Airá - Áyrà Airá was an Orixá in the foundation of Xangô, Airá was considered one of

his trusted servants and according to one of his legends, Airá tried to establish a
friction between Oxalá and Xangô, thanks to this Airá must be treated differently
of Xangô and his settlement should be in the house of Oxalá. Because of this rivalry with
Xangô, one should never put them together in the same house nor can Airá be.
placed on top of the two-headed mortar, as it provokes the anger of Xangô. Its color is the
white and its ornaments are silver. Airá is an Orixá related to the family of
lightning but is related to the wind, its name can be translated as whirlwind,
whirlpool is the phenomenon that most resembles a hurricane in African territory.
Airá can then be praised as the divinity that governs the meeting of the winds.
African territory, there are no records or reports of people governed or initiated.
for him, where he is worshipped, the predominant worship is that of Nanã and Obaluaiê, already
Savé is a region located in Jeje territory. Little is known about its origin.
the emergence of Airá and for this reason many attribute his affiliation to Iemanjá and to
Orania, just like Xango and Aganju. In Brazil, Airá is seen, incorrectly, as a
the quality of Xangô. Airá is seen as a milder and more peaceful side of Xangô.
Today, with the lack of knowledge, many caretakers prefer to start a person from
It is increasingly difficult to find children of Xangô.
from Xangô, for the most part, the children of Xangô are being initiated into others
Orixás. Unlike Xangô, Airá is not a king Orixá nor does it have the character,
punitive and angry. This milder character can be evidenced in one of its
The rain of Airá only cleans and makes noise like a drum.
prays for peace and justice unconditionally, unlike Oxalá who
represents peace, Airá establishes it and has a much more direct action
in his imposition, Airá can be qualified as a sentinel of Oxalá, or rather,
of Oxalufã and it would be him, Airá, who establishes his will.

Titles of Airá

Intilè - It is a title of Airá, Intilè means Lord of the House, It was he who
he carried Oxalá on his shoulders and tried to put him against Xangô, saying that he would have
spent seven years in prison because of Obà Xangô. That is why there is a kizila.
between Ayrà and Xangô.

Igbóna - It is a title of Airá that means forest of fire, it refers to the act
from the bonfire in which Airà lit in reverence to Xangô. Módè, Mófè or Álàmódè - It is
a title of Airá. Óbómìn, Bómìn or Ygbómìn - Just another title of Airá. Etinjà
Adjàosì Lojó - Title that refers to rain. Orégedé Usually confused
with Xangô, in Brazil, it should actually be considered as a divinity
individual. Little is known about its cult or its rites, thus it came to be
seen as a quality of Xangô. Airá is not of Yoruba origin and its worship is
restricted to the Savé region in Jeje territory, perhaps for this reason its worship does not
have expressiveness since in this region the predominant cults are those of Oxumarê,
Obaluaiê and Nanã. It is incredible how in Brazil people transmit
abominations. Some unknowledgeable priests even claim that Airá would be
brother of Xangô, when in fact there is nothing to substantiate this claim.
It is not known for sure his ancestry, which is why Airá is considered as the son of
Iemanjá and Oraniã, as well as Xangô and Aganjú. In a general context, Airá is
considered as a Funfun Orixá, that is, an Orixá that dresses
white. It is considered a deity of a more passive nature, its foundations are
related to the elements water and air, but in Brazil, due to the association with Xangô
they attributed a connection to the element fire. Airá has a much greater connection with
Hopefully what is done with Xangô and in fact everything that is offered to him cannot contain
the salt, the dendê and should never have their settlements placed on the pestle. This
brings about the wrath of the Orixás. Their votive foods are not seasoned with dendê, and
yes with African ori fat. Come ebô, ejá and okra. According to a myth, created in
Brazil, Oxalá was unjustly imprisoned for seven years in the kingdom of his
son, Xangô, without him knowing about it. Great calamities occurred all over
the kingdom due to this injustice and when Xangô finally discovered what had happened
happened with his own father, rescued him from prison and ordered that they be organized.
great parties throughout the kingdom in his honor. However, Oxalá was very
broken and saddened. Despite all the attention he received, the only thing that
wished to return to his own kingdom in Ifé, where his wife Iemanjá awaited him.
he was waiting. Xangô could not accompany him and asked Airá to do it in his place.
This is how Airá became a servant of Oxalá, for the journey was very long since
Oxalá walked very slowly (it is also said that Airá carried Oxalá on his back)
due to still recovering from the injuries sustained during the
seven years in prison. During the day, they walked. At night, Oxalá felt cold and
she needed to rest, thus, Airá spent long hours telling her stories of the
people of Oyó. Note: In Brazil, due to the celebrations of São João, a
tradition of lighting a bonfire in homage to Xangô and Airá. in reality
this act does not exist in Africa, it was absorbed from the festivities of Saint John.
the ceremony that takes place in Africa is the Ajerê of Xangô, a ceremony in which the initiate of
Xangô in Oyó carries a jar with countless holes and filled with fire on his
head. This act is represented by Xangô's own axe.
Orin of Airá

