1

2
3
 4

Index

Acknowledgments 5

Introduction: Beyond the average passage................................. 7

Chapter 1: To understand the orisha Obí... 13

Chapter 2: Principles for Throwing the Obí 29

Chapter 3: Interpretation of the oracle.................................. 47

Chapter 4: Interpretation of the oracle:

Here it is, Mother................................................. 65

Chapter 5: Closing of the Obí session………………………………… 93

Glossary 113

Suggested readings 131

5
 6

Acknowledgements

CWhen writing a work as extensive as this, no author can

claim all their contents as my own: the words are mine, the
the work is mine or the interpretations are mine. This book represents
countless hours of writing and rewriting, of sweat and worries. But the
Santería is an oral faith and its true secrets are not found in the myriad.
about books on this topic that we can find in the market; its mysteries
They are found in the hearts and souls of those who practice this religion.
Regarding this book, I owe a great debt to my godfather,
Eshu'leri Bolafun (John Pilato), for your patience and your instructions.
systematic. He does not teach with his mouth but with his heart, and his love for this
religion is reflected in everything she does. I am also in debt to Naomi
Alejandro, Christine Jaffe, Michael Cabrera, Akin Babatunde, Ogúndei (Evaristo
Pérez) and many others, for their great knowledge of ebó.
I can't stop thanking my editor, Inner Traditions; I want to
to also thank Jon Graham and Laura Schlivek for their countless
hours of hard work in order to make this manuscript (and my work
previously) turned from a dream into a reality. My corrector
former, Susannah Noel, was an tireless tyrant (I say it with love, for
(supposedly) that made me polish my previous book, The Secrets of Afro-Cuban
Divination. I learned a lot working with her; how could I thank her that
Have I taken my writing skills to the limit?
Doris Troy, the proofreader of this book (in its English version), has been
just as meticulous, giving to Obi: Oracle of Cuban Santería the last ones
touches that turn it into the masterpiece that it is. Thank you, Doris!
lastly, I would not practice this religion if it were not for Oyá, who guides my life; if I must
Someone to someone, without a doubt it is to her, to whom I owe everything.
She has given me a life when I thought I didn't have one, and there is no greater
gift that is. I thank you all.
7
 8

Introduction
Beyond the middle passage
When I have my head on my shoulders,
the feet in the salt water,
and my thoughts expand
beyond the horizon, I have no doubt
that I am standing in front of the sea.

Proverb of the diloggún, father Eji Ogbe

Cwhen I am on the shores of the Atlantic Ocean and I look at the foam
endless of the sea, I feel peace and fear. There are no other words to describe
the feelings that Olokun, the bitter sea, evokes in me. I am standing in the
line that separates the land from the sea, where the waves break incessantly
about the coast, absorbing the hungry sand towards the sea before returning
I throw it against the shore. I remain still while the water laps at my feet. The
the tide recedes slowly and yet the waves do not cease and the sands
they constantly move. I lose support; I shift my weight back and to the side
to maintain balance. Placing my hands over my forehead to
dodging the morning sun, my eyes follow the path of the bubbling light of the
sun over the water on the horizon; the thread of light ends in the blue sea and in the
sky, even bluer, forming a gentle curve that disappears from my sight. In
At this moment I am lost, wandering like the sand among the foamy waves.
Eternity resides here, in the ocean, and I return here again and again to
to rest, to meditate, to cleanse myself, to recharge. I long to merge
with the natural forces as they merge and mix with each other
others.
Today I did not come alone; my godmother, Jackye, and her friend brought me.
Josephine. Both sounders, priestesses of the Afro-Cuban faith known
 9

like Santería, a religion that has survived for over four hundred years of
slavery and persecutions by white and Spanish slaveholders. It is a
spirituality that has nourished the souls of those who have been oppressed by
a single reason, the silky blackness of her skin. Ripped from their countries of
origin, sold and bought like cattle, raped, abused, beaten and
packed in the dirty cargo holds of the slave ships, the
followers of the orishas (spirits) arrived in the New World with nothing but
elaché, the power of the orishas in their heads. Those who had time
they swallowed the sacred shells of their gods, thus incorporating their shapes
physical to their bodies; thus they managed to hide their spirits from their captors.
Inevitably, these relics passed through their bodies; and again
they swallowed them again and secretly kept them in their bellies. During
For months, the priests and priestesses suffered in silence, weighed down by
heavy chains, while the sailors directed those floating prisons
that traversed the ocean. Some fatally mutilated themselves to escape from
their shackles, and only found peace and liberation by throwing themselves over the keel
from the ship, offering their lives to the icy embrace of the ocean, the womb of
Olokun. The others suffered agonizing pains and torments, praying for
that she would give them strength, to free them, so that the transition would be
sure.
Of the hundreds of blacks packed into the narrow holds, only a few
few survived the journey: the determined, the strong, the devoted. The ones who
they were thrown overboard by the ship's crew without the slightest
no care or contemplation, condemned to sink into the cold depths
salads. But the same qualities that allowed those few to survive,
they also allowed the orishas to survive. The priests of the white Christ
They tried in vain to convert the African souls. Although they had neither the ethics
neither the necessary strength to destroy the sin of slavery, calmed his
detrimental guilt baptizing the blacks "in the name of Jesus".
But although the white masters could force the bodies of their servants, they could not
they were able to conquer their Yoruba spirit. The saints, according to some,
they looked with sorrow and despair at what their own people were doing; and
the orishas, in their infinite wisdom, made their followers go through the
rigors of slavery. In secret, covertly, disguising their gods.
behind the masks of the saints, the priests and priestesses of the
orishas continued feeding the spirits, and the orishas, in turn,
sustained their followers throughout the centuries, helping them to
to evolve, to grow in a prison that they had not built, in a
world that they did not want.
History is a fragile fabric, its threads break easily, its
patterns become blurred and are lost in the past that created them. The
nature is cruel and destroys what it has forged with its own hands. And the
time, even time devours its own children. However, the screams of
Our ancestors continue to resonate in the breaking of the furious waves.
We can hear them, and remember, if we listen. We must listen.

