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The Lukum Pantheon: Orishas Worshiped by the
LukumEnglish
Tuesday, November 11th, 2008
Categories: Willie Ramos
The deities or gods worshipped in Lukum religion are called orishas. All the orishas are
direct emanations and representatives of Olodumare whom He created and placed onearth to aid and supervise humankind. The orishas serve as mediators between the
cosmos and as the major means of communication with the Supreme Being.
Each divinity is related to some aspect of nature, as well as in charge of some element of
human existence. The orishas can represent all the virtuous qualities of the divine andsacrosanct, yet the orishas are also human-like in their characters and mannerisms. They
are celestial, yet they are worldly too. Some orishas are categorized as serene, calm or
placid in their character and their relationship with humankind. Others tend to be veryhuman: hot-headed, whimsical, or erratic at times, while gentle, rational, caring, and
generous at others. A very old Olorisha in Cuba once spoke of Yemoj and her priests, in
their character, as being like the tide: sometimes high, sometimes low. This may
very well apply to all the orishas.
These human-like attributes of the Lukum orishas play a very important role in the
development and continuity of the religion. These are deities to which human beings can
relate. They have virtues and they have flaws. The orishas are not perfection or
excellence personified. This places them on a level that the devotee can relate to andemploy to understand and accept his or her own virtues and flaws; thereby creating a
bond between deity and devotee that is built on a personal relationship and identificationwith an orisha.
The exact number of orishas worshipped by the Yoruba is difficult to calculate. Estimates
place the number at 401, yet this figure lends itself to speculation. In Yorubaland there
are a series of orishas that are recognized and worshipped by all followers of Yoruba
religion, and some orishas, which are only known and worshipped in particular towns orvillages. In the New World, the more widely-known divinities were able to retain their
following, while the regional orishas made their presence felt on a lesser scale, resulting
in either their eventual loss, or a loss of the patterns of worship of the deity.
Many orishas were able to survive the trans-Atlantic voyage and reinstate themselves inCuba. Yet adaptation was necessary in order to ensure survival. In Cuba, the functions
served by an orisha or the roles it carried out had to have a place within the structure of
the island and its society. Orishas that were no longer practical or necessary in the newsetting were forgotten, diminished in rank or status, or incorporated into the roads or
avatars of other major deities with whom they shared similarities. The stronger orishas
absorbed the weaker ones. As a result, initiation into the cults of certain orishas isperformed through the stronger deities, in ceremonies called oros. A priest of Aganj
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is ordained through Shang, labeling the initiation as Shang with oro for Aganj.
Erinle is made through Yemoj: Yemoj oro for Erinle.
Those regional orishas that survived and retain some following are not worshipped aswidely or as frequently, and knowledge about them is not as widespread throughout the
island. This, with the passage of time, has resulted in the loss of orishas that survivedslavery, yet were not able to survive the effects of time. A good example of this is
Oshumar, the rainbow divinity, lost in Cuba after the death of the last priestessknowledgeable in its worship and rituals, during the mid twentieth century. This partial
survival also rationalizes the discrepancies and the wide divergence of sometimes-
conflictive information devotees offer about the aspects and worship patterns of thesedivinities.
There are two principal categories of orisha: those that have existed from time
immemorial, which for the purposes of the present shall be labeled celestial, and those
orishas who were actual people or historical heroes, deified and elevated to the status of
orisha after their death, which shall be referred to as terrestrial orishas. In some cases,(e.g. Jakut and Shang; Odu and Oduduw) these deified ancestors actually usurped the
worship of older deities and conformed to the established worship system for the elderorisha.
In Cuba, the orishas also went through a transformation process that may have either
altered their position in the pantheon, changed their character or personality, eliminated,
diminished, or increased their natural dominions, or even attributed elements that werenot essentially Yoruba. Oshn, a river divinity in Yorubaland, becomes the sole owner
of the river in Cuba. Yemoj, worshipped principally in the Ogn River, becomes the
owner of the seas. Oduduw, because of his syncretism with Saint Manuel, becomes
the king of the dead. Erinle is transformed into the divine doctor, a role attributed byCatholics to Saint Raphael. Yew, a lagoon and river orisha, is transplanted to the
cemetery.
Also as a result of the syncretic processes, the orishas are often referred to as santos,and initiation into the cult of an orisha is termed as hacer santomaking the saint. The
annual celebrations held for the orishas actually take place on the anniversary of the
Catholic saint with which it was identified. In Cuba, it is not uncommon to see tronos,the shrines or altars set up for rituals and celebrations, that contain both the Yoruba
symbols and recipients for the orisha as well as the sculpture of the Catholic saint. Also
not uncommon is the use of certain paraphernalia related with the Catholic saint to
ornament the Lukum orishas. Lukum Shangs frequently have swords placed amongtheir implements, an article that is attributed to Saint Barbara with whom he was
paralleled. A road of Obatal called Oshalufn, paralleled with the Holy Sacrament,
usually has a silver chalice placed before him made to resemble the lithograph of theHoly sacrament. Ob Mor, juxtaposed with Jesus of Nazareth, uses a crown made out of
thorns and silver replicas of Christs Passion. Although the worshippers clearly
distinguish the Lukum orisha from the Catholic saint, it is irrefutable that syncretism hastaken its toll.
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A series of myths or patak also arise which help to explain the transformations that took
place in Cuba. An excellent example is the myth that recounts a love affair between the
caste Yew and the sensual and promiscuous Shang:
Yew was a daughter of Oduduw. She was the most beautiful woman to ever walk the
face of the earth; the fairest flower in Oduduws garden. In her fathers eyes, Yewsymbolized perfection. At one point, Oduduw made her promise that she would never
marry, vowing to remain virgin and pure (in body and thought) for all eternity. As thestory spread and word of her beauty got out, Shang said Ha! Theres no woman in the
world that can resist me. Lets just see how faithful Yew truly is to her vows! Shang
set out to conquer Yew. One day, while visiting Oduduws palace, Shang passedunder Yews window and, amazed by her beauty, figuratively violates her with his glare.
Yew, who noticed the gallant warrior, feels moved by his hypnotic gaze, and
immediately fell madly and passionately in love with Shang.
This encounter was sufficient for Yew to feel that she had violated her promise to her
father. As a result, she confesses her sin, and condemns herself to withdraw to a placewhere she could live in complete solitude for the duration of eternity. This is why Yew
lives in the cemetery.
The orishas have likes and dislikes. Each one has its particular preference for the colorthat is used in its worship and all the attributes, beads (elek), and related paraphernalia
must conform to this code. Each orisha also has preferences in the animals it receives in
sacrifice, and some have food and behavioral taboos, which the worshippers make a pointof never violating for fear of incurring the offense of a divinity. Also, each orisha has a
number related with its worship, which serves to regulate the number of items given to
them in offerings by the devotees. Some orishas require particular dress codes before
them, moderation in speech, forbid foul language in their presence or place taboos onsexual intercourse or promiscuousness.
The following description of the Lukum orishas, takes into account the characteristics,
roles and attributes of each orishas from both a Yoruba and a Lukum perspective. It ismeant to be a very basic description of the orishas, nothing more. Because I am not fluent
in Yoruba, the names of the orishas are written employing the anglified or Westernized
Yoruba spelling used by past scholars, and not proper Yoruba.