The rain
The Airá only cleans and makes noise like a drum. It only cleans and makes noise.
like a drum The rain of Airá just cleans and makes noise like a drum It just
clean and makes noise like a drum

Aira oh let it be, ah ire oh let it be A ire oh let it be, ah ire oh let it be
Airá is happy, he is over the house. We are happy, he is over the house.

Aira oh, our wounds are ours Our wounds (ours) Aira oh, our wounds are ours Our wounds Aira oh, Adjaosi is ours...
Adjaosi Aira oh, it is bitter... It is bitter

May Aira gift us by keeping away those who can kill us.
what can kill us Airá gift us by distancing those who can kill us
gift by distancing those who can kill us Airá Adjaosi (type of Airá) can kill,
(gift us) Airá, Ebora can kill, (gift us) Iemanjá Although being a
The female Orixá, Iemanjá possesses the vigor of a man and, in the Americas, she is the deity.
the salty waters. This Orixá is native to Abeokutá, Nigeria, where its
cult spreads with great intensity, but its main followers are the
natives of Egbado locality whose queen is Okoto, also known as Osá. Their
the main temple is located in Ibará, neighborhood of Abeokuta and, although it is
cultivated in the river Ogun,
Your followers will annually collect water to wash their axés at a fountain.
from a tributary called the Lakaxa River. Iemanjá would be as old as Obatalá and as
powerful as he. She is the daughter of Olóòkun who in Benin is considered as a god and
in Ifé as a goddess, whose kingdom is the oceans. She would have been married to Orunmilá and
then with Olófin, from whom he had ten children, whose enigmatic names suggest that
let the other Orixás be. There is a legend that Iemanjá, tired of living in Ifé,
he headed west to settle at the "sunset". Unconvinced by the
abandonment Olófin sent his army in search of him. Surrounded by the troops, Iemanjá, at
instead of letting himself be captured, he broke a jar containing a magic liquid that gave him
had given his father Olokun, which caused a great river to emerge right there.
whose waters carried him to the ocean, the residence of his father. Due to his character
unseasonably, Iemanjá lost the hegemony of the earthly world taking on, since then,
domination over the coastline in whose movement is calm at times, agitated and turbulent at others,
it represents your inconsistent personality. Your name in Yoruba, Yéyé Omo Ejá
(Iyemonjá) means: 'Mother of Countless Children Like the Fish', or simply
"Mother of Children Pisces" highlights, above all, her maternal instinct, since
assume all human beings as children, regardless of what they are.
Olori. This is illustrated in an Itan Ifá that describes how Iemanjá
assume the maternity of Omolú, the legitimate son of Nanã, despised by his own mother.
for being a carrier of leprosy. Iemanjá represents, therefore, the maternal instinct,
assuming, very willingly, all human beings as children, being enough to
so much, that one turns to your services and requests your protection. In the
Americas, however, where its worship is greatly widespread, receives offerings in the
seas waters. Its most common greeting is 'Odo Iyá!' which means 'Mother of the River.'
Other forms of greeting her, used in Brazil, are: "Erú Iyá!" and "Odo fé Iyagbá!"
since this last greeting, widely used in the rites of Umbanda, means:
Beloved Lady of the River
Aspects

General

Saturday
White, crystal, blue, and pink
white delicacy with coconut milk and sugar, acaçá, saltwater fish, cake of
rice and papaya. Symbol: Silver Abebé. Elements: fresh waters that flow to the
sea, sea waters Region of Africa: Egbà and Abeokuta Stones: crystal and aquamarine
Leaves: cow's foot, umbaúba, mentrasto. Orisha that governs: Irosun and Osá. Domains:
maternity (education), mental and psychological health Greeting: Erù-Iyá, Odó Iyá !!

The greeting Odô Iyá of Iemanjá can be translated as Mother of the river, while Erú Iyá can
to be translated as Mother of the Waves.

