Orobó. Olómbo. Osan. Obburuku. Osaevimbo. That.
■ C. Bolus mamba. Maamba. Mbelia. kala. Mbefo bad! A. Nkiánkián. Owner: Oshun.
worshipers.
"Chi Chi Kim mó guase olómbo alómbo yéyé Mulata says Holy." "Nothing, he
likes both Yaloddé like finding the river bank a pretty basket of oranges."
The goddess, after bathing, always relishes with delight the sweet golden fruit,
"which is sweet like her."
Orange has many applications for the healer: With, dried and crushed
leaves cigarettes prepares considered effective for correcting hoarseness, and
ease. bronchitis. decoction

467
 of Lords they are given to children when they suffer from a ci dose. The leaf is
indicated for colds, and desktop, that of bark scraped to, make good digestions.
"Very often the Obiri -embarazadas- oloñí they stain the skin. When you
give, birth, those stains are removed with the first stool of his son, who anoints
them to keep it a while, and then wash them with orange leaves and coffee. "
Also with orange oil and sai, indigestion .. To heal, hiccups ,, an infusion of orange
blossom "for the light air that forms in the stomach and irritation, gently massage with
orange blossom cream, and drink decoction sips. "
BITTER ORANGE
Citms atmmtium. Lin. L.
Korosán.
For the. erysipelas, "I short with, ia sour orange leaf. Three days straight, short, cross
myself, and I pray a creed. "
Ñ jimagua bejuco, to stop the earth with pain," although it represents and replace the
YAM
Dioscürea alata. Lin.
L. lethal. Dared. Imbiku. Loato.
Owner: Eleggua.
It belongs, like coconut and corn, all 'the orisfaas. All they are offering.
With heart yam ichu preparing Babalawo the Ache, ycfá, dust Manco Hay
'virtues which covers his guess Orumila board.
Which it has been the subject of witchcraft, which spread a yam with palm oil, and with
this, sage, pinion botijo, basil and ginger; .seguidos scrub your door three days and take
baths sea water and river with purslane.
"What better praying, to Obatala eight balls yams with effin and ORI
-cascarilla butter and cacao, which presents eight days in a row and then takes
you to the jungle?"
A yam in a white dish or a casserole of mud, representing Eleggua in many
homes. For many reasons, such as coconut, it is a blessed fruit:
468;
_ "Glofi Órala was poor. (Gruia has spent many jobs.) Olofi gave a party, and
all the saints brought him sumptuous gifts. Orula not want to reach with your
hands empty. He had a planting yams. He chose the best and took him to Olofi.
It was all he had. All Saints laughed at poverty that gives. They mocked Orula
and his lame; but Olofi told everyone, so that none ceased to hear: " 'name will
be blessed!"
"Time passed. Wine plague, pestilence and adversity, and the rich arruina-
rum. And to eat, the rich had to go, yams ask Him of whom mocked both. Orula
precisely was picking his har- vest and could help them. All the saints ate
yams! "
It gets in, land, raw one and door of the house in order is born
spontaneously proximity, Eleggua. It is considered a harbinger of happiness, a
promise of prosperity, this yams, called flying, reproduce abundantly.
RS recommended for effective praying, "the odun ichu mo '. roasted
a beautiful yam and one end ,, the head, before the stone Elegguá with
alubosa-onion-, bean face, palm oil, honey, and four pesetas, medium is
deposited. The rest of the yam is divided into four pieces smeared with honey and
palm oil, and pours a little salt. This tuber, full of mystery ,, "only fruit, such as
okunla of Eleggua, is owned by Oto -San. Isidro Labrador, owner of all meats, very
revered. Havana in colonial times, especially by women, yet. Matanzas today and
in the field. Ownership of the attributes of this old Orissa "a peasant" - and the
attentions of his. worship, are transmitted from mothers to daughters. "This saint is
hereditary, and necessarily have to stay with him, care for him, a daughter of the
iyalocha." The particular cult, Grisha Oko or Osaoko, as many say old, "who is
who, ensures the prosperity of the earth" , it has abandoned lot in Havana: "Here it
no longer meets the Omo as before. He is not made more than necessary.,.,., to
muddle through. It will not feed as often as it should. Already Orissaoko is the
same ground we. argues, is the land that gives, food! "Thanks to Oko, infertile
women can conceive of many daughters ,, and, like this Yemaya, mother of the
abikús- He is offered and imploring. river to miscarry the baby are carrying in the
womb,
A doll representing a farmer, a cart with. umbrella and pulled by two oxen which
the rich Santero has developed 'in piala-, an old tile, and two dry coconuts,
sometimes a wheel, are the emblems
469
 the god of the viands and. soil fertility, also plays the fall of judge "of oniyade The "works" the Babalawo. Decoction of the leaves to stripping baths. The .savia
in the proceedings of the saints. is recommended for use in poultice on the head when it hurts, and especially when
Without yams he could not swear abakuá -iniciarse- in society. It is one of the there is a feeling of heaviness or congestion, "acaloración."
main taxes.
"The old poured a fufu, they called Eura yam." EYE MOUSE
YAM VOLADOR O CIMARRÓN Rivina humilis. Lin.
Dioscareapilosiuscula. Gray. C. Móddóbo. Owner:
Eleggua.
L, Ichu. _ _ C. Imbífcua salálálá.
The Santero will use this plant to derail business area.
This vine, wild and climber, who like horses and you, cows, has, like the rude,
excellent property away s the Ndotos, or witches flying. "Where there flying yam EH-
declares the ndoki no dismounts." PALO LUG
With strain malefic powders are; with the flying yam, Santero can do bad Guindavela Knight or Palo. Cariólas. Maximus. Moni. Muml.
things, induce Eleggua to do them.
With this stick, the spirit of a dead and bugs usual, a good guard or
- one • OR protective garment is constructed.
Licorice, EARTH
Lippia dulcis. Trec.
ocuje L. Orosún kikio Sinawa (?) Eyéfoo. C. Inmeyemo (?)
Colophylbtm antillanunu Bñtton. C, Calaba, Lacq. Owner: Oshun.
L. Yeny. C Simano. This plant, which spreads like spearmint and comes close ,, but has elongated
leaves and so sweet that their brews, very recommended given for stomach and
In "Christian" Mayombe leaves they are used, macerated in plasters and
asthma, they are not used to put sugar-
poultices, for inflammations, knees. The root, friction, coupled with other roots,
- prepare receipts drug traffickers, "It baldean with orozuz gambling dens and
combats rheumatism one.
houses, Messalinas; It is very good also to spray the atmosphere of the
oFon U Ofun (?) elegant rooms. When Licorice has been prepared with the charm of a drug
"In meremiyé. I do not know what it's called otherwise "Owner:. smuggler or any gentleman engaged in industry, dirty business and risk
Obatala.
To wash relics. It is used in ceremonies that take place during the .asiento. -much- abound today, the shelter is baptized with the name of Judas, * "
ortiguilla
BULL'S-EYE Mucutta Fleurya eunesta. A. Rich, Wedd.
urens. LDC L. Ewe Né. Iná or Aina. C. Iyen.
L. JumfJí. I irtbaniyé. Owner: babam Ayé,
Owner: Chango.
Boiled, to take by common water, does not itch, and clean the blood of impurities.
With this Inda seed, safeguards a nable unquestioned power are prepared. Polished,
Decoction and mixed with foxtail and purl, cure impotence. (A take on an empty
takes on the appearance of a gem. stomach, at noon and in the evening.)
To produce impotence "Mom-IETE Oromí seven spiders seven bibijaguas seven
EYE PROPHET flies were caught. A zunzún. It is given a gaUo Eleggua. head, cock and the two
L. Réchéyeé (?) C. Milcámbo. middle finger nails are caught. These
Owner: Oruía.
471
470

i
 ingredients to the mountain, where there is a stick-shaped cross lead. He says: "After WHITE STICK'
God and Earth, come to greet you and get you E day you're moving from where you Simaroubo glauca. D. C.
are and you go, make a cross on the other, my work will be disrupted.! one. But while you L. Iggi-fun. C. Musi Mindola.
have your cross, my. work will remain. " Infusion of leaves, roots and bark, for, diabetes ;, 'Leaves only to whiten
teeth.
"Sj work is made, one person, are paid to Threepenny tree. If son.varias
PALO BOBO
people who are going to ..., will be given seven cents. "The same damage is
L, Inábiri. Iyumo. C Nkuni mbi machafio. Guanéko.
done seven guides pumpkins, the victim's fingernails, scraped inward hairs all
Owner: Obatala. (Some attribute it to Chango or Oggfln.) "It is used to
over the body, and ortiguilla one narigón ox. And pumpkin is told: "All plants
weaken somewhat decoction of leaves of several. trees, when very strong
ordered, and you asked him to! Blessed Sacrament where you'll catch the
"-neutraliza- and to mix with the other bats or poisonous tas plan in. Bear
hung, not will loose. "
necessary to use them.
To break a house, take it all sorts of misfortunes: the head of a black dog,
PALO PUMP
ortiguilla, wattle seed, toasted sesame seeds, head, and guineo pen, and the
Xilopia glabra. Lin.
indispensable Guinea pepper.
L. Olúnipa. C. Mubón.
Owner: Chango '. Oggún.
Leaves, and root .corteza combined with other plants, we ran .to procu-
P agguggú or aláfoché one discretísimo poison. "The person who takes, say busting
insurance; because although dies of bleeding, internal, leaves in the viscera or the
seial stomach poisoning. It has the same advantage of witchcraft that is done. the
PALO BITTER
spine of a fish {?), and thrown into "coffee.
Piaamma reticuiata, Gray.
L. Iggi 'kikan. C Mómboco.
Malambo, or only serves to Ika.
Owner: Chango. Oggún.
Without the crust, it is used to "work" of the saint. ( "And Amar gar life.") PALO BRONCO
Malpighia biflam. Sw.
Bark, root and boiled leaves are administered when necessary that some concoction C. Moruambo.
of witchcraft swallowed unsuspectingly ejects. Owner: Osain. (It is attributed also to Eleggua, Oggún and Chango.) The
"Take bug witchcraft or any bilongo you have, inside." These cocimientos.los also Ngangula or osainista to use as an amulet and safe passage to penetrate the
prescribes the Santero for certain stomach ailments .. Tornándcs | * as ordinary weeds of a virgin forest. A cane or stick a dry branch, bronco, deliver him from all
water, cure the vice of drunkenness. mishap: you will not miss, do not sting wasps or ants; You will not find any, animal
With the decoction of the root, gout and is artritismo. "Yes. does not take away harmful majá -the dangerous eyes flees the bronze, did not come to their knees
the -omóoti- vice drunk, at least, and this I guarantee, calm them aches and
the. poisonous thorns, evil spirits do not pursue, do not breathe the deadly
breaks stomach, heartburn, heartburn those who suffer, the guarapetas all. "
emanations of evil trees and water, ndokis dwellings. The bronco stick leads and
defends,

PALO BATTLE Some Santeria not venture without. wield this wand, magic, forests to them,
This name is given to any strong stick with it "Nsaran.de" , hechice unknown. Estosbaston.es protectors, 'full of magic, are also made with wood oh
the mayombero. They are called also like the wedges or logs that border each other on the "and avellano vo', and when necessary-O 'may not be very convenient
same tree, "which wage war against each other." strong-, with cane

472
473
 Castile. (Olive was the famous cane Andrés Petit, whom many miracles are
Bathroom of dispossession. Matabrujo.
counted.)
"A very noble stick Mayombe. He likes to do good. .Very healer. "Indeed, the
STICK GENTLEMAN decoction of the bark contains the gias hemorrha- or serves as an abortifacient.
Phoradmdmn mbmm. Gray. C. Regulates. period, if there are delays ;, when missing, causes. Boiled with root,
Butekié. Chinese, congo liana-or garañón-, jaboncillo liana, liana and jimagua battle,
Duel: Chango. strengthens the body. This coci- ment is taken as common water until they feel its
It is called also gtindavela. Is was the Guásimas, the granadíOo and other clubs. He beneficial effects. Combat tuberculosis. Suppresses toothache "a, buche stick juice
has power for everything. "It was one of the sticks playing martgwánga, and was box eased before. black, when do'lían, the, which millstones. the was so good, that
recognized in Matanzas." 'Coincidence ached; and they went to, Cambon sila contodossus one dientesenteros.¿Ustednoveal,
Protects against witchcraft and all sorts of bad influences. With a little blade is osnegrosdeahora, all edentulous? IY .andan, with parejería toothbrush! "
carried on the chest, or in a pocket, "it works the same as a detente."

It is recommended to wash the head -Avoid cábelo- fall, and to regulate

menstruation. The stems are used for poultices. STICK VOICE SWITCHING O CAMBIA PATH

STICK CACHIMBA C. Kisiambolo.

L. It Acho ikoko.
It is one of the stokers ios names give. the, cuaba. "Because it makes change 'to
Owner: Chango. (Many attribute it to Osain, and others Oya.) Has elpoder of .alejar
the people of opinion and direction." In Congo we call Nkunia Bondánsúa.
squall. Protected from electric shock. "It .hace a campfire, coa timber in the. mountain or near
the hut and does not fall bokoso "-the lightning,

STICK CENIZO BEDDING OR SMOKE

PALO COFFEE. fíthecoiobium obavale.A. Rkh. or CWñght
Amaiam corymbosa. HBK L. Igbeléfin. C. Nchúngo, Chúngora Mifototo.
L. Jggtfere. It apo. "It seems an insignificant wood ... But it matters: in, nkunia -set
C (A herbalist gives. Irínkao name or Popola.) "The smell burnt wood Mayombe- clubs in the ngangas and nbanis -cuer- NOS, is balancing all
bouncing his African religious uses incense, and like incense, takes, what forces."
íkinikú, everything bad. It detracts from the foul odors that harm and purifies the
fourth of patients. C. And he adds: "It was. the. incense blacks nation that PALO NAIL
.aseguraban smoke from this stick pulled disease of the house. When a patient Eugenia catyphyltata. Thumb.
is placed well, it burned so that the disease does not return to grab him. Better Owner: Oggún.
the sahumerio is done with dry leaves you with. stems, leaves mixing in banana Decoctions root, leaves and the heart of the tree, are administered to those
plantains. Clean evil found in the smells. "Í who have, drunk a filter composed animal
- as those prepared with lobster, scorpion, or centipede. Eject bilongo and time
are fought a deadly curse.

PALO 'BOX
PALO PIG
Alloyphyllus cominia. Sw. Tetmgastrís balsamifera. Sw. O. Ktze.
L. Orin. Merémbe. C. Ngüengue. L. Epotó (?) Iggiléde, Ewimamaro. C. Do you smoke!
Owner: Chango. Owner: Chango. Yeraayáu Oggún. (Opinions are divided. The. Majority
attributed to Yemaya.)