Orisha: Esh-Elegb (Eleggu)
Catholic Syncretism: Holy Child of AtochaCelebration: June 3
Garments: Red, black, and white
Beads: Red & black; white & black; Red, white, & blackRitual implement: A garabatoa type of hook, usually made with the wood of the guava
tree
Sacrifices: He-goats, agouties, turtles, chickens or young hens, and roosters
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Taboos: Palm kernel oil, it is forbidden to whistle in the home where Elegb lives
Ritual Numbers: 3, 7, 11, or 21
Elegb opens and closes every religious act. He is found at crossroads and corners, in themountain, the seashore, the river, the curb of the sidewalk, or at the door or our homes.
Elegb is everywhere. He is present wherever there exists a human manifestation,observing everything that occurs, both good and evil, in order to report to Olorn. One
can say that Elegb serves as Olorns eyes on earth.
Elegb lives centered between the forces of good and the forces of evil. When one
behaves according to Divine law, he manipulates the forces of good, ire, and grants
blessings. If, on the contrary, one behaves unduly, he opens the path for the evil forces
such as ofo, ik, arn, ey (loss, death, disease, tragedy) amongst others and duepunishment is rendered.
Some roads of Elegb are Esh Bin charge of distributing the chores among his
comrades; Esh Ayank (Aagu)lives at the shores of the ocean and is the origin of allElegb; Esh Lagbana who lurks in solitary places; Esh Laroythe Esh of mischief;
Esh Merinlay Esh of the crossroads; Esh Aythe sorcerer; Esh Baralainye
(Baralaie)companion of Shang that keeps the secret of Shangs fire; Esh
Awanilegbprovides food for Ogn.
Orisha: Ogn
Catholic Syncretism: Saint Peter
Celebration: June 29
Garments: Crimson; lately green, black, and red are gaining popularity as Ogns
garments colorBeads: Green & black; green, black, & red; brown & black
Ritual implement: MacheteSacrifices: He-goats, dogs, agouties, turtles, roosters, pigeons, guinea hens, and any
hunted animals
Taboos: None
Ritual Numbers: 3, 7, and 21.
The god of iron and war. Ogn is the patron of the blacksmith and all those whose job
places them in contact with iron or metals. Today, all things made out of iron or its
derivatives, belong to Ogn. This is the reason why in our industrialized societies Ogn is
related to railways, airplanes, automobiles, trucks, and anything made out of metal. Ognrepresents and executes Olorns justice on earth. According to most sources, the Yoruba
worship and respect for Ogn is such that traditional priests, when testifying in court,
instead of swearing with their hand placed on a bible as the Christians do, swear over apiece of iron. This practice is accepted and recognized by Nigerian courts, aware of the
Yoruba respect for Ogn and their fear of his anger.
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Some of his roads are Arerethe butcher; Alagbedthe blacksmith; Shibirikthe
architect; Onilethe king who abandoned the throne for the call of the hunt; Tenshow
Ogn of agriculture, close friend of Orishaok.
Orisha: Oshosi (Ochosi)
Catholic Syncretism: Saint Norbert
Celebration: June 6
Garments: Dark Blue and gold, ornamented with hides and cowriesBeads: Dark blue, amber, & red, with coral and jet beads
Ritual implement: Bow and arrow
Sacrifices: He-goats, deer, agoutis, roosters, quails, pigeons, guinea hens, and all hunted
animals.Taboos: None
Ritual Numbers: 3, 7, and 21
Oshosi is the orisha of hunting. He protects all those who are persecuted unjustly andpunishes the guilty. Close friend of Elegb and Ogn: they share many of the same
domains. Fugitive slaves would plea to Oshosi, seeking his aid to escape from their white
masters. They invoked Oshosi so he would impede their being found since Oshosi is
known to have the ability of going into the densest of forests and finding his way outwithout the slightest difficulty. Yet Oshosi does not live in the forest.
Though Oshosi enters the forest, he does so only to hunt. Oshosi is an urban orisha,
residing in Obatals compound. He was Obatals favorite hunter and rendered all the
fruits of his labor to the creation divinity. Most of his life was spent in the service ofObatal and living within his palace and not in the forest.
Oshosi was the first Yoruba wizard or magician. The Yoruba word osh means wizard.
The Lukum often associated him with the Bant magico-religious practices known in theisland as Regla de Congos or Palo Mayombe. As a result, many include a Congo vititi
mensu, divinatory instrument prepared and employed by the Bant priests. Oshosi has no
roads.
Orisha: Erinle (Inle)
Catholic Syncretism: Saint RaphaelCelebration: October 24
Garments: Turquoise blue & pink, ornamented with cowriesBeads: Coral, jet beads, and gold; turquoise blue, with coral, yellow, and opal. A metalfish is strung into his elek (necklace)
Ritual implement: Fishing rod; bow and arrow.
Sacrifices: Ram, sheep, fish, roosters, pigeons, and guinea hensTaboos: The leaves of the Alamo tree (Ficus religiosa, L.)
Ritual Numbers: 7
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Better known among devotees as the divine doctor, Erinle is the patron orisha of
fishermen, although highly venerated for his knowledge of traditional medicine and herb
lore, an art that he shares with his brother Osayn. It is primarily for this knowledge thathe is considered a doctor or healer. Like his brother Oshosi, he is also a patron of
hunters. It is said that Oshosi hunts on land, and Erinle hunts in the rivers.
Erinle was a powerful and rich king, highly respected for his mastery of the art of
divination. Lukum oral traditions emphasize that he may have possessed telepathicabilities. Erinle may be found in the river or in the sea, but particularly where these two
bodies of water meet. In Cuba, Erinles devotees are initiated through Yemoj in a
ceremony usually referred to as oroYemoj oro Erinle, and her cowries serve as thecommunicating medium for this orisha, for although he possesses his own cowries, Erinle
does not speak through his dilogn.
Erinle has no roads.
Orisha: Osayn (Osan)
Catholic Syncretism: Saint Ambrose or Saint SylvesterCelebration: December 31
Garments: He has no specific colors
Beads: Beads of all colors, sometimes using bones and pieces of woodRitual implement: Gourd
Sacrifices: He-goats, rams, turtles, roosters, quails, pigeons, guinea hens, and all hunted
animals
Taboos: Women cannot walk under his gourd. He must not live close to Oys attributesRitual Numbers: 7, 21
The traditional healer-orisha who dwells in the forest. All of nature is at his disposal.
Osayn is an indispensable orisha, for without his help, worship of the other orishaswould not be possible. Without the necessary herbs provided by an Ol Osayn, the
consecration of an orisha would be impossible. Osayn is the god of traditional medicine.
All herbs the world-over are his property and it is he that provides them for the salvation
of humankind. He also shares them with the other orishas.
In Lukum religion, Osayn has no priests. His followers are identified by the oracles or at
birth. Children born with additional fingers are considered true Ol Osayn. Though
Osayns om have no true need for ordination, when ordination is a necessity, they are
initiated to Shang and Osayn is consecrated for them. It is believed that Osayn isShangs godfather, his greatest and closest ally, who taught Shang the art of magic,
for which Osayn is renowned.