Your titles considered as Qualities are:

1- Iemanjá Asesú or Susurê. This Yemanjá is the owner of ducks, geese, swans. She is the
favorite daughter of Olokun and her total power is obtained according to an Itan in the Odú Aláfia,
Asesú broke all the ties that connected her to the land and for this reason she remained
forgetful. 2- Iemanjá Ogun is divided into 3: a) Iemanjá Ogun Té. This is the most
warrior of all, lives with Ogun in war campaigns.
b) Iemanjá Ogun Ajipo. This Yemanjá lives in the river and has enormous breasts. She is sister of
Ogun Té, warrior and brave. She is the one who provides for mature women,
possibility of having children. c) Iemanjá Ogun Asomi. Another sister of Ogun Té.
She has, like her sisters, a warrior and combative character. She usually wields two swords.
or long-bladed machetes. It inhabits the surface of the seas but can also be
found in the marshes near the sea. It originates from the Arará land and is a companion of
Azawani. 3-Iemanjá Iyá Masemalê or Yamassê. This is the mother of Xangô. She wears a crown.
totally covered in shells that partially obscure her face. This Yemanjá is
carrier of a great mystery that is related to her connection with the
female ancestry Iyá Mi Osorongá. 4-Iemanjá Olosá also known as Aynu
is divided into 9: a) Iemanjá Ibu Okoto. Her name means: "The one who lives among the
shells". It represents a "sea of blood", presiding over naval battles that provoke there,
spilling of blood and death by drowning. b) Iemanjá Ibu Olejo. She is the sister of Ibu
Okoto is originally from Ayetaro. It eats quail and lives inside a soup pot where it
place 21 seashells. c) Iemanjá Ibu Iyelowo. This Yemanjá is the owner of everything
treasures found in the sea. Your soup pot must always have water from
The sea covering the otá, this water should be renewed every seven days. d) Iemanjá Ibu
Inã. She is the lady of disputes. She is the mother of Oxóssi and Inle. Greedy and
arrogant. Like a pig and a goat. e)Iemanjá Ibu Agana. This Yemanjá was the wife of
Orixaoko and her name means 'The furious' or 'The crazy'. She is very beautiful, but
has seven lumps in her belly and one of her legs is thinner than the other. Daughter
directly from Olofin and wife of Olokun, she resides solely in the depths of the Ocean,
not liking the surfaces. f) Iemanjá Ibu Yabani. Your settlement takes a
wooden head where various axés are introduced. g) Iemanjá Ibu Nodo. This
Yemanjá lives in the rivers. She is very beautiful and kind. She loves to eat quails. h)Iemanjá Ibu
Alaro. She is the mistress of the uáji and the indigo. In her igbá, there cannot be a lack of seven hooks and seven
swords. Their color is indigo blue.
Iemanjá Ibu Akikoni. She is the one who, when angry, makes the whole world tremble.
Live on the crest of the waves. 5-Iemanjá Asabá. This Yemanjá cannot be looked at in the...
eyes. She was the wife of Orunmilá who expelled her for having insisted on using his
divination instruments. It is haughty and dangerous. It always uses a silver chain.
no ankle. 6-IemanjáYemowo. She would have been the wife of Oxalá. This Yemanjá is the
owner of all the treasures found within the sea. 7-Iemanjá Mayelewo or
Okunjima. This Yemanjá lives in the middle of the sea controlling the ocean currents. Her
name means; 'The one who is interested in money and trade.' Does not face
no one from the front, always looks sideways. Could it have been her who dyed the waters blue?
two oceans, counting, for this, with the help of Asesú.

Yemonja, we are the guardians of Yemonja, we are the guardians of Yemonja

Iemanjá protects us and fills us with satisfaction. It's Iemanjá, we are protected, and
our satisfaction is complete.

The elder has come to bring good fortune. We adore Yemonja. First, let the house be prepared; then we will go to the river to offer and seek blessings.

The old mother arrived making us happy, we greeted Iemanjá. The first one that
we called to bless our home and provide satisfaction. Use your river that we chose
to bathe, because the river we chose is the river you use for your bath.

We can see the river, we can see the river, we can see the river

We chose to bathe at our house.

She usually chooses to bathe in her river.

Mother Kòròba is at the shrine Mother Kòròba is at the shrine

Mother who adorns her hair by parting it in the middle of her head, she has the habit of
decorate the hair by dividing it in the middle of the head.