474
475
 Las.hojas are taken to e'bbó or Start. The cortezay root, boiled, se.'beben to purify Ironwood.
and enrich the blood. Decoction of the root, highly concentrated by ordinary water, it is L. Iggi Nika. C Musi belé Loasia.
recommended in cases of colitis. Owner: Oya.
"With this stick is removed Oya riled up." ( "Battle" of Oya.)
PALO CHINCHE
Amomis idiolens. Urb. PALO SMELLY
C. Insegua. Cassia emarffnata. Lin.
It is characterized by excessive smell ... bedbug. Ignore my informant its medicinal L. Ikijara-jara. C. Sekense. Baye. I Bitondo.
application. There is an herb with the same smell, which is used to cure colitis. When painfully prolongs. agony of a dying is because the .alma, clinging ai
useless body and refuses to leave.
"He who knows, in these cases, if the dying has orisha, the low ,, and if not, does
suchúngara. A branch burning stick hediondo .with chicken feathers at the bedside of
PALO 'DIABLO
the dying to give way to his spirit. "
Cqppañs tynaphallophora. Lin. Aroma properties bouncing ei facilitate detachment of the soul, "into thinking
L. Bieshu. Búrabú. Kbsonko (?) C Mecuémbri. Wabi. it's already broken the. matter is determined to continue to occupy. That smell
Owner: Eshú. It is assumed that lucumís not use it, because this arbustillo, as decides to leave her, and leave the body alone. When that person ... alámuriuku
its -u oteribachó-, is dead, greet her with these words: "Leni odégu odóchá ode
name implies, is so evil that powdered stimulant serves to ngangas "Jewish" kulébo." He says: "Already spirit before which .arrodillo me."
in. day, Easter.
Warlock "kunanchet" -from field, the montuno-, sowed far from his hut and ,,
PALO SYRINGE O teken-TEKE
instead of water, water with its roots. blood of animals which belong exclusively to
Lugámbé. Owner: Yemaya.
Natural evil of this shrub is intensified by the "Menga" Notwithstanding the prosaic name ,, sorcerers employ, Zado sprayed, for
-diabolic blood- of these animals, which infiltrate and its being fed from their, aphrodisiac properties. "Room of those marriages that are privacy
sprouting. Thus, their nefarious properties of spirits that inhabit dark, the Sprinkle. listless, and. result is always satisfying. "(V .:
sorcerer, who in. vera "swore nganga" prefers not to talk. It is easy to imagine
French paradise.)
how the devil is the devil stick, that only "blanket nfumbi" of murderers, cruel
souls, tormented and tormenting evildoers or suicidal. PALOJICOTEA
JL. IkíAyáUra.
Owner: Qsain, Chango.
PALO 'guitars "He speaks like us, when removed from the mountain and the sorcerer prepares
CithaKxyium caudatum. Lin. chopped, and another stick that has the same strength and virtue to him. The garment is
L. I alare. C. Osonko. fitted with jicotea stick has many ingredients, and takes a lot of bicheríá. "
Duels: Obatala (?). Chango, Oggún.
Its wood is used to build instruments .music. The A trccito of this stick with a seed matte-SACU SACU, bejuco yams and
• decoctions of the leaves and roots, to washings ears, if deafness or purulent larkspur -Ensubo-, make a safe guard Chango.
discharge, or when the patient is inconvenienced by extraneous noise or hum.
Perhaps for good resonance of his. wooden stick
PALO MALAMBO
.guitar has the power to heal disease oídoy overcome deafness. It 'Considers
Canella alba. MWR. C.
equally effective for menstrual disorders. 476 Nkunia Mpeka.

47? '

',%
 (Korokollo calls it, also one of my informants.) It is' one of the witches and bats
strong affiliation manipulates the sorcerer conga ,, and immediately Surte A beneficent
or maleficent effect. Attacking or defending, "but it's excellent to hurt, because when
he says
to. being Jewish is Jewish horn as they come, and when he says to be a Christian, can not be better.
" "
We emphasize on. the second .aspecto two of his "Christian" qualities des:
cure,. tetanus, if we give credit. drainer optimism. And heals all spasms.
The decoction of the root and bark, is always given to new mothers to avoid
'complications.
The effects of water that oozes this .árbol are abortifacients.
PALO MANGASAYAS (?)
"This stick protects boyfriends."
"For ichépaneh.ággara -prostitutas- and everything that relates to. affairs of
men and women. It is Palo Mayombe, but it serves the Oluo when you need to
give a job to a ..,., saránbadyá. "" Saran ....? "" To a lady, clandestine "
PALO MORO
Psycfmíria bmvmei. Sprengy R obovalis. A. RKK.
"I do not know 'How lucumf lama in that suit. Or congo. (But if you have been told that
lucumí called Mino, though. I do not ring a bell, and congo, donsónko, leave it there ...) »
Owner: Eleggua.
.Afortunado to be in love; to attract and subjugate betrayal. The land, in,
around this tree She seeks one of the consultadas- authorities is wonderful
to seize a "trace" of a human shadow, and therefore a person.
Already we warned us again that "taking trail and tying" spend their lives
our teirgos of all colors and cataduras. Enthrall, possess, dominate, it is the
immemorial object pursued by the magic, and the occupation of all wizards,
good or bad, in the world. We explain them. art, once again, the same taita
that so many "traces" has, taken over his life:
"The steps of one. people are leaving, on the ground or floor, the emanation of his
life. The essence of the person is in its footprint. Enough
■ Earth to catch a handful of what trod. For this, nothing better than on the same
land. If a floor, the dust is collected.
478
"When you want to dominate someone, you have to tie up, and for that, the first
thing is to try to take their own steps. Ciando will have their rastro- -the steps
already have that person in your hands. Life and the fate of this man or that.
Women are one because then the work easily -embrujamos-. Why? I've already
said. The footprint left her. essence.
■ "As the land is purest in. the countryside, in villages los'mismos field, there are
better moors, and the trail is more alive
"What is sought is always master Murillo says, for his part-. And to dominate
someone, it must be done Something yours. What matter what it is? Provided
that part of your body; that is near it, well, imbued with warmth, their sweat. Em
assuming not have a person or hair, or nails, no blood, no portrait, or used
clothes, not even a piece of cloth bought the same. and shop. which was a shirt
or. túnico or what was not done, but he thought it, and touched the fabric,
manoseó-, he steals the trail. And there he grabs well, well. There are, heat,
power of his life, and direct emanation of that person is caught. They also steals
the Guardian Angel. "" Angel. Guardian? "" Yes, the shadow that walks behind
the body. Angel, head goes straight ahead, looking forward. You have to take the
shade after the person has passed since the Angel-ELEDA-look and. defend, if it
is well with him. After we take her shadow, she works that person who lost his
shadow. "" Angel looks straight ahead? Did not think you look everywhere? "
"When the Angel is happy with. One, yes, then you watch everything. But when
you are not satisfied, he turns sideways. When it is really annoying, it becomes
completely back, and then he himself favors the evil that want to do it accompanies.
And so twisty, looking for the chance to be hurt him who defended before, and
leaves him adrift the. head. Or will it be all of the head. Often, madness is nothing
more than that. A. head, which remains without his angel. These attacks ^ that
-loco- ochiwere, sometimes sane and 'other snatched, is the Angel, that he comes
and goes and you go again.
we fill that earn the Angel that we will work. Tarlo conquered with. meals,
flatter him, making too much, to drop his head where it is, remove it from there
or remove him. Above all, we must call it by jsu real name. That's the most
important thing: to know. Angel's name that day. person saw the first sunlight, to
get in relationship with him, to call him and talk to him and bajearlo. So one
should not say, nor the first name given, no. which came out
479
on the seat or in the Nganga, because he lost. In essence those names that no
one living there say, as in the trail. The real name and the person are the same
thing. The name is very sacred. Calarlo must be good. "
Anyone can entertain another angel offering lunch, and seize that moment.
that is distracted, or tasting the food he likes.
( "There are less vigilant or easier to tempt you with treats angels. Yemaya is
reputed to take good care of their children. The sorcerer, to" get shadow "of a child
dePnemayá, encounters serious difficulties, usually fails to) .
"I remember an aunt THE Santeria, who never napped because
- textualmente- "while you are sleeping, .Ángel is detached from the body, and as
he had some enemies, not give, rise to the work- Jaran". More. He not allows
anyone to her. to about asleep. deshora, ie of 'day. Its. advice and explanation of
these fears well-founded: "At night -decían the Congos of nation, Tango Yangon-
gives to m.undo are Manito.." When the moon shines, all men sleep, and
sleeping all are brothers and others are enemies: the awakened wants to hurt
the other, and an oversight advantage when. the Angel is separated. The ELEDA
a person leaves, gives her. walks, to travel far when she sleeps, and the body is
left alone. That. siestecita, .with. enters and leaves the house, the door ajar,
open window, the. who wants the advantage, and body, who has no monitor,
receive garbage all you throw EBORA. At night everyone better take
precautions. "
In. Finally, if. manages to skillfully lead the person you have chosen to reduce
to slavery, next to one of these trees, and this leaves stamped their mark on their
land particularly conducive to that kind of theft, right there it is moored, is, captive
and at the mercy of the thief. "Two lovers voluntarily tied on the stick Dónsoko will
never separate."
PAI J Q MULATO
Excotheapeninculata. Juss Radlk.
L. Kjuikfindulcu. C. Potunkoro. Bandundu.
Owner: Oshun.
Christian and Jewish Mayombe. "As good as all that bad: when are you playing ,, dances."
In bathrooms, stripped of bad influences. In sahumerios purifies the atmosphere,
tas fades. witchery. Decoction, 'invigorates the body.
480
As another very magical stick, tnanajú, has great magnetic power, and is used
with the brain and eyes beautiful animals like the horse and the peacock, to make
a great talisman that is intended, those women who, although they are nice, they
lack "sandunga" and no. They are fortunate in .amor or friendship. Provided, this
talisman, the focus is on them, and reach effortlessly as long for their hearts or
their vanity.
PALO BLACK
L. Iggj Eri. C. Masensa. Mufuita.
Owner: Eleggua.
"He has black, very black, heart. A little dust of this stick, sworn and prayed,
walk like the wind. A Eleggua, which handles all the clubs, the mayomberos,
likes to work with him.
"You have to have it on hand when prompted Eleggua. What I abrecamino, and
quitasaco, another hard to find and stick yours. "
"It also uses Oggún Achíbfrí ki, which is San Miguel Archangel."
PALO RAMÓN
Trophis mcemosa. L. Utb.
C. Cuaribao. Nlchán. Moluyaba. Nkento.
Another major clubs Mayombe, in which, according to the ex- pression of C 'is
well grab the dead. "
One of the wonders that we identified in this tree "is. grace has menstruating as
women and increasingly giving milk. " Hence many mothers, the duration of the
DeSUS breastfeeding, children-that people sometimes lasts until the child has
completed more than three years drink, el. water, boiled with. leaves, root and bark
of this stick, so that they increase lactic or never reach fálteles juice.
The Old Black, when they had a wheel in disrepair, filled the cavity with
milk bat Ramon, destroying the tooth and allowed them, after some time,
remove it into pieces and without pain.
"It's very mysterious." At certain times, that Soro Soro ... he speaks. It is that they become
invisible ,, and drainer does not dare to whimper in his presence. "
Palo Ramon and cochino bejuco, "when it comes to harm, kills. twenty four futras
»- Sandoval says.
Babalochas Some attribute it to God Oggún. A iyalocha assures me "that is
Chango" and osainista that Obatala.
For hexes, must be cut in. 'Holy Friday. chicherekús
were made with wood.
481
EALOROMPEHUESO PALO 'TWISTED
Cosaria vhaMs.SK L. Otite. I mitónlo, C. Alubende diánfinda, Otutua.
L. Ichiegú. Borocoma (?) C. Beberico, Kulombe. Owner: Eshú.
Owner: Chango. Oya. Oggún. "To twist the luck, to salar. Twisted, twisted "In Ache af, or branch, closes the
"He has died stronger than bone breaks when riding." The cross is made and "pray" way to an enemy, delayed or welt." (V. Pilon hand.)
with this sturdy wooden bush is a mystery, a very large Ache -gracia-. It is presented to
PALO BOAR
the windsock or. approaching storm threatened, and as the storm-sees, is .aleja.
Hyperkum Styphe¡¡oides.A. Rich.
Furthermore ,, the rite practiced in these cases induces ios elements to deflect its
trajectory Délos bohíos and plantings. .Se storm annihilates, or moves in the opposite L. Teni-leni. I lede. C. Fumasí. Doldróngo.
direction. And if it happens, it departs from the housing and these .sembrados without Owner: Yemaya.

causing the slightest harm. It is. Famous the Cuban people depurative tisane, which prepares .se its bark,
branches and roots to cure syphilis and other venereal dis- eases.

LIGNUM VITAE
PAPO, PAPITO, ZAPATTCO OF. QUEEN
"It is the Holy Father of all bats ios mountain. F Mpungu Kunia join. If you
Bituminous Fmgelia, DC
mistreat, the other ducks are drying up. Yes. sear, its wood. smells the same as the
L. Oyi, .batáyabá. 'C Mukanda.
flesh of a Christian who is scorching. "
Owner: Qsaio.
It is used in bathrooms, to shed bad influences, and in some
PALOTONQUE Boeppipa
.amulets. Decoction of the whole. plant is very supportive.
Procera. Presi
L. Adébesá. C Nkita. Nkunia Cheche Cabinda.
PARADISE

Simply naming to the drainer -malembe ngeuímalembe mpolo- greet his
name: "Tingue is the strongest club of all clubs."
Sikiri kill 'Bobba ngeutfeúkua. ¿Lengue, nkisi guatuka Kensi? lengue buggule nkunia.
Nkunia. Sandu, Lumbendon Sambia guatuka Dund or mabaka.
( "Hey what 'I say. Tingue is my father, lengue is great. What family I belong?
I'm foundation of lengue, holy tree with the great power of God. Amen.") "
PALO BACON
Acaciapankulata. Wilid.
L. Ore, C. Yigguayeo. Finkulere.
"For certain jobs, well, I think so! I mean, the best. And to lower the backward
moon, -the menstruo-, is magnificent decoction of the leaves. Lint coconut leaves
croto two sides. "
Cure gonorrhea, linked with the decoction of the herb of Don Carlos with. senna
leaves, and coconut water. puáadito of fig salt; is this a tisane or "chicha" of the
most reputable.
Warlock kills and brings good luck. With its kerebende will go or, as with all thorns,
damage is done or who fears receive it protects.
Azedemch aphelion, A.
L. Ibayo. Yiya.
Owner: Chango.
Most sacred. Both as cedar. "Maybe -opina Hernández-, has more
mysteries than it 'Cedro."
It protects and luck. It is one of the most sought after and esteemed trees. for him. village.
Its branches should be caught in Monday and Friday and leave. the. root, a tribute nickels, or
give them to their owner.
For, lustral baths, gores must start pulling them Up and saying, "Paradise, I
.so as you are high ', and let me grow up."
"For, clean .House, make 'evil and bring luck, not equal ..." This one knows who
owns a paradise in your garden: .continuamente receives ks. requests whole
neighborhood, "you need a gajito to remedy."
The. floors of houses baldean the door from the inside with water and leaves of
paradise. With the. branches ceilings is deshollinan, and while deshollina, says: "holy
Paradise as you raise, I go up." "First the portal or entry is clean house. Then, used this
gajo that everything bad that is carried, pulled 'to the street, and another slice the rest of
the house deshollina. Recogeny will be garbage. Enua throw pleasure. "