More than four centuries have passed since the first slaves arrived in
New World and, although slavery has been abolished, its descendants
they continue to be oppressed by a society that disapproves of the color of their skin
and their spirituality. I am with my elders at the shore of the sea, beyond the
 10

Medium Passage. My godmother, Jackye, is a priestess of Obatalá, mother and father.

from the earth, the great regent of the heights sent by Olódumare to create
about the watery void. Josephine, an elderly Puerto Rican santera, is
priestess of Yemayá, the orisha emerged from the depths of Olokun that
Obatalá chained from the earth. Unable to withstand the sanction of the supreme
authority, and too vast to be restrained by the chains of Obatala,
Yemayá was born from the prison of Olokun; she became the mistress of the ocean waves and of
all the fresh water that flows over the earth. We have come to honor this
powerful goddess, the queen of the world. Josephine and Jackye have brought various
offerings: watermelons, pork rinds, and dark molasses, exquisite bites for
the orishas.
Without them knowing, I have also brought my hopes and my fears.
I am white and I have requested entrance to an African religion; and although my godmother
she is also white, I couldn't help but wonder if my place truly is
it is within this faith. I felt a sudden fear before the sea. I imagined
the souls of the ancestors out there, embraced by the icy hug of
Olokun. I could imagine his pain, his terror, when they were thrown.
ruthlessly into the watery abyss. I felt a reverent respect for them, for
the vast depth of the ocean, for its strength and its powers. Trembling, I have
I have gone back over my steps and I have come out of the water.
—Pretty —Josephine called me using the name of her animal.
Company—, what's wrong with you? Why are you trembling?
Quietly, so that Jackye couldn't hear, I told the old woman my
thoughts, my fears. She has laughed.
I am not black either, Bonito; I am Spanish. Let me tell you the
history of the arrival of the orishas to these lands and how they came to be
loved by all kinds of people - he said as we both sat down in the
warm sand.
According to what my godmother told me, many centuries ago the orishas only lived
in Africa, the cradle of civilization and the mother of all our races. But
the whites, the Spaniards, arrived at the sacred continent, bringing with them
the evils of a more modern world. Many of our priests and
priestesses in ancient Oyó became corrupted upon seeing the wealth they brought
these men, as they were told that they could exchange the symbol of their
orishas, the diloggún, for wealth and gold. "We can wash again
our spirits — they thought — and to possess the riches that these men
strangers bring, for surely this is the will of our gods. In their
ignorance, they went to the ships and deposited their sacred objects,
exchanging them for the precious metals that the merchants brought.
embargo, instead of receiving gold coins as they had been promised, they
they were loaded with chains of iron and taken prisoners to the other side of the sea.
No one heard from them again. Later on, the slave owners
they returned and offered the village chiefs to exchange their subjects more
strong and healthy for gold. These men and women were also enslaved
and embarked on the ships that crossed the bitter seas. Finally,
having weakened the tribes by their greed and sin, the merchants
they returned once more and took what they could from the empires, using
their war weapons to force those who could not escape to submit
fleeing. Thus, greed and lies gave rise to the evil of slavery,
that lasted for centuries.
 11

