Commandments of Ifá

No Odu Iká-Òfún
Yoruba Dialect Original

The road is not easy to travel.

It is divined for the elder of eighteen.

They are heading to Ifè for the festival.
They can hear those who were sent by Olódùmarè to establish Ifá.
They said they would hear, they would listen but they would keep the warning close.

Ifá says:
They said they should not use restraint as restraint

They said they should not use disguise for disguise

They said they should not use the title to deceive.

They said they should not use Írokò leaves to cover Oriro leaves.

They said they should not use unripe fruits when they get to the river.

They said they should not be troubled by lack of sleep.

They said they should not go through the path of disgrace to Akala.

They said they should not let the code destroy the foundation.

They said they should not fall into oil.

They said they should not trouble the issue.

They said they should not take sticks as payment.

They said they should not take the stick in the hand of the elder.

They said they should not take the woman of the chief.

they said they should not accept the woman friend

They said they should not discuss the past.

They said they should not damage the beauty of the gathering.

They have completed the world for what they were told not to do.
They have started to die now

They were in trouble, they said Òrúnmìlà killed them.

Orunmila said he would not kill them.

Orunmila is the one who does not fail in warning, and that is how they are killed.

Your elder is your wealth.

 Translation of the Commandments of Ifá

The Sign of the Odu

PHONETICS

The child goes to the house

We prayed for my father's four children

I don't understand if I will really be okay

The spirit is not the spirit that was created by God through Ifá to help mankind.

Uónni Uón and the force, Uón and the voice of the gods who Uón has put in charge of Ifá.

I am going to tell you something important

I am who I am in the presence of the essence
I am here and I want to see you soon.
You are my light, you are the flame that lights my path.

Where you go, I will go; where you stay, I will stay.

Uón who Uón my person speaks Uón what rraim rraim

I am here to tell you the truth.
You are who You are because you do not depend on anyone

Who has come to visit us

Who is this who speaks with the gods

You are my heart, you make my soul shine.

The sun is shining brightly in the sky.
I am a man and they are women.
You are my friend who is a beautiful woman

I am in a place where there is peace.

Where you go, I will follow after you
I don't know what is real to me when I am in the place I am.
I will go to the market.

Uón is a star, Uón is a deity, Uón

Órummilá in the house where Uón lives.
Órummilá is a spirit that goes to Uón and stays in Uón.

father's blessing

Translation of the Commandments of Ifá

The story of the trickster

He who breaks mutual trust will suffer serious consequences.

Ifá divination for the 16 illustrious ancestors
(They were walking through the city of Ifè asking)
(We will live as long as Olódùmarè declared, that was their question to Ifá.)
They had reached maturity, they were educated, but they struggled to be the
firstly, namely
(Ifá said:)
(he - Ifá - warned do not call èsúrú by èsúrú)
(he warned do not call èsúrú for èsúrú)
(he warned do not treat odide as òòdè)
(he warned not to say that the írókò leaf is oriro leaf)
(he warned not to want to swim if they don't know the river)
(He warned not to be proud and not to be egocentric)
(he warned not to enter Àkàlà's house with bad intentions or falsehoods)
(he warned not to use sacred feathers as toilet paper - to clean oneself)
(he warned never to defecate on the olive oil)
(he warned not to urinate where olive oil is made)
He warned not to take the cane from a blind person.
(he warned don't take the cane from an old man)
(he warned do not get involved with the wives of a noble)
(he warned not to get involved with a friend's wife)
(he warned not to talk too much)
(he warned not to get involved with a Babaláwo's wife)
When the ancestors arrived in their lands, they did "not" do all the things that were given to them.
order to do
(and they started to die, one by one)
(then they started saying that Òrúnmìlà was a murderer.)
(Orunmila said it was not he who was killing the old people)
(Òrúnmìlà said that they were dying because they did not fulfill the commandments of Ifá)
(the elders should behave with honor and obey His commandments.)

Concept of the Commandments of Ifá

Many walk through life aimlessly and end up seeking the advice of Ifá. This was the
the case of the ancestors who sought to hold Ifá accountable for the promise made by Olódùmarè (God), that
gave them a long life.
Thus Ifá warned:
1 - don't say what you don't know (èsúrú can be both a sacred account and a person's name);

2 - do not perform rites that you do not know how to do (again, it warns not to exchange the sacred account for the name);
3 - do not deceive people (by swapping the parrot's feather for a bat);

4 - do not lead people to a false life (showing the leaf of ìrókò and saying that it is a leaf of
oriro);

5 - do not want to be something you are not (do not want to swim if you do not know the river);

6 - do not be proud and egocentric;

7 - do not seek the counsel of Ifá with bad intentions or falsehood (Àkàlà is a title used for
Orunmila

8 - do not break (do not change) or reveal the sacred rites, misusing them;
8 - do not dirty the sacred objects with the impurities of Men; seek in the sacred rites
only good things;

Temples must be pure places, where the dirt of human character must be washed away;

11- do not disrespect or belittle those who have a greater difficulty in assimilating knowledge or
deficiencies in character, help them to change;

12- do not disrespect the elders, wisdom is with them, life has made them learn;
13- do not disrespect moral guidelines;

14 - never betray the trust of your fellow.

15 - never reveal secrets that are entrusted to you; speaking little and only what is necessary demonstrates
wisdom

16- respect those who have higher responsibility positions; the Babaláwo is a Father, therefore, is
due to great respect for the parents.
But the ancestors do not fulfill the mandates of God, brought and shown by
Orunmila. God uses the Orishas to warn Man, but is not successful. Man
does not listen to advice.
Even so, in error, Man still blames Òrúnmìla. Once again not recognizing
his own mistakes. Man has this habit, to blame others for his ways
wrong.
In light of such attitudes, God is no longer obliged to fulfill His word with Man,
allowing then for Man to die old and be reborn young, for a new journey
may begin with learnings, in another life, in another place, and who knows, in this new phase,
Man, learn the commandments of Ifá to put an end to this suffering cycle.
Thus these cycles will repeat until Man learns to change, becoming a
Ancestral Ilustre (Egúngún Àgbà) that performs more important functions in Òrun (the Hereafter)!

It is well
sacrifice
The daily life of a human being is full of 'sacrifices.' To obtain something
It always requires great sacrifices; first, to receive the person, one must give something in return.
exchange. Life is an exchange. You aspire, work, and receive. For example: if a person
needs money, she will have to make an investment, this investment will be a
a little money to obtain something through your intellectual capacity or you will have to
study hard to have a career and be well paid, which means a lot
dedication and time, which could be used for fun, or for something else
any.
If a person wants their own house, they will have to pay a sum.
considerable, much more than a person who rents, in turn will have to take care of the house
and carry out your maintenance. But in the end, she will live on a property randomly.
emergency that would leave you with a lot of debts, neglecting other needs,
investing in a business, while in the other case you will not have the concerns of
first. But you will have thrown your money in the "trash can". The same thing happens in
in case of having one or more children. Those who do not have them will have no concerns with
additional costs, but will not have support in your old age. To have support in old age
you will have to sacrifice time and money, but in the end, you will enjoy family support...
In summary: to obtain it you will have to sacrifice, it will be time, some money, health,
tranquility, etc.
As the saying goes, "A person's destiny is conclusive," Mr. Ori may avoid.
You will overcome all existing obstacles, increasing or decreasing the degrees of
consequences that accompany you. It may vary the time frame in victories or
defeats, and failures could be softened if there was a good Ori, through the
harmony and understanding, comprehension and wisdom, otherwise it will lead to a life of
unhappiness and a lot of frustration.
To have a good Ori with prosperity in your destiny, this must not only be
make sacrifices that were mentioned earlier, would still have to make sacrifices
spirituals, when it would have at its own choice assistants sharing its sacrifices with
an Orisha and the Ancestor, as well as support oneself in the obedience of the taboos and
prohibitions that they determine. To carry out this type of sacrifice will depend on the degree
of the complexity of the indicated destiny. With the sacrifices to the Divinities and
Ancestors, we could very well avoid these types of problems that I referenced.
thus overcoming obstacles and thereby obtaining greater benefits of increased durability
in the short term.

These religious sacrifices are basically called EBO. There are several.
types of Ebó, but their compositions are only obtained through the Oráculo-Ifa and
considerable knowledge. Most of the time all the Ebo delivered to Eshù are
dedicated exclusively to Olorun (God), except for those daily Ebò performed
directly to Èshù, Orisa’s and Ancestors, but Olorun is the one who receives the most
of these Ebò (sacrifices). When an Ebò is performed directly on the Ori, it has the
connection function with Olorun without any need for an intercessor, thus
naturally promoting the alignment of the Ori with its own Destiny, in a
direct connection with your source Olorun (God).
When the Sacrifice is performed, our Creator releases a peculiar force that is
calling of Orisha (a type of assistant), sometimes there is a need to trigger the
Ancestors of the person, in order to provide assistance in their Destiny of an individual.
Therefore, all of this is done exclusively through your own Ori, which is nothing more than
that a living personification of Olorun (God) is made, in this way direct worship is established
to the very Olorun also called Eleda (God the Creator...).
Through Ebò (sacrifice = means of survival) we can change the stages of
Time of Destiny. How? Let's take this example:
A woman X would have a destiny composed like this; after being born, her life unfolds
without any problems until at 18 years old she breaks her leg, gets married at
25, divorces, remarries at 40 and divorces three years later, resolves to
remarry at 50 years old. Later, at 80 years old, she wins the lottery. She decided to go to
a priest to consult the Oracle and asked what to do? The Odu said;
they should make sacrifices. If they made their prescribed sacrifices, everything would be different
putting off problems and anticipating benefits. In other words, at 18 years old your leg does not
it would break, this would be postponed to the 80s, it could even be softened up to the
a simple displacement, but in any case this would happen anyway,
because a destiny can be postponed or significantly softened, but never
turned off.
So woman X wouldn't win the lottery at 80, what would happen at 30 years old,
of course, if this was not in her destiny she wouldn't gain anything. Just see that it's only
through Ebo, a person can hasten (advance) to obtain something good in
life. The first thing would be to look for a Priest, because that is why they exist.
There are things that cannot be forcibly integrated into Destiny, and that is one thing.
which should be explained very clearly to the followers of the religion, in order to avoid
frustrations of desires and whims in issues and still those things that are not
found included in their Destiny.
In the case mentioned above, the woman had three marriages in her destiny, which in
the part would be unchangeable, if it could reduce space and waste of time; she would get married
at 25, and would divorce in the same year, she would marry at 26, and would divorce at 27 and
she would achieve the happiness conferred in the third marriage at 27, a good
difference, or perhaps it could also reduce the two phases of failure to two simple ones
quick relationships before reaching the third serious and permanent marriage. So,
it's worth making sacrifices to your Ori/Orisa and Ancestors instead of enduring
the sufferings, frustrations, and lamentations.
The way to differentiate ritual sacrifices, these are defined in Yoruba terms.
like Ebó, Adimu, and Oogun. Ebó are the sacrifices that include animals and others
accessories, while Adimu are additional offerings after Irubò (sacrifice)
animal), or the first offering in a unique way, as a simple insult, already Etutu is a
type of Sacrifice aimed at appeasing the primitive forces or spirits of the
ancestors.
 Sacrifice in Ancient Times
Among the various topics that have already been widely discussed, we have the rites that involve the
animal sacrifices regularly practiced in our rituals. Initially
we would like to report that we regularly witness in a poultry farm the absurdity that is
practiced to kill the 'chickens' that are consumed with the greatest ease and
disrespect towards the loyal customers of that store. There are some
stainless steel cones, positioned in a line, on a steel sideboard
stainless steel. A cut is made with a knife on the neck of the birds, close to the head, and the animal is
headfirst stuck in the cone, where it will struggle for several minutes until all
your blood has flowed into the 'sideboard', causing his death.
the population does not see this slaughter method as "terrifying", causing extreme
suffering for animals until they reach death. Excluded are the times in
that the large clientele does not want to wait too long and the animals are placed, still
alive, in a cauldron with boiling water in order to have their feathers extracted.
more quickly. This is a 'commercial' aspect where few feel pity or complain.
this still medieval, therefore cruel, method of slaughter in poultry.

Christians, Catholics and Protestants, are those who most repudiate our sacrifice.
animal. They should study their Old Testament more, specifically the
Leviticus, where the sacrifices, not only of animals, are reported. The Book 'The Lion
Handbook to the Bible, Lion Publishing – England Herts – 1973 by David and
Pat Alexander relates that Leviticus is the code of laws given by God to His people.
through Moses on Sinai. "The ceremonies and other rites and norms were not an end
in themselves. The offering of the sacrifice day after day, year after year, the annual remembrance of
the Day of Atonement constantly reminded Israel of the sin that separated them from
presence of God. The Israelites broke the covenant with him by disobeying his
laws and were sentenced to death. But God, in His mercy, showed them that
would have to accept a substitute, namely, the death of a perfect and innocent animal,
instead of the life of the sinner. His laws show that God acts in harmony with the laws
natural for the good of the people, writes the author.

Leviticus 1-7 - The Sacrifices

1 - The Holocaust (chapter 1 and 6:1-6) the unique sacrifice in which the whole animal is burned,
a sign of consecration.
2 - Offer of cereals or flours (chapters 2 and 6, 7-11) often accompanied the
holocaust and the communion sacrifice (item 1 above).
3 - The sacrifice of communion (chapter 3 and 7, 11-36)
The sin offering (4:1-5:13 and 6:17-23)
5 - The sacrifice of atonement (5:14-26 and 7:1-10)

The Faithful brought his offering (an animal without physical defect taken from his own herd or
flock or, in the case of the poor, doves or pigeons) to the courtyard in front of the tabernacle.
He placed his hand over it to signify that the animal represented him and then the
immolated (sacrificed). If the sacrifice was public, the Priest was the one who carried it out.
operation. The Priest took the basin with the blood and sprinkled it on the altar,
burning specific parts of the animal that contained certain
fat portions. What remained was consumed by the Priests and their families or
still by the Priest together with the offerers.

The sacrifices expressed the individual's gratitude for God's goodness, or they were
simply spontaneous manifestations of devotion and homage. The sacrifice for
sin and the sacrifice of atonement (Leviticus 4-5, 26) refer to transgressions against
the law of God or situation in which a fault was committed against another, however
both demonstrate the requirement to confront sin through the use of blood.