482 483
 .The. hoj as are placed on the chest, cure or protect a sick heart. Calms
dyspnoea and tachycardias, and are renewed when dried.
The. buds in decoctions, relieve pujos, and crushed and seed. al.coh.oI It is
widely used in Trinidad to kill lice.
The. Owner must take good care paradise. If this dries, induda- bly suffer some
serious displeasure or course of your life will be altered.
With a Florada branch, some invoke. .Encourage alone.
FOR ME
C Kaguángaco.
To influence, possess and dominate a person. Parami stick and araansaguapo
are those who "work" always together for these achievements. The recipe is very
common: toenails and hands, and the hair of the person elected. The hairs are
roasted; carefully grated, -tostarlos would cause great harm to that person-all this
dust is made and is throwing every day in the cafe until they are completed.
"This stick everyone is served: Santeria, iucumís, espir¡teros, congueros ... The
iyalochas, when a goddaughter offers the angel of his saves a four-legged animal, put
some bones and dry. They make powder. The pray at the foot of the saints, and saves. Lf
the goddaughter has some trouble with her husband, the godmother league those
powders with powders Parami and winner, and to do more effect, with hair, and tied the
husband who thereafter, Mansito, Mansito, you will submit. ".
PATA DB HEN
Eieusine indicates. L. Gaerth.
L. Ewe were. Dede. Aráogu. C. Kimbánsa. Bebeke.
Owner: Eleggua.
After a Dibamba Taita, like the olochas, has sought permission from his
predecessors dead to celebrate their "game", it proceeds to tie the four corners of
your home, and with the leg yerba de gallina, known in all rules of filiation Conga
by Kimbánsa, "Hnga", "Nkanga" to mukuaputo mundelero, the white man
representing the authority, public order, as determined to keep saying! and my old
policeman. (Dundu, have, masoriale.)
In one room, the withdrawal of the house, which is intended exclusively to the
garment, to NSO NSO ndoki Mpunga or witch-if bad- take place oaths or initial
rites, invocations, incantations, encanta- ments , all witchcraft, gualónampulu, as
Juan Lara said. Invariably Mayombe rites begin like this: Father, Fumo Sangu,
seconded by his butler or assistant, et Wanga nkise, gives three
484
treble, or strikes hard with his fist or squeaks. the. Standing on the ground before the
kalubánga or magical receptacle, until then covered with white cloth black, red or,
depending on the nature of the spirits who serve him and, work to be performed.
These, blows alert, the spirit that slumbers in the pan. ■ After the copious spraying
Chamba and fumarada of snuff that gratifies, his Nganga, the father takes a handful of
kimbánsa, "the herb that clears the way and keep the door" and Mpolo-Ntoto, land, or
powder of the four corners, which have previously, godchildren collected, and. mixture,
with some detierra. It is containing the Nganga.
They are put on. the center of two straws of corn-masange- ,, cross, a small
amount of land with few, wisps of kimbánsa, and the witch enrols and twists corn land
and kimbánsa, praying and imploring the favor of " füiri "while the bakuyuta-ngangas,
godchildren and her- hands of the temple, in a low voice, sing in chorus monotonously:
Amtrú Nkanga NSILA As nkáttgaia
Kangala Sulla.
The sorcerer makes three or four knots in each, Masango, and when the
quarter ends -each of these small packages called masangos, by wrapping corn,
kangris or makutosr-, the treads heavily with foot left. Then treads the butler, 'and
after that, everyone else, godchildren of mayombero and assistants, the "game".
the masongos placed on a table, is espurrea upon them, chamba, and they are
blowing smoke from a snuff or sunga -nfúte. In the same table, immediately after
the butler aligns three piles of powder
- fula- to ask ios dead and spirits in the. corner, if they are well prepared to
prevent intruders step. If the fire explodes gunpowder, which is only used in rule
stick or Mayombe, never in Iucumís rites, "sweeping one-time 'is' say, bursting
on the three, small batteries, gunpowder, it is understood there is nothing to
fear. Avenues are well taken: the spirits have responded with a resounding yes.
Otherwise, you must restart 'the nkangues, which has been neglected some
element. The two godchildren who worked on. Mpolo NSILA -dust and powder
of the street to enchant ',, out to deposit a Masango at each corner. But will
good, careful to place the 'containing dust from the southern corner in the
corner, north; the East in the West; the West on the east corner. Police,
disoriented ,, or ,, no enemy chanced to find the house of the witch. (Other
times, "to scare the police" they are .arrojan in each
485
 *

.almagre corner powders, husk, venison or shaved to excrements of brooder,

Owner: Oshun.
Julia or fish.)
The Kimbisa work much with kimbansa, and devotees of the orishas ios put it Quemado, "top view". Pulverized ', and other ingredients mixed in coffee or
on. Casserole Eleggua "the owner of the roads, which" tied "with this herb. any other beverage, and is given. the man. who wants revenge, prematurely
deprived of his manhood.
A 'niche' for 'Getting placement makes .se-crabgrass and black and white spools of
PEREGRINA
thread. With these wires and the grass is sewn a paper with the name and surname of
the person who can provide employment, and placed under Eleggua. latropha dwersifolia. A. Rich.
L. Ero. C. Ntíngoro.
Duel: Oshun. To
PEGA PEGA spoil.
L Kirtmeco. C. ININ inago according to one of the square yerbero Steam. The leaves are used to praying for those adults who cry for no reason or for
Owners: The Ibeyi. petty reasons.
"The leaves and roots are used by the Santero to join marriages or broken PARSLEY

relationships." Petroselinum. Benih & Hook. L Isako.

I iyádédé. C. Ntuoro. Vititi kamatuya.
pendejera SolanumToman. $ M L Isiamj. Owner: Oshun.
Ewe Qdúyafun. I luyelo. For, santiguar and baths spoil. His power is used frequently for work: "Se.
C Milisia. Shake very menudito parsley, is thrown into one. dishpan with water, honey and
Owner: Eshú, cinnamon. powder, and. this door the house flushes. Then in the space that has
"With this-that matojo one arbustillo- rogaciones are made to entangle lawsuits been cleaned, raw corn flour watered. It says: "Caridad del Cobre, I give parsley,
and justice issues; when these are committed any ruler, he is due to appear in oni, cinnamon and flour ^ You facilitarás me, however, the way to earn my bread.."
court, and interest that the lawsuit will last and be meddled more and more. " He is not saying, "Give me work **, but". Hazme charity, give me how to earn a
living ' "
The root infusion is very good for, kidney disease and urethra. Calms the .ardor.
Purifies the blood, and another of his' virtues is to avoid impotence, "and a disease The. Parsley appears in many forms of bodily purifications. Here is one that is
that lucumís called Oko okuó. Write it down. And the Congos, lánguán NFIA. ¿Oko used for praying, for one. person "is. late because they have done harm to
okuó? Ave Maria! Write ..., EPON ring. " entorpecerle luck. It gives you a. chop the parsley very fine, with scissors, and say,
around the time it takes for this operation ". Parsley, do not be lazy me, and give me
what I ask" Parsley is then stored in a dump it with alcohol and put together the saint.
PEONY This person has to go to the river to make ebbó, cleaned and leave it there. It is
ABMS. Lin. WF: mght. Abmsprecatoríus. A. commanded to buy a candle, which is divided into three pieces. When part to the
L. Ewéréyeye or iggereyeye. Cupa. river, when he left, lights a. piece and leave it burning behind the door. Another turn
In all -ikoko- casseroles that are filled, from herbs to zarlas comminuted and prepar in the river, and the last, when you have finished bathing. The river will go with
"the cimero of kariosha, van leaves peony, and omiero Punt, the semiIIa..Fuera. the clothes. older than you have, but it will take a new move, Castile soap and two herbs,
omiero, the seed, is dangerous: if pressed, causes fights and disorders.. Are made with parsley addition to thoroughly cleaned: apasote and sage. Clothing, used, the
it, strong hexes. smashes, makes, shredded, already put in. Water. It is situated at. with the flow, so
that you can turn the candle out ;, soaped and scrubbed, parsley, sage, and, apasote.
MONTE PERALEJO And you look good,
Brysonima crüssifolia. li.HJt.fC .

■ 487
 do not take your eyes off what ebbó--the water takes, and then rinsed, wears
new clothes and left on the candle. Three days later, the bottle with parsley and
taken. alcohol, which .has had next to Crista, and the body is rubbed all. nights
to finish her, content, saying: "The goat dirty, and forgive the ram dirty and
forgive..
• The dog dirty and unforgiving. Dirty cat and cover ™. "" And there can be nothing better
to attract, .conquistar, succeed, a bathroom with parsley. white carnation, honey,
cinnamon powder and a lodestone? "Merchants attract customers to their stores or
offices with roasted parsley leaves and then pulverized, mixed with cassava powder
- maricuyé-, cornmeal, stone and magnet stone of Charity of Cobre. These are
'spread inside the store or shop. ,, outside in the driveway, or sidewalk,
cinnamon oil spill, natural water! and water in Florida.
To start of witchcraft, stomach, fasting for seven DIASY, you are given a
decoction of the root bewitched; with parsley. sacu-sacu ,, cry rosemary and
raw milk; and lack of milk, dry wine or vinegar Castilla.
Not pull at Hand. curandero parsley root, the juice is used. leaves. It crushes
aside in. a. mortar, and poured into decoction of sacu-sacu and deltemero flowers'
,,
MCA PICA
Stizobbhon. Pmritum. Wigfcf. Pipa L CFIDS,
Iseliyé, rira, Aguanará, Aine. C. Ote, "s.egún. the herbalist-Cu-
language no longer manage to identify one my most competent: informants.
Owner: babam Ayé. Eleggua.
"Is. . Transmitter something wrong, which leads and guides the dead "was, powders ,,
hexes are UNE-" marries "- with pepper, and causes arguments and squabbles that
have dire consequences. Decoction, calms. itches.
P1ERBERRASTRO
To .alejar an undesirable person or to erase the traces, facilitate or evasion
hiding who flees from justice so that it can not find it. .To 'bejuco or stick with
this result is obtained is given the name of lose-star, griwasu or tapacamino,
like plants, parasites of some trees, of .guinda candle.
{Lambiera to, zoom out, magically compel a person. flee place more
frequent, it throws its powder almagre step,
488
husk ash and shaved deer, or excrementa chicken, fish, corn and .ahumada
jutía "of.)
PEPPER
Pimenta. Pepper. L. Cockereii. L Ata.
C. Esákukako.
Owner: Oggún.
For malefic ñipólos, spray and feed garments and backpacks. You can not
dispense pepper in the composition of Chamba, drink offered at. ngangas, the
tones and stimulates. This, as we know, is made with brandy, guaguao
pepper, cinnamon stick powder, ginger, lots of pepper, garlic and white onion.
Brandy bottle containing these spices, to dissolve, to remain three days, baj
'land. (Nganga also drinks water from Florida, "that refreshes", gin, brandy,
dry wine.)
La Chamba spilled on a "foundation" acquires, in contact with magical
substances and attendant spirits, MILA grosas healing properties. What these
'libation is received in the ladle, in the temples of mayombe, as sacred and
equally beneficial water is collected in a. hollow or between the roots of a
kapok, the name or Kimbisa ngóngoro water.
All parents and initiates, and those that have been presented to a nganga have
taken Kimbisa, which is also fused with brandy and spices, the blood of successive
and frequent sacrifices. "The Kimbisa them. protects the body of witchcraft, and
cleans and strengthens. "
There is so vital energy, forces and virtues' contains! For a Cure ,, a
"repair" to lift a, dejected mood ,, "open Cami- no 'Taita often used Kimbisa,
under the action of Fumbi. Lifts and tilts his pot, pour a little at a time.
calabash, and give drink to the sick, the bewitched or killed.
It has asked the spirit:
Pa catimabuey Saca Christian priest
Christian healing remedy pa Catimabuey.
IB takes remedy, Catimabuey ...
The 'spirit, always satirist says:
If m'mduele head ...
house Boma World, if
m'enduele belly
489
 Bamo la.casa World, 9
• If m'eaduete arm, Sama ia
home world ...
You know, "he has seen" the disease, and soon make his medicine.
Thingy I will have a heart
makes. (Have faith.) Water
Ngóngom, Buenapa remedy.
Water Ngóngom have heart,
Buenapa remedy ...
and it makes him rush linos sips of elixir .incomparable. Every certain number of
years, magic containers are washed and the washings are kept ,, because "are holy
water remedy pa, pa Yari Yari mamenga cure toa, toa disease that occurs."
ilnsambie! Must tremble with fear if támbisa components are analyzed and
really have heart, as befits the nfumbi in her. Mambo, for, swallowing a sip of
this liquid one pálrido, because in addition to the blood that corrupts the 'Caldero
or crockpot ,, always found, offerings, consisting of scoundrels, lizards, toads
or rot there, slowly, because "the fumbi is the eat slowly. "
But what does the man to preserve life? And my old claim that "ngóngoro
water" has not killed. nobody, 'but .AL. Instead, it has. saved many. This
miracle broth filth-blood, saliva, carroña- in Some temples, such as one with
many "godson" > Located in the .azul neighborhood called Agua de San Roque;
It is medicine and drink communion on certain dates.
The lucumís says TA, do not have nothing to compare under the kiobisa ". The
omiero not as strong" Which is not. more than an opinion, not a little boastful, he
would be responsible for yourself a olórissa discuss here, if you cediésemos space.
In Mayombe all kinds of pepper are used, the malangueta, China, the coast,
the. beach. Their. properties, magic, though "only should be known for. that they
are scratched "the amply know the people, that advantage or suffers ias. often.
The nganga father gives the neophyte, to start, seven grains of pepper. a. sip of
holy water and a piece of heart .of a Gallic. ( "For your body to stay healthy and
protected when they attack the uémbas and all that ntüfi
490
send sorcerers. ") After that says Baro-, you can take poison, that immediately throw
them, outside. It is true that the godson was. turned to. a "nfumbi body", protected by
forces who do not attend .común. of the. mortals.
As the Yamao, pepper 'calls and attracts. " Thus, to ensure that a person does
not follow estranged husband -a another who left home a. boyfriend who
obstinately rejecting all reconciliation, to stay away from the bride who has reñido-,
the sorcerer uses. the pepper. Nganga prepared on the grains it deems necessary
for the. still you want the subject. love and friendship who has left, go get it
resolutely. This, al. you leave home, take your first grain and say, "Call. John Doe,
responding to my call ,, who rejoice to see me, follow me, come back to me. "In
every corner, and all the way you should go, go throwing the grains of pepper and
commending him same. The latter will launch at the door of .House of that person,
"whom and pepper has predisposed in their favor and that surely is waiting, and
hearing his voice will tell you just like that," Look, you have been slow to come! "
'-and again be what it was before disgust or diversion." also lead you in the mouth,
a cinnamon stick and mount another cualibiri or red snapper. Every time you say
the name of the beloved and distant, spit person, and with, left foot will tread the
saliva. (Symbolically steps on the same person, because "the name is the person ',
and expires and" the will to his feet. "
"Experience shows that pepper, to approaches, gives such good results, that
returning to love and thanks to this work together, do not realize their change.
The day. before saying pests are a person, and I really do not want to see more;
and the next morning, if ia found in the street, or that a. who both hate going to
look at your own home, greet him with open arms and follow him behind like a
puppy, as if nothing had happened between them. "
But pepper, indeed, does not act if it does not intervene, as pre siem- a, Fumbi, a
supernatural power, which is an agent of discord
- China and the Guinea.-; that through him, the warlock leads the
■ violent altercations, fights not infrequently culminating in bloodshed, it is a
resabida thing and feared of all. To this end they are mixed with. Salt. in. grain,
eggshell, hairy spider, fly, green, sulfur,
- nitro salt, if possible, -, graveyard dirt, teeth and nails, cat and dog, scrapings
A human skull -of nganga the witcher, of tibias, and phalanges of the fingers,
and all this, pulverized and stirred the ashes three have crushed coals burning.
491
They pronounced ¡ the time. names of those who want enemistar, and which
enjoins the spirit "goes" in the bones and in the land of cemetery-to garment tempers
until all lose reason, nothing can hold them, and revile are attacked, They are hurt and
killed. These powders act immediately, as soon as they step or sniffed, and not get
tired, just so traditional and genuine, the previous magic formula of the famous Mpolo
pepper, "which .arma revolution".
Anyway, even though Guinea pepper ,, ,, he triggers tragedy is "the spirit and
he's been dead bug" does not seem to be wise to tread pepper, although not
bewitched. It could predispose put a sulk, to distempers or abruptness that did
not come to the case. It is always annoying and dangerous.
In a plot, suspect that someone has watered tie is enough to make the atmosphere
Chaldee, and among neighbors that heated encounter any further discussion.
For a -palo- musi 'go away', is poured ground pepper with pica pica.
A palera, old, very reputable, informs me that: "To be rotting in life a person
is robbed of excrement and boiled with a little brandy and a little water. It is
then taken to a shade tree bad, and there nkanggri and buried. "
With five granites and the favor of the goddess Oshun, so fond of doing
witchcraft in one of his "ways" or aspects - "the Oshún having mortar to prepare
susafaché-" he is delighted to distance a person. With these powders it is
invoked and conjures noon, to pour five drops of honey. Need ,, also which
makes this spell, five yards of genres, blue, Maneo, red and yellow, to cover after
the invocation, with yellow genre one, a bowl full of honey, beeswax, camphor,
quicksilver and poppy leaves, which placed under his .cama, "to tame and
master it)."
Twenty grains puniente common kitchen, powder, mustard, peppers lie
Guinea, Cotua! Purchased in 'three different wineries foam, all crushed and
ravel, be placed, Monday through Friday, in the house or. -Park place, theater,
circle, and so on, wherever cause a disgrace that will result from a violent
argument. (O powder Mayombe, dog, cat, macao, earth, a tomb and pepper.)
Often ', in order to disrupt, destroy or sow discord day. in the bosom of a
family, "she works" a lizard, is made to swallow several grains of pepper
bewitched and left him free in ei inside the house in which it resides.
492.
The kimbisas "loaded" with a fearsome mpaka land of Oya-of cemetery-and three
kinds of black pepper Guinea, quicksilver, trace of black powder Tinosa dog and aura,
and he sacrificed a chicken black cock, invoking Nkuyo .
There are many who, to propose and expose a business, require or imply a
claim of any kind, preserved in. mouth was a .grano. that purpose has
sweetened and prepared in nganga one mayombero. Pepper makes the word.
To start their predictions, the soothsayer usually get a pimple on the tongue.
Three, four, seven, five or nine peppercorns, with bits of coconut chews the
devotee who offers the orisha the sacrifice of a ram, a goat., A young bull, a pig
or a deer. In this case, only the offeror chews, peppers spitting in his eyes and
in each ear, animal, telling a request that this will transmit to divinity. But if it is
the ebbó of a babalawo category of "work" and the Holocaust. importance of
him that made Awo Bolo, "to ward off a war that was coming to Cuba" all-or
Babalawos babanígguás- present. ei time to offer animal to the orisha, coconut
and pepper to chew, spit at. victim.
Who they have within them. receipt., ie, those whom, awó or sponsor has made
swallowing a talisman "to live" in their. -a entrails sometimes cut into the skin and
makes a tiny slip, one bit piedrecila or gold-, feeds, coa peppercorns is introduced.
The number of grains you should eat without shredding will adjust to the mark or
number of your orisha.
PEPPER CHINA
L. Osei. C Tuólá,
Owner: Oggún.
With the juice, root and leaves a .aguardiente for Mayombe is prepared
casserole. Powder grains made to serve a seasonings, very stomach ,, cleaning
the liver and kidneys, and clean witches. "The Chinese pepper, works for evil, as
mecúa, Guinea pepper. And all can be cured, you see. Alcohol serves to reduce
swelling. -Eche decoctions for three seeds in a cup of water-to repair the stomach
and whet the appetite; heart, uremia, flank pain, the .catarro, ground with petroleum
jelly or oil smeared on the chest when pneumonia. And ... as theworld knows
everything, he keeps .AL man kpnnienta vigor. "(The people believed to be
.afrodisíaca.)
PEPPER MALAGUETA or PRIETA
Owner: Oggún.
493
 The pulverized .granos prescribed as poultices when, due to poor blood
circulation, the feet uncomfortably cool. Leaves, and .granos for the food
offerings that are offered to Gggun,
With the raiz.se .fuertes prepare liquor flavor and aroma.
P ". OF CAT
Ditffettbachia segtine. Jacq. Schott.
Duels: Eleggua .. Oggua,
all the plant in the "work" that aims virility trocar is used in impotence.
(To achieve this end. There are innumerable circles and hauntings. The desire for
revenge or. Hatred in some women it lends itself, not infrequently, to unimaginable
procedures. Such, hexes are preceded by a sacrifice-or power spirit that promises
his protection-, and new moon, go nn example, women at some point invokes the
orisha that causes the spell, and being in bed, on some pretext, spend three times
over the body of her husband or lover, who with this sentence an incurable
impotence for the rest of his days.)
PMPINICHE
Metopium- tcaáfiemnu L, Kr, Btu.
Duel: Eshú.
Worse, it watered with other equally harmful dusts. Sore skin.
PINE TREE
Pinus tropkalis. Moric. Pinus corí'bea. . Afore /.
i. Okíiám. Qrukoñikán. Yémao. C. Búodumoyé.
Duel: Chango.
The raphe has great virtues conferred Nsasi Nkita. (Saint Barbara.)
"Pine is the level of the world. Grows up, he sees the sea. When planting for luck,
you pay your right, four to six cents or real, and you 'give blood four eggs and a.
rooster. He who sows, which squat planting and finishes foot. ceremony, always
invoking. Saint Barbara. Every year it gives him a rooster. The pine boards, and who
planted it, too. A medidaape. grows, feeds it year after year, and pine, grateful, gives
her, good shade. He will not let anyone to owner Corle a branch because it would hurt
him. These things should not be disclosed. Not said when a tree sacramenta. "Esha
frequently lives in pine, and there, tucked in the branches, you can hear him whistling.
494
The root decoction is used to treat pyorrhea and wash the head; It makes
hair grow.
PINA BLANCA
Ananas Ananas. L. Cock.
. £ .. Egboíbo. Oppoyibo. C. Merentén Mingue.
Owner: Obatala.
The juice of the root and the shell ,, are taken mixed in equal parts, clean vocal
cord and gastrointestinal tract. With. The shell, soda chicha is prepared. They
believed the. preventative foreigners was black vomit in. times when this evil fairy so
many victims in the new world. ( "It's very warm in the hot parts of the .América. The.
Ei taken as a preventative for black vomit and other accidents boiling blood.")
Like all juicy fruits, it is used for praying Ori.
PINA PINA LOUNGE or TRIM
L. Iyé Koroyima. OGBA eweko. C. Maba Nlónbe.
Owner: Oshun.
"Garments" are buried in its roots -talismanes- for these, hidden in ei out of a
house, they carry on. influence on the direction desired, without exposing the
garment, which belongs to some white and considerate family, curiosity or visits.
criticism of their peers, the tildarían of witchcraft.
Many .amuletos buried for good luck, to do. prosper the head of the family
to hold together a marriage
- ligámenes that make common agree- husbands, to preserve. health, etc., in
the roots of trees and garden shrubs, and plants decorating a room.
No one can suspect the secret, intelligent and active force that is often hidden
bajo'una beautiful plant. Or 'the. misfortunes exposed to one or dying leaves.
deleted ignorant of what. He lived in it.
"The fate of many individuals and their health are at a .o sapling in a Matica na."
(And how many successes brand new halls open their doors to the appetite of a
society not difficult!)
Interestingly one respectability of plants and trees that grow in the rasa of some
Santeria, and those who for rreligiosos magico purposes suspected to have
been planted, with the rites of rigor, for babaiawo or babalocha.
PINA MOUSE
Bromelia Pinguin Linde
L. It Orno iggi boíbo. Maimai. C. Ekeni Muíngue.
495
 Owner: Eleggua. possible 'damage'. In this case it is advisable to add sage, basil, yams, palm oil
With juice and decoction of the root digestive and highly nutritious elixir is and ginger. leaves pinion siguaraya, Curujey also mix breaks zaragiey, sack-sack,
prepared once. poplar, scraping tongue and clover and then boiled water is added a jicotea
container, crushed garlic ', .amoníaco, ash and three , teaspoons salfumán - "Al-
nfa-NFTI though enough to kill the witch," they tell us old cough, according everyone. this
Owner: ESM. point, "Pinion, urine and snuff out."
As elguao without magically have nothing to envy, among ios bats, the old
Then these washdowns, which feels directly threatened, bathes with.
Calazan calls "legitimate sticks with the devil Oná you. ti ti '' 'Punishes makes
purslane, river water, sea and blessed.
her iniquities.
If witchcraft has entered the body, they eat three seeds pinion, which has
Not a .árbol, but a bush; but the stokers, the. people in general, Maman stick to
laxative, and emetic properties. Three will not produce any discomfort, two can be
the bushes, and many plants.
deadly. (Another mystery of this tree.)
This Piñi-Piñi, like others of the same ilk, "is so bad, that harms, .AL. same
When the bark is scraped and boiled with. marshmallow root, applied in
man who has made a covenant with Cachica and poisons, metiéndosele nose
poultice, soon. yield inflammation of a sick member. The foot, invariably
and ears. "
caused by contact of a Oggún scattered on the ground, immediately yields
PIÑÓN BOTIJA bath sheets pinion ai anamú and caisimón added. If witchcraft has occurred
Curcas. Lia. Ñáñara, after washing with the 'Cocimiento, the leaves are roasted, are
.£., ADDO. It alumofó. Akunu. C. Puluka. Masorosi. reduced to powders, and the wound is covered with plenty of them. With the
Owner: Eleggua. Monkey. stems, small crosses trunk, stuck behind doors, are, for these and its
This wild .árbol, of my common, for, all lands are good, is of great help to inhabitants, absolute confidence slips are made.
protect against attacks, traicione- ros of sorcerers.