Praise for Yemonjá

The festival of Ogun in Asaba will be celebrated with joy and abundance. The invocation of Ogun brings blessings and strength.
From Ayifo Opeki to Ofiki Ibu receives news
The shrine of Mother Olosun, Ogaga Yeye

Praise poem for Yemonjá

Ogun Asaba (river) River of Ogun in nine parts Owner of the palm leaf River of Ogun, mother
small of Oniro, Asesu (A path of Yemoja) Ogun Ayifo River that has breasts Flow
that brings sand Indigo flow Boats flow Mother Ogaga

Praise for Iemanjá

Yemoja atara magba (Elogie name)

The mother who carries the rainwater Queen that lives in the depths of the water Yemoja makes it visible.
she Yemoja cries shrub on path-surfaces Yemoja in the day of pagogo eyes akagba
Yemoja leans on the seashore while taking a sip of effervescence A gbo
Neither of you can sit waiting, even in the presence of a king. Yemoja a
the one who is loved by the Elevations of Yemoja, whirlpool when a tornado enters the land; A
This town is called Ela, the city of Awoyo, Awoyo is located at the river, Awoyo, Yemoja come
in the house as well as in the river Iya olo oyon oruba Mother of weeping breasts She cultivated
a bush about her private business Obo from Abi in the sky like a fun group E
it is tight like a dried yam of Okun, a bi of enia of Saint Rainha
fundo-inflating of the world, it heals like medicine; Olokun of Arugbo
The owner of the older woman of the sea strikes the woman who has the flute-girl in the heart of the king.
touch for the awakening of kings Obirin pepe accepts one who is in the home Woman who
Gently hold the swimmer to rest somewhere. Who is replying from home?
does not want to answer on land Oju omi ni je ni koro She did this quickly
water surface

The Truth About the Goddess Yemonja

Oh, mother of the fish, please hear my plea, you who gives to those searching for a child, I beg you.
I beg you, give me a child, make me a millionaire, grant me wealth, help the fish, cover me with your protection, so that
I know that the sun will shine on me.
My mother, please make my tears joyful, the blessings of the Almighty God.

Yemonjá, I greet you

Hear my cry, You who gives children to those who want, Please give me children, Me
prosperous return, Yemonjá, mother of the fish protect me with your protection, so that the
death and illness do not enter my house. My mother, please turn my cries and
sufferings into joys. Blessing of the Supreme Lord.

Prayer to Iemanjá

Yemoja, hear my plea, You who provides children to those who seek them, Please I call upon you, grant me.
You child,
O great mother, Yemoja, queen of the fish, cover me with your mantle, Please save my life.
It is so. Yes.

Prayer to Iemanjá

Mother Iemanjá, hear my plea, You who give children to those who desire, Please, grant me.
give children, Make me prosperous, Iemanja, mother of the fish, protect me with your
protection, so that death and diseases do not enter my house. My mother, please
turn my tears and suffering into joy. Axé.

Ofó Iemanjá

Goodbye
The woman’s waist is curved like an overflowing river

Translation

Lady who brings kindness He who protects women during childbirth Lady
the waters are in a place of honor. Ajé Xaluga Big shells, sea snails,
natural jewels, corals, are the symbols of this deity who is known in Ifé as
The Salùga journey is known in Dahomey as Oxumaré. There are no open ceremonies for her, nor
parties. Likes raw rice with honey and scented flour, the place where Aje finds
seated, cannot be visited by many people, appears to be very shy and
disillusioned. Her rituals must accompany those of Iemanjá. She has a connection with Exu,
Olokun, Orunmila, Osaniyn and Ori.
Prayer of Abundance

The day of the Anan is your good house. It is said that today is the wonderful day of the Anan, your good house.
So the eye or Ajé wealth Ajé plenty

Translation

Ajé has arrived. We must handle her with care. May the house be lucky, let's praise her.
On the day Ajé infinitely arrived, we must manipulate Ajé with wisdom so that the house
Be lucky Let's praise her today Ajé mistress of money Asé.