Many of the orishas came with their priests, hidden in their hair or
in their wombs. Some could navigate through their elements: Obatalá by the
sky, Shangó in the storm, Aganyú in the volcano. Others were already in Cuba:
Orúnmila and Elegguá, who are all things and know all things, and
Ogún, who rests deep in the earth, in the iron ore. But
there was an orisha that could not accompany them:
Oshún, who lived in the sweet waters of the African rivers, tried in vain
follow his people across the sea. He couldn't achieve it because, when the river
finds with the sea, the fresh waters become salty, and in that medium she
I could not continue the journey. So he presented himself to his sister
Yemayá and, calling her, he begged her:
Sister, where is my people going? Why can't I follow them?
And her face filled with tears, tears of sadness and anger.
Sister, said Yemayá, our people are being robbed and
transported to a place called Cuba. Those of us who can go with them are going to
to accompany them in spirit to protect them as best as we can. Some already
we are there, because our realms extend to those borders.
Others are being carried in the bodies of priestesses and priests,
because your faith in us is great. But you, sister, cannot go. Your
followers have exchanged their diloggún for iron because they covet gold, and
your river ends in the sea. I'm sorry.
But Oshún knew that her sister Yemayá, being the mother of all
the orishas, was very powerful. And she knew that if she really asked for it, her
sister would find a way to take her across the sea.
Sister, I am sad and I am angry. However, I forgive the
who have brought these evils. I forgive those who have acted driven by the
greed. I want to be with them, protect them, sweeten their lives. How can I
go to Cuba?
Yemayá thought for a moment and then smiled.
You are fresh water nourished by my rain. You will travel with me to
Cuba through the sky, in the rain, with your lover Shangó, and with the blessings of
our elder Obatalá.
Oshún cried tears again, but this time of joy, and asked:
Sister, what do the people of Cuba look like? Are they like
Us? Do they have dark skin and curly hair?
No, sister, they have lighter skin than us. Some are
dark-skinned and other white people. They do not look like us.
I have another wish, sister. I want to look like not only our
people but also to theirs. I want to show all of them the beauty of the
orishas and the evil they have caused to our people. I want to show you that all
life can be sweet, there can be harmony, there can be love.
I want to show everyone who adores us the gifts of Oshún.
Yemayá smiled while smoothing Oshún's hair and lightening the color of
her skin. Oshún became the most beautiful of the mulattos while preserving her
African features. She was voluptuous, imposing.
This is only an illusion, my sister. Those who admire your beauty
they will see a compendium of beauties and will learn that, despite the
difficulties and bitterness, life can be sweet if you are honored and honor what
you represent: love for all peoples and love for the orishas.
 12

With these words, Yemayá took Oshún upon herself, in the form of rain, and
together they traveled to Cuba to care for the Yoruba race. Yemayá was the mother of the
Yoruba helped them to adapt, to survive, to grow, while Oshún...
taught that despite the bitterness, there was room for sweetness in their lives. So it was.
as all the orishas finally came to the New World, and thus they have been
loved by all(*1).

Josephine gave me a gentle elbow jab.

The orishas are black; we worship the black gods of the
black people, and they love us just as we love and honor them. Without
embargo, your love comes at a price. There are those who say that our practices
they are barbaric, pagan, primitive. A large part of our religion is outside.
of the law, and even now there are those who continue to fight battles of persecution
and of spiritual slavery in the courts of 'justice'. Have you not heard of the
initiates that send to jail? They are arrested when they are on
the throne, during what they consider the best moment of their life.

(*1) This patakis (legend) does not originate from Africa; no practitioner of the Yoruba religion in
Nigeria is familiar with it. It is a story meant to illustrate universal principles.
of the orishas and how the Lucumí religion came to be practiced by other people
different from the original Yoruba tribes.

To honor the gods we love, sometimes we must sneak into the

shadows or run the risk of suffering imprisonment for our beliefs. Still
we must suffer at the hands of Catholics and Christians, who mock
wielding their holy books and saying that we follow the paths of
Satan. We see our brothers, sisters, and elders coming from Cuba and the
customs agents take away their sacred orishas in the hope of
erase our "evil" from the face of the earth. Although this is not slavery,
although the hardships are not comparable to those of our ancestors,
we continue to suffer. However, we all work hard for the day to come
in which we can manifest ourselves openly, the day when the blacks
claim proudly and without prejudice the orishas of your ancestors, the day in
that we can work shoulder to shoulder with them to heal the wounds of
past. We suffer for her love, although Oshún sweetens our suffering. She
she is truly the sweetest of the orishas. But I am digressing, and it is already
It's time for us to make the offering to Yemayá, our mother.
Josephine made a gesture for Jackye to bring the basket with the
offerings for the ocean. Standing before us, Josephine began to
to hum, to pray in an ancient language called Lucumí. Jackye and I
we held hands because she was a bit dizzy when entering
in contact with the natural forces of her mother orisha. The litany was
sprinkled with words in Spanish. I could understand small fragments of the
prayers I raised for my godmother and for myself..., wishes that we would disguise ourselves
of physical and spiritual health. He invoked the strength of the ancestors and prayed for his
elevation and for our protection. The time had come to carry out the
offering. We threw whole melons into the sea and I watched them fall to a short distance.
distance, spinning among the foamy waves. Josephine threw three
handfuls of pork rinds for her mother, while Jackye let the
molasses will spill freely over the foam. Some children came.
 13