"His real trend is Christian" and rejects and annihilates the ndiam- bos. This, Sap physic nut is .convierte blood Good Friday, so that should not be used
fortunately, no one ignores. Two sheets are placed pinion forming a cross inside the throughout Lent another purpose than. cure.
shoes, and if malambo powders or any material that encourages an evil energy and SPROCKET MILKY '
hidden tread, this does not penetrate. the organism. L. Ewera. It adó. C Masorosi. Puluka.
Owner: Eshú. Oggún.
You can not be in the ngangas because alienate the spirit and the spirits As an antidote of a love potion, three sheets, sprocket black seeds are boiled
that act Amì murky. The warlock uses it only when needed in self-defense. and taken fasting drink. After boiled leaves ,, two, three days. Or, in the absence of
seeds Three pieces of different segments are taken, and two others, also from
If a. conga garment horse was hit head. a slice of pinion, never again to "mount" different segments, for 'con- tinue treatment.
the Fumbi, and Omo Orisha does not "give" holier one.. If you carried to a session
spiritualist-as amused. do the yalocha Rosalia, who, a few leaves got into the
Pito PIÑÓN Erythrma
breast or templates of their bailadoras- flops, no spirit manifested, and the session
must be suspended by the total absence of the "brothers of espa- cio ' which they
berteroana. Urb.
L. Efeke. Yirín. C Fosóngako.
do not appear although they are invoked and be called patient- mind all the night.
Owner: Eleggua,
To wash holy relics, to praying and 'works'. Skinnies with a syrup, very
beneficial for the barebones children- "" skinnies mókóréré those who tread on
'This' under pinion, is used to wash. doors when they are afraid. He has
firm and made them bend.
released some witchcraft, or 496 inmunizarías
497

one
feet like taffy when mothers for strengthen, the zaran- dean, singing to them black tail of a dog,. a white dog, and pica pica ... "There are powders that do not resist.
and bailándoles: That person, fatally, will go from his home. "

Ikkapúppo rmilangánga IABA.

BANANA
The root, decoction, taken for cooling. Musa paradisiacal. A.
L. I ogguedé. C. Makondo.
PÍSCUALA ||
Owner: Chango.
Quisatalis indicates. A. '"
"The banana dominates the winds, because. its trunk are locked, all the
L. Mammon.
secrets of the saints, and nature. Especially the Indian, who is the superior. All
Owner: Chango. Oya.
human beings need of. banana, not only for food but for, ebbó health or death.
In quackery, the seed is used against parasites • - Ilú kokoro-,
"
and infusion of leaves, lores and raphe ,, to bathe the return legs long and
The Congos they call the Indian banana, I Makondo minganga; the dwarf, "the hundred in the
fatiguing 'walks.
mouth" mbaka; to the. guineo, biékerere and atiba.
PITAHAYA "Makondo born with clothes, but for good of mankind decided to discard it.
Hylocemts triangulate. L. Britton Rose. He asked Nsambi its fruit prevail over all others, although, let him eat naked.
L. Esogf. C Belóngo. Of ahí'viene saying: Stay peeled like a banana one. She gives its bark and blood
Owner: Chango one. to cure, and their meat, fruit, and food. It is, as ia cane sugar,. benefactor, for
Flower and rub content at god of drums and thunder, Shango Gníyo. The decoctions the poor cane or banana eating not starving. "
Flower, "sending them to take as soon there is announcement düoggun, or A principle
of cancer 'is observed.
Its fruit like all orishas, ​but Chango and yansa are the fans, those who eat
more. Especially Chango.
"Both likes that as a rasa HSIL in which will beg him to do a good job, the
PLATAMLLO OF CUBA L.
first thing you ask is I oguede - Further requests
Qlúbbo.
It agguadó, corn, and of course ', his, akukó, Gaul, and ayakuá Tiroco, jiootea.
Owner: Chango.
When everything is ready, because this leaves him with snails said when asked what
Bathroom of dispossession and 'works' Santeria. In decoction, the raphe purifies the
must be given, Chango back sometimes mounted iyalocha that will do the praying,
blood. Very medicinal. Flow combat and gonorrhea.
and says: "Oyireo ..."
- Good Morning. He replied: "Oo" -and are presented to the cluster and food.
"What has this pretty plant, so it has to work. Eddi -amarre-, nails and hair of Banana loves: and see what point -we account their Orno
the person you want to turn are achieved. If a few hairs are achieved pulvis [ sic], even Calazán-, that once united in holy conversation were, and each boasted of
better. Powder nails are made. platanítlo matte emerges, onion root has opened, what he wanted a son. Yemaya said proudly: "To me mine wants me Kokan"
and you get inside hair and nails mob'das. He turns to cover the plant with soil; -from heart. "Are you sure?"
this must be done carefully, and there it is moored at ilemba to anyone. no longer - They asked the other. "From Kokan. I already think I'm safe!" "Your son loves
do you have more than take care of your píátanillo, I would not steal or destroy it. you, but not Kokan-Kokan" said Obba. "How I 'Conven- Cerian that's not how he
Peroalqued estruya a bush or tree that has something like that ..., do not rent the wants me?"
gain. " "A the holy replied, "Yalodde -Yalodde means very
. great lady, and though you will hear many times that OSHEN called. Yalodde,
Fairy easier to accomplish when desired or should someone leave a house: Yemaya also, greater iyalocha, like. we should say, one dean of iyalochas, can
seven leaves, platanillo are taken and roasted, with also give this treatment ', which