Osayn is considered a mysterious orisha. Phenomenal or grotesque in appearance, he isdescribed as small in size, with only one eye, one hand, one foot, a tiny ear which enables
him to hear an ant crawling miles away, and the other, larger than his head, through
which he hears absolutely nothing. According to legend, he was not born so. His
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grotesque appearance is due to a conflict he encountered with Ornmil whereby the
latter used Osayns own magic to disfigure him so.
Orisha: Orishaok (Orichaoc)
Catholic Syncretism: Saint IsidorCelebration: May 15
Garments: Red, ornamented with gold trimming. A second version is turquoise and pink,
laced with gold trimmingBeads: Turquoise, pink, some red and opal, with coral and jet beads
Ritual implement: Ox-drawn cart and plow
Sacrifices: He-goat, roosters, pigeons, and guinea hens
Taboos: NoneRitual Numbers: 7
Orishaok is the orisha of agriculture and of the harvest: the tiller of the land. With his
plow, Orishaok impregnates il (the earth) and fills her womb with the seeds of heroffspring that nourish humankind. Some of his symbols are often phallic. Among his
ritual paraphernalia, we find a clay shingle and two small coconuts, painted red and
white. The shingle is believed to symbolize the penis while the coconuts are believed to
represent the testicles. His aid is often sought in cases of infertility or impotence.Orishaok lives in both the farmlands and the forest. The children of Orishaok are
initiated through Yemoj, with oro for Orishaok. He has no roads.
Orisha: Babaluaiy (Babal Ay)
Catholic Syncretism: The popular Saint Lazarus worshiped by millions in Latin America,
though not officially recognized as a saint by the ChurchCelebration: December 17
Garments: Crimson and burlapBeads: Colors depend on the road, yet most use a white bead which has blue stripes,
adorned with cowries and jet beads
Ritual implement: The j, a broom-like scepter, made from the spines of the sprouting
leaves of the coconut palmSacrifices: He-goats, quails, roosters, pigeons, and guinea hens
Taboos: Sesame seeds and peanut shells
Ritual numbers: 7, 17
The orisha of smallpox, leprosy and all contagious diseases, and in general, thedeification of disease. To many, Babaluaiy is the Divine wrath of Olodumar. Once
liberated, he is often uncontrollable. In Africa this orisha is respected and feared because
he is believed to cause great epidemics. In Cuba, partly influenced by the parallelizationwith Saint Lazarus, he is sought to assail disease and epidemics.
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It seems that in Cuba the Arar were more versed in the rituals of this orisha than the
Lukum, even though it is believed that the Babaluaiy worshipped in Dahomey migrated
there from Yorubaland.
Babaluaiy is considered the patron of the poor and desolate. He usually wanders alone
through the forests. In some Yoruba towns, when he enters the city, water is cast outdoorsto appease his wrath. In Cuba, when Babaluaiys chants are sung in a wemilere or
bemb, water is poured on the ground and all those present wet the tip of their fingers inthe water and then anoint the foreheads with it. In Matanzas, Babaluaiys om are
ordained directly into his worship, however this is not the case in Havana. There the om
is either ordained through Yemoj or ordained to Obatal after consecrating Babaluaiy.
There are two female orishas related with Babaluaiy: Nanmehis mother, and NanBurukhis wife (detailed ahead). The former is associated with the containment of
contagious diseases as well, and especially with skin sores or lesions. She is also
associated with cancer and is believed to keep the disease from spreading. Nanme
receives sacrifices of she-goat, hens, pigeons and guinea hens. She dresses in black andburlap, and is paralleled with Saint Martha. Nanme does not identify any direct om.
Orisha: Dad & Bayan (Ibal, Abal)
Catholic Syncretism: Our Lady of the Rosary and Saint Raymond NonatoCelebration:
Garments: White with red trimming
Beads: White and red, ornamented with cowries
Ritual implement: Crown made with a calabash, studded with beads and cowriesSacrifices: Young ram, pigeons and guinea hens (some lineages sacrifice roosters)
Taboos: NoneRitual Numbers: 4, 6, and 12
Dad is the god of unborn children. He is one of the orishas that is related with the
development and care of the human embryo. Children born with a tuft of hair in a crown-
like manner are believed to be children of Dad. The Lukum believe that Dad is
Shangs older sibling who reared him. Dad and Bayan are especially linked to Shang,through whom Dads om is ordained, though people with Dad for their tutelary orisha
are very few. In pre-revolutionary Cuba, there were a mere handful of ordinations to
Dad. Bayan is Shangs crown, a pacifist advisor who helps him rule with a level head.As in the case of Erinle and Abatn, these two orishas are consecrated together. Dads
symbols live in a bowl that is covered with the calabash-crown ornamented with beads
and cowries that represents Bayan. The former is said to nurture the om of Shang forwhom the orisha is consecrated. The latter is believed to afford reasoning and
judiciousness, as well as spiritual and physical stability.
Dad is an enigmatic orisha. In most Lukum myths, Dad is described as Shangs older
sister and is credited with raising him. In ritual, though, and especially in the order of thechants, Dad is grouped with the male orishas. Dads attributes, amongst them an edn
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arthunderstone, are primarily masculine. Bayan is the one with the more feminine
attributes, represented by the twelve braids that cling from the gourd-crown that are made
with beads and cowries.
Orisha: Aganj
Catholic Syncretism: Saint Christopher
Celebration: November 16
Garments: Burgundy ornamented with variegated colors and gold trimmingBeads: Reddish brown and opal colored beads, ornamented with various colors
Ritual implement: An axe that is sustained by a central handle with two blades on each
extreme of the handle
Sacrifices: Castrated goat, he-goat, young bulls, quails, pigeons, and guinea hens (somelineages sacrifice roosters)
Taboos: None
Ritual Number: 9
Aganj is the orisha of the desert and the volcano. He is a brute but regenerative force
deified as an orisha. Possibly because of the association with Saint Christopher, he is also
considered the orisha of travelers. Depending on the version, Aganj is either Shangs
father of Shangs younger brother who ruled as the 5th Alafn of Oy.
His main domain is the desert. When the Yorubas migrated to their present home, after
migrating for years through the desert, Aganjs worship waned. Much of the knowledge
related with the orisha was eventually lost. In Cuba, Aganj acquired more popularity as
an orisha in the early twentieth century. As a result of the obscure state of his cult, hisom are ordained through Shang. Aganj has no roads.
Orisha: Shang
Catholic Syncretism: Saint Barbara
Celebration: December 4Garments: Red with gold trimming
Beads: Red and white
Ritual implement: A double-headed axeSacrifices: Rams, young bulls, turtles, quails, roosters and guinea hens
Taboos: None
Ritual Numbers: 6
The god of thunder, fire, and masculine virility. Shang was the fourth Alafnkingofthe Oy Empire, a powerful West African polity that exercised considerable control over
the area for over four centuries. After his death, Shang was deified and ascended to the
status of an orisha. His worship became so popular that it eclipsed the cult of the earlierthunder gods called Jakuthurler of stones; and Oramf (Oranif)an Il If deity.
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Shang is probably the most popular orisha in the Lukum pantheon. This is probably
influenced by the innumerable myths that describe his charming and virile nature and
recount his multiple romantic adventures with different women.
Shang despises lies and cheating. His anger is made evident through thunder and
lightning. When he has been offended, he is a menacing storm and the lightning boltexecutes his sentence. He is also an executioner for Olodumarhe punishes those who
have offended the Creator or broken any Divine dictates.