running by the seaside, surprised that the adults were

throwing food into the water.
— Little Elegguás — said Josephine, nodding her head towards
they in recognition.
I helped Josephine back to our beach chairs and there I made an effort.
for listening to the roar of the waves. They thundered and resonated, moved by the
invocations and prayers that Josephine had chanted, while my godmother
he recited his prayers in honor of Elegguá, the one who opens the paths and the
messenger of the orishas, of the sea and of Yemayá. Josephine had strips
rounded coconut meat in the hands and, while praying, went
breaking them into pieces that I threw into the water.
Clapping hands, she dropped the pieces and continued singing out loud.
he descended while pouring the remnants of molasses over the crests of the waves; he returned to
take pieces of coconut and throw them into the water with a quick wrist movement.
—Ejife—he shouted over the roaring waves—. The world is in balance.
Yemayá was happy with her offerings. Slowly, Jackye
He knelt in the sand to pick up the coconut and make one last plea. A wave
errant broke on the beach, splashing him with its foam. Instinctively, he turned the
head when the cold water ran down his back. Turning again to
pick up the four pieces, Jackye's hand only touched the sand.
Yemayá had accepted her offerings. Yemayá would say nothing more!
 14

Chapter 1
To understand the orisha Obi
EAmong the Yorubas, there is a basic system of divination known as Obi.
Every time the oracle is consulted, a seed of the ...
cola tree (Cola acuminata), a very abundant African species in that area.
continent. The Yoruba believe that every seed is sacred and symbolizes the earth,
the cosmos and Olódumare. Once opened and cut, a seed
perfectly mature produces four lobes. Two of the lobes are called
obí, and the oracle itself takes its name from these pieces. These obí lobes
they have feminine forms, they are rounded and bulbous at one end; the others
the lobes are elongated and have a phallic shape. They are considered the
male portions and are called akó. Before opening it, the seed
it is a creative synthesis, a fusion of the masculine and feminine halves of the
nature, a perfect union that contains the potential for a new
creation. When the devoted orisha opens and splits the seed, symbolically his
own world breaks into pieces, and it will only be rebuilt under the
address of your orisha patron. After a solemn prayer and a heartfelt
invocation to the spirits, some hidden hands randomly throw these four
pieces. Thus the will of the orisha is revealed.
Mathematically, four distinct pieces can only give five.
distinct patterns, but separating each of the four lobes into two
pieces, male and female, the number of "letters" that can be opened
increases to a total of ten. And taking into account the various ways in
that the lobes fall one over another, an unlimited number is eventually created
of signs. By reading them, the initiates manage to decipher the desires of the
orishas. The basic patterns that can present themselves in the oracle of the
cola nut is called the following names: odí, alafia, obita, akita, yeye
age, elder, world, dignity. What they represent, respectively, is:
impediments
money, hardships and health. Beyond these basic patterns, and of the patterns
within the patterns, the African initiate has in his mind elaché (power,
grace, life, initiation) necessary to guess the full meaning of the mandala
 15

that has been revealed before him. The orisha displays its letters in Obi before the altar,
but allows the fortune-teller to interpret them according to their own knowledge and
experience. The target sign (the letter of the oracle) is combined with the
subjective knowledge of the priest, and from both, the...
predictions of the spirit.
When the Catholic and Christian heresies of slavery led
massively to the initiated orishas to the New World, the religion was forced
to undergo evolutionary changes. In the areas that would later become
In the United States, slavery was so harsh, so brutal, that the traditions
Orishas did not manage to survive beyond the first generation.
The whites ruthlessly divided families and social units.
Mothers and fathers were separated from each other and from their children; entire families
they were destroyed while the cruel masters tried to force submission of
their slaves. Black people were considered animals and tortured to
to force them to obey, to work, to produce for a race that is too lazy
as to produce on its own. There, in those established colonies
originally to preserve "religious freedom", the religions died
natives of the Africans. There was no evolution for the spirits and for their
followers, only cruelty and death.
Although it may seem paradoxical, slavery was somewhat kinder.
among the Spaniards, Portuguese, and predominantly Catholic countries.
Although slaves continued to be treated as beasts of burden, the
African social units remained intact. Some slaves
They were able to enjoy free time, and thanks to them, this tradition survived.
religious. As the weather was milder, many of the herbs used in the
original rituals of the orishas were not available, but divination
allowed to find the right substitutes. Those who worked in the fields
Spanish lords were able to receive initiation and aché to celebrate the
divination rituals obí, but the tail seed used in the oracle was not
easy to find. The divination allowed to find a substitute. Some say
it was Obatalá who approved the change; others say it was a decree from the
the very Olófin who allowed the change of religious methodology.
Regardless of the orisha that is considered responsible for this change,
the divination system adapted to the new circumstances. The coconut (which
also exists in Africa) became the new oracular tool in
replacement of the cola seed. This new method continued to be called Obí, and
he had Obí as his patron, a somewhat dark orisha from the Yoruba pantheon
considered the creator of the coconut. This mythical system of divination is the one that
it continues to bloom throughout Cuba and the rest of the New World(*1).
____________________
Unlike the original method of Yoruba divination, the New World method has the
name of an orisha, Obí. It is believed that the orisha itself is embodied in each coconut; for
Thus, when referring to the Obí divination in the diaspora, the name is written with a capital letter, already
that the orisha and the coconut are a single being.