498 499.
 is the .mismo time and say ¡a. greater, the queen. "Yalodde, go to your Dé, Angele
-enferma- ring, and we'll notify Chango. You will see your Orno most want Yeun
-comer- and ANAGA -bailar- than you ..." "Bahf" " Ofan.ila.ra ! "
"But he went to his ile, stretched out on his -tarima- oyudó, put his head in his
-almohada- irori, as if he were really sick and went to tell the holy Chango," Alafia,
and Yara ara! Ilya tie ring! " Run, your mother is sick. "Iyami are? Etemi chon, Mirí
lyámi hoop." "They said," If my mother is sick, I'll see. " And I set off; but it
happened that they saw and prepared a party with lots of food than he likes.
Ciando Shango approached, started playing drum and met him: "Suku Suku Elie
my" he told them. (I'm crying.) "Kinché Alafi?" (Why, Alafi? 'I asked. "I'm crying
because my mother is sick." (Etie my fuñuru.) "But when pressed the drum and
heard kimbán, kimbán, kimbán, started dancing. And when tired dancing, she
remembered her mother then. yó Yeun ko he sat down to eat he ate his fill, and
his ifun well full, Guindo of cinlurón two akukó and two grandísi- clusters mos of
ogguedé, to take them away gift.. her sick mother Chérín- Cherin-Cherín, walk,
walk, walk, but Chango never fills his INO.. never have enough inside your tummy
Look bananas, lunyéun !, he sits a rooster eats Keep walking,.. but I feel hungry
again ebin Kua am! Oggueddé? And a bunch eat. Yes, girl, Chango is so greedy
that he only ogután-a ram eating. i, Odda "- says, very happy Drinking water in the
river: Cherín-cherín- Cherín, and after an hour on the way, look at the cluster and
are looking rooster to Yemaya and her mother, who is ill.. but when he comes
home, he does not take you more than half cock seven bananas.
"Yem.ayá, who had 'seen as going. Chango doing along the way, he 'said, "My
son, it's true what they say want ogguéddé'y More Anaga, food and rumbanteo, your
mother..'"
. Thus, when necessary taming Changó ',, the mamáocha or slime prepare
a kind of ointment palm oil, shea
■ cocoa husks .. this ointment is smeared on. hands, and he is calling and praying
to Shango, rub up and down four green bananas. All right. anointed and "prayed"
these bananas are tied with a red bow, and Levan to a ceiba, to Obatala pacify him.
To prevent something from happening .grave, bananas are placed ponien- you. Unless otherwise
you desired, to the east.
500
"When Orula received ei power to control the winds, he saw a Moso her- cluster
hanging from a banana. He cuts it and took it to Chango. He won presenting this
cluster. "
does not forgive. Chango your children that you take a single banana bunch
continually He is offered. Ando Maria Cardenas, whose "father" is the Chango
Takua Ogodo Má Kuleakue -táfcua .as Iguése Adomayé- and tells us: "My dad is
holy rough, not known machine or train, is believed to n'Africa entoavía tá» he could
not resist the temptation once better 'said the. need to take eight apple bananas.
"That same arm ETIRA pa picks if banana Chango é me chiva hard.," Poor Mary,
oblivious to the seriousness of subtraction seems to us, innocent, suffered terrible
pain in the hand and the arm, they were not "romatimo" certainly. Asking a remedy
at the same orisha, this let him know that he had punished because "no one in his
mouth sweet pué away when his mouth io says tá eat." And the food of a saint is
respected, even if one dies of hunger.
To move to joy in a fiesta.o at any meeting, or simply to brighten b house to
live comfortably or poor, there is like watering from time to time moEdo green
banana and mixed with plug.
According to some mayomberos, "Luk.ani.ansa The devil is fed pre-
ferentemente with bananas, and .anda always into the pla.tan.ales " , Which at
night they are. dangerous. Guardieros and also his messengers, like the
woodpecker, "that" works. the. nfmda to Cachaña "the visit and eat. fruits.
"Lundu Matando -cepa banana and cascarla of Egg-, is the first that needs
a daddy to take over the death of a patient." My 'old view that the "banana
strain has become and' life and, thus, more virtue than a doll to pick up the
disease, serious', which is transferred in one. extreme case of a man to an
object. "We methanes disease strain to fuiri mutambia bamba. The. We
dressed with everything he had put the sick and buried her. The lucumís'
Change life with a doll in the field although this
■ operation is almost always done with a strain-, a doll that resembles the sick ', it is
a portrait, you take the sick bad and get into the doll. Then watch as a. dead, four
candles ^ and is buried in the cemetery. This ceremony in Mayombe 'makes the
same Nkita mounted. In ocha, the babalawo. It is very secret, very solemn and
impressive. And it is expensive! The doll, between -four candles, lies down beside
the sick presence, yes. has full ccmocúniento, everything is done. He is painted
face, husked and lid is' a white sheet. He
501
 Tossing a poto with nine bells on his body, to scare to death, and will spend nine
to nine eggs and coconut pieces. The cleanings
-also .limpia, .ai ill with a birds- is Levan. bury the cemetery with his right. Al onché
or mandadero in charge of Levar is ebbó you have to prepare well, clean it, just on
the way. that .la 'back. I 'clearance, when you' re ,, with. parthenium and 'three
kinds of basil, because the damage often also returns to the house ios steps
following him. "Bananas do mora is taboo for nganguleros. "And the. guineo too.
"The sap contains apple banana on. strain "is. salvation of tubercular ''. Many have
cured us, they say, already in an advanced 'stage of the disease,
This, banana water, the old Calazan. esteem as one of the, wonders of
nature, because he "raise the dead", is equally effective for healing stomach
ulcers and cure jaundice. And "the green banana peel with piss prieto bull,
live lizard ysiguaraya, decoction, is sure result. Avoid, bleeding in women. "
With .guineo banana or apple brandy, corn, brown sugar and a much appreciated
oti that Eleggua is prepared.
The vessel containing dengue in hangalé is, sits on dried banana leaves.
Duels: Chango, Wsasi,
Leaves in decoction, for baths spoil, and, eczemas in swelling of the legs,
and feet.
BEAUTIFUL pringá
L. O'korere. C. Nakato.
Owner: Oshun panchacara. With afoche, root powder, and leaves, a charm is
constructed,
after ebbó of rigor, that frees prostitutes, punches, kicks or stab wounds. With this
reservation will not be abused, "It's a terrible weed.; even the smell produces a
desperate itching. -The bundf to disfigure the face to a woman who hates-because for
some reason has failed or because her husband despises his preten- a tooth, and they
want revenge on US, the wizard makes a very fine powder with beautiful, excrement
aura, Tiñosa ortiguilla yaba and sprinkles and 'ash, snuff. They spread on. bed, on the
pillow, and a. this woman was sore Let's face drops her hair, becomes a phenomenon
of ugly. "

PGMAKRQSA
Jambos Jambos. A. Milísp. quiebrahacha
L. Yilebo. I echícacho. C. Colomafa. Copaifera hymenaefotis. Mane,
Owner: Gshán. L. EDU. Iggi. Ele. Arudikt C Mbele Múkua Nketete.
Rose apple is' much feared by mayomberos possessing a Owner: Oya. Oggún. "Oggún works a lot with quiebrahacha ,. '' The leaves,
□ Jewish bargain. Baró considered a terrible "matabrujo"; I trust that if pomarrosa roots and bark at. decoction to expel gases. Juice of crushed leaf is purgative.
brown mare urine and watered by the way of a, mayombero or around your home,
nganga escapes and does not return to Munan. singu-carela. "It makes us lose
everything bad we have." It is, all that invalidates one of those bad ngangas, and
so is he who walks with them can not even look at a rose apple seed. This does okra
Place yourself esculentus. A.
not lie at home dei ngangulero so there is no Fumbi. If you are artfully give, eat a
phallus mkombo nganga -at Medium-, the bad dead no more rides; 'No' 'Jan'. L, Lilac. Alila. C. Gondei. Bane.
Owner: Chango.
One of the foods you like best the Orisha Chango. We recall that his
It uses. inhalations sap to correct the bad smell. nose. Root "funny" to cure legitimate wife, Obbá Labbi, treacherously advised, cut off his ear and gave it to
gonorrhea, white flowers and diabetes. eat at. a plate of qtúmbombó, and rather than enthrall hereby obtained the
díos'se away from her ..
PONASÍ Okra has the distinction of being very harmful witches, who avoid having it
Hameüa patens. Jacq. at home and not eat it, like the old Baró, brothers, sons and relatives, religion.
CNGtaSúndaMocna. "As is slippery, the work would slip me to do, and would not have firmness, or
fall to lean on."

332
503 '
 If the mayombero must "chalangá" to do a spell
.necessarily require a tie, not "eat it for the world. When you travel outside of
your home to cure a sick. or take a Hongo, would slip in. way. In general, the
mayombero refrains, as we have seen, .ninguna handling plant or slippery
pole, and the most wise and cautious, eating.
Witchcrafts is .aniquilan with ash mixed with blood and menses okra.
Parts and attributes of Changó washed with dry okra, soaked with.
málvate.
_ "The child Jesus had Lagado the navel. No one could heal the wound of the
child. An old told aria 'virgin: "That wound healing, okra." But that old desapareen,
and. lady could not find her. (Okra 'is a flexible casting kills flowers, which
resemble sunflowers, but there was none, for the .alrededores.) Then the' virgin
sent the deer in the world, okra find that cure his son. And it was the deer that
Juye-Juye-Juye-Juye, and .to reach the brow of a hill he saw an old woman sitting
next to a huge okra, and said, "Mom, I am a servant of the Virgin, looking for two
okra to heal the navel to Jesus. " And the old woman said, "Yes, I Yijo's mine
Look there Add okra to the post and take...." -¡Una that old devil - it was the same
as .había given ei remedy. the 'virgin.
"EI, deer climbs, and kills up with him, lost in space ... The old woman had
pulled a pot the trunk, and a, fan fanned him and sang:
"Fé é é ...» Fegriñá
múfegueré pitdán sarama!
"Y okra tripped over the roof-sky. Deer head fell apart and fell by the old,
who Guindo in his hut and I 'ate. And the virgin, waiting, 'and the child crying.
"Clarifying, lfcgó einiarrón .ai the pig foot. quimbo: It Mbo: "Will you give me two okra for the
son of the 'virgin ,, which is wrong in your navel?" "Goes up."
: "And the old fanned his pot." Fenigrilla, mfegueré, ndan Salamo »» iQue
.gusto 'is turned. Old scraping the pig and chicha rrones frying in lard!
"The servants of the virgin, who were looking okra, did not return. It was the tiger. Seeing him
arrive, the 'old got into a hole, put his head and shouted: "Pa cure NENE Our Lady, and leads to!"
And when he saw the tiger encara-
mado, he pulled his nfu range, its' casserole, and song; .se 'triggers kill the sky, the twig is
bent, and the tiger came down.
"The 'virgin desperate; the baby Jesus cry / and cries, 'because your belly button will
not cure. no longer fit the virgin but two servants, one that is not considered,
arrastrapanza, was Matenga, jicotea. Jicotea records, investigates, he thinks, is going
slowly, think, slows down, hides, learn and dectde. "Good TARE, Jicote!" 'I' says the old
al. see (her, Bujío is Mbisi Meno, meat). "Ow mom. I come seeking okra ... "" Up stick
and cam gajo and to pa. nkento Yandé '' Mrs. -Ntandala moana
- Gracias-, but I can not climb. Mine short legs .are not serve to climb, and have a
sore that the doctor says, yes. the play is engangrena. Nah, you go up and cut
me a slice and gives me some okra, I bring neutto simbo to pay, '' Well 'says the
old, without suspecting, and as' seeing little thing- ,. I pa ti grave. "" And I pay. "
"As the old rests on the trunk and turns his back:" NFLU nffi Salanga. "
Jicotea. fanning the pot and sing the same mambo her, sang to her okra:
• Fediyá MUFE musefftenL.
"E1 okra rises, and the roots out, up, and taken to the old," Quita d'abi black
gloated, aplastao, scoundrel íCalián mouth! "
• In kenáa Salanga fediyámufé ..
"The 'old burst against the sky. Jicotea buried pot, cut okra, took them. the
Virgin Mary, who healed navel putting a child, poultice, and seeded
everywhere, to remedy constipated, asthma, sick of, liver damage and kill
witches casting. "
QUITAMALDICiÓN
Omero not lacking in the seat. Your, name reveals its virtue. V,
Rompezaragfley.
R
TAIL DE'GATQ
Owner: Eleggua and Ibeyi.
To bind magically in the womb to a child who has difficulty being born ...,
"or is ñeque '' -desgracie ...
505
 Many vendettas are saf | facen in hij or a hated person. This is born already "tied" to
the power of the enemy .sometido the author of his days, which will destroy it gradually, if
you do not save time "view" and a babaJawo science.
RASCABARRIGA amoena
Espaáaea. A, Rich,
I '.Omá.EkáOre.
Owner: Eleggua.
"To hit Eleggua in the seat." EE Iyawo of Eleggua is whipped, sometimes
harshly, by the godmother and godfather. "Nine cujes of rascabarriga, dressed in
nine colors and at the tip of each a bell." The Santeria is painted, husked seven
rays on the cheeks, and the whole night is spent stripping, passing the cujes by
the body seriously ill and ringing the bells, which scared to death. Then, early ;,
the change of life is done, and this ceremony should be completed .before the.
Twelve of the day.
Changing life is moving disease, damage; change death for life, "pass from
one body to another. It takes the wrong body that is stuck and cam to an
animal, or a. Full-size doll. sick, that candle, and buried in the cemetery. "
RASPALENGUA
Coscaría hirsuta. Sw.
L. Ewe Elena. Yeréobo. C. Nkanga, Nkúfíhdula. Luékeloni.
Owner: Eleggua.
They agree all authorities. that "it is very valuable to win a lawsuit in the
courts. Powder made and ligated with. husk, cinnamon, and white sugar,
watered on the bank of opposing counsel and the prosecutor. It is that with this
alache, tongues endure. "
If the lawyer stepped on or aspires these harmless powders, remains silent, awkwardly
speaking, think again, or simply withdraw the charge, or fails to defend her. cient.
Also serves, and rightly so, "to trancarles language to lengüilargos."
RESEDA
Resedá adórate. Lia.
Díncuyero the lama a Havana herbalist. Owner:
Yemaya.
506
Cockroaches fleeing Reseda, like mosquitoes wonder. It is used in brews
to cure colds and intestinal wash, hair and blacken.
"The crew of aromatic and medicinal herbs always going. Reseda. For
example, when that spirit is good to be prepared. home in. water time for the
andancio or for any pain that is offered: In a. bottle, half a liter of pure rum and
flowers from Reseda, marjoram, lemon balm, caíasanta, spearmint, Alba haca,
rosemary, orange or lemon leaves, geranium, Coate a stick podadlo guaco -little,
because it is very bitter -, chamomile, cinnamon, prunes and brown sugar, or candy,
and bury throw it away for thirty days. One tablespoon is enough to tone the
stomach and remove the coldness of the body. Take it, as, for getting drunk. "
'BROOM
Neuroleana Lobato. L. R, Br.
L. Prattle, Ewe Ale. "He also says teicoyo and nkorimánfo."
Owner: Babalu Aye. Decoction, "to, get off 'fever. Some say that a slice of
broom is suitable for reciting 'prayer Anima Sola.
REVIENTACABALLO Isotoma
langtftam. L. Presl
L. Eren opani chin. C. Fita fwa Tombo.
By mansokato and efínloro, listed plant a habanero osainist to the
market.
Owner: Oya.
Only to do harm. With, he made a good poison.
OAK
Tabebuia pentaphylla. Hemal.
L. Akógi.
"No rides" and the concept that deserves to Talavi is an exclusively
charitable stick, which is only used to cure alferecía with its leaves and flowers.
They burn, and suck the smoke makes children suffering from this disease. Also
highly recommended in poultice for swellings.
ROSEMARY'
Rosmarvtus qfficinatm. Lin.
507
 J YOU WB Ré ... "Ewe págwábimá" -to give birth. An informant did not inspire confidence that
gives the name of lunnuo and Seremi. Owner: Yemaya.
Branches to spoil.
"The. .aroma rosemary under a secret that should remain silent "
-Santeria meets a young capital.
A decoction and the prayer of San Ramon facilitate delivery. It takes the first
pain. It is used in rubbing alcohol, against reumatis- mo and headache. Juice
black hair. "And the decoction is indicated in cases of bronchitis.
Ifan call the abakuás mkere.
ROMPEZARAG OR BY
Eupatarium odoratum. Lin. JL Tabaté.
C. Ntema dian Fiada.
Owner: Chango.
«Kafta Katta! Rompezaragüey breaks. bad luck. "It is one of the most popular
and beautiful that belong to this orisha.
Bathroom of dispossession and purifications of the houses, "the rompezaragüey removes
salting and witchcraft. With one bath zaraguey, rue, parsley, apasote, pinion, paradise and
alacranciUo-all hervido-, the body of a Malunga is fought. "
It is the grass, which, together, a. yaya the Guara and is used in many branches
of palo monte rule, in the seven years that prepares and purifies the individual to
"scratch" or initiated, who before the spill. water on the body, crosses herself and her
baby three long sips, cleanse and strengthen inwardly. It will not dry your body with
towels after each bath, for q "ILis impregnate and penetrate the body ias proper- ties.
magical plant them three powerful forces.
Houses to defend against all kinds of wángas or ndiambos: put on the door a
cross made rompezaragüey and below, draw another with cocoa butter.
"Is. very useful pointers "-of theoretically forbidden games. If you reject and
makes flee to the mdiambos sent by a sorcerer enemy, clandestine or shyster
pointer, also stops the policeman ,, the achelú
- or aggané-, sometimes- more to be feared, if any, that bad-the shadows. Eggun-and
hypothetical damage, bilongos, triggered by the musambu.
ROSAS
JL. Idón. Dido. '
Owner: Qshún.
508
Bathrooms to attract: Five .amarillas roses, quicksilver, honey and cinnamon.
Baths for lowo -to attract money: five- yellow roses, parsley, Parami, basil, five
different scents and honey.
ROSE FRENCH
Miniature and mimosa,
L. Teteli. I didekeré.
C. Meni-meni. Impoínko. Konkosoti wango ubécon. Owner:
Yewá.
Strengthens bones and brain. It makes them a very effective catarrhal syrup.
ROSADE.IER1CQ
Rosa cmtifolia. Lin.
Boiled, to contain the bleeding.
RUE
Chelepensis route. Lin.
L. Atopá kan.
Owner: Chango.
The sorcerers, hate: It is your worst enemy. "Mata who kills a witch." In the house
where this plant ,, the ndoki not penetrate grows. "Although the ndoki, a native of the
Canary Islands, not maintained with human blood, the African ndoki ^ as the hill of
Cuzco, like, dead Tona Jorrin, who was ndoki ,, want nothing more than blood. This
sucked the blood of all the children of his neighbor, who finally had to move to keep
his last little daughter. Tona was known as ndoki; equal in Corral Balso, the old
Lucas and ma ta. 'Viviana. Ta Lucas killed my grandfather. One night he met, he and
horrified to watch it fly, fell unconscious and died of fright.
"It is a precaution to have a rough matte in the courtyard. You never know who lives at the
other door. The ndokería, because many misfortunes. Children are the most vulnerable. "
The quack and, iyá relieve or cure, earaches with fried rude ,, oil and
decoction, the evil mother.
Of the many "jobs" that are made with the rough sorceress We quote, as
shown, this "strong tie": five veils of the person to be tied and the tie. You buy,
he says ma, Luchon, "a cool little cake, opens in the middle with a clean knife,
and if possible, new hairs are placed inside the cross; those of belaying, top
of, villi that will dam the two slices of bread together
S09
 and they skewered with three tines myrtle stick together so that they are safe and for the. suspension of the rules. The oil. seeds stimulates hair growth, and
well halves dei bread. Bread gets into a tin with four lands and sown in it kills rue applied. time prevents baldness.
urn. When the bush is running low, the best .gajos is chosen and turns out to sow,
SACU-SACU or MALANGU1IXA
will not give anyone leaf of this bush, nor touches on 'Friday.) "
Owners. Inle. Osain ...
Very lively and very witch, great, resource for. magician. "The spirit is never
RHUBARB going casserole that has SACU-sac.," "Bilongo really!" "Work in witchcraft
L. Eruto EWE kan. C. Fiítuako. feeling ...."
Duel: Osaira.
For the bile, and. intestinal and liver disorders. Now Urn ink
see.
lime with Tima Mpangftison
Verda. Bialosa if you will ...
s
SABELECC1ÓN SAGO
Lepidium mgimatm. Lin. Maranta antndinacea. Lin.
L. idim-Emni. Eribosa. C. Sobunoro. Owner: the Ibeyi. Offal
Mix, made powder, the magnet powder and stone ,, talisman to love. The. bathrooms.
leaves are placed on the head to conserve memory. (V Cress.! Root decoctions ,, to contain the creature breaks in the womb.