When Shang possesses, he is an avid and masterful dancer. He brandishes his osh
double-headed axethrough the air, symbolically slashing away at evil or the head of an
enemy. He has a direct relationship with many orishas. Oba was his legitimate wife, but
her lack of physical beauty distanced him. He found an equal in Oy, his second wife andsidekick. Oy and Shang are so alike that they can be described as two faces of the same
coin. The sensuous Oshn was his favorite wife. This is the only orisha that could
manipulate Shang into anything. When they meet in a wemilere, Shang will almost
always try to enchant Oshn and she ignores him with a seductive cynicism typical of theflirtatious orisha.
In Havana Shang does not have roads, but Olorishas in Matanzas do identify roads for
Shang.
Orisha: Obatal
Catholic Syncretism: Our Lady of Mercy
Celebration: September 24
Garments: White with silver trimming
Beads: White with ivory and mother of pearlRitual implement: White horse or cow tail whisk; a cane
Sacrifices: She-goat, he-goat, hens, roosters, pigeons and guinea hensTaboos: Salt, palm oil and liquor
Ritual Numbers: 8
Obatal is the orisha of creation, peace, and purity. His name means king who dresses in
white or king of the white cloth. Olodumar entrusted him with the creation of humanbeings. But Obatal loved palm wine, and one night, under the effects of the wine, he
accidentally created a number of deformed beings. From his encounter were born the
albino, the dwarf, the hunchback, the twisted, the lame and other malformed human
beings. Though he was entrusted with molding the body, life was solely Olodumarsdomain, and that evening when Olodumar descended to breathe life into Obatals
creation, these offspring of Obatal came to life. Since that day, anyone born with any
birth defect is considered an en orisha protected by the orishaand an om ofObatal. Any person with any sort of physical defect must be ordained to Obatal even if
their orisha had been previously identified as anything other than Obatal.
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Oduduw is the most respected and powerful Orisha in Lukum practice. Like Obatal
with whom he is often linked, Oduduw offerings are taken to the foot of a hill or
mountain, and because of his relationship with death, he may also receive offerings at thecemetery or have them buried in the ground. His om are either ordained directly or
through Obatal. However, initiation into his cult is becoming a rare phenomenon.
Orisha: Oba
Origin: CelestialCatholic Syncretism: Saint Kathleen of Sienna
Celebration: April 30
Garments: Burgundy ornamented with pink, and gold trimming
Beads: Brown, with Opal and coral. A small, gold key hangs from her elekRitual implement: Chest and key
Sacrifices: She-goats or castrated goats, hens, pigeons, and guinea hens
Taboos: Oba forbids adultery
Number: 8
The patron Orisha of matrimony. She presides over a river in Nigeria that bears her name.
Oba is Shangs original and legitimate wife. According to one myth, she was simple in
appearance, lacking physical beauty. Shang paid little attention to her. Even though shewas his principal wife, Oba lacked the feminine and flirtatious qualities Shang found in
her great rival, Oshn. Her struggle to conserve her husbands love and interest led her to
commit a brutal act that destroyed her marriage, eventually resulting in her beingdespised by Shang and her eventual death. It is said that she cried so much that her tears
formed the river that bears her name.
The Lukum believe Oba is an irascible warrior-divinity that fights alongside herhusband. Ogn trained her in the art of warfare and she brandishes a sword or machete aswell as any man. Still, when Shang is depressed or apprehensive, she replaces her
bellicose nature with kindness and understanding, and consoles her husband, lending
moral support for all his struggles. In recent times, initiation into Obas worship has beenlost. Her om are currently ordained through Oshn. Oba has no roads.
Orisha: Yew (Yegu)
Origin: Celestial
Catholic Syncretism: Our Lady of Montserrat
Celebration: April 27Garments: Crimson or pink and crimson
Beads: Pink and red (or burgundy), with coral and mother of pearl.
Ritual implement: NoneSacrifices: She-goats, ducks, hens, pigeons, and guinea hens, and all must be virgin.
Taboos: Sexual promiscuity and the use of foul language in her presence. She requires
full attire in her presence.Ritual Numbers: 7, 9
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Yew is a very severe and reclusive orisha, intimately linked to death. It is believed that
this is the orisha that watches over the cadaver when it is laid to rest. Although closely
related with maritime affairs, she is worshipped in the cemetery, the river, and the lagoon.Her favorite offerings are flowers, particularly fragrant ones, and in Lukum lore is
considered to be the most beautiful and coveted flower in Oduduws garden, whom
Shang eventually seduces and disgraces.
Many priests claim that in Yorubaland Yew was worshipped within a cave that couldonly be reached by swimming across the lagoon she presided over along with Olos,
orisha of the lagoon. She is described as an Amazon-like queen, forbidding sexual
contact for her worshippers. Her court was attended by eunuchs under the supervision ofLogn Ed. Yew has no roads.
Orisha: Oy
Origin: Celestial
Catholic Syncretism: Saint Theresa in Havana: Our Lady of Candlemas in MatanzasCelebration: October 15 in Havana: February 2 in Matanzas
Garments: Crimson, and multi-colored prints
Beads: A reddish brown bead with black and white stripes, plus red and brown
Ritual implement: Black horse or cow switch; macheteSacrifices: She-goats, hens, pigeons, and guinea hens
Taboos: Rams
Ritual Numbers: 9
The goddess of the wind, lightning, and the marketplace. Oy is a feared, Amazon-likewarrior divinity that can be found wherever a battle is stirred. She was the only one of
Shangs wives that accompanied him to his sad end. Their love is so great and profoundthat to this day, they manifest themselves together. Whenever there is lightning (Oy) inthe sky, the thunder (Shang) is not too far behind. Oy paves Shangs path in many of
his great battles, facilitating his entry and ensuring conquest.
The Yorubas worship Oy at the river that bears her name. In Cuba, she loses her fluvial
qualities. The Lukum associate Oy with the cemetery, although Oys true habitat is inthe marketplace. The association with Egngn (the ancestors) extends Oys dominion
to the gates of the cemetery. She is the only Orisha that is able to placate Egngns
anger. Oy accompanies every human beings soul to the gates of orn. With Oys irukhorse or cow-tail switch, Olorishas cleanse the cadaver of the deceased priest or
priestess, symbolically paving a clean and sure path to orn. Oy has no roads.
Orisha: Nan Buruk (Nan Buruc)
Origin: CelestialCatholic Syncretism: Our Lady of Mt. Carmel
Celebration: July 16
Garments: Pink and black, with gold ornaments
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Beads: Pink and black, with coral, jet beads, and cowries. In the town of Jovellanos, in
Matanzas Province, Nans elek was strung with a yellow bead with red and green
stripes, and turquoise-blue beadsRitual implement: A curved j
Sacrifices: She-goats, pigs, ducks, hens, pigeons, and guinea hens
Taboos: She must not be sacrificed to with a knife. Her jar cannot be placed in closeproximity to Ogn
Ritual Numbers: 7, 9
The concubine of Babaluaiy. Nan is a very sacred and austere orisha. In Dahomey,
where devotion to her is taken to be greater, she is believed to be the mother of Mawu-Lisa, the Ewe-Fon equivalent of the Supreme Being. In Brazil she is considered the
grandmother of the orishas. In Cuba she is exalted as a discoverer since she is
renowned for making evident illnesses that may be concealed within the human bodywhich modern medicine cannot find. She is also known as the mother of fresh waters and
is worshipped at the head of the river and in the lagoon.