List of materials for Ajè Saluga 01 Large old porcelain basin (That is
Antiquity) 01 Large Pottery Cachepot (Antiquity) 03 Large Ajês 600 Shells
small common 600 Current coins Beach sand 06 Medium Ajes 06 Coins
antique silver
06 Silver circulating coins
(Búzios from the earth fruits of archaeological excavations) 06 Precious stones (Crystal
Austrian, Brilliant, Diamond, Imperial Topaz, Blue Topaz, Yellow Citrine) 06
Pérolas legítimas 01 Etú pintada 01 Ajapá 01 Eyielé amarelos (Pombo) 06 Igbín
funfun (Snail) 01 vial of mercury 01 Feather of leke-leke 01 Feather of Agbè 07 Feathers
Ekodidé
common
01 Fio de Segís 07 Obis funfun de 4 gomos 01 Estrela do mar média 06 Cavalos
Marinho 06 Mother-of-pearl shells 01 Piece of vegetable lard 01 jar of honey
of legitimate bees 01 Efum Stone 01 Ossum Stone 01 Wají Box 01 Handful of
Iyerosun (Sacred powder of Ifá) 01 Brush Leaves of Akoko/Ela/Iroko/Fortune and Saião 02
Colobos (clay pots) Gin Atare 01 Package of Incense (acquired somewhere)
Liturgical apostolate) 01 Yellow snail Curbicula (alive) Water that the person washed
the face for 6 days. Starting the fundamentals of Àjè Salùga
The Cult of Àjè Salùga is centered on the foundations of Odù Òbàrà. In order to have
It is necessary to find out in the Game if Àjè will awaken wealth for the person,
because wealth only comes to a person if SHE allows it, SHE, in the end, is always
invoked during the rituals to come and bless the offerings, making them
acceptable. It is also referred to as the principle that inspires acceptance of
some sacrifices; that inspires the correct cult and it is by it that life has been
offered.

Olokum Olokum is an orixá that is the foundation of the Ifá cult and is related to the
deep secrets of life and death. Olokum provides prosperity, health and
material development. He is the Orixá Lord of the sea, the sea is at its most
terrifying, it is androgynous, half man and half fish, of compulsive nature,
mysterious and violent. It has the ability to transform. It is frightening when
irritated. In nature, it is symbolized by the deep sea and is the true owner of
depths of the present, where no one has ever been. Represents the secrets of
the bottom of the sea, as no one knows what is at the bottom of the sea, only Olokum. Also
it represents the wealth of the seabed and health. Olokum is one of the Orixás most
dangerous and powerful of the worship of the Orixás. It is said that he was chained to the bottom of the
ocean, when he tried to kill humanity with the flood. Always portrayed with
shield. Its worship is in the city of Lagos, Benin and Ile Ifé.
Your name comes from the Yoruba Olokun (Olo: owner - Okun: Sea). It represents wealth.
from the seabeds and health. All Babalawôs must worship him and he should always be
seated with his 18 nymphs, the 9 Olossás and the 9 Olonas. They are water nymphs,
represents rivers, streams, ponds, waterfalls, springs, lagoons, extensions
marine and rainwater.

Praise to the Great Oracle of the sea, with the sea, for the sea, the one who changes all, the great deity, the divine power, the spirit of the Orishas.
Obàtálá, father of humanity, keeper of the sacred knowledge, father of the universe, the divine healer, father of the crops, bringer of peace, our father!
We respect the Orixá lord of the sea, like the sea and of the sea, who dances over
the waves, brave spirit of the waters, for this night you will have no pain, orisha of
feminine principle, king of purity, father of us all, possessor of the oracle, father of
sacred forest, master of the waves, yam-eating father, peace our father

I honor Olokun, may he take me with him. I honor Olokun, let his child do it for the well-being. Olokun, I call upon you and I greet you.
The day has dawned. We have come to life. We have come to life. Olokun, we can. I will worship. So be it.

I greet the god of the vast Ocean. I greet Olokun, the one who is beyond any
understanding Olokun I will worship you as long as there is water in the sea. Allow there to be
peace in the Ocean, allow there to be peace in my soul Olokun, lord of the sea that
transcends the times, I present my respects to you. Axé!

Ofó of Olokum

The time of the king of the waters, Olokum is here.

He who bears the wealth King of the waters, Olokum the mighty.

Oxalá Oxalá is a generic name for several Òrìxá funfun (white), as they are called.
various African Orixás in Brazil related to the color white and the creation of the world.
Oxalufon, or Orìsà Olúfón, according to Pierre Verger's account, is old in Africa and
wise, whose temple is in Ifon, Nigeria, Lagos State, not far from
Oxogbô. Its cult remains relatively well preserved in this city.
peaceful, characterized by the presence of numerous temples, Catholic churches
the protestants and mosques that attract, all of them, on Sundays and Fridays,
large number of believers from multiple forms of monotheism imported from others
countries. In contrast to this affluence, the Yoruba day of the week dedicated to
Orìsànlá currently interests very few people. Exactly a small group of
six priests, the six Ìwèfà (Aájè, Aáwa, Olpuwin, Gbògbò, Aláta, and Ajíbódù)
linked to the worship of Orìsà Olúfón.