The myth of Obi, the sacred coconut

(This myth originates from Obara Osa, the patron of the diloggún.) Of all the
mortal creations of Obatalá, Obi was perfect, pure. Born with all the
blessings from heaven, he led a life of charity and service. Seeing himself surrounded
of poverty, renounced his wealth to assist those in need, and was
 16

friend of the beggars and vagabonds. His were the words of comfort in
in the midst of despair. Obi's words were kind and he never
spoke in vain. Her inner beauty was such that her body conformed to
image of that beauty. Her mortal skin was smooth, soft as onyx; her eyes,
dark as ink stains, reflected everything around it. None
the woman had skin as soft as hers and yet no man
he had a more masculine shape. Obi's body was solid, sculptural and
temperate, but when it walked its flexibility was sensual and rhythmic, like the
music. Obi was so free of vanity and evil that Olófin blessed him.
granting him eternal life. Then the internal beauty of Obi, enhanced by
the ache of Olófin was reflected even more externally. Obi radiated whiteness and
purity. All the orishas agreed that there was no one else
radiant and more beautiful than him.
For those born after the creation of humans, Obi was
known as the coco, a fruit with a brilliant and dazzling white. Its skin was
like marble, iridescent like virgin snow; his clothes, always
immaculately clean and pressed, reflected the glow of the sun and of the
moon. Only Obatalá's clothes were cleaner than hers. When
Obi walked during the day, blinding the sight of those around him and everyone
the orishas marveled at their magnificence.
Although elevated by his humility and respectful attitude, Obi's ego
it grew slowly over the centuries until it came to believe that it did not
there was no one more blessed or more important than him.
If beauty is a gift from Olódumare, then I am
the most gifted. It is undoubtedly due to all the good deeds I have done on the
Earth. No one deserves beauty and eloquence more than I do.
Elegguá, who knows all things, knew that the darkness was growing.
like a cancer in Obi's heart. Many times he warned Obatalá, but
when he looked at the lofty mortal he had created, he saw only in him the
perfection. Elegguá came to present himself before Olófin, but he was still
blinded by his own magic, which had elevated Obi to the status of an orisha.
It had managed to make the inner light of man radiate outward;
the beauty of its creation was highlighted by its whiteness, and not even the one who
was God on earth could see beyond. Like so many others, Olófin was confused
the physical beauty with the spiritual purity. And that purity had remained
manchada.
Finally, it happened that Olófin threw a big party for all the orishas.
in his opulent palace. Obi spent many weeks preparing for that
party, ordering new garments that were to be made with the
best fabrics, with white ribbons and dazzling velvet. Only used
the purest fabrics, which were sewn by the seamstresses with the most skillful hands
clean. Once finished, the white garments contrasted deeply
with her dark skin. The power of her aura reinforced the whiteness, and together they shone.
and they shone so brightly that it seemed that Obi was the source of all light, that everything
the rest was a reflection of him. He felt satisfied. The day of the party arrived and Obi
he attended to her, confident that there would be no other orisha better dressed or more
magnificent than he.
As he had arrived early, Obi observed from a distance the arrival of
the other orishas: Yemayá in her dress of foam and shells, of which
they hung precious stones and sea pearls; Oshún in her velvets
 17

more elegant yellows, and Shangó in his blazing red pants and his
perfectly ironed white shirt. Although everyone had prepared
for many days for the party, their outfits were unmatched
the ones from Obi. It seemed as if he had gathered all the whiteness and freshness of the
world, weaving it into a tapestry that gleamed under the pale glow of the moon.
As I passed through the main door of the Olófin palace, radiating a glow
like no other on its splendid walls, Obi saw a group of dirty beggars.
and the ragged ones who had gathered around the palace door to ask
alms to the powerful. They had dirty clothes, full of mud and leaves
rags; the clothes they wore were unfit even for animals, and Obi
he shrank back as he approached them. Behind him lay his mortal days in which
he had worked selflessly for others; now he was an orisha and
he deserved respect. The homeless asked him for money but Obi pretended to be deaf.
One of them approached him and left a small stain on his clothes that made him
to get angry.
Leave me alone,
the place is not here, in the palace of Olófin, but in the forest with the animals!
He was so enraged that the magical garments he was wearing flared up.
around his figure, cutting through the air as he raised his fist full of fury.
Surprised, the vagabonds could do nothing but run away.
Obi had pronounced his roaring words with such strength that
even Olófin cautiously approached the main door of the palace to
to find out the cause of that commotion.
He watched sadly as the once humble orisha now cast out the
beggars gathered in front of the palace. When the last vagabond had
gone from sight, Olófin looked sorrowfully at his son. Then he remembered the
warnings from Elegguá, that his elevated mortal had become superficial and
severe, and his only words were:
Come in, join the party.
Walking away with sadness in his eyes, Olófin did not speak again to
Obi all night long. He only observed that the orisha was mixing with the
guests, laughing, eating and drinking, because he didn't feel the slightest
concern.
Obi spent the entire next day analyzing what had happened. He decided to plan
an even more elegant party than Olófin's, where he could showcase
who was the most graceful of all his children. He selected the guests one by one,
inviting only the most important spirits, among which included
Olofin, father of them all. He also warned the beggars and vagabonds.
that were forbidden to show up at their door. This was followed by weeks
of preparation in which Obi forced his servants to make his mansion
the cleanest, the whitest, and the most elegant of all. She made her
tailors and dressmakers wove and sewed the most spectacular fabrics of the
whiter wools and cottons, adding its own charm to the fabrics that
produced. The night of the party, despite the meticulous preparations, only
a few of Obi's guests were introduced. Having attended more for
curiosity that due to sincerity, the guests exchanged furtive glances and
they were speaking in low voices. Obi was angry, because besides the very
Olófin, there was no one greater than him. How dare the others to
to leave him stranded! How dare the attendees show their ingratitude
whispering, laughing discreetly and questioning their motives! They were
 18