SANDBOX
sabicu
Hura crepitana. Lin. L.
Lysyioma sabicú. Benth.
Ewe Gunna. Aronica.
Duel: Babalu Aye.
When the body leaves the house or when relatives and friends become his
Scatter the ashes of their wood in. houses of a so infectious sick; will prevent
burial, they are "clean", purifies, with gores sandbox and parthenium.
.contagio.
It gives a similar result to a almendrilla like siguaraya. Three ei produce an
ALOE Aloe vera. Lin. Owner:
effect. very strong purgative. They mixed with almond oil, they are a terrible
purgative. Boiled leaves, plus purgative, of emetic serve.
Yemaya.
Depurative, liver, kidneys and bladder. Antiasthmatic. Curanderas, the
recommended in hot water, for douching in cases of gonorrhea and SAGE
leukorrhea. "Espanta evil" if a pencas get behind the door. Piuchea worships. Cass.
Owner: Babalu Aye.
The baking sheets, or a sheet applied to the temples or. forehead for
SABINA headache. Also for washing hair, when you have 'catarrh. The reek of. .calma
Juníperas lucaya shine. infusion muscle aches. "Neuralgia, is cured with bathing cooking sage and
Duel: Yemaya. nutmeg and taking this decoction, or by placing in the bottom of a cup, two
It is also very medicinal. The 'decoction of wood, for syphilis. At intervals of two sheets forming cross ,, pouring this cross bitter coffee that
to three hours, the decoction of suckers indicated

510 511
 should be taken, not inside the house, but outside, outdoors, that does not Decoction: the. dry, for insomnia and to recover lost forces, long and hard
hurt. "
daily tasks leaves. The resin powder contains bleeding.
SAGE OF CHASUBLE
Saina offkinalis. Lin, "If the period is abundant, receiving the shade of the tree."
JL "Kiriwi (?) C. Vitti LeKa.
Owner: Obatala. SARGASSO

Insomnia. migares Sargassum. Ag. L.

Ayaráyeré.
RESIDENCE SALVIA Owner: Yemaya.
Owner: Babalu Aye. They are, sea grapes, "as Iyo ,. the sai, is their sugar. " For los'niños rickety and
The saina, to rub the joints of invalids and cripples. Spread on the hair root, scrofulous. Dagasy heals rashes.
removes dandruff.
SASSAFRAS
SAN DIEGO
Bursem Gmveolem. TrianayPIanch.
Gomphrma globosa. Lin. Owner; Eleggua. The herbalist many times
Decoction of. cascara, with .zarzaparrilla mount, and if. this is not apothecary,
quoted from "Havana market calls this maitoko
with the root of JIBA stick to clean impurities from the blood.
plant and fóyinkaro,
Enclose one of the secrets .grandes of Eleggua.
SENSITIVE or embarrassing
BLOOD or 'MEAT DONCELLA or PALO SEÑORITA Mimosa pudica. Lin.
Byrsonima lucida. DC L. They were. Kumi. Were Loyo. Omimi. Yarinimé.
L. Iggi. One day. Åkeri. Owner: Osbun. This iggi should be booted Owner: VEWA (?)
a. maiden woman ,, and .gradas the rite Offal, purifications. "With her we work the sensitivity of an individual." For
61 practiced -a praying next to orissa or on b nganga- and use that will make, ligámenes and love spells.
branches competent iyalocha ■ Many women recover a virginity long 'lost, and "When you go to boot, he passes. hand gently, acaricián- Dola, and he said
how many' times Be , necessary. three times: "I want to love, or to tame or what is desired-to Fulano or
"Before you had to work a lot with blood maiden. Today, in some cases ... Mengana." The sensitive hearing well. Then it takes, and it should be where
but not so much the señoritez. Men are not. so demanding: those of today do the sun do not give. When dry, it is cast in a good essence, and conquer! "
not look at that. "
It is used muetósimoen amulets and filters. To love and to dominate women: bathrooms, "Entreaty, pulverizadayligada with sunflower, benzoin ypolvos valerian powder pink, is'
sufpiojas, parsley, marjoram, honey and some, lina essence. poured into the bottle of a perfume that has recudo under so! and serene for three days and
used the handkerchief to love. "
SAFÓTE With the sensitive, we are assured, "is as it wants." "The one with many thorns
SqpotaAchras. Milli Because there male- female sensitive and does not work." "For business, gentleness,
£., Mekígbé. C Robante. love" is used without thorns. "The. another is worthless "She seeks Cape.
Owner: the Ibeyi. To 'work'. Leaves, crushed and mixed with. ash, kill
witchcraft. The extraordinary sensitivity of this grass, "who lives close to the ground and feels
everything" is in the hands of our teirgos, a means of inapre- Ciable magical value.

Mori told him-I lived blacks nation.

512 513
ackee Blighia sápida, Sambia Mpolo, at a Jewish mayombero because nganga .se would leave
KBen. immediately.)
Duel: Obatala. "It is olpr saint who can not resist any mujamba to be Jewish 'and' As nanigo
-For if madness 'beg' head, give to eat the fruit, taking care .sacar seed says:" Who has seen crossing himself Jewish? "When the cyclone, lashing the
containing poison. mountains," siguaraya knows a lot, does not contradict it. She lies down and does
( "Cure insanity ... and if desired, crazy too ..") not rise until the wind is calm, because it has power to ride ■ 'better than any tree
SEVEN HEADS cyclones. " The oleoresin, which taken in small doses, makes evacuate safely
"It is a vine that is what one must start paying you naked before his Preda ' witchcraft has been ingested, it is administered imprudent temente, a drastic
purgative, Jose Santos says, "that a hair that hand is gone, is empty with her un-
Christian. " And it is clear that large doses des bilongo you take out immediately,
Siguaraya and life, sidelong. Can be so decisive action, annihilating a while to, uemba and who
Tnchilia havanensia. Jacq. suffers, who Baró rae confesses: "Wiping an old woman, was inside one. very bad
L. Atori. C. Inso or Tinso. Ebora. Nsinba dian Finda. witchcraft, we neglect my bakulu and I, instead of half a glass, you push a big one
and the old one we died 'throwing the guts .. The son was not satisfied with what
Duels: Chango. Eleggua.
had happened. "
"It is the first stick after greeting 'to the four winds, I greet you in the mount -we
says an old mayom.be.ro- . It is the principal of my Nganga, and tora When a ligand
cover. Adept falls into a trance, you put the leaves in. the Mulunda -cabeza- for that.
To free and purify 'the body of the influence of some ndiambo, are given nine
spirit strong grip. "
bathrooms of siguaraya, with the leaves bud, root and bark boiled with garlic cloves and
It is called rompecamino, ab recamino and tapacamino.
flower water. These lustrations, given by the iyalocha recommended that before inidarse
Rompecami.no Because the Fumbi it breaks the enemy ;; 'Tapacami-
in Ocha rule was "cabalo" of Palo Mayombe, they should be started on a Friday, "which
no, because it prevents. enemy goal. Cambo its nfúmo and obstruccione.
is the day of all saints, never on Tuesday" -impera Eshfi. At start 'the first bath, three sips
"By rao we sing: of the same preparations are taken.

"Siguaraya broken road," N $ ignaraya
broken road, "Open the Nfinda, open
siguaraya,
"Gamim Casa Grande, Mama Ungúnda way. "Break
siguaraya /»
"Siguaraya devastates evil, witchcraft upsets. If bathe her body and flushes
home, no múnbanda to stay inside neither his body nor his house; siguaraya,
Florida .agua Murray and real brandy, ponasí leaves and an egg. Beat it well. I
rolled walls, the floor and then baldee fairy bar and sweeping out ,, singing
"Yes boot pa ^ amya job»
Stguaraya »botapafuera.
"The trouble is gone. Despulí can, burn some myrrh and sulfur. The siguaraya
already. He opened the roads "(You can not burn incense,
Here is another formula that is considered very effective to expel or
dissolve any kind of murúbba: put three buds cane other spirits, three leaves
of evergreen, three grains of pepper Guinea and a little honey. This liquid is
saved. one throw it away; was thrown inside, before closing, three large, puffs
of smoke snuff. It has for three or four days and sun. serene, "taking power,
sun and stars, which has the virtue day and what 'has the night" and many
others, before starting to take on a site where everyone sees.
The old Pichardo, in his dictionary, which is read. so much charm, tells of
the siguaraya equal healers today, its excellent medicinal properties
"sus'virtudes Among the most prominent is the influence against the evils of
genito-urinary tract, as both their alcoholates tur as your decoction make
calculations shed bladder, and kidney, correcting. hematuria. "our people still
considered the better specific venereal diseases and

514 515 '

 syphilis, "curing" combined with guaguas !. There siguaraya female and male, and, as is GADFLY
de rigueur in. medicine and magical operations, ia female. administers the male man and Pavonia typhalea. Lin. Cav,
the woman, "By this we must pay close attention. How often an individual or "For decoctions against rheumatism, bronchitis and kidneys." "There is no better
unfortunately he is upset, or not work out, because the grass or sticks are not 'give it medicine for inflammation. Gadfly bathe and drink the concoction. "
properly, and to a. ie man makes a preparation with a male stick, when the opposite
should be given as a woman the same, and arrevesan! "
TAMARIND Tamañndus
To put ruins sows are given to eat leaves siguaraya, and are presumably indicates. Lin. L. Iggi iyágbón.
belonging to the male gender.
Owner: Obatala. (?)
SIGUELERRUMBO, or TRACE, or CAMINO-RUMBO
"In the tamarind first he appeared, at least in Santa Clara, Our Lady of
Eastern farmers believe that the majá sap extracted from the hypnotic power exerted
Carmen. He sleeps at three o'clock, and it must cut its branches before it
on the jutía. "The majá becomes entangled in the trunk of siguelerrumbo or a branch, and
amodorre. To sleep well, put wedges under the pillow. Da peaceful dreams. "
is confused with the tree. Jutía up and not distinguished. The birds perch on the branch and
do not see it. Majá then fixed his eyes on the victim,. It hypnotizes and the. eat."
The fruit, very digestive, is excellent for constipated and liver. Et cocmiento the raphe,
and bark is diuretic and combined with other plants.
The majá ,, when cut, is cured with the leaves of this tree. If the wound is of
such proportion that can not fend for itself, he hisses, and his fellows will bring.
medicine. tenge
Poíppigta Procera. Perst
soplillo L. Songa. Labari. C. Inkita, Linga. Nkuiá. Cheche Cabinda.
Lysiloma bahamensis. Benth. Owner: Eshú.
L. He tied. "It is the strongest and stick. most brujo all warlocks sticks. "Excellent for
Owner: Oshun. idiotizar. "With the. tenge done everything in Mayombe. Involved in. many jobs
Flows to the rebels and "redo ladies'. done to harmonize. "
It is the most sacred of Mount Isa, mounted; "And it is what gives him strength to stop
!, the vititi mensu, and the guards." "Tengue are big thing. Lango walks, go end of the
T world, Lionco foundation "and" the most temperate, "as yaya ia. For the old Baró, "the
most mayombero" of how many are in Anabutu. Fight tomb thwarts; and also arranges
TOBACCO and reconstructs harmonizes:
Nicotiana tabecum. Lin.
I 'Ewe etaba. Acha. C. Sunga. Tenge, tenge I like I lick ie
Owner: Osain. Eleggua. Oggún. Ochosi. "Mugue, bad tenge. Mimos
It is prepared, as we have seen, the. offering more appreciate the masculinas- Loma tenge, let Guerrée. Go
divinities up, tenge, ia hill. Tenge
All the. varorfp orishas smoke and chew plug. "They love to snuff." The root Mangara. Wangara simandié
juice, leaves and flowers, green stems in season, served with some herbs ...
more, to get a great emollient. The coci- ment leaves to cure the shock. As
emetic: one fig, infusion, a. tablespoons.

516
517
 For a "derail" definitive, "offers the best guarantees';
Tingue out the Dip. He fell m Matanzas. Palo Monte,
Tengue, my stick. Tingue stick. You have just attentive,
Tingue bad! When he died Severina, w great
Juice, to combat constipation. Drops of juice from the root, for toothache. The
fruit enriches the blood and strengthens the view.
TOMATO SEA
L. ICAN Olókun. C. Korogóndo di Kalunga. It foronkó.