The Priest, as a representative of God, had the function of declaring whether the faithful and their
offerings were accepted or rejected by God.
The practice of animal sacrifice dates back to the beginning of the relationships between God and men.
(Genesis 4:4) and in the New Testament explains the death of Jesus (Hebrews 9:11). The
Leviticus 17:11 says that the sacrifice is something given by God to Man. The person who brings
the offering takes possession of the life of the sacrificed animal's blood and can give it to God,
injecting new life into your relationships with God, revitalizing your day to day.

Why should we stay here citing the Jewish Sacred Scriptures at length and
Christians, is our goal the Ifá/Òrìsà Religion?
 This is a small space for the dignification of the Ifá/Òrìsà Religion, so attacked
by the Christian Doctrines, mainly by the Protestants. So, it is up to us the right to
show how hypocritical those who attack us and repudiate us based on their
Sacred Books, which widely show the practice of rites identical to ours and with
the same symbolism.

Then the Umbandists will say just like the Christians:

We abolished these rites!

And we respond appropriately:

The Religion of Òrìsà is extremely traditionalist and does not change its liturgy for any purposes.
hypocrites, only to please the layman's view of the faithful in an attempt to achieve ends
lucrative. What was done 10,000 years ago is maintained by us to this day,
but not with a diabolical connotation as they want to impose on us using a media already
worn out. Today, Man is cultured, seeks to inform himself and will find the truth relative to
our religious world.

The cult of Òrìsà has never been associated with the world of Black Magic, the lower astral,
or Satanism or much less related to demons just because we perform in
our rites the animal sacrifice. We preach the teachings of Ifá that are pure in
its essence, we no longer preach the acts of demons more than the word of
God taken from sacred books of dubious authorship. Our religious doctrine has been maintained.
by the good will of the faithful and God-fearing Man, keeping all our
knowledge in memory and transmitting it orally through the Ésè and Ítòn-Ifá.

We do not have sacred books adapted to each moment of history as a result of

the needs of religious institutions. We do not cast out demons in the form of
"theater" to deceive poor credulous tithers who believe in the performances
of well-paid actors to squirm in public or give questionable testimonies,
always identical, without proof. We do not 'bind' evil spirits in the name of God.

What we wish is only to express that our Religion, the Religion of Òrìsà,
its objective is to reconnect Man to God through the maintenance of rituals
traditionalists; through a rigid hierarchy maintained among the followers and
Initiated; through the demand for an honorable and moral conduct within the true
Awo-Ègbé (Cult Societies). We wish to clearly show that our
true Priests are wise men, scholars and persevering in their
religiosity, all of this based on a millennia-old mythological philosophy. Any other
the version has no real support, being the invention of many who intend
to impress or profit for one's own benefit using the name of the Yoruba Òrìsà.

If we make sacrifices, it is because we are authorized by God, as also

was practiced in Israel. We must not forget that in the mosques, annually,
up to our days, a lamb is sacrificed for Alláh (God). But no one likes to
attack Islam. And we know very well why!

Blood is life, we all learn this in the true temples.

dedicated to the Òrìsà. The sacred parts of the animals that are offered are removed.
Deities, the remainder is consumed by the offerers. There is no waste in the Ilé Òrìsà.
in respect to nature, as determined by the Divinities. The offered animals
they cannot suffer when being sacrificed, as determined by the ÒrìsàÒgúnOlóòbe.
Ownership force of the Knife.

The ritual is surrounded by the utmost respect followed by procedures of abstinence,

where purity and the spiritual and organic cleanliness of the gifts is demanded with rigor
so that they can participate in this type of offering is only for properly Initiated ones
Prepared for years, it is necessary to perform the act of sacrificing the animal. This is not for just anyone.
unprepared person. There is a liturgy to be followed precisely in detail, where oomi(a
water
aguardente),ataare(a pepper) are prayed and enchanted receiving through the word
magical properties, to be offered to the Deities as symbols of
sweetness, progress, prosperity, abundance, fertility, joys, and peace so that these
may blessings be returned to all in exchange for the offering. Without ever forgetting to
offer to Onílè (the earth) your part, for it is she who sustains our feet. This sentence
Yorùbá metaphor teaches us that it is Mother Nature who allows us another one.
reincarnation in Àiyé (on Earth) and therefore we must show our gratitude to it
during the offering rites.

Only someone deeply evil can see wickedness in such a ritualistic practice.
its intimate essence, in its own character or due to ignorance, ending up judging
without knowing what is truly being done in a ritual in the name of God.
For thanks to this universal God, Elédùmarè, we do not advocate for demons,
for we are unfamiliar with them in our religious culture. For the Yoruba Religious Culture
God would not 'allow the Fallen Angels'. Those who do harm to men are the ones themselves.
Man!

The Animist Religion Ifá/Òrìsà does not wish to be better than other Religions.
You only wish to be respected, just as you know how to respect. We only wish that the
people can fulfill their role in yet another passage through Life in Àiyé with
with the help of the teachings of Ifá. We only wish to grow in the experiences of living.
We wish to learn how to coexist in the same physical space with other men,
because our spirit has nowhere to evolve since Man is a finite god.
Evolving the spirit of Man would be to try to surpass God, for our spirit was created.
of God, therefore we are divine particles. We were created being gods. Everything that
we already received from God at the moment of Creation, we just have to learn to
use what has been given to us by Him.

The varieties of Ebó:

Ebo Etutu: propitiatory sacrifice of purification for the deceased or an Orisa in
initiation period. (loaded with elements)
Ebo Iyònu: Sacrifice to transform Anger, Hatred into Affection or obtain favors
of an Orisa or Ancestral.
Ebó-Opinodu: Sacrifice for aligning the Ori with the personal Odu.
Ebori; Sacrifice for Ori and the auxiliary Orisha.
Ebó-Eledá; Sacrifice of alignment and direct connection with God (creator).
Ebo Alafia: Offering of tranquility.
Ebo Omisi: Purification bath with appropriate elements.
Ebo Omi-Eró: Propitiatory bath of appeasement.
Ebo Idamewa: Offering of tithes or voluntary charity, also includes
meals and banquets.
Ebo Itasile: Offerings with petitions and ceremonial libations for the Orisa or Eegun
Epo Ópé: Offering of Thanksgiving or Gratitude with touches of Ilú
(drums), offerings for Adimu and festivities for Ori/Orisha.
Ebo OresisunouSisun: Sacrifice to fire. The destruction of the sacrifice by fire.
constituted the separation of a past state to a future dimension.
Ebo-Fifí: Sacrifice to the waves. Situation similar to the previous one with the element Water.
Ebo Ese: Sacrifice for those who have committed a sin, meaning disobedience, breaking.
of taboo.
Ebo Eni: Sacrifice of the mat.
Ebo Ate, Ebo katerunou Ebo Atepon: Ebo performed only by the Awo of Orunmila.
Ebo Epile: Foundation sacrifice, for the purpose of structuring an Ile Ifá/Orisa, a
residential house or business.
Ebo Todara; Well-prepared sacrifice in a well-arranged and ornamented way, very
beautiful and pleasant to the eyes, for the purposes of abundance and success.

Ebó P’ajé: Specific sacrifice to neutralize aggressive witchcraft, spells

binding done by a witch woman.
Ebo Epepa: Sacrifice to neutralize plagues (curses).
It is an offering; Sacrifice for union and harmony in marriage, usually performed with
micro incisions in the Ori of both interested parties.
Ebo Awedo; Purification sacrifice in the waters of a very clean river.
Ebo Ikuda: Sacrifice to take a person out of the hands of Death (Iku).
Ebo Agberepota: Sacrifice of protection against the wickedness of physical enemies or
supernatural.
Ebo Aségbe; Personal protection sacrifice.
Ebo Itá; Sacrifice performed for Ogun and Osanyin on the third day after an initiation.
of Yawo.
Defense and attack sacrifice.
Ebò Èró Elegun; Sacrifice to appease someone possessed by Orisa.
The Rise of Abiku; Sacrifice to keep an Abiku on Earth (alive)
Ebo or Ajé; Sacrifice to become an Iyami.
Ebò Nidosù; Sacrifice to make a person an initiate in Orisa.
Ebo Awure; Sacrifice for benefits.
Ebo Ajeru; Sacrifice to improve finances.
Ebo Owonini; Sacrifice to attract money.
Ebo Arimolé money; Sacrifice buried to attract money.
Ebo Afòran; Sacrifice to escape legal proceedings.
Sacrifice to defeat enemies.
Sacrifice to conquer Friendship, attract Love, Affection.
Irogun Offering; Sacrifice to avoid Confusion, Wars, Disorder.
Abandonment Sacrifice; Sacrifice to end Bad Luck.
Ebo Awórò; Sacrifice to call customers.
Ifa Offering for Humanity; Sacrifice to attract customers.
Sales Sacrifice; Sacrifice to succeed in sales in commerce.
Ebo Omobi; Sacrifice to obtain fertility and children.
Ebò Ipélaye; Sacrifice for longevity.
Offering Ajodará; Sacrifice to have a good trip.
Ebó-Gbéré; Sacrifice of Incisions for the penetration of Ashé or for protection.

And others...

IFÀ says;
LET THE ENEMY WHO DRINKS WATER, LET THE ENEMY WHO DRINKS WATER, MAY THE ENEMY WHO BECOMES A CROP NOT ESCAPE THE FIGHT
"THE LAW IS FOR THE KING"
Allow me to be strong like the stone, allow me to be necessary like the water, allow me to grow and be
resistant like corn, allow me! It was the riddle prophesied for Olofin.

Ifá says that Olofin placed a stone, a little water, and corn before different
Priests as an enigma of your desire and the only priest who unraveled this enigma.
it was Orunmila, saying that the stone meant strength, the water the need that everyone
we have it (life) and the corn is the speed of seeing the harvest in three months
(quickly).
And that's why to perform an Ebo, certain elements are needed.
imaginative that identify the individual's problem. By conducting the consultation, Ifá shows
the destiny (Odu) of the person and the sacrifice (Èbó) to be made in order to improve the
situation or avoid danger.

Below is a habitual Ebo Yónu against Hatred, Anger, Rage, and Revenge,
are composed of;
Ewe-Afere (Leaf of love and kindness)
Ewe Rinrin (Intensely moist leaf)
Ewe Odunkun (Leaf full of intense sweetness)
Ewe-Ódundun (Leaf of much sweetness)
Osun-dudu (charcoal powder for transformation and preservation)
Eiyele (The bird of friendship, tenderness, and tranquility)

Sheep (an animal of placidity and submission)

Igbin (Mollusk of attenuation, passivity, consolation, cooling, and union)
Egbo (cooked canjica symbol of development with joy and speed without
difficulty
Epo (Oil that promotes softness, smoothness, and calmness)
Oyin (Song that intensely attracts sweetness, consideration, patience), elements that
they form the subtle system or one similar to what is desired.

This Rage, through repeated specific prayers and oral modifications

caused an energy that forms the alchemy to reach and transform this
energy a total affection.
At the moment of performing an Ebo, the 4 elements are necessary: Omi-tutu
(fresh water), oAbelaouItaná (lamp or bonfire as the fire element), Oberò or
Awogida (earthen vessel), Efun powder or other white elements that symbolize
Air, despite the Earth and Air elements, are always present through the very
nature.
We had already observed within the articulation of Èsu that each Orisha is
intrinsically linked by Esù himself. In OduOgbewanle (Ogbe-Owonrin), Eshù
make a pact with Orunmila in which a specific Okuta must be washed with a
specific sheet that determines Èshù's wish to grant the petition. The Ebo then
I would be defining the three Kingdoms: Plant (with leaves), Animal (with birds,
quadrupeds and mollusk) and Mineral (with the sacred stone).
No odu Ofun, Ifá generally constitutes and classifies the use of the Ewe for the
different situations and we can understand it this way:
• The leaves in shades of white or light green, as well as flowers.
they are white to obtain monetary benefits.
• The Climbing Leaves spread and climb over obstacles are for
achieve productivity and abundance in various areas.
• The StickyLeaves that stick to clothes or skin are for attraction.
of financial improvement and magic of union.
 • The Thorny Leaves are to overcome difficulties, conflicts, and avoid losses.
in any situation.
• Centennial productive trees, because they last many years: It is for health
and resilience and longevity.
In the case of greater sacrifices such as the Irubò for aligning the Ori
With God and the connection to the guardian Orisa of the person, the leaves will be diversified.
following the structure of the 4 elements;
Urticant leaves fire.
Ewe Oye(ar) are plants with very tall trunks or parasites in the tops of the canopies.
Water plants with a large amount of water.
Ewe Ilé (terrestrial) creeping, curly, resilient, and glossy plants.

ERANKO
Animals
In the case of animals: In OduOsa-MejiIyami, an agreement is made with Ifa to deliver
your children, the birds, for the salvation of humanity. In Owonrin-Monso
(Owonrin-irosun), the quadrupeds become elements of sacrifices. EmIrete-Meji,
Ifá prohibits the sacrifice of human beings and recommends the sacrifice of quadrupeds to Olorun.

Animals in general replace human life, (one life for another,

considered a head swap), regardless it is used according to
your instincts, skills or virtues that you possess; These are usually more
suitable for Ebo:

Akukó: (adult fighting rooster) is for good health and disposition, to win a legal case, to
woman gets husband, defeats enemies, removes disgrace, because the rooster represents the
man. It is a persistent battle bird, Throw, Defense. Considering your
instinct.
Good chicken (Milk Chick) is for having good health and vitality, overcoming difficulties.
For the girl to get a husband, because the chicken represents the young man. It is a bird.
of vitality, boldness, persistence. Considering your instinct.
Broody hen is for the same previous case, but used for the
men, the chicken represents the elderly woman, Motherhood, Passivity, Protection,
Subsistence. Considering your instinct.
Adiyé: (Franga nova) is for the same previous case, but used for the Boy, the franga.
represents the young woman, full of vitality, curiosity, Passivity, Protection,
Subsistence. Considering your instinct.
Akiko wewe (Garnisé) is for having good health and vitality, good luck, to win.
enemies, initiative, to put away misfortune.