The ceremony of greetings to the king every sixteen days by the Ìwèfà and by the
The chief draws attention for his calmness, simplicity, and dignity. King Olufon waits.
sitting at the door of the palace reserved only for him that opens to the courtyard. He is
dress with a white cloth and white hat. The Olóyè advance, dressed in white fabric.
tied on the left shoulder, and hold a large
staff. They approach the king, stop in front of him, place the staff on the ground, take off the
hat, they go barefoot, untie the fabric and tie it around the waist. With the bare torso in
as a sign of respect, they kneel and prostrate themselves several times, rhythmically, with a voice
respectful, somewhat serious and muffled, a series of wishes for long life, for calm,
happiness, fertility for your women, prosperity and protection against the
adverse elements and against bad people. All of this is expressed in a language
adorned with proverbs and traditional formulas. Next, the Olóyè and the Ìwèfà
they will sit on each side of the king, exchanging greetings, salutations, and comments
about recent events that interest the community. Next, the king orders
to serve them food, part of which was placed before the altar of
Òsàlúfón, for a community meal with the god.

Oxalá heads the family of the funfun orixás, the white orixás, who use oẹfun (chalk).
white) to adorn the body, of which there are 154, according to Pierre Verger, who cites the
following:

The deity Olufon the warrior says, 'the one who shouts when waking up'; Deity Ogiya
Ejigbo Lord, "Lord of Ejigbô"; Orisha Obanijita; Orisha Akire or Ikire, a brave one.
very rich warrior who turns into a deaf-mute anyone who neglects him; Orisha
Etẹko Ọba Dugbe, another warrior very connected to Òrìşànlá; Òrìşá Aláşẹou Olúorogbo,
who saved the world by making it rain during a drought Òrìşá Olójo;
Orisha Arowu; Orisha Oniki; Orisha Onirinja; Orisha Ajagemọ, for which, during its
annual festival in Emẹdẹ, people dance and perform mimics of a battle between him and
Olunwi, in which the latter emerges victorious and captures his opponent. But later
The Orisha Ajagẹmọé is liberated and returns triumphant to its temple. Ulli Beier suggests that
in this representation there could be a kind of reconstitution of the conquest of
Igbô kingdom by Odùduà, from the defeat of Orixalá in the temporal plane and his victory
final in the spiritual plane. Orisha Jayé in Jayé; Orisha Ròwu in Owu; Orisha Ọlọbà in
Obá; God Olúọfin of Iwọfin; God of Oko; God Eguin of Owú.

To all these white orixás, offerings of white foods, such as paste, are made.
yam, corn, snails, and sea slime. The wine, palm oil, and salt are
the main prohibitions. The people dedicated to them must always wear-
if dressed in white, wear necklaces of the same color and bracelets made of tin, lead, or ivory.
rigor, they should be the only ones called orixás, with the others being designated
by their own names or else, under the more general designation of ebora for the gods
masculine. The term 'imọlẹ' encompasses the set of Yoruba gods. The ritual of
the worship of all the funfun orishas is so similar that, in some cases, it is difficult
to know whether it is about distinct deities or different names and manifestations of
Hopefully. According to tradition, Òòsàálá enjoys the position of the supreme Òrìsà. He is called
also Obàtálá, which means 'Greater King'. God is said to have created him before all the
others and would have given him the power to assist in the creation of human beings. While
God would make the rough bodies, Òòsàálá would make the eyes, the noses, the ears and
other parts of the body. It is also called 'Ate-re-re-kaiye, Olódùnmarè'. The
Yorùbás pray that Òòsàálá favors pregnant women, and to please him,
we sing songs especially in your honor: 'Eni s'oju s'emu (The person who made eye
(the nose) I will worship the Orisha (Orisha that I will cultivate) Created the person
how she is) I will worship Òrìsà (Òrìsà that I will cultivate)
The one who sent me to the world is my guardian (The deity I will serve)
I will worship) Òòsàálá does not like palm oil, osùn, and anything else
red. Its priests and worshipers wear white clothing on the day of their celebration. The
cultivators also wear turbans and white beads. The Òrìsà, by the way, demands,
traditionally, not only purity in clothing but also uprightness in people.
The typical food of Òrìsà is yam porridge (isu) and sauce made from a substance.
call of Orí fat and white snail (Ìgbín). Water is placed daily
spring in its sanctuary, painted with efun. The water bearer must
necessarily be a virgin girl or a lady who no longer has relations
sexual. When bringing the water, the bearer plays the agogô to alert the
population of her arrival. During the journey she cannot speak and no one should.
to direct the word.