"There are male and female. To know what sex they belong to these seeds are
dipped in a glass of water. The floating, is female, and is given to use a man. Which falls
to the bottom of the cup, male, Y this is intended, a woman. Cure hemorrhoids. "
mother stick "was akufila, dead, and out lágrimas'II eyes closed," he tells
me one of his godchildren, she wept with this mambo: Are. talismans rid of this condition. Tied with string, San Francisco, are
carried in the pocket, in the portfolio, or cling to the waist. "The sea tomato, if
not disappear, at least reassuring."
Up, Tengue, Severina has value, it has value,
above ,. tenge, Hi Tengue up, Severina Dame MELISSA
valo¡.; Severina, give me courage. Severina Melissa offiánaiis. Lin.
Manota above, has value. Your top Mayimbe L. Ewetúni.
Severina, has value.
For, stomach: drink it in decoction, alone, or add sugar candy,
marjoram, yerba Luisa, purple basil, mint and geranium. It can be boiled with milk
In the spirit, the tenge every imaginable hexes are performed: it stultifies the enemy, and sugar. With Yerbabuena, yerba Luisa and orange peel country china, boiled
all obstacles are leveled, the impossible is obtained. in three cups of water and is given. a. the sick, to cut diarrhea or stop vomiting.
Tibisi
Arthrwtylidíum capiliifolium. Gray.
TRAVESERA
Owner: Chango. Eupatorium villosum. Sw.
I quote verbatim: "knackered irrigated in workshops, corners, parks, lounges, L. Afosi.
elegant receptions in the conference and on. ios political rallies; wherever a person
Owner: Eleggua. Monkey.
wishing to become a sympathomimetic tica, shine, and be the cynosure of all eyes. It
"I know in afosi tongue. To defend or close the road to a contrary, I tear,
is called in language Koroleo or IGbE Kambo. "
and ligated with larkspur, aromo, Guinea pepper and ortiguilla, all caught
harm, and is explained well. I say, 'Travesera, you come to find that I need
tithonia you, and you come with me to run you through in all that John Doe you plan to
Tiíhoma rottmdifolia. Milli. Blake. do and how to think. "I will, larkspur and say,' Spur devil, I come seeking
L. Seréiye. C. Monikoana. before noon for and you have no where to grab, John Doe. restlessly alive and
Owner: Oshun.
down spines; with the power of Osain, Ortiguilla, -allá in Cienfuegos we call
Ewe ISA before midnight, as, you pikes, piques a. . John Doe or Jane Doe,
It is sprayed on the door - when you should stop. a house boy 'inopportune
and has no whereabouts nowhere "A pepper have to say," Pepper, you grind
neighbor who strives to bother with. its unbearable visits.
and you case espuela, devil and ortiguilla to fight, and also so and Fulana,
TOMATO they are fighting and seethe - do every day, since the sun rises "the against
Lyeoperskum esatlentum. Will. everything.
L. Language. Yo puedo. C. Korog; OND, or.
Owner: Chango. Ibeyi.

518 519
 You can do this work one is ewereyeye, peony, EWE oníbara, mongoose "Ewe Dadu, It is collected on the fifth day of the moon, for three consecutive moons, to cure asthma.
always live, and omí smell one, holy water and white sugar. This omiero watered in the the skin of the patient with almond oil rubbed, smeared garlic leaves, and covers her chest
house that is suffering and rec- miéndose livers and send him three bathrooms with with them; then he entertains well.
leaves majagua, yaya, white and Ewe Dudu, always alive. "{V. Albahaquilla.) For all inflammations, the sheet is coated with almond oil and adheres to
the swollen part.
CLOVER To ward off enemies: a branch of wild, thorny, prickly pear behind the door
Tñfolium npena. Lin. hangs.
L. Ewé etamerí. C. Kanda armadillo.
Owner: Obatala.
The, water belongs to. Yemaya. The clover gets angry the greater of the orishas. or
The, water cure scrofula and anemia.
CAT'S CLAW
'GUT JUTIA Momisia iguanate. Jacq. Rose and Standky.
Owner: Eleggua. "It is evil." Pulverized and mixed with powders heart, Yaba, serves to blind,
"It puts him Eleggua to enrage, and when needed Guerrée the Orisha face
a difficult and important work." Tuatua or TUBA TUBA

Jatropha gassypüfotta. Lin. V

Owner: Obatala.
To build relics of this orisha.
VACABUEY
Decoctions of branches and root for stripping baths. "In the treatment it is
American Curateila. Lin.
used. dropsy. It is purgative and emetic. With this chicken shit and yerba
Owner: Chango.
leaves sour orange, soursop, senna, and some tea, five jugs of water boiled.
The juice of the leaves is put on. the lamp being built in order to "delay" or
He will drink from "I cocimiento like ordinary water. Lowers. inflammation,
"room" to a person. •
'belly, and then three purges of Le French Rúa, or four are taken with.
intervals each other. After the purge, are taken up to forty cups of decoction of VANILLA YELLOW
purple Garro. "{De 'an old book, healer ,, which assures me that all her count Epidendmmfacutum. Lindi.
them, cured with this remedy.) Owner: Oshun. For, feed 'Oshun amulets.

Placed in the thickets, many veterans of the War of independence

VANILLA. PINK.
experienced the properties of this plant. TUBA TUBA Epidendmm atmputpureum. Willd.
Owner: Oshun.
If booting up, the root serves as an emetic; yes. down, purgative. It is used Amulets to feed Oshun, which are intended for. the men.
as an antidote to guao. 'TUNA
WAND SAN JOSE
Althea rosea. C OR
Euphorbia milk. Haw. L. Ccording. L. Ofltn Daré, Didefun. Owner:
Wcggun. Ikfkígfln. Duel: Obatala.
Obatala. For offal and
'F | • rogaciones.

520 521
 VERBENA
VIOLET
Verbena offkinaiis. Lin. L. Odorata violet. Lin.
Ewe oeukán. Orrioyo. £ .. Bereavement.
Stave: Yemaya. Owner: Yemaya. (?)
Escocimiento to the liver. It can serve as an emetic-the juice. It is also Flowers-and leaves a lack of ñores- soothe all pain.
employed. viciousness with olive oil for hair care. Which is collected on June
24, at dawn, allowed to dry, it joins the heart of a swallow - "if you can find
one. Havana »- ,, and a talisman used to, everything you want is
Y
manufactured.
PURSLANE WAIT
Timilumpankulatum. GoertayPortulacaokoracea. Lin. Andira jamaicensis. W. Wk, Urb.
L. Iggi. Soiku. Wait. C. Nkasa Kadiampemba.
Owner: 'Yemaya.
For, cover and cool the orisha. It is used for cleaning and washdowns. clarify the fate. Owner: Chango. (He also credits. Oggún.) "Only produce malefic effects ^
Cape- says. It is Oggún and the middle of the bush. Oggún blind with Yaba, top
sight to others, warriors to not see, and in a war that haunted him, poisoned with
VET1VER Yaba, waters of the river and blinding all enemies that did not see him escape to
J L Qruíirí Khrubf. the other shore. When fights. Chango, uses the Yaba. These saints, although
Owner: Oshfin. they are comrades and brothers are always fighting for women rivalries, family
Root in alcohol, for frictions against neuralgia and rheumatism. For good trouble .. Chango not forgive him when he arrived drunk at her. house, beat her,
luck in. bathrooms, marjoram, mint and basil. her mother Yemaya. "

VIPER
Biyophyllum calamum. Salisb. With the shell powder cures tub.; and the decoction of. same, intestinal
L .. Ewe, Nioka, fata-Fatu. (Fukororoko and Móngao are two African names assigned parasites. powders are, and poisonous concoctions with the Yaba. When
to them by herbalist, whose language confounds my other informants.) flowering, a bee is not perches on the flower. Dies ,, if it sips. The powdered
bark is used to force magically
Owner: ESM. to which a neighbor move home inconvenience. The ashes of the stem, linked
Very witch. To poison, salar, delay: for, cause the evils are desired. with powders, prickly witch sick cat's claw ,, eyes.
_ "La, Yaba has a very bad spirit in which you do not play, because he .gusta
extinguish the eyes of the people." For blind precisely delighted and spray mist, while still
VICARIA or PURÍSIMA WHITE AND RESIDENCE green, spend a lot of Jews mayomberos.
Vinea Rosea. Lin. Owner: Obatala. All jobs done with Yaba are fatal.
"For freshness of the eyes; , Freshness eyes. "The root fever is applied.
Yabu
Duel: Chango.
JOIST "This is the same apónao Yabu, and is also called Belene; It is for the imbánda
Chiones mbensis. A, Rich. C. Fórumbo. tiemple his Kubango "-to the warlock forces his garment.
Owner: Chango one. Yagruma
fortificantes bathrooms. The decoction of the bark for malaria. Ceropia peliata. Lin.
L. Iggi. Oggugé. Laro. C. Matitit (Kandólao, Moratafo and

522 5"
 *

Feniliyé are names that gives a herbalist from Plaza del Vapor.) Cut into, waning, the Yamagua tells you: "Will taking the soothsayer to where you
Owner: Obatala. will find water on earth supporting the stick, which quickly moistens. Called water
For mayomberos is the sentry tower Susundamba, the owl ,. which is there where no water and nobody knows. That's grace. "
waiting ',, ready to go to search for messages. Bird Mail works with death. the.
yagrumo. "It is the caretaker of the mountain, being the highest, raising his head
YAREY
above all." In Africa they were indeed 'as a watchtower, trees, higher and our paleros
Corpemkia. Sp.
Laman yagrumo insistently to the sentry, because from there also susundamba or
L. PEO. C Goroguáyo. Mabba. Diba.
Fumbi "aguaitan" enemy movements. Cape says: "The dog goes to yagrumo
Mayombe with. knife and a paper written message from the witch, and leaves him Owner: Chango.
nailed. the shaft with the knife. The paper disappears. The dagger is, nailed there. Bark., Reduced to powder and mixed with the blood of animals fed with
Susundamba picks him up and takes him to whom it is addressed. "Considered from green leaves, serves the Santero to change the color of skin a person, "who
a" purely medicinal 'view, there is nothing better for Sandoval, when it is necessary will like the chameleon" and may flee Justice.
to attack a very strong .catarro or an asthma attack, the decoction of the leaves,
yagruma with macao shell, brown sugar, honey Castilla y BOFAS of 'violet. AI It does not serve the mayombero. "It is not good for garment."
yagrumo assures us, many asthmatics owe their healing. Very efficient and
enjoyable is the cooking of his. leaves, liana ubi, cuajaní, zapatón, fig, cordovan, YAYA

holy cañita, orange, and brown sugar sandoval. And, of course, romerillo.
YAMA.O or Yamagua
Guarea TKchifflodes. Lin.
L. Fen.d6bil.to . C. Mkita, Morinbánkuo ... Machucho.
Very important. Yamao will always tell the mayombero, because "it is for Lamar one ".
It is left in a container a sliver with an egg and dry wine. The person who craves.
return of an absent or. .that is separated from its. lover and want to join Eljo call this
chip ,, pronouncing his name three times. The third time, that will listen, and you will
soon. back, obedient to the will, and the spell of Yamao.
The aggugu or aláfoché also uses this stick to, maleficiar a. distance. You can
determine a. .fuego in the business of a merchant, destroy 'whatever via the. flames,
deprived of 'view a person. Diesea who enrich themselves - "who Owo into his. house
"- blow in this Yamao powders of Songue -stone imam, benzoin, corn and eggshells,
and say," Good Luck Charm, Portugalete, bring money. my house."
Like in the. Royal Palm, also invoked and begs. Chango in time Yamao
dry, for rain or for fulmine with a beam. enemy.
Ozandra laceolata. Stv. Benth.
L. Yaya. Echf. C. Koromeni. Mbékese.
Owner: Chango.
One of the fundamental sticks the Nganga. "Falo dead and wánggara"
-guerrear. A great matabrujo and a great sorcerer who serves as everyone.
anabutu nkunia one, with equal efficiency, good, or. Taita Kindamba evil
purposes. continuously hear spice. vir- tudes of magic. yaya, yayita, "just with
everything bad."
Invigorates, cleans, "removes ñeque." Debugged the leaves. more tainted blood, and
Nkanda -corteza- cure, the escamiílas and the Magas. and legs. feet that have trodden
witchcraft. "Is. strong pledge of Vuelta Arriba drainers. No mayombero that does not.
Yaya is female. And he raises grave. Mata and heals everything. "
Its leaves without linking them to other plants for lustral baths. "Yaya, means mother. I
am your. son. Yo- Jare yaya ' "Ambekese ambekese yaya, Nyaya guiddi nguiddi NKE
KEMA Kumba nkimba nkúm- Bansa Nsá kunáribeta mbéta beta lengue Lembe yaya
loves..." So you pray in Congo. yayita. "
YAYA CIMARRON
Mouriri acuta. Gray.
As above, it is one of the sticks powerful and essentials you can not do without the
gangulero:
Yaya, Yaya. With
cheerful field

524 525
 Sonjaalo bad. YERBA WITCH
Yayáflpott cheerful field. Yaya yaya, L. Ewe Ichócho.
your mime Nsambia, Beech lucero Owner: Yermayá.
world. To call. spirit of a person who is far: "He goes to the field, and where to find
the witch grass with branches al. west, he says. "With the permission of God
"There is no witch who do not look. To war and defeat does not equal "
and the saints, and that you give me, I pulled away." It is started and is buried
Grave, grave Yayita! My with branches down and the root upwards; you have good care, to bury her, that
Nganga yátumba. How grave
is a quarter beyond the place where he started, and rising. Where .before was a
wax candle lights. You walk in, towards the west and knees, and back to the
Yayita! Myself seven ray,
bush, called, the, spirit! absent. Immediately another candle is lit, and has
Tumbe 1 / ayita.
prepared a new mirror where nobody has looked at; with his left hand, he is
holding the candle; It is worn behind the head, so that light is reflected in the
mirror, and will appear in this image, the individual who has been called. After
"Yaya just everything bad" It is a panacea in the hands of the healer. Pasmo
beholding, he says goodbye in the name of God and all the saints. This
cure and dysentery, and midwives give maternity cases decoction of the leaves
when they experience the first pangs. «Nsasi is the owner; with leaves refines
operation should be done only noon or. night."
the blood tainted, and the bark heals sores and gangrene, It is a powerful tonic.
"attracts the Fumbi, the kis -the enguere. warm wielder in
With. This herb are asked moorings women who are unfaithful to their husbands.
raayombe.ro to call. is lined with dead leaves. "Yayita is brava garment of.
paleros back. Up, he says. Baró, what can
. Yayita added that the same tomb in Vuelta Abajo, because all of Cuba YERBABUENA
mayom'beros need. " Menthha sativa. Lin. L.
In the rule Mmbisa with the Holy Cristo del Buen Viaje a good nganga prepares ,,
Efirín Ewe Ka. Amasi.
with yaya and cheerful walker.
Owner: Yemaya.
It crushed with rum, it applies to Haigas rebels' Arde much; the second poultice
IVY
goes by burning, and after the third or fourth finishes with spackle. the Nanara ... "
Auredem spicata. Pers.
L. Itako. "The Virgin Mary and St. Anne had gone to the mountain to search for 'herbs. Santa
Owner: Obatala. Ana ripped one,. sniffed one, he tasted it and said. "This is yerbabuena" But the 'Virgin Mary,
Ivy, adheres to it touches and hardly apparent. "When you want to be stuck who had started another at the same time, he said, "This is better, Ana." * Since then,
like yedra .la the person you want, look yedra, dry love, SACU-SACU, Parami, yerba he found Mary called marjoram, and. he found Ana Yerbabuena was called. "
Jobo, valerian and amansaguapo, wire loose, blue silk and scarlet, two knobs
essence Love Victor and scissors. "All this is brought to a competent iyalocha,
who will do what is necessary to make that dream is ...., love and ivy. Decoction,
is given to drink plain water to children with whooping cough, and also serves to YERBA CAYMAN
contain the bleeding. L. It ewedó. C. Nseke Gando. Bamba.
Owner: Yemaya. Qshún.
"Take away the bad ideas." "Yemaya is a saint who loves to heal. With the yerba Cayman cure hemorrhoids,
The root with alcohol, rubbing against rheumatic pains. which give blood in blood y'Contienen amount of urine. "
In strong brews to, gonorrhea.