In a celebration held by the orishas to honor Ogn, the god of iron became heavily
intoxicated, and as a result, extremely arrogant. Nan Buruk refused to pay the homagethat Ogn had requested in payment for having paved the orishas way from orn to
earth, which Ogn was now demanding. His drunken ill respects offended her. From that
day, she rejected him and refuses the use of metal in any of her rituals. Ever since, Nanssacrifices are performed with a sharp bamboo or wooden knife. Nan has no roads.
Orisha: Yemoj (Yemay)
Origin: Celestial
Catholic Syncretism: Our Lady of ReglaCelebration: September 8Garments: Blue (all shades), white, with silver trimmings
Beads: Blue (all shades), crystal or opal, with either red or coral
Ritual implement: Black cow or horse switch; machete; anchorSacrifices: Rams, sheep, roosters, ducks, pigeons, and guinea hens
Taboos: None
Ritual Numbers: 7
Yemoj shares with Oshn the role of being the two most venerated female orishasamongst the Lukum. However, because of Yemojs more austere nature, her aid is
sought with less frequency than Oshns. Yemoj can be as serene as a tranquil bay or as
austere as a typhoon. Her name means mother of fishes (Iy-om-ej). In Yorubaland,Yemoj presides over the Ogn River, yet all the worlds waters are her domains. She is
the symbol of motherhood: the mother of the world. Yemoj is credited with giving birth
to many of the orishas. She is described as a very black woman with extremely large
breasts that enable her to nurture all of humankind.
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In Cuba, Yemoj is considered the goddess of the sea. It is quite possible that throughout
the voyage from Africa to the New World, the slaves, not knowing their whereabouts,
pleaded with Yemoj for her aid. Somehow, the ocean became the receptor of the slavespleas to the extent that today it is believed to be Yemojs habitat. Yemoj can live in the
ocean or the river; in a lake or in a lagoon; in the marshes as well as in a puddle. Yemoj
is present in every body of water.
Some of her roads are Ognt (Okut)land-roaming, wife of Ogn, who swings amachete as well as her husband; Ib Ashabfound at the docks and represented by the
boats anchor; Ib Asesmessenger of Olokn, lives in tranquil waters; Mojelew
(Mayelew)head of the marketplace; Ib Aganlives in the well or in the aquifers.
Orisha: Oshn (Ochn)
Origin: Celestial
Catholic Syncretism: Our Lady of Charity
Celebration: September 12Garments: Yellow or amber, with gold trimmings
Beads: Amber or honey colored beads, with yellow, green, red, with coral
Ritual implement: Brass bell; a fan ornamented with peacock feathers
Sacrifices: Castrated goats, hens, pigeons, and guinea hensTaboos: None generic, though some of her roads do have specific proscriptions
Ritual Numbers: 5
The Yoruba Venus. The goddess of love, sexuality, beauty, and feminine flirtatiousness;
patron of a river in Nigeria that bears her name. Nothing is impossible for Oshn. She isvery kind, but can become very vindictive and rancorous when she encounters
opposition. It is precisely because of this irrational and stubborn character that manyconsider Oshn the most fragile yet feared orisha. When she cries, she does so out of joy:when she laughs, she does so out of anger. When offended, she will ignore the offender,
acting as if nothing occurred. At some future date, when her offender has probably
forgotten the occurrence, she remembers an old debt and claims immediate payment. Thelady wants it and she wants it now! The offended Oshn is infamous for attacking her
desecrator through the blood or the genitals. Impotent men have often become so after
incurring her anger.
Although by virtue of her various roles in the Yoruba pantheon Oshn appears to be anamiable and gratifying deity, deeper analysis reveals Oshn to be a suffered and grieving
deity. Her loud laugh and cheerful character is but a disguise to hide her pain. Oshn was
a great queen who ruled capriciously through her husband Shang. She always sought tohave her way. Oshn enjoyed all the fine things of life; she acquired everything a woman
could desire. And then she lost it! Oshn is the representation of femininity, as well as of
human desires that can sometimes lead humankind to commit errors that are later
regretted. The ants are her messengers; and the bees are her greatest friends that producehoney, the element that allows her to conquer all obstacles and tribulations.
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Some of her roads are Ib Ikolthe sorceress, related with the vulture; Ib Apar
(Apar; Akuar)wife of Erinle who abandoned the throne to elope with Shang, losing
all her riches; Ib Ol Lodwife of Ornmil who is as great a diviner as he; Ib Iyummother and eldest of all the Oshn, lives at the bottom of the river; Ib Dok patron
of the sexual act, wife of Orishaok.
Orisha: Ornmil (Ornl)
Origin: CelestialCatholic Syncretism: Saint Francis of Assisi
Celebration: October 4
Garments: Green and yellow, with gold trimming
Beads: Green and yellowRitual implement: The opn Ifdivining tray
Sacrifices: She-goats and hens
Taboos: None
Ritual Number: 16
The orisha of divination, responsible for the If oracle, system that is often confused with
the Orisha himself. If, as a prophetic system, is possibly the most complete and accurate
system of divination employed in West Africa. The systems origin, according to somepriests, is not entirely Yoruba. Past scholars and Olorishas have argued that it originated
in Egypt or the desert areas. It is interesting to note that Ornmil is the only Yoruba
deity who is not represented with stones. This factor places further emphasis on Ifspossible origins in the desert areas.
Ornmils priests are known as Babalawosfathers of the secrets (or of the mysteries).
On their left wrists, priests and devotees of this Orisha wear a bracelet made with greenand yellow beads called idef. The idef is empowered with the ability to protect thebearer against evil and untimely death. Many followers of the religion wear this bracelet
so that death does not take the person from earth until heaven or destiny decides it is
time.
In Yorubaland as well as in Cuba, priests and devotees never make important decisionswithout prior consultation with the oracles. Though not the only oracle, If is a medium
that guides daily living and behavior for many, and provides the necessary faith and hope
for forbearance and resignation before lifes many tests of endurance.
Ornmil is embodied and represented by the iknthe palm nutand it is one of theprincipal elements used for If divination. The apn If or at, the divination tray, is also
a widely recognized implement used by Ornmil. Ornmil never possesses his
devotees, nor does he have roads.
Orisha: Olokn (Olocn)
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Origin: Celestial
Catholic Syncretism: None
Celebration: NoneGarments: Dark blue, with silver or gold trimmings
Beads: Dark blue, green, red, with coral
Ritual implement: NoneSacrifices: Rams, sheep, pigs, ducks, roosters, pigeons, and guinea hens
Taboos: Requires full attire in his presence
Ritual Numbers: 7, 9, and 21
Olokn is the Yoruba Neptune, owner of the profundities of the ocean. In Cuba, Oloknis considered female by most Olorishas, though in much of the anthropological literature,
Olokn is described as a male god. It seems that is some parts of Yorubaland, Olokn is
worshiped as a mother divinity. However, all evidence points to the fact that originallyOlokn was conceived of as a masculine divinity.