Aspectos Gerais Dia: Sexta-feira Data: 15 de janeiro Metal: Todos os metais

whites. Stones: Crystal, quartz, diamond, segi Color: Milky white and silver
Mashed yam
Elements: air, atmosphere Region of Africa: Ejigbó Leaves: Levante and rue Odú that
Rege: Daily struggles (for livelihood, work), peace, food
Greetings: Hey Baba!
The greeting Epa of the greeting of Oxalá, just like in that of Oyá, is an expression of
fear or respect. And it can then be translated as Father I respect you.

Orins:

Hopefully

O - It is good to see you! Father of trouble: awaken for the expression D - It is good to be alive.
Bàbá’rúnmalè, awake and come to the world, awake and come O – Elú’ wà pè
O Father: lord of existence, you know and teach, you are the Father D - Elú' wà pè
O Erúnmalè: lord of existence, fire and teaches, spirit of light O - Elú' wà pè
O child, fight: lord of existence, call and listen, your children call you D - Elú wà
pè kó Erúnmalè: lord of existence, calls and teaches, spirit of light

Oxalufan

He is very old, advanced in age, disabled, slow. He moves with great difficulty.
it is associated with the idea of rest, of immobility, dancing bent and supported on the Opáxoro,
extreme cold and old age. Detests violence, disputes, and fights, avoids everything that is
exciting, like without salt and without palm oil, hates strong colors and particularly the
red. It belongs to him the metals and white substances like silver; in the kingdom
vegetable or cotton; in animal the snail, from Angola, the kingfisher and the preá. It has
hatred of the horse, for it is because of this animal that was trapped for seven years and much
suffered. Oxaguian

Son of Oxalufon, he is young, a warrior, and does not miss an opportunity to fight against.
Omolu and Xangô. He is the only one who has permission to adorn his white necklaces with
the blue stones, called seguy, and their white clothes
can sometimes wear a red fringe. It is linked to the cult of Yroko and the
spirits, as well as fertility and the worship of yams. He is the father of Oxossi Inlé,
come with Ogun already, Oxossi Inlé, Ayrá, Exú, Oyá and Onira. Has foundation with Oyá. Comes
through the paths of Onira. It is connected to Exú. His children should avoid fights,
confusions and lies, especially should not deceive Ogún or his children,
for he will be punished without mercy. They should not eat fried eggs to avoid upsetting the Orixá.
cachaça, salt, and dendê. It is a very dangerous Orixá. Oríkì to Osàlà Obanla, the one who brings forth the offering.
only to drink. He is the king of Ifon, entirely a king among the people. You are very small.
He is at my place. He takes it from the left hand. He gives the soul of the work. King of the living land.
It is what causes death. You are a dream. Osun is the dream that brings sweet dreams. King of the forest.
King of the white clothes who never fears the approach of death. Father of eternal Paradise
leader of the generations. Kindly lighten the burden of my friends. Grant me the power to
manifest abundance. Reveals the mystery of abundance. Father of the sacred grove,
owner of all the blessings that increase my wisdom. I make myself like the Clothes
Whites. Protector of white clothes, I greet you. Father of the Sacred Grove.

The praise of Osala, the great Orisha, is sweet to hear. In this place, there is none.
There is no night. There is no cold; rather, there is no heat. There is one secret that does not exist.
This is a truth. Everything stands clearly in the light of God. Destiny does not respond to medicine.
The Great Òrìsà, Lord
by itself of the feet, guide us to the benefits of wealth! Here is the door of Heaven, in it
you can enter day and night. There is no cold in it, and there is no heat either. Here, in the
Heaven's gate, nothing is a secret. And
In her all things will remain clear before the light of God. May destiny not
make us use medicine. That people adore on their knees the things of Heaven, so that
find good things on Earth. May good things always be found in
Earth.

Praise poem

fun

Ossala

The king does not walk on the road of fear. The king in Ifon is the absolute ruler in the land.
I am here. The one who calls me is very dear to me. They give me abundant blessings. They give me a special spirit.
The money. The king of the Igbo is aware of it, it is not like we are playing. It is a dream. Osun, in the dream, you will be the essence of the dream.
road. Oh Igbo. May the great Orisa Olú guide us, we are filled with sweetness. In this place, there is none.
There is no night, there is no cold, but there is no warmth. There is one secret that does not exist.
This is the oracle. Everything is clearly stated in the light of God. Destiny does not heed charms.
The world is a beautiful place. It is in the world that beauty is found.