Opipi: (bird with ruffled feathers); considered a bird without the ability to fly due to its feathers.
They are bristled, thus, for not having the strength to take off, it is used against spirits.
Arajé or Oshô, if in the case of an Ajé spirit is an Ancestor of someone, the bird Opipi
it should be released in the backyard and should never be sacrificed. Then the descendant should
to perform an Ebó-Etutu indicated by Ifá, when the Opipi should be released in the backyard
purpose of reversing the effects of Arajé.
Eiyele: (Domestic pigeon) given the ability to reproduce, cluster, make its own
Nests, flying peacefully over many dangers is for protection, support, long life,
children, home, money, prosperity, union in marriage, good luck.
Njoro (rabbit); it is meant to have offspring given its reproductive capacity, but given its
the ability to escape and hide is to evade death and issues of justice.
Cabrito (young goat) is for health, overcoming difficulties, legal problems, overcoming enemies.
remove misfortune, win husband, (substitute for a human being).
Ewure (goat) is for good health, having children, winning a wife, (substitute for being
human).
Ram is for health, to remove misfortune, judicial problems, problems with
enemies, (substitute for human beings).
Agbo-Agutan (Sheep) is for good health, tranquility, having children, (substitute for being
human).
Awo Ifun (White guinea fowl), due to its ability to escape in front of its
followers are for legal issues, persecutions, financial bankruptcy, escaping from
wicked spirits.
Awo Etú: (Guinea fowl); due to its ability to escape in front of
pursuers are for legal problems, pursuit and escaping from evil spirits.
Due to its speckled color, it is especially used for the consecration of rituals and
Settlements.
Quail/Partridge: For problems of Pursuers, due to its characteristic of
to flee easily, slipping away from their pursuers. Aparo's penalty is
mainly used in the worship of Ogun/Logun against witchcraft and other forces
destructive.
Elede(Pig): it is for finances, prosperity, abundance, and financial development
in general, but also for reproduction and health when sacrificed directly to Iyami
Onilé (Mother Earth).
Oromodié (Chick); it is for the opening of Orun, for during birth, the
initiations and the Etutu.

Pepeyé (Duck): it is to neutralize an enemy, cause forgetfulness, and stay alert.

offered camouflaged in Ibori in an obsessively passionate head.
Igbin (Snail): is the only animal that is not hostile to any other.
movements are slow gives a sense of resignation, comfort, and tranquility. That's why it is
to pacify, to calm, to mitigate aggressive situations, fertility, longevity and
balance. In rituals, it is used as a fertilization element over the blood
red, to appease the Iyami, protection against misfortunes, shocks, accidents, to avoid
destruction and confusion.
Ijapa (Tortoise/Turtle): due to its ability to carry its own
resistant house, its strength, obstinacy and long life, is used for obtaining
longevity, own home, health, strength, protection against attacks, getting rid of misfortunes and
protection against accidents.
Awun; (Sea Turtle) due to its resistance and durability is used to obtain
longevity, health, vitality.
Akika (three), for its instinct to hide in holes and its ability to defend itself
through your armor is used to obtain financial success, trade, health, home,
protection against accidents and pursuers.
Eja (Fish): Living, your sacrifice is for propitiation to the Ori, in order to achieve prosperity.
financial abundance, fertility, to attract an Egun, rigorous ceremonies and
smoking is widely used in various Adimu and Oogun (magic).
There are certain types of fish, such as Eja-Oro (mud fish), Eja-Kika (catfish or
catfish) they have an ease of slipping away and hiding to escape from
followers, as well as a great vitality and an enormous capacity to
survival, for example, even in the absence of water.
Eja-bo (pargo) is the animal that connects an Ori with Olodumare (God).
Ejá-Dada (Tilapia Fish). An animal that reproduces abundantly, used to attract.
prosperity, abundance, multiplication.
Ejá-Olokunkun; (Mero) is the most fertile fish in the world. Used in fertility rites,
prosperity, fortune, wealth, success, and abundance.
Aja (Dog): direct sacrifices for health purposes and winning in life through favor
do Orisa Ogun. Animal that calms this Orisa.
Ekú(Preás): it is for the worship of Orisha Elegbara-Eshù, and also for health,
escape death, persecution, or injustice, this by your ability to escape and
hide, also used in Oogun for gestation, because like the fish, they give to
continuously light, etc.
Eku-Emó (Cutia) is for health, escaping death, persecution or justice, this through its
ability to escape and hide.
OketeouEkutele (Gambá or Seringue); it is used for Marriage, obtaining a House,
Money, Pregnancy and several other Oogun (magic).
Okin (Peacock): Used only in the Ibori of Priests and Rulers, it is for
authority, control, government, direction, leadership, dominion.
Tulutulu (Peru): Used only in the Ibori of Priests and Rulers, it is for
authority, control, government, direction, leadership, dominance.
Agbonrin (Deer or Mistletoe deer); Used only in the Ibori of Priests and
Governors, it is for Government, control, health, adjustment, justice.
Ologbo (Cat and other felines); some parts of this animal are used in order to
prevent any type of losses, nullify spells, avoid financial losses.
AganouOga (Lizard); it is for protection against Ajé Dudu (black magic) and Ojiji (spell)
of death).
Agemó (Chameleon); it is for protection against Ajé Dudu (black magic), used in the
composition of the Adosu used by the initiates.
Ooni (Crocodile or Alligator); is for general protection, health, the only animal that
The deity of smallpox could not kill, etc.
 Each Orisha also has specific characteristics and functions.
to be used in a general way, for a simple example we understand
what:

Elegbara-Èshù: to unlock, free obstacles, achieve goals, be able

to lead, dominate, Friendship, to vitalize oneself, to act, health, to restore strength, to awaken
disposition, virility, annul sorcery, close the path of evil (the enemy Spirits)
two human beings), escape from injustices. Spread the reputation, etc.
Ogun: for Victory, Strength and physical Health, Work, Virile Power, Courage,
Transformation, Purification through great energy (fire), etc... Already with the
denomination Oshoosi or Logun: force of desire, energy that makes you progress in
life, energy for you to achieve your goal, it is to ask for protection against accidents
by car, protection against enemies, threats, and situations of justice, acquiring goods and
melhor qualidade de vida, Conquistar, Direcionar, Reorganizar, Dominar perdas,
Control, Achieve difficult objectives, Protection against gossip and people
dishonest or of bad character, etc. Woe to those who speak ill of the devotees of this Orisa, soon or
It always eventually experiences its own poison that it throws.

Yemowo or Oduwa; it is for Money, Abundance, Financial Growth, Health of

female genitalia, Protection with aggression, Gestation, Marriage, Prosperity in
business. Resume leadership, apply Justice.
Yeye Oshun; it is for Protection against physical aggression and wickedness, to attract Affection,
Gestation and good development of the fetus, Health of the Ovaries, Protection and health of babies,
Money. Convert Hate into Affection. Dilute problems, Improvement in trade.
Improve the Ori of children. Attract kindness, generosity, and affection. Soften something.
terrible. Yeye Òshún is the essence that provokes joy and calm from Ògún. It incites the
moderate ambition (desire for generosity), exclusive privilege, purity, success,
conception, understanding, dedication all desire and strength of Osun.
Yemoja; Imoledo means and represents the Female Goddess who is the owner of wealth, she protects you.
against evil, it is worshipped to put an end to obsessions and persecutions, to neutralize enemies,
to denounce the abuse of authority, in addition to facilitating pregnancy and women's health,
Money. End fighting in marriage, improvements in commerce, etc.
Irewiyn: For the Orisha of the massive and superabundance is worshipped for matters
of abundance, development, to make grow, affluence, luck, success, to increase the
finances, evolution in material life.
Ooyà;é for Protection against attacks from the Wicked or Iku-Egun, attract Loves,
Fertility in sterility, Health of the tubes, Sales of all kinds, Improvements in
commerce. Commercial movement, Attract Customers, Take Initiative, spiritual cleaning,
Sweep away the wicked spirits.
It is for the union of the couple, to calm scandals, noises between the relationship,
Comforting a betrayed and suffering person with unrequited love, Pregnancy, Health of
tympani
confusion and reputation, etc.
Obaluwaiye; it is for acquiring Fortune, Material Wealth, Commercial Movement, Health
from Pele, Control of epidemics.
It is for expurgating interior illnesses of women, containing fevers, hiding secrets,
protection against desecration and exposure, Gestation, Eye health, Protection against
witchcraft, Protect Secrets, Make an Egun appear to the physical eyes.
OmoluluouOnilé: to annihilate bad energies, hide secrets, restitution,
control of spirits connected to the earth, Gestation, Health of the inner and outer body and
annihilate witchcraft.
Ajakuta-Shango: it is to overcome conspiracies, enemies, conflicts, protection against
injustices, etc.
Ability: to be capable, to explode with force, transformations, leadership, position
important, etc..
Osharoko: it is for development in planting, extending trade, etc.
Ajeshaluga: it is for obtaining money, finances in general, abundance, prosperity,
financial success, etc.
Obatala: it is for general protection, solving mental problems, overall stability, peace,
Tranquility, Lead with nobility, Respect, Honor, Consideration.
Olokun: material development, related to trade and transportation, luck in games
of accidents, etc
Osanyin: it is for obtaining health in general through leaves, annulment of negative forces,
defense against witchcraft, attracting luck and money, homosexual union, protection of
intellectual secrets, etc.
Orunmila: it is for the transformation and conservation of destiny, to guide, reveal, organize,
reassemble, readjust, direct the mind, clairvoyance, etc.
Osun: for general protection, alignment in life.
Erinle and Abatá: it is for women's health and to retain uterine fluid, to obtain fertility.
abundance, reclaiming lost honor, protection against injustice in the family or
in Society.
Ibeji: it is for overcoming obstacles, attracting prosperity into the home, multiplication.
Emere is worshiped to attract joy, happiness, abundance, children, luck, and assistance.
Ajagemó: it is to obtain house, children, overcome conspiracies and anarchies, etc.

Iyami-Oshoronga; worshiped to appease evil, to placate any force or effect

aggressive, attract luck, prosperity, fertility, love, success, respect, justice and
general protection.
Gélédé; As Gélédé are worshipped in order to provide fertility, protection against
epidemics, protection against negativities, attract prosperity and abundance.
Words to open financial paths, protection against theft and break-ins.
injustices, winning cases in court, avoiding gossip, hearsay, attacking enemies.
Baba-Eégungun; it is worshiped to open paths, protect the home, protection against
injustices, winning cases in court, alleviating attacks from enemy forces.

Etc, etc, etc

Ingredients Used in Èbó:

Agricultural products:
Yam; it is widely used for its ability to be reborn with just one
piece of the tuber underground. When used as dough after being cooked has the
function to soften, score, stabilize, tenderize... When crushed raw, it is used to
transformation of something or a situation very hard or difficult to resolve, therefore in the rites of
Orunmila, the new yam is peeled raw and only after that the raw or cooked dough is
used for offerings to Orunmila. When the Ishu is used after being roasted in the
ember, your function is to appease the aggressive force of Ogun, and moreover, due to the charcoal produced
In preparation, it serves the purpose of transforming aggressive force into favor.
When used as a whole raw, its purpose is to produce something, but it will depend on others.
integrated ingredients in Ébò.
Sweet potato is widely used for its ability to be reborn with only
a piece of the tuber underground, and because of its sweet property it is widely used
in Yónu to transform anger into affection, also offered to Ori and Obatala to make
bitterness into sweetness, and it is still widely offered in the form of Adimu to appease the
aggressiveness of Ogun/Logun/Osoosi, Sango, Obaluwaiye, etc.
Ógédé (banana), for its softness, sweetness, and pleasant flavor is widely used in Ibori, and
like Adimu to the Orisa, its purpose is to convert something hard into easy, hard into
flexible, bitter in sweet.
Elegede (pepino). Main food of Iyami's cult. Because it has the shape of a phallus.
(penis) rigid, with many seeds easy to sprout still has the ability to
spread, multiply. That is why it is used as Adimu to all the Iyami and Yébas, in the
purpose of achieving fertility, prosperity, growth, and abundance. Also used
magic spells that attract a man for marriage.
Eggplant, due to its ability to spread and multiply, is widely used in
Worship of Oya, whether fried or cooked, its purpose is to please Oya when offered.
raw attracts abundance.

Alapa (pumpkin). Main food of the Egungun Cult. Due to its shape resembling a womb.
mythical and the ability to spread, multiply spreading across the land the residence of
the dead, is widely used to please the male Egungun's and some Orishas like
Ororo, Logun, Shango, Oba, Yrewiyn, Obaluwaiye, for the purpose of abundance, growth
finance and gestation.
Corn, for its ability to grow anywhere and its strength
to grow rapidly, it is used raw in Oogun for prosperity, financial success,
gestation, but toasted is to halt the stage of illness, neutralize obsessive passion
with persecution and other mental symptoms. How Adimu is used to please.
Ogun, Logun, Osoosi, Obaluwaiye, Oba, Oya, Onilé, etc. It is not advisable to offer.
Corn to Eshu, for being a very hard grain is understood as a lock, locking
the natural mobility of Eshù, unless used as Oogun (magic) in order to stop or
to paralyze a specific situation.
Sugarcane, due to its growth capacity and sweetness, is widely used.
to sweeten aggressive situations. As Adimu is offered in chips to Esù and in
slices for Iyami and Obatala. The sugarcane juice is appreciated by Obatala, Egunguns and
Emere (Spirit of deceased child)
Ogbon (cocoa), due to its hard and thick characteristic, is broken in front of Esù and
Egunguns to destroy a difficulty. Also used in Oogun for cases of
Injustice. But your water is appreciated by the Egungun, Obatala.
Ibepe (papaya), for its characteristic of producing many fruits and growing quite tall, is
used for prosperity, to remain unattainable, to avoid separation,
Obi-abata (red glue made of 4 to 9 segments) is used to greet the
visits, favorite fruit of the Iyami-Agbas, used initially to ask the Orisha or
Ancestral spirits accept the Ebò, and which Adimu will be offered later to a
ritual. Fruit of a cold, passive characteristic and related to birth, therefore it is taboo in
cult of Shango and Egungun, although offered in both realms, but not
directly to Sango or to the Egungun.
4 pieces for Ori, Ifá, and any Orisa.
5 pieces for any orisa, but the 5th piece is chewed and blown or offered whole.
for Esu, using only the 4 segments.
6 gum sticks used in Ebo Epile (foundation sacrifice).
7 gomos are used for the Iyami, Eshù, and Ogun/Logun/Oshoosi.
8 are used for Ifá and Ori.
9 masks used for Òrò, Gélédé, Baba, Egungun, and male Orisas.
Obi Efin (white Obi with 4 segments), usually offered to Obatala who prefers the Obi.
Efin (White Obi).
Obi abanja (kola nut with 2 or 3 lobes), used in very few Ebós when
indicated by Ifá.
Bitter kola (Garcinia Kola - Bitter), a hot fruit related to death, however it promotes
happiness, joy, and health to Igbori or as an offering to any other Orisa,
mainly Obaluwaiye, Shango, Ogun, Egungun. In the case of Shango and the Egungun
the Orogbo is used instead of the obi. The orogbo or Obi are also used to give
forces to the words in the form of an Afoshè that must be chewed together with
Indeed, this Afoshè gives strength to the words that come out of the mouth in moments of
invocations, exaltation, prayers, songs and requests.
Beans, for their ability to grow quickly and spread across the land, are
used raw in Oogun of prosperity, financial expansion, success, vitality.
When cooked or boiled, it is used in Oogun to neutralize diseases, discouragement, and
transformation of aggressive situations. When used roasted in an Oogun (magic)
its purpose is to neutralize Ajé and any other harmful energy. As Adimu is
offered to Ori, Orishas, and Ancestors, the form of the offering will depend on the situation
specify...
Ataarê (coastal pepper); used to activate the energy of the Orisa, Ori, and Ancestors.
when chewed and sprinkled with Oti-Oloje over settlements and Ebó's. Atarê
chewing with Obi or Orogbo gives strength to the words that come out of the mouth in
moments of invocations, exaltation, prayers, songs, and supplications.
Ata iná (malagueta pepper), due to its caustic characteristic, is used in an Oogun to
activate, heat up, hurry, encourage an energy or person. There is a type of Ata that is
offered in Sire to Oya and Sango when they are incorporated in their Eleguns.
Honey (bee honey) is used to sweeten the Deities, just like your
characteristics of being incorruptible, not deteriorating over time, and being the product of
perseverance and the work of the bees belong to the Iyami but are widely used in the cult
of Baba Egun (the Dead).