526
527
 DON CARLOS yerba YERBA JICOTBA
Sorbian halepense. L. Fres. L. Okoñanigbo. Ewe Aya. Sink your. C. Mofóroyo-NLU. ■
Decoction of the root, to expel kidney stones. Drink in abundance, at all
Owner: Chango.
hours.
Orissa to work. "Ewe much secrecy." And this informant incidentally, does not want,
"This is also called fescue grass. With quitamaldición, coconut water, salt
nor should disclose its "mysteries" to profane indiscreet.
puñadko fig and sugar, a cup morning and evening cures gonorrhea. "

YERBA GIRL
DAY TEN YERBA ■ ^
! fl Phyllanthus Nimri. Lin,
Partulaca pilma. Lin.
L. Nene Ewe or nani.
Duel: Oggúh.
"The I" purple recite open at ten o'clock. "For ague. the Rafey with Offal bathrooms. Washdowns. Decoctions for irritation of the ovaries and
matrix.
lagrimonia flower mix, and is used in cases of typhoid fever and all, no matter
what causes the motive. Para grass
«Egbaddo tani Ewe Unye ewení lá? (What it was the first grass that ripped L. Gugu Ewe Maseea (?) C. Birofo.
egbaddo to saint?) Ten o'clock. " Owner: Gcfaosi. With its ashes, fruits ripen
quickly.
GUINEA YERBA
L. Okoerán-Eránguini. Edíedí. YERBA SILVER
C. Vhití. Manare. Maoma. Bootóngo. Peperomia pellucida, BHKL
Owner: Babaiú Ayé. Ewe Sadaka.
Decoction is taken by common water gushing after the eruption of measles, "Because the leaves seem Realitos silver, and with dew, shines like a little moon."
smallpox or Chinese. With sap the skin is cleaned.
When spring breaks, it is stacked with purl, and is omiero to wash Chango. Heals the heart.
(This herb, also called pigeon heart.)
'YERBA HEDIONDA Cassia SANTA BARBARA YERBA ,
ocádentaüs. Lin. L. Jara- Jara. With this and other herbs of Shango, to overcome any obstacle or enemy
persons, practiced one. old ritual that has helped many people in politics and
It is purgative. It serves to cure bloody colitis. finance, in times of the colony and the Republic. In. This ritual takes a very active
part of the same individual interested in getting the decisive protection. God, in
INCIENSO YERBA GUINEA (?)
litigation or matters of major importance ;, or a family member, her. father, son or
For colic, "Nine buds Guinea incense three mamey colorado meditate brother.
boiled in a measure three cups .grandes -of antiguas- water that are
consumed in fire ia to be reduced to the amount of half cup . "This, hot, On a mat that can not step on anyone but him, the © loach, and Babalawo,
cooking 'ei immediately relieves pain. rises in. means of, ile-Erissa room. Santero, a pylon of a meter or more high. The
subject, helped by the Santero, ascended the pylon and was reached after
"You have to catch three in the morning. Nothing more than at that time. It grows colocársele feet in the confined space of this, and leaving out the heels, a huge
on top of the hill. We used to take the prisoners from prison, burns, ash prepared with mallet to crush herbs by hand pylon. The operation is long, fatigan- you, and must
cumin and cinnamon bighorn, cellar, ground. All mixed, watered in prison, and the be completed before noon. While comminuted, the. yerba crammed between his
prisoner escapes because nobody will see it. " feet, and trying to stay upright as possible hills,

528 529
are placed on the mat, facing the pylon, two sources of white porcelain, one beside It is applied on wounds to disinfect them. And if he gets cross
the other, filled with oil, and sixteen afeará -mechas cotton. It goes on, and begins - but this virtue does any grass that is positioned to form a cross on the wound,
a true battle of fire between the two sources ,, representing the struggle of two contains blood.
opposing parts. which makes this rilo, and his enemies and opponents. Wicks
YERBA LUISA
come from one source to another, fighting, and putting out the other, or they take
Aioysia iríphüia. L'HerBrítton.
longer eaten, symbolize the victor.
Owner: Oshun.
In decoctions, for stomach aches, cramps and discomfort caused by some
Already have prepared two ears of corn and spools of thread colors ,, thus
nervous disorder.
completed the difficult task which has crushed the great lot of herbs ,, this should
For dyspepsia, with Marilope and wonder.
wrap cobs in the threads and cover then with, 'a white cloth . The Santero, then,
helps to bring it back down backhand with his hands, pylon on the grass, saying: YERBA maravedi
"As I veered this pylon TURNS my enemies, or what forbid, and nothing can L. Banaibana. (True yerbero flame also rnocoloimao or tenkenia.) Owner; Oshun.
against my."
Offal bathrooms. Washdowns of the house. Talismans to make them thieves
Often the person, determined to emerge triumphant from its non empe-, and prostitutes, with whom - "so many jobs that happen, the. poor things' - ^ get
hesitates and can not long remain above the pylon. Yes No Loot, if does not good profits.
suffer giddiness, as a well-known banker who lost his head and descended from
the heights Pilon -of if the forces do not leave a moment, and can stand firm and YtiRBA. BLACKBERRY

active in so uncomfortable pedestal to latominación ceremony the couple -a Salamtm nigmm. Lim.
L. I choked. Efodá.
wicks wicks vencerfp source representing their rivals or enemies, their success
is sure. Owner: Oggún, Yemaya.
Very sorceress. Lodestone is baptized with holy water and yerba mora.
One of the corncobs to keep the person at home. ,, as a guard, hidden
somewhere behind a box or in a cabinet. Decoction is good for sore throats and other ailments of the throat. (Also
washing sores and combat dandruff.) Calms the nerves, and heals eruptions.
Yerba SAPO '
L. Ewe Polo. Okuale. . C. Nfita Ñokapémbe.
YERBA MULATA
It is blood purifier. (V. Yerba the girl.) Owner: Oshun. In. decoction, for colitis and
YERBA OF OLD dysentery.
Ftaveña tmerria. (Speng.) Mohr.
YERBA TAIL MOUSE or ALACRAN
L. Ewe Abguá. C. Kiámboba.
Owner: Eleggua. Oshun.
Decoction: for the liver and kidneys. For those who remove more of the
Ios for nuisances. "The crushed leaves are mixed into a paste with pigeon
account.
droppings, Castile soap and gut calaba- za, which is applied to the nuisance. a
yam that is well into the land which is the legitimate maguey of the earth is then
HERB JURUBANA or (Shengbang?) chosen, and removes the peel carefully, it is grated and boiled in a pot of new
It is similar to. poppy, and it serves to devise the res muje- sterile. clay, with the tail of scorpion grass and some white sugar; This decoction is
administered to the patient three cups daily. Guataplasma the water is poured
into a bottle and takes a hill. "
YERBA MILKY
Owner: Obatala.

530 531
yua or Ayua C
Lunga-Kuma.
Owner: Oggún.
Of the scariest sticks. "To approach the Yua, we must be brave."
The wizard works the YUA for maleficiar -Shatter, disunite. When it combined with black
cuaba, El Jobo and sollanga -bichos- like the wasp, termites and woodworm, which causes the
damage is irreparable.
The Ayaa guards are very safe. For what you want and
especially loves:
"Three wax candles of any kind are caught. You arrive at the foot of a tree Yua, a
Thursday or Friday. Veneering was a little grass around the tree and he says: ".?.
Holy, holy, good morning how are you I'm the one who's wrong and I come to you
because I need" If a man who is in love with a woman, he declares his desire: "holy
pini, what I want is that Jane Doe look at me and I have love and me treats you that do
not want another man than me.. corresponding me right away, do not think more than
me. If you grant me what I ask you, when you return, you will remove all "RBAS and
lianas that hinder to live. and will you really bonitaff very strong because I'll bring fresh
water and other good things. " three candles are lit and you are left burning. It is very
important, essential, that is old Yua. When touring, twelve. He is watering at the root of
some white sugar and he says: "But if you 'I do not give what I ask, when you see her
again, I'll crack all, for it to dry and die a time!" Yaa old, who wants to live and be nice,
please. "
YUCCA
L. Kokomadoco. Ibagguddán. Baggudán. C.
"Nkumbia Mandioka Maddiaka Mayoko Owner:....
Oggún.
Grated cassava, okra, ash, water, and menstrual blood, annihilating the worst witchcraft,
if immediately throws so disgusting compound on which it is located, or the site where it is
suspected to have been released substances that constitute harm. They will not take effect.
It is believed that this is the most effective "contrabrujo" of those who are employed.
532
z
BRAMBLE
Pisonia amienta. Lin.
L. Eggún iggi Egún. C. Nkúnia Ntuta. Nkunia Kerebende.
Mpuko, Tilinto.
Owner: Oggún.
"It is the ^ shirt, Oggún. 'Is used in all ceremonies of this orisha. They fought a great
battle the holy warriors and Yemaya, Bita QMI, to enforce peace, and the sea
overflowed. Oggún, with others, he was forced to give up the fight. Ashamed of a
woman he 'had seen running away from the waves, he went into the jungle. Olofi when
the messengers came to ask on behalf of his father, who tornase to live among men,
which were always covered with bush. With la.zarza found tangled around his neck
Oshun, at last, smearing honey lips, took him from the mountain to the house of Olofi,
which bound him with a chain.
With bush, they are also covered Baba and Eleggua. In times of epidemic, are
deposited in two .alforjas, the start off and supplications that are made to Baba, and all
money collected to pay their right. In this case, the, food offerings are not cooked
inside the house. Babalu Aye receives in a bush. The spines are used with. jicotea
carapace powder, feather Tinosa aura ,. cambiavoz dry wine, to make an amulet used
to everything you want. He is told: "Agongó Nigue." Armed with this reservation, if the
owner needs to flee the Poücía, he levará get one. Colé pen
- tinosa-, and. iyalocha smear him. forehead some feathers, burned and crushed, and
a pinch of pepper.
Women suffering from, ovaries, are cured with root indigo bush ,, stick, nutmeg
and salt ,, all boiled fig tree with an old medium. ZARZA BLANCA
Momisia igaanaea. the CQ.
Owner: Oggún. Eshu.
As magical instrument, you get with this plant that a person, while having
absolutely right, ela tangling itself, unfortunately, in the courts of justice, and tangling
the end of losing their right. SARSAPARILLA
Smilaxhavanmsis. the CQ. L.
Atéwé Edín or Ateke Din.
533 ^
 Owner: Chango-algumos attribute it to Grisaoto. To enrage the
orisba. This asks for some work. "Ewe medical purifies the blood, cures
rheumatism, syphilis, bs nerves. If we aspire -the .rafe, quemándola- when .ahogo,
relieves a lot. "

The Sigua, the mataburro eighteenth century, citing the re gave me hot ashes, gave. this description:
"Species of tiny flea, indiana, which, as crabs, sticks' especially. feet and, being introduced between
leather and meat upsets; It makes its nest there, and produces its maggot on a boísüla, so it is necessary
to remove it with great subtlety and tact, because if it breaks, and let your maggots, multiply amazingly,
and it almost irremediable healing. "

2So they are called to guajiros .tos, those living in the countryside.

3The Guatao dances, a town near Havana, ierminaban invariably blows. Were famous, so
bloody, the broils of Manila on the ground and scrim 'two heads -ako ñañigos mere ko MAS,
the middle of last century. 4 «Kambito Eribo Marojo which is son of the earth; he is the son of
Efaon Abasi, god, nature. "

5The Campa na wit, that- sounds. noon.

6in Cuba is said to stop by lift, lift, stand up.

7The wrapper offerings also called ebbó. "Ebbó or EGBO 'means: root of religion. The most
important thing is to ebbó. "

8The cemetery ...

9A 10Cárcel mayombem

house. , |,

11Corazón. ™

I
534
Osain.
 i
.
v

The habaocha two

V, santeras and faithful V ^
- 'J saluting the jagüey.

J: X ** s & P

The yeifaero.
\\
 - ■ * . . "..¿t-
'¿* \
.,-%
.. _ ' ""
* * ".-" = ■. -.
■ - * S.

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7 * ■> * V
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. . -At *.
"Ufe'-
- ■i one ■*vi"

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one - <? * Lj * *

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i *>. '* S *
f1]

I i: i [I . ■i or ^. .
Juan O'Farriil, great narrator of cuestes bargains. -Manuela Mariate (Boisaddá) .- JS
pintiiin of rrjr. c ^ lcr do i.uc orisha.
Baro.

Saturnino (Nino) Cardenas.

Marcos Domíngucz.-
Francisquilla Iba Nez de Corral Falso.
Enriqueta Herrera with her husband hijoy Domingo Hernandez.

The honorable iyalocha Conga Mariate with his Gggúrt.

Ando Santeria old Maria Cardenas in his ilé, with his orishas and throwing coconuts. Obi.
 V. *

■i'
. **
b

f 'v ^
-
m¿ ^ MM MiTftlftifci .. ". I

Efegguás.
Eleggjiásy ios warriors (Qggün and Ochosi) cement, modern and whimsical creation of Santeria EiaÍJanera-

Eleggpá carved on a stone. chata.-Eleggua in stone shell rock ..

 '. "JT *' -

E-íHHBrSJB ^^^
w■

i.

í.

• t . - Y":,-. ÍÍ TO Í ■

* . • . ; <.. - ■ * 'i *?..

Etegguásy, gperreros {Oggún and Oehosi) cement, modern and whimsical, creation of the habanera.- saniería

Eleggua carved on a stone chata.-Eleggua stone, shell rock.

Eleggjiás.

H
 "*"> &

"S
33
V.

C Hangö (OMkosoy O'ggoddó ieulenlme ma).

Attributes { "tools") Chango.

_ ^ _ - ^ Í * '- ^ l

....- '• "-. . '•• ^ "" -'

Altar Changó and painted cedar vessel and covered by a castle

containing stone God.- Duster ponytail and handle adorned with white
beads and rojas.-EIuké.- yansa, ax -Changó raised, attribute dei
orissa . '
 > •*

¿m-
* * fc *? ■

& £. " Mt "\ '. Efe * £ I '*'

€

52 /
S2 £ _.___________

. . '- .... J..j ™

.-

£, .._;.. ^ '* u -%.. "* ._________________________________ v *

i

Changó (Obákosoy Oggoddú ma ^ enkuc k'j). A tribute ( "tools"} Chango.

8L ^
Shango altar and painted cedar vessel, and covered castle na 'ta stone
containing dics.-Duster ponytail and mango decorated with white beads and
iojas.-Elufc¿.- yansa,' ax -Changó aké attribute, the orissa.
 <• ^

v"
>

"* ^ * & ¿

The Aganga J, L 'BANS' Camposanto Med! Amadie ,, ~ Bruooso, guardian of the congo
door, pens and magic dart coa burden falling spontaneously notifies the owner that some The Nganga. common grave outdoors in you Guanabacoa Cemetery. Gravediggers.
danger threatens.
r*-"

The Nganga. weather common

grave in the cemetery in
Guanabacoa. Gravediggers.

Nganga J. L, Baro Deathknell Medianochc-Brucoso, guardian of

*, .-.*

t * »* • *

^
•5
congo door, danlo with feathers and magic burden falling spontaneously tells his
duel that some danger threatens.
one
Aß ~ ITO> ° Mt0S * ' 0S cuato CatoeZaS ' ° ***** a P ° tcncia ° it agrypació. "
traditional processions of Our Lady Ladies' Rule and Charity Copper.
 . F*

temes.-hon or celros Four Cabezas, or big power

or group
Abata!

Ladies traditional processions of Our Lady of Kegla and Caridad

del Cobre.
^m
 ■£1 INDEX
■ '■' ■ "" ^ ■ ':. * ■■ '• ■ 1
- T ■ '■' - ■ ■ ^ •% '■ J HV

Opening mount / 5 The reader

/ 11 I. Elmonle / 17 II. Bilongo

vieses. / 25

III.Oluwa ewé: the owner of the hill / 73

IV.The tribute to the mount / 114 V owner as a nganga / l 19 is prepared as

a Zarabanda {134 Blessed magnet / Indian stone stone 139/146 VI is

prepared. The magical and medicinal treasure Osain and tata Nfindo / 147

Vil. Kapok / 149 VIII. Ukano Bcconsí / 191 IX.

Royal Palm / 216 X. Ukano

Mambre / 267 plants index / 277

Store of religious articles of the time.

PRINTED IN THE WORKSHOPS GRAPHICS
SERVICES SOCIETY QfeVRTES GRAPHICS,
SL 'WOCTUBRE 1993

MADRID SPAIN)