Praise name

for

Osofela

King of the white clothes who never fears the approach of death. Father of the eternal Paradise.
leader of the generations. Kindly relieve the burden of my friends. Grant me the power to
manifest the abundance. Reveals the mystery of abundance. Father of the sacred grove,
owner of all the blessings that increase my wisdom. I make myself like the clothes
Whites. Protector of white clothes, I greet you. Father of the Sacred Grove. May you
Great Òrìsà, Lord of the soles of the feet, guide us to the benefits of wealth! Here is the
gate of Heaven, you can enter it day and night. There is no cold in it, and also no
It is hot. Here, at the door of Heaven, nothing is a secret. And in it, all things
they will remain clear in the light of God. May fate not make us use
medications. That people worship the things of Heaven on their knees, to find things
good things on Earth. May good things always be found on Earth.

Orin Oxalá

We see you
Our faith is strong. You see us, our faith is strong. The miracle has been established, it does not shake, it does not waver.
Yes, Father Ifá, thank you for the meeting. It is not burdensome, it is not burdensome, Father Ifá.

You see us and the belief in our hearts. You see us and the belief in our
hearts. Make there be harmony in our xirê meeting (to dance and play)
for the orishas) Do not cause confusion in the house, Father Ifá. We will worship you in our
meeting of xirê, do not cause confusion in our house, Father Ifá.

I have seen my dreams, I have seen my dreams come true, I am the one who can lead you.

Ajalá made my ori (my head),

it germinated me and made me grow, Allah who holds and keeps my head.

If the head does not greet Ajala, Baba Oke will not know him. If it is not Ajala, the head does not.

Thus there is no head that is not healthy, Ajalá. The Father who is at the top, we him
We know and greet. Hopefully, there is no one who does not do so.

Today is a day of joy, a day of celebration. Today is a day of joy, a day of celebration. Today is a day of joy, a day of celebration. We are gathered, Father.

Boss of the day who understands the day and has a pestle. What is born in our house, let’s go
to cultivate our father.

THE GREAT GOD

IBA

GREAT SPIRIT

OSEREMAGBO
GREAT DEITY, IF YOU WILL

ORISHA-NIA, THEY HAVE CARRIED US

THE KING IS BACK

CLINKING OF THE MUGS, WON

GREAT DEITY

OGIRIGBANIGBO,

THEY

OBOMO-BORO-KALE, AYINMO-NIKIE, GREAT DEITY, DEITY FUNDAMENTALLY RESPECTED FATHER OF THE ARROWS
PLAY, GREAT DEITY, RULER, HONEY, LOOK,

ATU-WON-JÁ-NIBITI-WON-LARO JAGUNJAGUN, O JAGUNJAGUN FIGBON OFIWA-IJA-WODO, WODO,

A tree gave birth to many leaves, the river of six streams flows and gathers, it is well.
GREAT DEITY GREAT DEITY GREAT DEITY, GREAT DEITY, GREAT DEITY, PLEASE LET US SIT AND TALK
IF A PERSON HELPS ME, I KNOW THAT THE HELP I RECEIVE IS GREAT, AND I, ON MY PART, WILL RETURN THE FAVOUR.
I am good, I am happy. A star,

I am good
MOTHER GREAT DEITY, HEAR OUR PRAYER

IN WHAT IS IN

Good morning

HAVE ALL LIFE

I put my

LIGHT, LIGHT, ME.

IT

ELEDUNMARE.

THE SUN IS RISING.

I wish to greet you

Oxalá, Oxalá, a fierce king to; Òrìsàs, Oxalá who dwells with the others in the city of
Ode Iranje, Hopefully, the greatest who has the world and all universes under Him, Lord
Lord Oxalá, You Òrìsà are the one who created Oxalá, precious children take away
people Òrìsà like those with hunchbacked skin with honey don't give to the people,
paralytics, authority, pure, has,

Lord disperses the people where they are plotting evil, O gentle Lord,

A person who breaks people's arms and creates paralytics, Òrìsà Ogiyan, a
warrior of respect.

You who fought in the war and entered the river to throw the sticks at the enemies, You
what is God with the inexhaustible strength,
You who drags your enemies with the rope into the river, You Oxalá Person,
Hopefully, Hopefully, Hopefully, Hopefully, Favor, No Hopefully, Hear the Blessing of the Supreme Lord. for by
no no no me no me what what your is put not please me me me make make I know the face
terrifies how I can suffer suffer suffer with all the being with
like a debtor, elephant, saves, to save, honored, money, children,
diseases, prosperity, good things, cry.

massive favor how you make me make make suffer suffer my