Eko (corn starch pudding). Starch, being extracted from the heart of corn, is one of the main
symbols of purity, good content, and high value of spiritual essence, that is why it is the
most special and most used dish within the Cult. Therefore, when a single
a portion of the cooked mass is wrapped in hot Ógédé leaf (banana tree), it has the
function to represent a single Being, whether human, Orisa, or Ancestral. Oakasaé the
the same starch pudding, just devoid of the leaf, when offered without packaging
(leaf) should be offered in quantities above 7 units, as in abundance
represents multiplication, abundance, propagation of Ashè.
Ekuru (Bolo de feijão cozido); because it is prepared with beans (cereal that grows very
quick, possessing the power to spread) wrapped in leaves and steamed, is the
symbol of containment of aggressive forces or situations. When the Ekuru is used
without packaging in quantity or crumbled, represents a request for
development, productivity and abundance. Now when prepared with Epo it's for
increase your characteristic power related to Epo, that is, develop tranquility,
produce softness, expand serenity.
Akarafulé (black-eyed pea cake seasoned with salt, ground shrimp, cod or
shredded dry catfish, grated onion, green smell, chives and Orere (ferment), then
fried in Epo); for being prepared with the bean (a cereal that grows very quickly and has a
the power to spread), is the symbol of containment of aggressive forces or situations.
When offered in quantity or crumbled, it represents a request for abundance,
transformation, development, productivity and abundance. Widely used in Etutu.
Ákarà-Aro (bean flour cake seasoned with Arokin and then steamed)
how Ebó is always offered only to Ògún/Logun/Oshoosi within the Earth). A
pact symbol for the purpose of recovery, transformation, attraction, restoration,
improvement, abundance, development, production, and plenty.
Akarayan (Bolo de inhame pilado cru com peixe defumado ou bacalhau disalgado,
mixed with fresh shrimp, green seasoning, grated onion, and Epo, then cooked in
vapor involved in banana leaves). Offered to Ògún at the annual festival called
"Odun Ògún", as a symbol of prosperity, abundance, progress, movement and
propulsion. Very much used in the Etutu of Ògún/Logun/Osoosi.

Akaradundun: Cake made from oatmeal mixed with egg yolks without skin, honey
the sugar, goat milk, and yeast, then they are fried in Óróró (corn oil),
sprinkled with sugar and served in a straw basket. Served to all the Iyami and Iyébas
(deceased ancestors).
Akaralà (Cake made with a bean dough mixed with ground Ajebo or Igbakan)
(eggplant), powdered Osunledê, salt, grated Alubósa, green seasoning, ground Edê and Orere
Fried in Epo. Offering made in the Etutu of Ooyá.
Amyia (Farofa made of raw cassava flour mixed with Epo) and also Oyin, Omi or
Ouri, mistakenly called Pade (Ritual of restitution). The Amyia is a symbol of the
superabundance and descent. It promotes abundance, Reproduction, Contentment and
satisfaction result. Amyia is a food that does not belong to Eshù, however it is
delivered into the care of Esù for him to deliver to the Ancestors. First food
offered at Ipade (Ritual of gathering supernatural forces for restitution).
Abara (Little bundle of cooked beans seasoned with ground shrimp, ataré powder,
grated ginger, salt); for being basically prepared with beans (cereal that grows
very fast having the power to spread), Atarê and Epo, cooked and tied pilaf
in the form of a pouch with fresh Ógédé leaves, it is also the symbol of containment
of a very aggressive force or situation.
Aberén (Steamed cake made with cornmeal mixed with honey, coconut milk and
powdered clove - wrapped in dry banana leaf). Symbol of restraint, limitation
of a very aggressive force, on the other hand, it provides abundance through facilitation.
Very used in Etutu.
Egidin (Cornmeal cake cooked with pure water, the dough is poured into an Opan)
, symbol of containment, limitation of a force
very aggressive, on the other hand, due to the amount offered it promotes abundance and
multiplication of good. Very used in Etutu.
Ejojo (Cooked rice cake, made with coconut milk, sometimes without honey, cloves)
fennel and powdered anise). Since the rice is cooked, it is offered in cases of unhappiness,
bitterness, misfortunes and disappointments in financial or marital life. Very much used in
Etutu.
Moyinmoyin (Steamed ground white bean cake, seasoned with onion)
grated, sometimes without salt, shredded shrimp or fish); Offered for containment of
diseases, poverty, limitation of a very aggressive force, on the other hand, provides for
abundance through facilitation. Very used in Etutu.
Obe (any soup or stew).
Obegiri; (Soup of cooked black-eyed peas al dente with a lot of Epo, Kan (earth salt),
quite a bit of ground Ataarê, dried shrimp, smoked catfish powder, grated Orogbo, mint and
Grated ginger). Usually, this Adimu is offered by boiling it to Shango and others.
Orishas, in order to overcome obstacles, activate, incite, accelerate situations or defend themselves from
enemies when served with 7 stones, lightning or fire heated in fire. Used in
The prayer of this Orisa.

Ilà: (okra); food of the Egungun cult, but it is also widely used in the worship of various.
Prayer like; Òrò (Father-Eègun) for favor in any matter, to bring justice,
exemplary the wicked and unjust. When offered to Eshù it is to accelerate a
financial improvement and Ifá. ParOgunsua's purpose is to defeat an enemy in battle.
manifesto. ParaShangosua's purpose is to attack or appease any threat that still exists
do not have manifested. For Obaluwaiye is served raw crushed in order to accelerate the
progress of wealth and prosperity. For Obatala, his function is to pacify any
force or aggressive situation. In other words, the Ila has characteristics that are meant to advance
something, to slide, to slip in or out of a situation.
In NumaOogun (magic) when its sap is placed under banana leaves, it has the
purpose of causing the downfall of an enemy. When used only the sap of the Ilá
provoked with the mixture of water, has a soothing, cooling, calming purpose
In the face of an aggressive force, confusion in life or in the Ori When used as Amalà is
used in the form of a cooked sauce in Epo offered hot with Egba (piranha)
also very hot, its purpose is to accelerate the arrival or the outcome of something that
he aspires, then if the Amala offered to Obaluwaiye with fish, cowries, powder of Osun
E Efun, it is to accelerate prosperity, money, and abundance. Offered to Shango with
roast beef and Orogbo is for someone to gain courage and confront something or someone
complex, already with lightning or fire stones in embers is to ask for defense against enemies
dangerous and unfair. Offered to Òrò (Baba-Eègun) with a boiled beef tail.
the purpose is to expedite the end of suffering, illness, legal proceedings,
excessive authority, abuse, tyranny or ill intention of people.

Obe-Ila (Okra soup with a lot of Epo) - Bahian caruru, is for softening mischief.
of Emere (child spirits) and gain favor.
Epa (Peanut) - When used raw, it is for propagation, conquest, attraction of
something difficult to obtain. When used roasted is to annihilate problems that are
taking uncontrollable sizes.
Efó (sauteed leaves); a type of vehicle of Ashé that is exclusively used for
I end up curing diseases through ingestion after being offered and enchanted with words.
magical (sacred).
Oka (mashed cooked cassava with Epo); it is to contain the energetic force of Obaluwaiye and
keep him pleasant in order to gain favor. After the pure Okà offered, we must
integrate a catfish sauce made with Epo, sea snails, and Osun powder, if you want
extract prosperity, success, and financial happiness.
Okabàbá (sago mallet) – for its transparent color, it is offered to Orunmila in order to
gain ease in all fields.
Ebà (a type of porridge made from cassava flour and water); Food of the Egungun cult
used cold to contain, repress or hyper-hot to activate the force directed to
something.
These are fruits; Fruits and vegetables, being perishable, are symbols of
descent and abundance, therefore they primarily belong to the worship of Egungun and
Iyami-Agba (Ancestrals). When used as Adimu to Ori, Orisha or the very ones themselves.
Egungun and my eldest mother must be invoked to obtain prosperity and great abundance.
ingested or buried within 5 days after offering, so that it does not happen the
rotting and decay of what was requested at the time of the ritual. Already when
desires the destruction of something, extermination of situations or decomposition of a problem,
the fruits must be offered and left to rot on the face of the earth in order
to provoke the extinction of difficult situations or even common illnesses. A
offering of chopped fruits or vegetables containing seeds is used
exclusively to eliminate disease and promote energetic rebalancing by its
seeds will continue to live, but when it is cooked with the seeds, its only usefulness
it is only to extinguish disease and aggressive energy, provoking equilibrium of the
force that was previously acting destructively in the person's life.

Eye (Egg); Main offering of the Iyaami worship. "When an egg falls on the ground, it
"show your wealth and your power." Therefore, it is the symbol of power, fertility and
wealth. When an egg is used raw, breaking it over the head before a Gbori is
for purification in general, to eliminate bad energy, to extract the hand of the ancient Babalorixa,
but when used in an Ebó breaking through the person's body it is to expel the force
of Ajé-buru or Oshô-buru. When broken on an Orita or on a path afterwards
covered with Epo and honey is to open the way, nullifying the difficulty, breaking the strength
of the evil that blocks the path, to bring forth prosperity and success. When the Egg is
used cooked in an Adimu or Ebò its purpose is only to extinguish or paralyze the
advance of a disease and bad energy. When the Egg is offered raw on Adimu or
This offering aims to attract fertility, productivity, vitality, wealth, kindness,
protection and success. Pépéyé's raw egg is used to extract Iku-Ówó (hand of
dead babalorixa) from the person's head, eliminate diseases and weaken the power of Iku.
This crude Eiyelê is to attract marriage, union, happiness, tranquility, or balance.
no Ori. This raw egg from Ejô (snake) is to extract Arajé buru (black magic of women). Egg
Aparo's crude is to avoid persecution and eliminate Oshô-buru (black magic of man)

Other ADIMUS
Adalù; (Green or red corn cooked, mixed with a little Egbo and three
types of cooked beans, seasoned with salt to taste. Offered to Ògun/Logun-
Ode/Oshoosi). Used in the Etutu of this Orisa, in order to relieve aggressive problems and
block poverty in evidence.
Raw ground inhame mixed with salt and Epo, then wrapped in leaves.
banana tree and steamed. Offered to Logun-Ode.
Amupá: Raw grated yam with salt, wrapped in banana leaves and steamed.
After the cakes are baked, they should be opened to sprinkle Osun powder and make
involve them in the sheet before Offering Obaluwaiye.
Omolokun; (Well-cooked black-eyed peas seasoned with salt to taste, catfish powder
smoked, quite Epo and decorated with 7 boiled eggs smeared with Epo.
Offered to Òshún only to extract diseases from children, or to Eshù to extract
adult disease. Used in the Etutu of these Orisas.
Egbo (cooked white canjica seasoned with efun powder, with an egg in the center)
with 7 drops of Epo, then covered with plenty of Owù (cotton) and offered
simultaneously with Obatala and Iyami). Used in the Etutu of these Orisas.
Egiripá; (Cooked red canjica seasoned with a lot of Epo, Osun powder,
In Osunelede, there is Eja-kika powder adorned with raw eggs). Adimu offered to all the Iyami.
Used in the Etutu of these Orisas. For the purpose of appeasement.
Gúgúrù; (Popped corn in Epo), mixed with Osun powder and cowrie shells, offered to
Obaluwaiye on the mound is to make money appear. Already
mixed with Osun Powder, smoked catfish powder, and Akarahun powder (snail shell)
broken) passing on the body and throwing into a hole delivering to Iyà Omolulu
The earth Onilé is for the attainment of health. It is still offered to Òrò, Egungun,
Obaluwaye, Shango, Eshu Used in the Ritual of these Orisas.
Gaari; (Corn Flour Farofa with Epo, Oyin, Omi). Offered to the ancestors to attract
abundance and favoring.
Ajêbó; (Fresh okra peeled) with Osun powder, honey, and mineral water. Offered with
shells to Shango in order to accelerate and attract money. Mixed with Efun Powder and without
honey is offered to Obatala in search of balance and moderation. Mixed only with
mineral water and Yerosun is for Eshù to accelerate and facilitate the sale of something or to obtain
success in some financial initiative.
Peteki; (Mashed cooked cassava with a lot of Epo, then mixed with cooked black beans)
and salt to taste. This Adimu is offered simultaneously to Obaluaiye and Òshún). Very
used in the Etutu of these Orishas.
Shìnshìn; (boiled and shredded chicken, then fried in Epo and covered with sauce)
golden grated onion, shrimp, green scent, tomato, bell pepper, sweet basil, Osunelede
(urucum) and saffron, offered to various Orishàs after the sacrifice of the same bird.
Ipété; (A dish made with pieces of boiled yam in Epo with salt). Offered for
to appease the power of the violent Orishá. Do not turn it into puree as one does
wrongly in Afro-Bahia. This Adimu is widely used in the Etutu of Ògún.
Latipà; (7 mustard leaves rolled like a cigar stuffed with catfish
smoked, desalted, cooked and shredded, the chatutos of Látipá are tied in the
extremities with straw, then they are briefly fried in hot oil). Offered to the
Obaluwaiye. Adimu used in the ritual of this Orisa.
Kápàtà: (Fresh green corn fried in very hot oil, then seasoned with salt)
(I like it). Offered to Òri, Ògún/Logun-Ode/Oshoosi. Used in the Etutu of this Orisa.
Vegetable soup, like Yarin (lettuce), Ewe-Eso, Oshibata, sautéed with
onion and Epo, shrimp and salt to taste). Served with Ekò cakes for Òshún, Osanyin and
Iyami. Used in the Etutu of these Orisas.
Warakosi: (Fresh cheese crumbled mixed with Epo served to Ori or Eshù for
transformation in life.
Nusunu: (Cooked green corn mush, with a piece of fish or a piece of chicken,
seasoned with cream, coconut milk, salt to taste). Offered to Òshún, Oyà, Oba,
Yewa and Iyami to calm some aggressive situation. A very used offering in the
The tribute of these Orisas.