Olokn lives in a removed, underwater palace that is made entirely out of coral. The OduOwansh narrates a myth that describes how Olokn once considered himself more
powerful than Olodumar. After a great contest of wits, which Olokn of course lost,Olodumar decreed that Olokn should be chained to the ocean floor from where he
would rule. He assigned two messengers to accompany him and bring to earth his wishes:
the Yemoj Ib Ases and Ib Ashab. This is probably why in Lukum religion Oloknis often called Yemoj-Olokn.
Olokn is a very enigmatic orisha, highly respected, sometimes even feared, for his wrath
is great and uncontrollable. In extreme cases or major holocausts, he may request
offerings at high sea. Most Olorishas fear this ritual for it is believed that after the
ceremony finishes, one of the participants is sure to die. Olokn has no roads.
Minor Orishas and Orishas Whose Worship is Either Linked With or Dependent on
a Major Orisha
Orisha: Abatn
Catholic Syncretism: NoneBeads: None
Ritual implement: Bow and arrow
Sacrifices: Same as Erinle
Taboos: NoneRitual Numbers: 7 or 2
Abatn is the orisha of the marshlands, companion of Erinle, believed to reside in the
marshes that precede the river in Yorubaland where Erinle is worshipped. In Cuba,Abatn is received and propitiated together with Erinle and has no direct cult of her own.
Many priests consider Erinle to be the doctor and Abatn a species of nurse or aid.
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Orisha: Aron
Catholic Syncretism: None
Celebration: December 31Garments: He has no specific colors
Beads: NoneRitual implement: None
Sacrifices: He-goats, turtles, and roosters.Taboos: None
Ritual Numbers: 7
Aron is an orisha that works closely with Osayn and Ay. He is described as a
phenomenal creature that has the head and tail of a dog and the body of a human being,standing erect on his only leg. It is believed that Aron instructs his disciples in all the
mysteries of the forest. When Aron chooses a student, the individual inexplicably
disappears in the forest for an indefinite period of time. After the individual has acquired
the necessary knowledge, Aron returns him to the world, providing a hair from his tail asevidence of his training.
Orisha: Ok (Oqu)
Catholic Syncretism: San RoqueCelebration: None. His day is observed with Obatals
Beads: None
Ritual implement: None
Sacrifices: She-goat, he-goat, hens, roosters, white pigeons and guinea hensTaboos: Palm oil
Ritual Numbers: 16
Ok is the orisha of the mountain and the hills. He represents long life or immortality.Ok is an orisha fnfn and an inseparable companion of Obatal.[1] Offerings to this
orisha are usually taken to the base of a hill or mountain. In extreme cases, sacrifices may
be offered to Ok on a mountaintop as well. Ok is worshipped in conjunction with
Obatal and has neither om nor roads.
Orisha: Korinkoto
Beads: Royal blue, amber and black
Ritual implement: an irawan approximately 5 to 6 inch metal plate in the shape of astar with a long strip protruding from one side that is engraved to simulate the streaks leftbehind by a falling star
Sacrifices: he-goats, roosters, pigeons, and guinea hens
Taboos: NoneRitual Numbers: 3 and 7
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Korinkoto is Orishaoks brother, also connected with agriculture and harvests. It is
believed that Orishaok tends the fields during the day and Korinkoto takes care of them
at night. Together with an entity called shigid, a type of Esh, Korinkoto represents theunknown mysteries embedded in the depths of the earth. He has no direct initiations and
no roads.
Orisha: Og
Catholic Syncretism: Saint PhilomeneCelebration:
Beads: None
Ritual implement: Two bull or buffalo horns
Sacrifices: Pigeons, though some lineages sacrifice to Og together with ShangTaboos: None
Ritual Numbers: 2, 6
Og is the orisha of direction who guides people down the paths of life. Represented by apair of ox or buffalo horns, Og is found in the forests and in the savannahs. This orisha
is believed to have been Oys pawn. Once, after disobeying Shang and incurring his
wrath, she offers numerous gifts to him as a peace tokens that include Og.
Orisha: Ibej
Catholic Syncretism: Saint Cosme and Saint DamianCelebration: September 27
Garments: The Lukum dress the er IbejIbej dolls or carvings in red and blue
Sacrifices: Chickens and pigeons
Taboos: NoneRitual Numbers: 2, 4, and 8
In Yorubaland, the worship of Ibej was dedicated to propitiate the birth and incarnated
spirits of twins. Ibej is the patron Orisha of twins. Still, Ibej is also a cult to twin births,where tribute is paid to the mother and the children, and especially in the case where one
or both twins died on or after birth. For inexplicable reasons, the Yoruba people have the
highest incidence of twin births in the world.
The first twin born is named Taiwgo out and taste the world. The second twin iscalled KehindI shall follow. If the former indicates to the latter that life is a pleasant
affair, Kehind follows suit and is born. Taiw is considered the youngest Ibej andKehind is the older of the two.
Tradition argues that the first-born pair of Ibej were children of Shang and Oshn, andwere raised by Yemoj. Ibej are considered very powerful beings. One myth narrates a
Creole myth that details how once the Ibej outsmarted the devil. In fact, they are living
orishas. Typically they do not have to be ordained as they are gifted from birth.
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However, when they are ordained, Taiw is ordained to Shang and Kehind is ordained
to Yemoj.
Whenever Ibej are present at wemileres or bembs, the drummers will salute the Ibejsinging their chants and playing their rhythms, and offer them gifts of money. It is
believed that Ibej will multiply this gift in many ways.
Orisha: Ain
Catholic Syncretism: None
Celebration: NoneGarments: Ains er is dressed entirely in red
Beads: 1. Made with a type of bead called white hearts because they are red on the
outside and white on the insideSacrifices: Roosters, pigeons and guinea hens
Ritual Numbers: 6 and 12
Ain is the patron orisha of children born with the umbilical chord wrapped around their
neck. In Cuba she is also considered the mother of the Ibej, as she is the principalorisha in a pantheon that pays homage to birth-related phenomena. The Lukum talk
about seven Ibej: Ain, Taiw, Kehind, Idow, Olor, Oroni, and Alaba. Ain is the
deity in charge of this legion.
Ain is also associated with fire. She allows Shang to spurt forth fire from his mouthwhen he speaks. Ains devotees, those children born wrapped in the umbilical chord, are
ordained to Shang.
Orisha: Oranyn (Oroia)
Catholic Syncretism: NoneCelebration: None
Beads: Pink and opal colored beads, ornamented with coral
Ritual implement: None
Sacrifices: Castrated goat, he-goat, young bulls, roosters, quails, pigeons, and guineahens
Taboos: None
Ritual Number: 7 and 16
Oranyn is a son of Oduduw, believed to be the father of Dad, Shang, and Aganj.According to mythology, he was the child of a woman that Ogn had brought back from
a distant land where he had fought. When Oduduw saw the woman, he was immediately
attracted to her and demanded to have her. Some time later, Oranyn was born. He washalf black like Ogn, and half white like Oduduw. In Yorubaland, during Oranyns
festival, priests of the orisha paint their bodies in this fashion.[2] Oranyn became a great
warrior. After his fathers death, he ascended to the throne. As time passed, he became so
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tired of fighting that he decided to retire to the depths of the earth from where he
continues to reign.
Oranyn is considered to be the earths core and the force that keeps the earth gyratingthrough space. His sacrifices are always performed in conjunction with those of Ilthe
earth. The Lukum associate Oranyn with Aganj. In fact, many Olorishas call Aganjby his fathers name. Many Olorisha do not recognize him as an individual orisha and
insist that he and Aganj are one and the same. Oranyn has neither om nor roads.