spending the hours. The anger turned into rage and Obi became the most
ungrateful of the hosts. At the last hour of the night, when the orishas
were starting to leave, someone softly knocked on the door. Obi, who still
He hoped it was some guest arriving late, so he went out to open the door.
Then the rage turned into anger, because he only saw a beggar.
ragged. He had dry and dull hair, and dirty and torn clothes, and
while Obi looked at him horrified, he extended his hand to ask for alms. The
Orisha began to tremble when she saw the immaculately white carpet that
it was entering the palace stained by the footsteps and the mud from the feet of the
beggar. Then his anger erupted:
— How dare you, filthy beggar! — roared Obi —. How dare you to
come to dirty my house, dressed in rags and smelling like an animal!
Get away from me and leave this house. I don't want to see you again.
Slamming the door in the beggar's face, Obi turned to see everyone.
the orishas gathered behind him with expressions of disbelief. Some
They trembled with fear or anger, but Obi could not tell which, nor could he.
It mattered.
Did you go crazy? -asked Elegguá, the first one to
recover —. How can you call our father a dirty animal and
muggy?
Before Obi could calm down and ask Elegguá what he wanted
to say, they knocked on the door again. Suddenly opening, Obi mounted again.
in rage at seeing the old man before him. As he opened his mouth to let loose
in his fury, the figure began to change and merge until the beggar
he disappeared and Obi was able to see what the other orishas saw, Olófin himself.
Obi had sent away from his house the true lord of the universe.
Then the powerful one displayed all his brightness and goodness. The room
was bathed in white light that whitened the ivory walls of the
Obi's mansion; everyone was blinded by its splendor. The orishas
they posted enforceable (greeting) in front of this powerful display of aché, while
Obi, trembling non-stop, knelt on the ground to ask for forgiveness. But no
couldn't say anything because his tongue slipped and fell out of his mouth. Obi was left in
silence forever. Fury turned into fear and fear became
despair when Obi saw his useless tongue on the ground. It had been
humiliated by a power greater than his own and crawled at the feet of his
father. Olófin, seeing the same humility that Obi had possessed when still
he was human, felt compassion for him, and said:
My son, you used to have a pure heart, but over time your conduct
towards others has become malicious. Somehow, in some way, you have
lost the virtues of humility and charity towards my earthly children. Without
embargo, my heart wants to forgive you. For your faults, your own aché has
removed the ability to speak, and you will never utter a word again with the
mouth; however, I will give you the word in a different way. If any
If you want to communicate with someone, first you have to lie on the ground.
as if you greeted me in foribale, then that person will know your will.
And just as you are very bright and beautiful on the outside, although on the inside you are
dark, severe and hypocritical, I will change your appearance for an eternity; this
It is the punishment that I impose on you. A thick bark, like the one you have on your
interior will hide your physical beauty from now on; however, the glow will remain
hidden inside. This skin can be pulled away, and to see your shine only
 19

when you are called to serve others, for in service you will find your
salvation. As you have two aspects, you are good with the orishas and bad with
the poor, you will have two faces. One will show the shine of your beauty, a gift
mine that I cannot withdraw completely, and the other will show the darkness of your
hypocrisy, an evil that has befallen you. From this day on, for dirty or vile
Let those who consult you, Obi, you are obliged to always tell the truth.
At your feet with all humility. You will always be available to others.
orishas because they have never stopped giving alms to my earthly children, to
the poor and deformed.
Thus, his own hands and those of his father punished Obi, who
he was forced into a life of service and truth.