Gùrugùru: Toasted corn flour is only mixed with fresh Ataaré afterwards.
ground and salt to taste, roasted in the oven. Exclusive offering from the male Ancestors
(Egungun) in the cult of Obaluwaye. Offering widely used in the Etutu of this Orisa.
Ekó: Cornstarch pudding cooked with pure water without seasoning. When wrapped
and leaves its purpose is for each to represent a human or supernatural being, when
offered in large quantity devoid of leaf, this offering aims to
to attract abundance, multiplication, and good prosperity.
Sàráèkó: Corn starch pudding cooked with Wuara-Ewure (goat milk), Rum
sweet, Oyin or Yinbô (sugar), chopped everlasting flowers, a little Ori and powder
of Efun.
Ifufu: Boiled or raw green corn cob, served in 7 or 9 units, covered with
Oyin. Adimu offered to Oya, Ogun/Logun/Oshoosi.
Raw bean mass without salt, the cakes are wrapped in banana leaves.
steamed.
Wuóóle: Dough made from any raw bean mixed with Epo, the cakes are wrapped.
in banana leaves and steamed, sometimes it takes salt.
Aro Cake: Massa of black-eyed pea mixed with Arokin, the cakes are wrapped.
in banana leaves and steamed in the ground, sometimes it takes salt.
Olele: Dough made from any raw bean mixed with Epo and plenty of Osunelede (powder of
The cakes are wrapped in banana leaves and steamed, sometimes
take Sal.
Obeshiki: Soup made with meat from 7 Igbin, gourd seeds, and white melon.
seasoned with Ori, grated Alubósa, Ede-tutu (fresh shrimp), a full tablespoon of
Powdered herb.
Odidi (favas), all belongs to Ifá, for its capacity for durability and the most
resistant, are used in the worship of Ori/Orisa, with the purpose of making the achievement lasting
as far as possible, that's why periodically over the long term the Odidi are replaced
in the settlement. But the old Odidi are crushed and turned to powder for various
Fins, for being employed by Ashé.
Oyibô (glass sugar), widely used in the worship of Ori, Iyami, Eshù, Obatala, and Egungun.
Spirits (roots) widely used in Oogun (magic) in the worship of Ifá, Òrò, and Egunun.
 The Liquids:
Otin-olojé (gim or Geneva), Brandy with fermented Juniper Berries.
Regarded as the drink of wealth, as told in the Ésé of OduÒtúràrété. By its
warm, active, and refreshing characteristic, is used to activate, awaken, excite the
energy of Egungun, Orisha, and Ori in Ibori. Due to its exciting characteristic, it is quite
peculiar to masculine power favoring pleasure, satisfaction. The counterpart is not.
It is advisable to use any type of spirit randomly for the Iyaami and
any feminine spirit, not even in the worship of any newly established Feminine Ancestor
disembodied, because alcoholic beverages have the power to stimulate reactions and effects.
chaotic when offered to any class of female Spirit. While in the cult of
Osanyin or Otin-Olojé is highly effective in activating the Ashè of the Ewe (essence of the)
leaves), using it pure to macerate or after grinding the leaves, mainly for the
Awé (bath) of purification, expulsion of bad energy, etc.
Sekete (corn beer or any other fermented beer). Preparation process of
Quiet: 2 kg of freshly ground corn, then add a rind of orange from the land, ½ kg
of brown sugar, 200 ml of cane molasses. Let the mixture ferment for the
all night long until the next day, at least, the following day strain squeezing well the
liquid and put on the fire until it boils, once the liquid starts to boil the Shekete
It's ready, so just bottle it and close the bottle with a cork and store the bottle.
lying down. The pulp of the Shekete that was strained must be well squeezed after being fried with
onion and butter, when mixed with a bit of cooked black-eyed peas.
Because it is obtained through the fermentation process, Shekete is used in order to
excite, activate, revive, intensify, spur, lift, improve, make jump, ferment the
financial success, abundance, consideration, and productivity. Therefore it is very
mainly used in the worship of Ogun, Oshun, Orunmila, Ori, and Egungun.
Emu-Aguro (palm wine), Being provided by the sacred Palm, it is used in
worship of Ogun, Esù, Orunmila, Ori, and male Ancestors. In the worship of Obatala it is
used to warn of its origin, but never offered to it.
Otinreke (cachaça) is only used in the rites of Oku-Egun (recently deceased). Never.
is used as an offering to Ori, Orisa’s and not even Eshù, because it has no
function in the worship of Life.

Palm oil (epo), due to its reddish color, is often a substitute for blood.
red animal is used in large quantities to appease mainly the
Iyami and Eshu, however, due to their very soft emollient characteristic, are used in
large quantity to soften hostile situations and also those Orishas more
violent, like Ogun/Logun/Osoosi, Shango, Obaluwaiye, etc. In other words, the Epo is
used in large quantities to soften or please all the Orishas and Ancestors,
but mainly Esù and the Iyami, except directly to Obatala in their worship, in
meanwhile it is widely used for Ori.
Note: In the case of activating or lighting the Ashé of an Orisa in a rite, after the use of the
Otin-Olojé or Epó should be used in very small quantities, just by dripping it.
Omi tutu (fresh water), for being the white element that flows in the bowels of the earth, is
considered the female semen, still for its refreshing characteristic has the power to
to appease hostile situations by offering to Ori, the masculine Oris and the Ancestors, but for
Iyami o Omi is completely indifferent, does not pacify, serves only as an element.
to greet them and pay homage to them.
Adin (White oil extracted from the kernel of the Dendê palm); for its characteristic
refreshing, soft and initially white in color, is widely used in the worship of
Obatala, but a strict taboo for Esù, as it serves to excite him.
excessively (not forgetting that Eshù is already a naturally dynamic energy),
can be chaotic.
Otiburú (vinegar or sour wine).
Alumãn (coffee). Sacred to Osanyin and Egungun.

The animals, the skins, fur, leather, tails, skulls or bones

from different parts of such animals as;
Inonki (Baboon); the fur is used for smoking, in order to expel any
Disturbing spirits. The skull is exclusively used in the worship of Òrò and Baba-
Good day.
In Edun (Mico), the hairs are used in Ibeji rites for prosperity and protection.
Akika (three), leather is used in Oogun (magic), in the seat of Ogun/Oshoosi.
Agan (lizard), the tail is used in Iyami rituals for protection against magic.
the difficulty of achieving victory.
Erin (elephant), the tail and hair are used in the worship of Ogun, the teeth in the worship of
Obatala, burnt faeces as a fumigator neutralizes financial difficulties.
Aja (angry dog), the skull is used in the rituals of Ògún. The burnt hair.
transformed into Powder and rubbed in Gberé in the Ori of the Elegun Ògun for victory in
difficulties and protection against attacks from enemies and evil spirits.
Ologbo (cat), the claws are used in Oogun with Esù against the loss of anything.
thing or situation.
Oga (iguana), powdered leather is used in Oogun against persecution, evil eye and
envy.
Lion (Lioness), the crushed skin of the Lioness is used in Oogun to gain fame and
success in life. The lion's burnt mane transformed into powder is rubbed in Gberé
(incisions) to obtain respect, honor, and authority.
Ikoriko (hyena), the skin is used by the Priestesses of Iyewa to defend themselves from
persecutions and evil spirits.
Ekun (tiger, leopard, lynx, panther), the leather and paws are used in the cult of
Ogún/Logun/Osoosi.

Eshin (horse/mare), with the white hairs of the tail, are made into the Erukere (symbol staff)
of authority and royalty) used by the Babalawos and Eleguns of Obatala. Already with the
Hair from the mane and tail is used to make the Iru-Esin utilized by the Babalawos in order to shake their
their own bodies or those of their clients to scare away evil spirits.
Ram (old ram), the horns are used as an offering to Ògún, the leather
the treaty is used as clothing in the Eleguns of Obatala, for the Babalawos
We will sit in consultation with Ifá and to make the bags of the Babalawos and the Eleguns.
Sango to carry the Edun-Ara (thunder stones).
Malu (bull), the horns are used as Afoshè in the worship of Ogun/Logun/Osoosi.
treated leather is used by the Iyanifa to sit during consultations with Ifá. The tail is
used by the Priests of Ogun to defend themselves from evil spirits and to scare them away
evil spirits of a house.
Erinlá (cow). The treated leather is used for making Obele for Ooya and by the
Iyanifa to sit in consultation with Ifá. The tail is used by the Priests of
Ogun/Logun/Oshoosi to defend themselves from evil spirits and scare away evil spirits from
a house.
Buffalo, the horns and hides are secretly used in the worship of Oya, the milk is
offered to the Iyami. The tail is used by the Priestesses and Priests of Oya to
scare away the evil spirits from your house.

The skulls used are;

Ooni (crocodile), the head is used to ward off black magic and skin diseases.
fundamentals of Òrò.
Yesterday (serpents), the dry head is used in Oogun to favor the Iyaamim.
against aggression and betrayal. Fundamentals of Iyaami
Aha (puppy), the head is used to defeat enemies, encouragement, to tear apart the
difficulties, persistence, financial success, achieving something difficult, attacking enemies and
foundations of the Orishà Ògún/Logun/Oshoosi and Eshù.
Inonki (Baboon); Their skulls are used exclusively in the worship of Òrò, Baba-
Today and still in the Ebó Epilé-Egbe (Foundation of a society).

The most commonly used Sacred bird feathers are;

Odidé (coastal parrot), the feather that falls from the tail is called Ekodidée.
mainly in the rites of Ifá, Iyami, Eshù, and Ori, in order to do something sacred,
provide protection against attacks from evil spirits, aggressiveness, wickedness, etc.
As an Itan Ifá says, 'He who desires happiness wherever he goes, should use the
Ekodidé.” This is why Yawo uses Ekodidé all the time in seclusion, those
three turns that He takes in the middle of Ile-Sire (party hall) symbolize his future
wanderings around the world, is understood as a request for guidance, protection in life and
happiness.
Lekeleke (Great egret), the feather is used in the rites of the Iyami, Ori, and Obatala.
purpose of support, tranquility, and comfort.
Agbe (Ave of Guinea), the feather is used in the rites of the Iyami, Eshù, Ogun, and Ori in
the purpose of neutralizing wickedness, friction, and attracting good business.
Aluko (African bird), the feather is used in the rites of the Iyami, Eshù, and Ori in
purpose of obtaining luck, success, and protection.
IgunouGunungun (vulture), the feather is used in the rituals of Iyami, Eshù, and Ogun
in order to achieve goals in life, avoid separation in marriage or
to conquer the man.
Owiwi Aragamago (owl), the feather is used in the rituals of the Iyami, for the purpose of
obtain protection against the wicked spirits of the night, threats, and envy.
Aparo (quail), the feather is used in the rites of the Iyami, Ogun for the purpose of
obtain protection against persecution, witchcraft, avoid separation in marriage or
conquering the man.
Ashawo (Falcão); the feather is used in the rites of the Iyami, in order to obtain protection against
the wicked spirits of the night, against spells and envy.
Awodi (Gavião); the feather is used in the rites of the Iyami, in order to obtain protection against
attack of evil spirits, against spells and aggression.

Aquatic animals are;

Shrimp
Ideal (lobsters)
Akan (Crab, Siri, Guaiamum)
Dilogun (Oysters)
Ajê (Cornucopias)
Irawolokun (starfish)
Alatan (powder),
Akeekee (Scorpion)
Seahorse
Eja (Fishes)
Electric eel
Akere (Rã, Sapo) etc.
 The solid materials are:
Efun (white clay found at the bottom of rivers); it was the first seasoning used.
before the introduction of salt. Widely used in elaborate Ebos for the Orisha-funfun
(Orisha's of the beginnings). The efun symbolizes the Day, therefore, when in powder form, it is
blown or dry friction is used with the aim of expanding, vitalizing, illuminating,
to clarify, to awaken, to revive. The Efun, when wet with pure water or with the Igbin's serum, is
used to calm, relax, lull, soothe, soften, rest, protect.
That is why the head of the Yawo in seclusion must remain covered with Efun powder.
during the day, and at night covered with Waji and small marks of Efun.
ArokinouWaji, blue ink that symbolizes idealization, transformation, direction.
Used for financial purposes, attracting money, transforming or neutralizing bad energies,
calm, repel, distance the energy of Iku-Egun and evil spirits.
Osun (Red powder extracted from Igi-Yerosun); it is widely used in the worship of the Iyami and
Obaluwaiye is used as a basic item in order to construct, materialize, move,
to release something, to facilitate obtaining money, material wealth. That's why it's the Ajebo.
offered to Shango should be sprinkled with Osun powder for the purpose of financial improvement,
etc.
Sea salt is widely used for the Orisha, but mainly Eshù and Ogun.
to provide vitality, spirit, dynamism. Except for Shango and Egungun who
replace it with Kan (salt of the earth). It is prohibited to offer it to Obatala, but his devotees have
obligation to offer to Eshù if they want satisfaction and comfort in their lives.
Imi-ÓjóouOruwô; (sulfur), mineral used to accelerate, hasten, anticipate,
activate energy.
Imidù (carbide), a mineral used for excitation. The carbide is a compound.
binary inorganic that containcarbon. Presents the general formula E C, where
x y E is the
more elementelectropositiveThe carbide can be classified into three categories.
mainly: ionic carbides and covalent carbides.