Orisha: Borom
Catholic Syncretism: Borom is syncretized with Saint Elijah.
Celebration: July 20
Beads: White and green, with mother of pearl, coral, and ivorySacrifices: He-goats, roosters, pigeons, and guinea hens, all white.
Taboos: None
Ritual Numbers: 4, 7, and 8
Orisha: Borosi
Catholic syncretism: NoneBeads: 1. White and pink, with mother of pearl, coral, and ivory, 2. Yellow and green, in
groups of four
Sacrifices: He-goats, roosters, pigeons, and guinea hens, all white.Taboos: None
Ritual Numbers: 4, 7, and 8
Borom and Borosi are two Egbado orishas and for part of the orisha fnfn or whitedeities associated with Obatal. They are believed to be twin offspring of Yew. Thefather of these orishas may be Ornmil, yet in Cuba, Olorishas maintain that it is
Shang. They are closely tied into the worship of Oduduw, Olokn, Erinle, and Yew. It
is believed that when Yew first learned of her pregnancy, the embarrassment led her toattempt to provoke a miscarriage.
Orisha: Yemow (Yemb, Yem, Yem)
Beads: White and turquoise blue, with mother of pearl, white coral, and ivory
Sacrifices: Sheep, roosters, pigeons, and guinea hens, all white
Taboos: She cannot be sacrificed to with a knife; sexual promiscuityRitual Numbers: 16
Yemow is the wife of Bab Furr (also known as Alamorer), the sculptor Obatal
who is credited with the creation of humankind. Olorishas consider her a road of Yemojthat is related with Obatal, and worship her separately from Yemoj. It is believed that
she is the mother of Ogn, and one myth says that because of the incestuous rape of his
mother, Ogn condemned himself to live in the forest and work incessantly to benefit and
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repay humankind. After the occurrence, Obatal refused to have any more children. Soon
after, when Ornmil was born, he was immediately taken into the forest and interred up
to his waist, and left there to die. But then Shang was born and Yemow refused tocastigate him in the same way that Ornmil had been. She gave him to Dad to raise and
hid his birth from Obatal, telling him that the child had died at birth.
This myth explains why Yemow refuses any association with Ogn. As is the case with
Nan Buruk, her sacrifices cannot be performed with a metal knife. A sharp piece ofwood or glass substitute the knife.
Orisha: Ogn
Catholic Syncretism: Saint Jacques
Celebration: August 16Beads: White speckled with red beads
Ritual Implement: A scimitar
Sacrifice: He-goats, roosters, pigeons and guinea hensTaboos: As an orisha fnfn, he observes the same taboos as Obatal, though palm oil
may be offered at times
Ritual Numbers: 1, 8, and 16
Ogn is an orisha fnfn, considered Ajgunas war chief. Many Olorishas consider hima sort of Elegb for Ajguna. Two other minor deities, Obn and Obon, accompany him.
Ogn has no initiation.
Orisha: Agida
Catholic Syncretism: Saint BartholomewCelebration:Beads: White
Ritual Implement: a T shaped staff surmounted by a rooster with two arms and two
legs clinging from each extreme of the horizontal barSacrifice: He-goat, roosters, pigeons and guinea hens
Taboos: As an orisha fnfn, he observes the same taboos as Obatal, though palm oil
may be offered at timesRitual Numbers: 1, 4, 8, and 16
Agida is another obscure orisha of which very little is known. In all probability, I may
have been the first Olorisha to bring this deity to the United States. I received it withMiguel Villa, Ok B, an On Shang who died in the early 1990s. Ok B told me thatthis orisha was the patron of the Ob Oriat and that it promoted the development of
afudashspoken ashan indispensable prophetic ability for the diviner so that the
predictions made in it would come to fruition. In addition, Ok B taught me that Agidawas an important orisha for combating epidemics and even taught me eb to perform for
Agida for these types of situations.
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Though it is not clear where Ok B received this orisha, it may possibly have Arar
origins as there is a vodn worshiped by the Arar that belongs to the family of Makeno,
Obatals equivalent, that is named Agida.
Orisha: Irok (Iroc)
Catholic Syncretism: The Immaculate Conception
Celebration: December 8
Beads: Green and turquoise, with red, pink and coral ornamentsGarments: White with green and gold trimming
Ritual Implement: A walking cane either painted or beaded in his ritual colors
Sacrifice: Ram, he-goats, bullocks, turtles, quails, roosters, turkeys, pigeons, and guinea
hensTaboos: None
Ritual Numbers: 7 and 8
Irok is the orisha of abundance and prosperity. He is believed to reside in the irok treeWest African teakbut because of this trees absence in Cuba, he is associated with
the Ceibasilk cotton tree (Ceiba pentandra, L.). Many Olorishas plant these in their
homes as it is considered one of the most respected trees with great esoteric powers. All
the orisha are supposed to gather at her roots, though it is especially associated withShang, Aganj, Oduduw, Obatal, and Egngn. When Irok is worshiped at the base
of a Ceiba, the tree is ornamented with panels of different colors, mariwpalm fronds,
and other articles. Many cooked foods are also offered to the deity at the base of the tree.
There is only one known case of an ordination to Irok in Cuba. Modesta Morera,Alaraba. She was ordained to Irok through Yemoj (Yemoj oro Irok) by the late Cheo
Shang, Shang Lar, in Matanzas, some time in the 1950s. There has not been anotherordination since.
Orisha: Olos
Beads: Dark blue, green, with opal and coral
Sacrifices: Rams, sheep, ducks, roosters, pigeons, and guinea hens
Taboos: NoneRitual Numbers: 7, 9
Olos is the wife of Olokn. She is the goddess of the lagoon and her messengers are the
crocodiles. In Yorubaland, she is worshipped at the lagoons in Lagos that precede theAtlantic coast. There her offerings are taken. If the crocodiles consume them, the orishaaccepted it. Olos has no roads.
Orisha: Ayarokot
Beads: Blue and white
Sacrifices: Roosters, pigeons, and guinea hens
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Taboos: None
Ritual Numbers: 7
This orisha is a daughter of Yemoj and another messenger of Olokn and is found in thehorizon, where the sea meets the sky. It is believed that she is Olokns herald and warns
humankind of Olokns wrath before a tidal wave occurs. She is the roaring sound thatprecedes the tidal wave. Parts of Ayarokots attributes are kept in the Olorishas house
and the other part is buried at the oceans shore.
Orisha: Otn (Oti)
Beads: Dark and turquoise blue, with plenty of coral
Sacrifices: White roosters
Taboos: Mocking her breastsRitual Number: 7
Otn is an orisha that is related with both Erinle and Yemoj. One myth recounts that shehas four breasts, and it stresses that it is a great taboo to mention this in front of her for it
offends her. She was believed to have been a very powerful, yet sensitive queen, whodisenchanted with the ill respects afforded by her subjects, committed suicide in Erinles
river. Amongst the Lukum, a carving of a woman carrying a clay jar on the head is used
to represent Otn.