Obi had been a human, a pure and modest man whose beauty
he had impressed Olófin so much that he made him an orisha, an immortal. His
inner beauty was expressed externally thanks to the blessing of Olodumare;
Obi radiated and it was amazing. However, pride and vanity had
grown inside during those early centuries until, due to their
his own actions, Obi fell from grace. He would no longer live in an opulent
palace beyond the realm of mortals. Now his new home was the palm tree.
coconut tree, a modest height tree, although well rooted in the ground. No longer
she would wear dazzling clothes again. Her form was hard and dark; she was
surrounded by a thick crust with a hairy cover. Its beauty, a gift
that had been granted to him, and that was comparable to his purity, remained hidden
through this bark and once again masked by a thick and rough skin born
of his evil. Obi's musical voice was silenced for centuries: no one did
could neither be heard speaking, singing, nor even sighing. In order to communicate, the coconut
was doomed to be thrown to the ground in a burst and, from there, it
they would show the letters that would make their will known.
After his fall from grace, Obatalá was the owner of the new
form of Obi because, besides being the guardian of deformed things,
he is also the lord of whiteness. As Olófin had decreed that Obi should speak
in the name of all the orishas as the story unfolds
from the world, Obatalá had to distribute this gift among all of them. The
spirits were summoned beneath one of the Obi trees and there, the king
from the white cloth (*2), he spread a seed divided into five parts, and said:
Through this medium, which is the oracle of Obi, each of you
you will speak to our children about the earth. Although the essence of this tree is mine,
I can share it with all of you. You must know that Obi can never
to lie, neither to you nor in your name, nor can he lie to those who.
They honor using the oracle. Obi will only tell the truth as he knows it.
There, beneath the coconut palm, Obatalá taught the five signs.
secrets through which Obi acts as an intermediary between the orishas and the
mortals. This marked the beginning of their redemption and the beginning of our
oracle in Cuba.
But, over time, even the tree that had brought Obi to the land
blind with vanity and pride, until Babaluaiye and Elegguá
____________________
"King of the white cloth" is a praise to Obatalá. It is said that he created all things.
spinning them from a "white cloth".
 20

They taught him humility again. This story is titled The Story of the Palm Tree.
The cocoteray is recounted in Owani Ofún (11-10) of the diloggún (divination with)
cowrie shells.

The history of the coconut palm

Once upon a time, there was a coconut palm that grew in the land of the
orishas. It had thick, strong, and greener leaves than the others
trees. It was radiant under the morning dew and at night, under the
pale light of the moon, emitted luminosity. The other plants and trees it
they looked enviously at her beauty. Time passed and she became filled with hundreds of
coconuts. Their weight was a burden but the fruits, a blessing. Observing themselves
Arrogantly, the coconut palm refused to make an offering.
gratitude for your wealth.
You must return part of your prosperity to the earth, they whispered.
other trees— if you don't want me to strike you with a bolt of lightning and claim what is mine.
But the coconut palm didn't want to hear about it.
I am magnificent, the mother of all goodness in the forest,
self-deceiving—. My children, the coconuts, enjoy good health. Why
Should I do ebó if I have already been blessed with beauty and abundant fruits?
All of you must make ebó to be more like me —he told them.
As time went by and her children matured, her pride
it was turning into vanity. And it happened that when she was happiest
palm tree with itself, a hurricane wind rose. Strong gusts
they were blowing through the forest, and one of their many children fell to the ground. The trees
they stood still, amazed at what had happened, and for a
Even the coconut palm felt fear at that moment. But deceiving itself,
same, he said aloud looking towards the forests:
Don't worry, it's not a bad sign. My friends, my son has
ripe; it is the perfect seed born from my perfection.
Over time, my son will grow to be very tall and handsome, and he will stand up.
proud next to his mother. The blessings bestowed upon the forest are
they will bend.
Focused again on herself and her coconuts, she gathered her leaves to
protect the fallen fruit from the elements, to safeguard it during its
growth. As he fanned and fanned his seed, the powerful orisha
Babaluaiye walked through the forest with Elegguá by his side. Kindly, the
the father of the land greeted the tree because its children, the coconuts, gave him milk
how much he liked her. Closing his eyes, Babaluaiye forced her and to
orisha that he was wearing, but he did not realize that she did not return the greeting.
His gesture of kindness went unrecognized.
—Father —Eshu (Elegguá) whispered, incredulous —. You are an orisha and, without
embargo, are you recognizing a tree?
This tree is the mother of our fallen Obi and it is he, Elegguá, who
provides us with the coconut milk that I like so much. Deserves all our
respects for being the mother of one of our spirits.
She deserves as much respect as you do, father, said Eshu.
interrupting him—. However, the tree has not returned your greeting. It is
ignoring your kind gesture and your blessing. Did you not know that it has become
proud and vain, who is so vile that he offers the ebó to none of us
 21