New (Laterite). Principal mineral fundamental for the settlement of Elegbara. The stone.
Laterite is composed of insoluble products of the alteration of rocks that are not
transported by the waters. Among the most important rocky residual sediments
are the Laterites and Bauxites, which cover large areas in tropical regions and
subtropical, forming a reddish rock crust, composed of a
mixture of hydrated iron oxides, aluminum hydroxides, and colloidal silica. Its
the origin is due to an intense alteration of the primitive rock under extreme conditions
oxidation in the erosion, disaggregation, and transport of rocks. They can be incoherent, such as
the gravel and the sands, incoherent, like the conglomerates, the sandstones, etc., in which
The rolled pebbles or ancient sands are bound together by a siliceous and ferruginous cement.
Edùn-Arà (lightning meteorite). Symbol of aggression and violent invasion. Sacred
for Ifá and Shango.
Pumice is arockvolcanicvery lowdensity,
formed when gases and lava formcolloidthat forcoolingsolidifies under the
form of a spongy rock. Pumice is the least dense of all thepyroclasts,
being common to havedensityinferior to that of water, which transforms it into a rock that
floats. In usAzoreswhere these materials are extremely common, are generally
designated bybagacina. Pumice forms during volcanic events.
explosives whenlavaa very gas-rich liquid is projected into the atmosphere,
forming pieces of foam composed of lava material filled with bubbles
gases that rapidly increase in volume with the reduction of pressure upon release
from lava to the atmosphere. These bubbles are kept within the formed rock, as if
frozen by the rapid cooling of the lava, transforming each fragment into a
clast full of millions of bubbles of varying size, most of which are sub-
microscopic. Therefore it is sacred and fundamental for the settling of the "Spirit of
Volcano" (Aganju), also called Orungan.
Kan (salt of the earth) is widely used in the Adimu of Shango, Obaluwaiye, and Egungun.

Other Sacred Materials are:

Ashó (Fabrics and Cotton Clothes)
Ashógbara (printed fabrics), a symbol of chaos, confusion, movement,
disorder and the need for rebalancing.
Ashóbó;Pure linen fabric. Widely used in the worship of Ifá, Orunmila/Obatala.
Ashó-Aran; Velvet Fabric. Widely used in the worship of Shango and Egungun.
Ashókê (Royal Attire); Used only by Oluwo and Babalorisha.
Ashó-Ayó; Jute fabric (plant fiber), used in the worship of Ogun/Logun/Oshoosi
the Obaluwaiye.
Ashó-Shéshéfun (White dress); used by everyone in the worship of Orunmila, like
symbol of Light, Notion, Knowledge, Birth, Purity, Consecration, Life and
Death.
Ashó-Ifun (sacred white fabric) also used by priests in Ifá rituals
and Obatala.
Ashó-Pupá (sacred red fabric), used secretly inside the room.
of the Iyaami.

Aroshó = A type of very wide and long skirt worn at the waist with 2 to 4 panels.
frequently used by the Eleguns of Orisha in order to dance for the Forces of
Nature. A sacred symbol for the Iyaami.
Ìró= A long and wide sacred cloth, considered a symbol of Decency,
Respect, Honor, Femininity, and Intimacy with the Iyaami, hence in Rituals the Iró
It is worn around the waist by both women and men.
Gelê (Sacred cloth). Used only by women to wrap the Ori in order to
protect against aggressive forces.
Isà= (Issá) Simple dress made of sturdy fabric, very long with 3/4 sleeves, symbol
of dignity and composure, used daily only by women, mainly
those who do not yet have Oye (positions) within the Society of Worship.
Kábà = Long dress, worn with a band at the waist that matches it
pattern and color of the gele that surrounds the Ori, used only by women within the
Cult society.
Alá (sacred white sheet), Used in the worship of Obatala.
Kéléku;(Morim/Gazes); Very thin and transparent cloth sacred to Òrò (Spirit of
Male ancestors.
Floor cloth.
Ibojú (Franjão made with coral beads, etc.) Used to cover the face of some
Elegun (mediums) when in trance with their Orìshà, a reference to something that must be
kept secret, hidden, so sacred that it cannot be gazed upon. Wrongly called
of Chorão...
Iwowo = Account in the shape of a coral ball or metal disc or any other
natural perforated material, used for making necklaces and other objects.
Ileké (Necklace = Jewelry), a very important element used in the Initiation as it is considered
a head support item with the purpose of specifying the Orisha of the Yawo through
of its specific color. That is why the Iléké is exclusive to Ori, but has colors
differentiated that connects to the Orisha Olori as a symbol of Genealogy, Wealth,
Abundance and Distinction of an Òrìshà. In initiation, it is used in a quantity of 07 or
09 identical or different necklaces.

Broom, made with straw or fibers from Igi-Opé, used for cleaning and tidying up.
common and spiritual. Very sacred to Ooyá.

Kanko-Gbálé (Ankle Broom), A type of very dense broom made with

straw used on the knees of Oya's daughters, so that while they dance they can
purging bad energies in a cult society or in a residence.

Aparoti; 7 braided leather necklaces used by the daughters of Oya.

Shapá (Bronze or iron ring), sacred to Ogun.

Ebá-Eyó (Bracelet of Cowries), sacred to Iyemowo and Obaluwaiye.

Sisi (lines), binding element, tying, connection, and union, widely used in
Ogun (magic) in the cult of Ifá.

Iyun (corals). Element used to capture Ashé for protection against energies
negatives, theft and aggression, sacred to Ifá and the Iya-Agba.

Eyó (Buzios), Symbol of ancestry and finance, sacred to Ifá, Iyemowo and
Eshu.

Ajê (Snail), a feminine symbol of accumulation for wealth and fertility, sacred to Ifá,
Ajeshaluga, my Mother, Obatala and Eshu.
Kangue (Rattles), a sound instrument symbolizing attention and caution against Iku, sacred
For Ibeji, Emere eObaluwaiye is known as the force that brings the Abiku to Earth.

Ilewo-Sháshárá; The Ilewo-Sasara is a type of scepter with a type of broom at the tip.
similar to a duster, made with ribs of Igi-Ópé (mariwo) and Iko (straw of
costa), used by the Priests of Obaluwaye to sweep the bodies of people or
residences for the purpose of purifying, expelling negative energies, evil spirits
you sweep away epidemic diseases. That is why it is very sacred in the worship of Obaluwaye. But
only used by Ifá priests and Obaluwaiye priests.

Ìbínrin; A type of instrument made with a gourd with a very long neck and well
curved, covered with the ribs of Igi-Ópé and Iko and entirely covered all in
Búzios. It symbolizes the mythical Womb with great regenerating power and a generator of
wealth, also represents the fetus in its full formation. A very sacred insignia in
cult of Yemowo.

Irukere (Great Scepter made with horsehair), symbol of superiority, royalty, and
often used to scare away evil spirits.
Iru-EshinouIrushin= A brush in the shape of a small duster made from hair
extracted from the tail of any Horse or Mare. A symbol of Authority, sacred
to the Protective Spirit of Hunters and Blacksmiths (Lògún).
Therefore, the Iru-esiné used exclusively by professional hunters, in
purpose of controlling the spirits of the forest, scaring away fears and undesirable insects.

Iwo(Chifres), symbol of supremacy, defense and dominion.

Ishãn, (a term used by the priests of Egungun to control them). Male symbol
that expresses order, power, control, dominance, and rigor.

Atori (hand-carved white Vara with a knife), used by the Eleguns and
Oshaagiyan priests. Masculine symbol that represents Self-defense, Justice,
Order, Power, Domination and Rigor.
Agidauìn (ritually prepared sticks), used by the Onilu to play the Ilu.
(drums) in order to evoke the Imolé and Egungun's in an Ile. Agidawin is a symbol
masculine that expresses order, power, control, dominance, and rigor.
Odidi (Favas), symbol of durability, conservation, productivity.
Eere (clay or wooden statue), symbol of the human form created by God, artifact
which shows the connection of an Orisha with human attributes.
Iron, symbol of hard work, transformation, creativity, art, and improvement.
quality of life.
Idea (bronze and copper metal), a symbol of durability and resistance to decay,
extinction, impoverishment, physical exhaustion, bankruptcy and poverty. Its shine upon being
polished represents lucidity, perceptibility, intelligence, and charm. The coldness of Idé
represents tranquility, kindness, simplicity.
Eyes (wood and metal spears), a symbol of conquest for survival.
Ofá (Seta), symbol of conquest, survival, speed, direction, progress with
aferro, victory.
Aberé (needles), used in order to obtain adherence, grab, hold something threatened by
to lose.
Incense (incenso/defumador); an element of purification of the environment before any rite.
Igba (Gourd), symbol of the mythical Uterus. Used for almost all Iyami-Agba and
some few Orisha-Gbóró.
Ado-Iran (neck gourd), a symbol of evolution and growth power, attributed
to Eshu and the Iyami.

Irêrê (small cabacinha). Sacred to Eshu, Ogun/Logun/Oshoosi and Babaluwaye.

Ató-Agbara (Gourd with elongated neck). Symbol of growth, virility,

vitality, masculine power, fertility. Very sacred to Eshu. Usually when
Eshu dances in his festivities and uses this instrument to touch the head of the
women to give fertility to them, or to bring other Orishas to their party.
Irefê (Flute). Sacred phallic element for Eshu.
Ada or Idá (machete) symbol of multiplication, separator, lacerator, but also of
adjusted direction and determination, sacred to Ogun. It is forbidden for women to touch
the instruments of Ogun.
Knife (kitchen knife).
Abé-Shônshô (Punhal), sacred instrument for the Orisha Eshù.
Abéfari (Razor or Small Razor), a sacred instrument for Ifá and Ogun, used in
purification rites in the Initiation.
Pààkó (cup, goblet, gourd). A feminine symbol of civility, education, courtesy and
friendship, Sacred to Ifá and Eshù.
Cup. A feminine symbol of delicacy, finesse, refinement, and wealth. Very
sacred for Ifá and Eshu.
Ikoko (Jars and Pots), a feminine symbol of containment, storage of Ashé.
Sacred to Ifá.
Alabó (Common Panela), used for preparing food. Sacred feminine symbol.
for Iyaami.
Obéró (Clay pans), a feminine symbol of containment for survival.
Sacred to the Iyaami and Ifá.
Awogida (Clay dishes), a feminine symbol of restraint for survival.
Sacred to Òrò, Egungun and Orisha Gbóró.
Awolá (clay dish); Sacred to Ifá.
Àwojé (Common dish to eat). Sacred to Ifá.
Iponsê (Wooden Spoon). Sacred feminine symbol for the Iya-Agba and the Iyébas.

Opon (wooden tray or bowl), an artifact made with symbolic material

male, represents readiness, the sustenance service. Sacred to Ifá.
Odo (Mortar), a symbol of support, tolerance, and transformation. Sacred to Ifá,
Osanyin, Obatala, Shango, and Oya.
Abuãn (Arapucas, traps, rat traps), etc. Sacred to Ifá and Ogun.
Osun-dudu (charcoal); element of transformation and purification, symbol of
conservation, better quality of life, health, resilience and achievements, widely used
in the cult of Ogun/Logun/Oshoosi.
Tutu-Opon (Necklace of the highest rank in Brown and Green colors), used only
by the priests and priestesses of Ifá.
ìkárùn (Brown and Yellow Bead Necklace), a symbol of the connection with Ifá and
Yeye-Òshún. "For it is Ifá who gives the Title, and Òshún is the one who blesses the titled."

Therefore, the ọkárùné used exclusively by Babalorisha and Iyalorisa, in

purpose of identifying the one responsible for worshipping the forces of Nature.

Ibó-Ifá; Bracelet of the highest degree in the Ifá cult, made in the colors Brown and Green,
used on the left arm of the Oluwo-Ifá.
Ibó-Ikê; Ivory bracelet, sacred to Obatala.
Ibó-Idé; Bronze Bracelet, sacred to Ifá, Ogun/Logun, Eshu, and Oshun.
Ankle Bracelet
Atari (Crown type cap covered with cowries), used only by Oluwo and Babalorisha.
Filá-Oshô; (black and white hat), used only in the worship of Eshu.
Filá-Ikó; (straw hat), Used only in the worship of Iyewa, Omolulu and
Obaluwaye.
Akoro (jute hat covered with Ikodidé), used only by Ogun/Logun/Oshoosi,
Adê (a crown made with various types of crustaceans), used in the worship of Osun, Iyemonjá
Olokun, except in the worship of the Iyá-Odé (Oya, Oba, Logunédé, Erinlé).

Adebayianni (cowrie crown with a stylized bird on top), used in the cult of
Shango.
Ade-Shéshéfun (white crown), used in the worship of Obatala.
Idoshú (consecrated cone) used by Iyawo and in some Eshú rituals.
Amurê (Fabric or Straw Band adorned with cowries and beads), used around the
belt only by Babalawos and Babalorisha, as a symbol that he is the
balance between Men and the Forces of Nature (Òrìsà).
Idileyó - Buzios Belt used by Yawo and Priests.
Idilayun - Coral Belt used by Yawo and Priests.
Idi-Segi - Segi belt used by Yawo and Priests.
Idilejigba - Belt made with black tiles extracted from the coconut of the Oil Palm tree
(Lagedigba), used by women around the waist, with the purpose of attracting the
fertility. While in the Ifá cult the Ejigba is used exclusively around the
Yawo's waist in seclusion, as well as by the Priests, with the purpose of acquiring
Balance, Fertility, and Protection against aggressive and negative forces.
Idigbejo= Belt made from Snake Excrement, symbol of Renunciation to
profanation, rejection of worldly life. Sacred to the Spirit of Destiny (Orunmila).
Therefore, the Yawo uses a certain amount of threads with Igbejo wrapped around the arms and in
waist turn, with the purpose of protecting against any opposing force and informing
that Yawo is untouchable, considered as sacred as an Imólé.
Amokan; Necklace made with cowries and Ikó broomsticks (straws), used in initiation of
Dance in order to connect the Ori with prosperity and your ancestor.
Ifunpá; Cord made with snake excrement used on the forearms against Iku,
Ajé and Ajogun, used by Yawo and Priests of Ifá.
Ení (sacred straw mat) used in initiations and other purposes within the society of
cult to Orisha.
Atê-Ifá (Sacred mat). A mat made of fur, straw, or fibers, used for rituals.
Ebos and consultations with Ifá.