Orisha: Ib Ay (Ay Ochn)
Beads: All coral
Attribute: A lyre
Sacrifices: Hens, pigeons, and guinea hensTaboos: NoneRitual Numbers: 3, 5
Ib Ay is a very young Oshn. Considered an independent orisha, she is believed to
guard Oshns riches and distributes them only when instructed by Oshn. She is
represented by five tiger cowries and is worshipped alongside Oshn.
In the Odu Ogund mej, Ogn gave the five tiger cowries ayas a gift to Ib Apar
in order to conquer Oshns heart. He promised that these ay would bring great wealth
to Oshn and fulfill all of her whims and desires. Oshn accepted the gift, lived for a
period with Ogn, but eventually abandoned him for Shang.
Orisha: Idow (Ide)
Catholic Syncretism: The child that Our Lady of Charity holds in her arms
Beads: Amber, yellow, and coral
Sacrifices: Young chickens and pigeons
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Taboos: None
Ritual Numbers: 2, 4, and 5
Idow is the child born immediately following the birth of twins. He is believed to be afavorite of Oshn. All children born immediately following the birth of twins are sacred
to Idow and must be initiated into the worship of Oshn. A patak of Ejiogb mejdescribes how he saved Oshn from total devastation. Along with Ib Ay and Logn
Ed, Idow guards Oshns riches.
This orisha is also related with emotional imbalances. When Olorishas attend to an
individual who may have sentimental problems, he or she may be instructed to make an
offering to Idow. His elek is strung short so that when the devotee wears it, it clings
approximately below the heart. Idow in many respects can be called the Lukum cupid.He has no roads.
Orisha: Ajeshaluga (Kowo, Cobo)
Ritual implement: Cowries
Sacrifices: White pigeonsTaboos: None
Ritual Numbers: 8
Ajeshaluga is better known as Kowo because of the type of conch used in her worship
that is Cuba is called cobo. She is the goddess of wealth and is worshipped in themarketplace. She is the patron of all commercial transactions. In some myths she is
described as the daughter of Olokn and in others, as one of his wives.
This is a very important deity as emphasized by the Lukum proverb k aj, k orishawithout money there can be no orisha. She has no roads.
Orisha: Oshumar
Catholic Syncretism: Saint Bartholomew
Celebration:
Garments: He uses all colors for his garments, though golden yellow and green are themost important
Beads: Yellow with black stripes, green and ornamented with red and teal blue
Ritual implement: he uses an elongated snake as a type of scepter that he brandishes in
danceSacrifices: He-goats, rams, turtles, roosters, pigeons and guinea hens
Taboos: None
Ritual numbers: 7 and 12
Oshumar is the orisha of the rainbow. He is especially associated with Shang, and
helps him keep an environmental harmony by returning to the skies the rain that Shang,
Oy, and Yemoj send down during storms to satiate the earths thirst. As such,
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Oshumar represents the continuity of life on earththe guardian of human lifeas is
evident in the representation of the orisha as a coiled snake eating its own tail. In
possession, Oshumar directs his snake-scepter to the sky as if provoking Shang to sendrain.
One myth from the odu Ejiogb Oyekn relates that once, when Olorn had fallen ill,Oshumar was the only diviner who was able to cure Olorns ails. As such, Olorn
retains him by his side, allowing him to return to visit the earth every so often but onlyunder the condition that he returns the same day. When the rainbow visits earth, we are
blessed if we see it and must interact with it quickly for Olorn will soon call him back
home.
This orisha was lost in Cuba in the first half of the twentieth century. His attributes are nolonger consecrated, and there is no knowledge about the orisha, even in the areas of the
island in which he was known in the 1940s and 50s. Inexplicably, Oshumarlike the
rainbowhas reappeared in Cuba in the 1990s through the magnificent! institution that I
have labeled diplo-santera, and is being consecrated for any extranjeroforeignerwho pays for it with hard currency!
Orisha: Logn Ed (Laro)
Catholic Syncretism: Saint ExpeditusCelebration:
Garments: Turquoise blue and yellow, with gold trimmings
Beads: Turquoise blue, amber, with coral
Ritual implement: Fishing rod; brass bow and arrow; a brass fanSacrifices: He or she-goat, or castrated goats, roosters, hens, pigeons, and guinea hens
Taboos: Palm oilRitual Numbers: 5, 7
Logn Ed is better known in Cuba as Laro. An androgynous deity, Logn Ed is the
child of a road of Oshn called Ib Ipond, and Erinle. The first six months of the year,
Logn Ed is believed to be male and live in the woods, hunting alongside his father.
During the latter six months of the year, Logn Ed lives with Oshn in the river, on adiet of sweet water fish and shrimp. Logn Ed means He who hunts shrimp.
Logn Ed is the guardian of Oshns riches and of Erinles abundances. Yemoj is
his/her protector. Logn Ed is the protector of sailors and is represented by all marine
fish. He/she is believed to live where the river and ocean meet. The rituals of initiationand worship of this orisha are have been lost in Cuba. There are no initiations into this
cult.
A patak of the Odu Od Otura narrates the myth of Logn Eds mysterious origins, anderroneously describes him as a homosexual. The myth says he was initiated into If
during his masculine semester, and lived as Ornmils wife during his feminine months.
Because of this, Babalawos maintain that homosexuals should not be initiated into If. He
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has no roads. This is another orisha whose worship has been lost in Cuba and may have
reappeared recently in the diplo-santera markets.
Orisha: Ayo (Oya)
Garments: CrimsonBeads: Some Olorishas use a reddish brown bead that has yellow and red stripes
Ritual implement: Quill
Sacrifices: Pigeons and guinea hensTaboos: Rams
Ritual numbers: 9
Oyo is Oys younger sister who serves as her messenger and assistant. It is through
Ayo that Oy obtained dominion over afef, the wind. Ayo holds the secret of thewinds and the whirlwinds that are her principal manifestation. She is consecrated
exclusively for Oys om and lives alongside Oy. It seems that the knowledge of this
orisha is limited to the town of Jovellanos, in the province of Matanzas where she wasassociated with Oy and Olokn. In that town, Aya was known to possess an Olorisha
named Benita Cartalla. Elsewhere, Aya is not known. Recently it has become one of the
orishas sold in the diplo-santera market.
[1] All orisha fnfnwhite deitiesare related with Obatal. Like Obatal, they all dress in immaculatewhite cloth, and their paraphernalia, offerings, sacrificial animals, and beads must also be white. With few
exceptions, they all observe a palm oil, liquor and salt taboo as well.
Organs and areas of the human body under the control of an orisha
Area/Organ Orisha Area/Organ Orisha
Brain Obatal Ears Oba, Obatal
Eyes Nan Buruk Nose Olodumar, Obatal
Tongue Shang & Oy Throat Aganj & Nan Buruk
Vocal cords Obatal & Oy Heart Obatal & Oshn
Lungs Oy Breast Yemoj & Oshn
Veins Oshn & Babaluaiy Stomach Oshn, Obatal, & Nan Buruk
Blood Oshn & Babaluaiy Womb Oshn & Yemoj
Ovaries Oshn Penis Elegb, Ogn, Shang & Orishaok
Buttocks Yemoj & Elegb Testicles Orishaok & Aganj
Feet Elegb Knees Elegb & Ogn
Hands Obatal Skin Obatal & Babaluaiy
Arms Aganj & Ogn Legs Elegb & Aganj
Muscles Aganj & Ogn Vagina Yemoj, Oshn, & Obatal
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