Oshêdudu (Soap), an article used for purification and magnetization, sacred to Ifá and
Oshun.
Oshê (double-edged machete) symbol of perplexity and sacred evaluation for
Shango.
Axe (a single-bladed ax), a symbol of determination, decision, and direction,
sacred instrument for Ogun, Eshu, and Shango.
Abebé (gourd), a type of gourd with a long neck cut in half with its
interior decorated with corals and seashells. Symbol of the mythical nurturing Uterus, used
also to gather water from the river, bathe the Yawo and wash the heads of the Priests and
leaders. Sacred to Ifá and Òshún.
Obelê (Fan). A type of fan with an oval shape made from cowhide.
Buffalo is adorned with shell ends. Sacred to Ooyá.
Box (trunk, suitcase, case). Sacred to Ifá
Ijoko (Small Bench), a symbol of stillness, calm, and acceptance. Sacred to Ifá. Very
used in rituals mainly of the new Awo-Ifa.
Atan (the clothesline), sacred to Ooyá and the Egungun.
Akitan (Landfill), a place of organic transformation (death and life) and regeneration,
therefore it is considered a place of much Ashé due to its fertility from the accumulation of
bacteria and antibodies. Very sacred place for Eshù.
Eyiná (charcoal), a symbol of purification and a driver for transformation. Sacred to Ogun,
Eshu and Iyaami.
Irin-Oko (Tools for farming and agriculture).
Irá - Land harvested in different locations.
 BANQUET OF EACH ORISHA;
ORI;
Cocks
Oromodié, Aparo, Pepeye, Eja-Ika (Peixe bagre ou gato vivos), Eja-Gbo (peixe pargo),
mudfish
Tortoise
Oniabati, Bitter orange, Honey, Oil, Otin-Olojé, Eyed pea, Eko, Yam, Olele, Plantain,
Moyinmoyin, Akara-fulé, Akara-Ishu, Aberén, Dundun (doces artesanais), Warakosi
(queijo fresco), Eso (frutas variadas), Oori, Wuara (leite), etc.
Ori always gives a part of the sacrifice to other Orishas or Ifá.
Taboos; The prohibitions for Ori are particularly related to the prohibitions of
The Odu and Orisha of the person, and they are different for each individual.

Elegbara-Eshu:
Otin-Olojé, Epo, Atarê, Obi abata, Orogbo, Aasa (fumo de rolo). Eku, Eku-emo (Cutia),
Okete, Ajapa, Awun, Ewure, Obuko new black, Akuko (young black chicken without a crest),
Tulutulu, Pepeyé, Oromodié, Eja-sunsun (salted or smoked fish), Igbin, Ekò-
Ifun, Red-eggplant, Akara-fulé (fried cowpea cake), Apari (raw yam heads)
watered with plenty of Epo), Ireke (shredded cane), Warakosi: (chopped fresh cheese
mixed with Epo), Ipanu (caramels with grated ginger), Iyó (fine salt).
Elegbara-Eshusempre gives a part of his sacrifice to Èèlà (Ifa) and the Iyàmógun.
It is a burden, but that is when there is sacrifice.
Taboos; certain grains like toasted Igbado, Aja, fresh raw fish, Adin oil,
Indeed, Eiyele, Etu, (although Eiyele and Etu are taboo for Eshù, still He receives
in special ceremonies), Adimus with Ata-Ina (malagueta pepper), Ewe-Ewuro
(bold leaf), Alubósa (raw onion).

Orunmila-Ifá;
Eiyele, Adabá, Ewure, Agbo, Abebó, Adiyé, Etu, Eku, Okete, Igbin, Erinla (vaca),
Sardinella
(bolo de feijão), Moyinmoyin, Akarayian, Ishu, Esoso, Orogbo, Obi abata e Efin, Egbo,
Amalá, Amyia, Ekó, Epo, Oti-Olojé, Emù, Shekete, Yerosun, Eyó, Ataarê, Owù
(cotton), etc.
Taboo: Head and tail of the Eku, Cutia, and Okete. Eggs, Adin oil, roosters, goat, and kid.
Lobster. Black foods, black, red, and patterned fabrics, accumulation of dirt and
disorganization.
Ifá always gives a part of the sacrifice to Eshù and Iyami, that is, when there is a sacrifice.
of animals.

Ogun, Logun, Oshoosi

All the hunts, but especially the Aja, Obuko, Agutan, Agbanrin (deer), Eku, Eku-
emó, Njoro, Akikò, Etu, Eiyele, Aparo, Okin, Tulutulu, Ajapa, Igbin, Orogbo, Epa
(amendoim), Ishù-sisun (inhame assado), Adalu (Feijão preto misturado com milho e
white canjica), Odunkun, Iyan-Dindin (fried yam cakes in Epo), Ekó, Ógédé-
wewe (banana ouro), Abéren, Olele, Akara-fulé, Ipanu (Caramelos com gengibre),Èré
beans
fresca), Otin-Olojè, Epo, Oyin, Iyò, Obi abata, Emù-ogurò (Vinho de palma), Sekete
(Corn beer or any other), all, (all alcoholic beverages like the
Sweet rum, Whisky, Brandy, Vodka), Marijuana strips, Horns of the
sacrificed rams to the Orishas), Iwo-Agbanrin (deer horns), Iwo-Malu
(bull horns), etc.
Taboo: the Adin oil, snake, animal heads on top of their settlement, pots,
cut or broken gourd, wooden spoons, dull knife, buffalo horn.
Ogun/Logun/Oshoosi always gives a part of the sacrifice to Eshù and Egungun. However,
if there is a sacrifice of Agutan, the part of the chest of the Agutan must be immediately
raw separated and seasoned with Epo, plenty of Orogbo and offered to Shango.

Osun
Akuko, Adié, Etu, Eiyele, Ori, Epo, Obi abata, Obi ifin, Orogbo, Oti-oloje, Oyin, Eso,
Akara, etc.
Taboo: Goat or Kid and Adin.

Obatala and Yemowo (Oduduwa):

Yemowo;
White Sheep
(closed gourd full of Epo), Obi pupa, Ikodidé.

Obatala;

Agutan Éfin(Carneiro branco),Akukó Éfin, Omi-tutu, Obi-Efin,

For both (Oduduwa); Etu-ifun (white D'angola), Pepeye ifun, Aparo Éfin (quail)
branca), Ajapa, Eja, Eiyele Éfin, Njoro Éfin (coelho e lebre branca), Egbo, Ekó,
Moyinmoyin, Akuru ifun, Egbo, Obi Éfin of 4, Orogbosem the shell, Iyandodo (pasta
the pounded yam), quite Igbin, Obêshikì (Igbin soup), Obe-Egusi (soup with
pumpkin and gourd seeds), Odunkun, Ógédé, Ajebo, Oori, Efun, Eso-Efin (fruits
brancas),Wuará-Efan(leite de búfala),Oori-Eso(manteiga de cacau),Efun, Eyin,
Odidi-Idi (almonds) and all kinds of soft white food without salt.
Taboo; Game, Adin oil, palm wine, and all alcoholic beverages, the Dog,
The salt, the roasted yam, the excess of light, the black nightshade, the mulberry fruit,
Jamelão, pepper.
Before the sacrifice of Obatala, a lot of Iyó (salt) must always be offered to Elegabara.
Eshu aims to avoid serious problems for the worshiper of Obatala.

Ooya
Ewure (goat), Etu (D'angolas), Adiyé (chickens), Aparo, Adaba, Boiled corn and
pilado, Egbo cozido e pilado, Akara, Ipanu (Caramelos com gengibre), Ekò pupa, Ekuru
pupa, Ibakan (raw or fried eggplant in slices in pepper sauce), Olele, Obi abata with Osun,
Bitter orange with Osun, palm oil in quantity, honey, etc.

Taboo: Agutan (ram), the smoke, the Adin, all the Egusi (pumpkin, melon)
watermelon, gourds).
Oyàsempre always gives a part of the sacrifice to Sango and Egungun, but when there is
sacrifice.
 Shango
bull
Snail, Akasánana (boiling starch porridge), Amala (soup made with cooked okra)
yam or cassava porridge boiling), Ógédé sisun (baked banana served hot)
Roasted pumpkin with banana and honey served hot
Emu (palm wine), Akara, Ajebo (raw okra with Osun and crushed honey until warm)
in the process), Gbegiri (bean soup with Epo served boiling), Akara (Bean cake)
hot fried beans), boiling oil), Ataare, Ataná, Osun powder, plenty
Thank you very much, Oyin. The agitation of many Shéérés (Gourds prepared with elements
specific that when shaken resemble the sound of rain falling,
this has the function of exciting and intensifying Shango's electric force.
Taboo: Adin oil, any Obi, Roosters and hens, Pigeons, Water yam, Eku,
Ewà-Sese (horse bean), any cold food, ice, completely cover with cloth
white.
Shango always gives a part of the sacrifice to Oya, but only when there is a sacrifice.

Aganju:
Obuko
black), Atare.
Taboo: Adin Oil.
Aganjusempre gives a portion of the sacrifice to Yemonja, but only when there is sacrifice.

Yemonja and her Clan;

Yeyerosun/Irewyin/Iyapepe:
Erinlá (vaca), Agutan, Agbo-Elede (Leitoa), Eja, (principalmente o peixe boi), Awun
turtle
(gains), Eiyelê, Etu, Akiko, Osun powder, Ógédé (water banana), Ibepe (papaya)
Didun, Obi abata, Oyiin, Eko, Akara, Eró-Ireke (caldo de cana).
Taboo: The Craft of Ewe-Olusesaju (Anamu Leaf).
Yemanja always gives a part of her sacrifice to Òrò, Obatala, and Egungun, but
when there is sacrifice.
Irewyinsempre gives a part of their sacrifice to Eshu and Obaluwaiye, but when
there must be sacrifice.

Yeyerosunsempre gives a part of the sacrifice to Ifa and Eshu, but when there is
sacrifice.
Iyapepesempre gives a part of the sacrifice to Ogun and Egungun, but when there is
sacrifice.

Oshun and her Clan;

Yeye Logun-édé/ Mother of the Wilderness/ Mother of the Erinlé Wilderness:

Adiyè agada (always tied by the feet with coastal straw), Akukò, Adabá (juriti),
Etu, Abébó, Awure (cabra), Pepeye-nla (gansos), Okinre (faisão), Tulutulu, Agbonrin,
Plenty of honey, palm oil, vegetable butter, bitter kola, sweet kola, pepper, honey, and salt
(frutas amarelas), Eko pupa, Ekuru pupa, Akarafulé, Aadun, Afaroyin (favos de mel),
Odunkun, Ógédé, Ireke in slices, Shinshin, Eran-Akãn (crab meat), Egbo bem
stew seasoned with saffron, Olele, Dundun-eyin (egg sweet), Ewe-tuntun (lettuce)
for decoration), Éfó (Spinach), Pó de Osun, Efun, Osun elede, Yéróyéró (Saffron in
pó), Idê (shrimp), Omolokun full of eggs and Ikodide, Peteki (yam mixed with
cooked black-eyed peas, greet Obaluwaiye). Dodo (yellow and white flowers very
(fragrant), The savory dishes contain saffron, etc.
Taboo: Sacrifice directly on your Okuta, Adin oil, Sacrificing river fish,
Ovos sem Epo, Oka-baba (mingau de sagu), Eku, Eku-emo (cutia), Èfó-Òdú (Erva-
Moura/Solanum Americanum). All tissues originating from black. The word Igbin.
Oshun always gives a part of the sacrifice to Ogun, Eshù, and Orunmila, that is, when
there will be sacrifice.

Erinle:
Ewure (cabra), Eja, Adiyé, muitos Eiyele’s, Aginishó, Amulaye (inhame pilado cru),
All-Varieties (fruits in general), Vegetable, Groundnut Paste, Honey, Bitter Kolanut, Oil.

Taboo: Elephant meat, poplar leaf, Adin and the sacrifice of Salamander.
Erinle always gives a part of the sacrifice to Ogun, Osanyin, and Onilè, that is when
there would be sacrifice.

Mother or Iya Akparo:

(This is not a qualification of Òshún, it is a distinct Orisha)
Young castrated goat, 3 feather, male, hen, fish, eagle, big cricket
(gansos), Aparo, Okinre (faisão), Tulutulu, Akara, Oyin, Eko, Akara, Ewe-tuntun
(Lettuce), Obi abata, Shekete (beer), Oil in quantity.
Taboo: Adin Oil, Ila (okra's baba), Stagnant or dammed water, Crown with Iboju
(fringe) that cover the eyes.
Yes, Òparasempre gives a part of the sacrifice to Eshù and Yemonja, that is when there is any.
sacrifice.

Ajeshaluga:
From 4 to 16 Eiyele Éfin (to pray a lot then release), Adaba, Iyan (cooked yam or
raw grated), Odunkun, Esoso (white fruits), Dundun (sweets and white cakes), Eyó,
Snails, Egbo, swollen corn in water, Éré (raw bean mixed with honey and efun)
Bitter leaf (vegetables), Honey, Beer (any beer), Bitter kola, African pear, etc.
Taboo: Blood in general (sometimes sacrifice occurs only once), the oil of Adin,
dirt, impoverished environments, places of misery.

Shoponná or Babaluwaiye:
Old chicken and capon, Etu, Akuko, Aparo, Eiyele, Ejakika (smoked fish), Peteki
mashed yam mixed with beans
exploded in Epo then mixed with Osun and shells) and beans in general, Epo, Oyin,
Oti-Olojé, Vinhos, Sangria, Ekuru, Aberén, Akara, Folhas de Akoko manchadas, Esoso
(fruits), Plenty of Osun Powder, Much Orogbo, Obi abata.
Taboo: roasted or fried corn in oil, Obi with 2 and 3 segments, English potato, fabrics
prints, Adin oil, the light of day while eating salty foods, the leaf of
Etiponla.
Obaluwaiyé always gives a part of his sacrifice to Iyewà and Onilé, that is, when
there will be sacrifice.

Ibeji
Casal de Adiyé-kere (garnisé), Casal de Eiyelê, Casal de Aparo, Casal de Ewure, Ekuru,
Akarafulé, Obeeré (Sopa de Feijões com Epo), Obeilá (Caruru de quiabo), Eja dindin,
(peixe frito), Eran dindin (carne frita desfiada), Ipanu (caramelos), Ógédé-Dindin
fried banana
Ours, a lot of Osun powder.
Taboos; Animals that climb or jump like monkeys, frogs, toads, grasshoppers,
crickets, sparrows, rabbits, etc...
Depending on the situations, Igbeji always gives a part of the sacrifice to Eshu and
Orunmila, sometimes also for Obaluwaiye and Yewa or Oya and Sango, that is when
there will be sacrifice.

Osanyin:
Ijapa, Obuko, Okute, Eku, Akikó e Adiyé, Aasa (fumo de rolo), Eiye (pássaros), Etu,
Eiyele, Aparo, Aja, Ologbo, Pepeyé, Igbin, Odunkun, Esoso (frutas), Ekó, Efó, Epo,
Candy, Bitter kola, Cola nut, Alcohol.

Taboo: Baba of Okra, Adin Oil, Burning leaves, Fire, Using a machete on them
leaves, strike tree with axe.
Osonyin divides his offering with Eshu and Orunmila-Ifa, that is, when there is sacrifice.
animal.

Obba:
Obuko Efin, New goat (new cabra with one ear cut), Pépéyé Efin (duck)
branco), Adiyé-omi (Galinha d’água branca), Eiyele Efin, Igbin, Etu, Akarafulé, Ekuru,
Ekó, Elegede, Efó, Odunkun, Òrí, Obi are ready.
Offer your offerings to the Ayes in the early morning and to Eshu when there is.
animal sacrifice.
Taboo: Oil of Adin and sacrifice of married animals.

Olokun:
Agutan dudu, Malu, Awun, Pépéyé nlá (gansos), Pépéyé lodo (patos), Eja, Igbin, Akikó,
Abebó, Eiyele, Etu, Odunkun, Moyinmoyin, Ekuru, Abara, Ekó, Éré, Akarayan,
Elegede, Esoso (frutas), Epo, Oyin, Obi abata, Orogbo, Idunreke (caldo de cana), Otin,
Taboo: adin oil.

Yes Omolulu - Onilè:

Ewure, Pépéyé Nla (gansas), Abebó, Etu, Eiyelê, Aparo, Eku, Igbin, Esoso, Odunkun,
Epo, Oyin, Ekó, Gaari, Éré, Obi abata, Orogbo, Arokin, Efun. (Their sacrifices are
executed in a special way delivering the animals alive into the ground, that is,
burying them alive so that the Earth will take responsibility for their death.
Taboo: To carry out sacrifices by strangulation, suffocation, or immolation.

Osharoko:
Agutan, Obuko, Eja, Esoso, Odunkun, Akarayian, Oka, Alapa, Elegede, Igbakan, Epo,
Ori, Obi abata, Éré (beans of all kinds), in summary everything that spreads in
earth.
Taboo: Adin,

Word:
Agutan (sheep), Akiko, Eiyele, Aparo, Etu, Ijapa, Eja, Epo, a lot of Oyin, all of them
alcoholic beverages, Esoso, Yian, Ilá, Ajebó, Egba, Okababa, Adimus, all kinds of
Fried and steamed cakes, Orogbo, Obi abanja (two segments), Saraékó, etc.
Taboo: Fertile woman your cult, Disorder, Gossiping person, Lack of respect.

Egungun (Ancestral)
Goat (rams and sheep), Akiko, Eiyele, Aparo, Etu, Ijapa, Eja, Epo, a lot of Oyin,
all alcoholic beverages, tobaccos, Esoso, Yian, Ilá, Adimus, all types of cakes
fried and steamed, Orogbo, Obi abanja (two segments), Saraékó, etc.

Concept of Adimu;
An offering made to the Orisha or Ancestor should necessarily not be made only to the
in the manner of the ancient Yoruba cities, because sometimes the foods change and vary from
country for country, considering that Ifa has spread to the world, with that the Adimus
they can be replaced by the typical foods of the region where the cult is held.
Of all that emanates: To perform the sacrifice in the past it was necessary:
1) A specific herb according to the individual's problem. Each leaf takes a
prayer or song suitable for performing a good enchantment that allows you
provides complete magical power.
An appropriate animal whose strength and characteristics match the situation it
individual needs to solve.
3) The elements of gesticulation or imaginative that resemble a certain
problem.
An orisha or ancestor is invoked for support according to the action to be taken.
5) All of this is explicitly contained in the Odu that was released for the person and in the
even this contains the form of making the sacrifice. Therefore, it is not advisable
execute forms that are contained in other Odu
Rituals in Yoruba Society
African rituals are countless; some contain relationships between the individual and the group.
social; others regulate the relationships between humans and transcendental things. In
first places:

1. At birth, when one intends to bring the newborn into their family, with the
the purpose of separating him from the Beyond (the place he came from), from the location of the Ancestors.

2. At the moment when your social maturity is recognized, usually at puberty,

It is when teachings and values of the group are conveyed philosophically.
3. No funeral, ceremonies that acknowledge the degree of the deceased Ancestor, and that
restrict your return to the village with two possibilities: the reincarnation of a part
of its spiritual principles or embodying in one of its descendants in the form
of possession that can accept to favor with a response in the petition of their children
(descendants).
Marriage rituals are less interesting, which is why they often decrease the
significant ostentation of society: The bantus kidnap the girlfriend (bantu), the
Togas await the paternal blessing, etc.

Rites of Restoration, Concert

Society needs order to progress. Respecting order and ethics would be fulfilling
the laws of the ancestors, the writings of the myths, the exhortations of those who ensure the
transcendental communication. But disorders are inevitable, so it is necessary to
repair the faults whose causes are multiple, as a consequence of violations of the
prohibitions.
The prohibitions are numerous:
1. In the domain of feeding. It is forbidden to eat the animal to which the group is connected: the
Lion is forbidden for the Bambara, the Crocodile is forbidden for the Traoré, the Antelope is
forbidden for the Shoo, they are still prescribed for women and boys in Gabón, where
The boys are prohibited from eating birds and monkeys, the sick from Pion must not
consume bananas.
2. In the area of sexuality. It is absolutely forbidden to have relations with a
woman who is menstruating or with one who is breastfeeding. Some women are
"taboo" for their social status when they are in the category of "Sister" or "Mother".
3. In various gestures. In the entire monarchy called sacred, the King should not attend.
do your organic needs: you should not watch him eat, bathe, if he ignores you
is it cut or not, in other words, no one should mention the state of your hair.
In a more generalized way, one should not listen to gossip. It is forbidden for a woman.
listen to words of execution and watch certain sacrifices. Others should not.
to speak: insults, offenses, to be rude to your Mother or Priest.
Death is the sudden invasion of evil into the world of the living and contaminates everything around it.
In Gabón, the widower or widow were radically purified in other times: they
they were trapped in a cabin and set it on fire. The person when escaping hurriedly
it was purified. The Diolas deny death by facing it playfully; among the Kisisi, it is
necessary to purify and rescue everything that was related to where death had
happened.
Sterility can also be repaired, as it disrupts the rhythm of the
life interrupting the wheel of generations until the point that celibacy falls.

Protection Rites

It is necessary to protect the work and practice rituals before starting the tasks.
Agronomists, even before harvesting the crops. It is necessary to ask for forgiveness from the land.
for the suffering that they will inflict and also for the animal beforehand that will be
sacrificed or for the Tree that lets it destroy by tearing off its leaves and branches.

Rites of Regeneration

The world should also regenerate over time, in the form of revival through
two rites, in a way that renews time. Every year, at the 'summer solstice', the
adepts perform a great ceremony during which the Sun is the main actor of a
cosmic game that stages the waters of the world, the fire and the fruits of the earth. The potent
the violent lord of nature, is outside the laws, "frightening", but is indispensable for
harmony of the Universe.
The illness or old age of the King is said to contaminate the country where he reigns. So there is no
but rather remedy for suppressing one who has white hair or tremors or anything.
visible disease, when replacing the elder with a young man. The same thing
What happens with the Queen Mother and the Moon.

Curing Rites

Disorder and disintegration are not the only ills of society. The disease of a
the individual is also conceived as a "break in the balance of the person and in the
personal adjustment processes; it is considered a harmful and aggressive force. In
Mali, for example, it is believed that a patient was attacked by a sorcerer. If the
The problem for Brando is well known; the sick person takes care of himself, otherwise he is the one asking for it.
advice to one of the members of your clan knowledgeable about plants and remedies. In cases of
that the symptoms are alarming, first you need to consult the Oluwo before starting
a medical treatment, then making offerings, sometimes carrying out sacrifices.
Offerings and Sacrifices
The offerings usually precede the sacrifices. They are intended
to appeal to supernatural powers and capture their attention, to predispose in favor of the
donors. Some offerings are to appease something violent or terrible; they are
mainly, water, palm oil, milk, honey, and Oori paste. Others, to
on the contrary, they are meant to stimulate or activate powers like Palm wine, Gin, the
Beers and all fermented beverages. Saliva, mixed with Ataré and Obi or
also with other different vegetables, it constitutes an efficient offering (power of
word) for farmers in Nigeria.
The offerings and also the burnt offerings are accompanied by words,
mainly of petitions and reverence. The word, under the aspect of sacred expressions,
is present in all acts of religious life.
The sacrifice is the main key of the Yoruba religion. The value of sacrifice lies in
blood shed only from animals. The blood is life, it is the active force of beings, it is the
the rhythm of men and symbolizes the cosmos. The sacrifice is like a birth, to obtain
a gain is necessary to accept the loss, like the woman who sacrifices her life for a boy,
But she loses the placenta, which must be buried later. The favorite victim among the
The Zulu is the Ox, while the Goat is the sacrificial animal for the Tongas.

In general, one chooses among the pets that represent

adequately men, as long as the animal is somewhat domesticated. If
sacrifice me so that directly favorable events occur at home; the
wild animals are to cause 'displacement' of profits in favor of the house
even things that are already happening in some other part of life.
In the Ifá worship, the animal of sacrifice par excellence is the Adiyé (the chicken). And it is the
bird that is found among the gypsies, shepherds, and farmers; for being a cheap bird
its varied plumage allows choosing the most convenient for the prescription of
Priest. But above all the Akukó (rooster) that announces mainly the day is connected.
at the time, and is the messenger that aligns human destiny. It is convenient that the blood of
Animal "liberates" the vital force that it contains. The blood is the main element property.
of Iyaami, which revitalizes, consecrates, and channels attracting a force of nature or a
Ancestral (Egungun) for whom it is being poured, thus the Blood renews the
forces and power.
Certain animal sacrifices are not actually religious procedures, since,
In Rome, in the past, the priests found the answer in human entrails.
for their questions.
A human victim was only sacrificed in more extreme cases.
When a Capital was built: King Rudama offered his own daughter
Saldoma and his son in an eccentric sacrifice; they were placed alive inside a
wall to the right and left of the western entrance.
When a catastrophe occurred, or when there was a threat of war very
scary.
Upon the enthronement at the death of a sovereign, and, definitively, whenever society
was threatened by anomie, a situation always destructive and dangerous for society.
To achieve sacred power, the Yombe chiefs would sacrifice a captured girl.
the pretender's troops, and he ate the liver, considerably strengthening himself
vital principle, at the time this was placed above the laws when executing an act
considerably prohibited.
The bambara in other times offered an albino; its color turned it into a
ideal messenger to convey an urgent and serious petition to the numerous powers.
In the religion of Benin, during the votive festival, the King's Priest executed 12 young people.
to carry the message of the King and his priest and for his blood to fertilize
and rejuvenated the Kingdom.
In the Ifá/Orisha cult, human sacrifice and that of endangered animals is
considered an abominable crime.
 THE THUNDER

Many people often confuse Rezas with Prayers. Reza is a conjunction of

pre-established phrases that are recited, customarily memorized, directed to God
or to Your deities, often magnifying their deeds and directed towards
specific objective determined.
The Religion of Òrìsà does not pray directly to Eledùmarè (God) because it believes that
He is a Being of very great, incalculable power, and for that reason, he is preserved.
to hear and act directly in the lives of Men He created his emissaries, the Òrìsà,
it is up to them the mission of ensuring everything that relates to the needs
humans.
Prayer is the conversation, the intimate dialogue with God, through His divinity, without
pre-determined phrases.
The Yoruba Tradition highly values prayers, believing that the conjunction of sounds that
they emanate, when recited, are loaded with energy, which will make
move the intended goals. They reveal the deeds and characteristics of the Òrìsà and
they provide guidelines for the conduct of the followers of the Religion.
Through prayers, one can make requests to the Òrìsà, please them, or appease their anger.
All these oral poetic forms are full of metaphors and symbols.
My dog is happy
I have a sweet belly

These texts, millennia old, are divided into:

OFÒ- Literally "Spell or supernatural power that provides instant relief from pain."
magic words - enchantments, that carry within them a magical message, upon being
recitation activates the power of magical or medicinal preparations.
PRAYER AND PRAYING - Literally 'Supplication'. They are greetings, aimed at obtaining graces from
Orisha directs you to the elements they dominate.

ORÍKÌ (Pípè / called - invitation) - It is the contraction of the words Orí/ origin + Kí
to greet or exalt (Exalt the Origin). They are evocations and serve to praise and
evoking the presence of the Òrìsà, as well as facilitating access to the assistance that can be
lent by Their Force. Oríkì holds within itself a magical power. It relates facts or
deeds, of an individual, family, city, and not just of the Òrìsà, but also of the Ancestors.
They transmit information, characteristics, virtues, and weaknesses of beings or that which
constituted your theme. They can report facts related to the birth of children.
An example is the case of twins, those with the umbilical cord wrapped around their neck.
or that the feet come into the world first.
There are also Oríkì for animals. The Yoruba tradition assigns great value to the
recitation of Oríkì and believes that it always causes great emotion to those it refers to. It is
essential to make any request to the Òrìsà.
ÌJALÁ ODE - These are forms of reciting the oríkì, somewhat like singing, referring to
only to the hunters, especially to Ògún.
EWI ESA - It is another form of recitation similar to oríkì, but used only in the
Egungun cults.
ORIN - Literal 'Sing' - These are songs with gentler forms of praise.
employees in festivities or celebrations for one or several Òrìsà. Has part of the load
information about Oríkì and is an intermediary between it and the àdúrà.
IFÁ RITES - They are made up of parts of an Odù + Oríkì of Ifá, which the Babaláwo
is used in baptism, wedding, burial ceremonies and other special occasions.