are we in gratitude for the blessings received? It is a selfish creature and

absorbed in herself, father.
Babaluaiye realized that Elegguá was telling the truth and observed the
tree, lost in its dream, that only took itself into account. He did not
he had been greeted and the palm tree hadn't even noticed the greeting
received. Angry, Babaluaiye raised his hand, pointed his finger at the tree, and
he said:
Only the coconut knows the worm that is inside it.
And he continued walking in silence.
Elegguá stayed behind, hesitant. He observed the tree for a moment.
Unexpectedly, one of the coconuts fell to the ground.
The palm tree felt happy until it realized: 'It's not ripe!'
Elegguá heard his labored breathing and laughed; then he blew on the tree.
Another unripe coconut fell, and then another, and another... Many coconuts rained down.
about the land.
The powerful tree trembled with anger and fear, which only caused a greater
number of his children will break away from him. The anger turned into horror when
he observed that the land beneath him seemed to boil; it was alive, something
moved among its roots. From the boiling earth, worms began to emerge,
feeling that they had a new food source over their dens, and the
horror turned into pain when the worms, in addition to eating their
children, penetrated deeply into its crust. They had come with such
speed that the proud tree, once very beautiful, was devastated by the
illness and fell dead on the ground. Due to the vanity of the palm tree, all
they suffered the punishment of Babaluaiye, a terrible cancer that emerged from the ground and
attacked the entire family of the coconut trees.
Elegguá felt pleased.

The story of Obi's evolution and eventual return is told.

through these three patakís: purity granted him immortality and vanity
caused her fall. Even her new mother, the coconut palm, was destined
to fall over time due to his vanity. In himself, the immortal Obi does not
I had energy, I didn't have a defined purpose in the scheme of creation. Perhaps
this may be the reason why, over the centuries, its nature changed and
it ceased to be pure, noble, and selfless. But after its fall, it was given a
purpose: a method of redemption and salvation. Once again, it became a
humble servant, in the voice of the spirits upon the earth so that their
followers could ask questions and make requests to the forces that
they shape the world.

The orishas associated with Obi

Obi provides us with a link to the powerful; it offers us a channel
through which to ask, listen, and carry out their will in the world.
We participate ritually in the salvation of Obi when we make use of the
oracle. He can connect us with any orisha, but we are going to
to review those with whom he works most frequently.
 22

Elegguá
Elegguá is young and old at the same time; in any case, under
any appearance, is among the wisest of the orishas, for he knows
all the things that exist in heaven and on earth. Their worship and
propitiation is essential in the practice of Santería because without its good
will cannot do anything with the other spirits of the pantheon. Those who
they practice divination Obi usually direct most of the questions to
this orisha before approaching others and, although we direct the
divination to another spirit, the due worship is still offered to Elegguá and
reverence. Elegguá is present in the great gatherings of children; also
is present at the crossroads and wanders freely through the
forests. It controls fate, decisions, and all aspects of life in
those in which whim or chance is the decisive factor. Their sacred colors
they are red, black, and white; it is said that their numbers are three, seven, and
the twenty-one (some houses include the number eleven). When invoked for
the Obi divination, most diviners call it with bells.

Ogun
Ogun, the blood brother of Elegguá, is another of the orishas whose worship
it is essential in the practice of Santería. It is also known as the spirit
of iron, being the one who controls the vast deposits of this mineral
existing beneath the earth and the one that guides the hands of those who use it and
they work. He is a skilled metal craftsman, an excellent hunter, and he is also
healer (the patron of doctors and surgeons, for his tools of
cures are made of iron). In this religion, there are few rituals that
can be made without your help. All the sacrifices that are made to the
orishas first go to Elegguá, but sacrifices should only be offered
with the blessings of Ogún. He is the knife that takes the life of the animal, or the
the hand that guides him, and when Elegguá or any other orisha is going to eat, he must
offer the first bite to Ogún. Although it is said that this orisha wanders
through the wild forests, it can also be found in areas where there are large
iron deposits or where large amounts of this metal are used (such as
on the train tracks). He is also present in every city because he is the one who
create the foundations of civilization. Many attribute this spirit to the transition
evolutionary from the hunter-gatherer phase to the agricultural stage, since Ogun
is the one who creates all the implements and farming tools. The change of the
the transition from agrarian society to industrial was also directed by the hands of Ogún,
because iron was the basis of the industrialization process. It is said that the
the sacred colors of Ogún are green, black, and white, and their numbers
they are three, seven, and twenty-one. Most of the priests use
bells to call him during the Obi divination ceremony.

Ochosi
Ochosi is the master of all the herbs of the forest and of all
the animals that inhabit it. Aside from Ogun, no other orisha can
to rival him in skill and prowess in the arts of hunting. As he is adept
 23

a witchcraft (the use of herbs), many practitioners of this faith that

They dedicate themselves to this art believing that Ochosi will energize and vitalize their work.
Although this powerful spirit resides in the forest, its true home is the
prison, the place where criminals are confined for their crimes against
humanity. Ochosi is justice; his arrows pierce deeply into the
hearts of criminals, and when he feels offended by the actions of
the mortals are punished by imprisoning them. Many of their offerings (ofrendas) are
they deposit at the gates of the jails. When he is not there, this orisha
prefers to spend time in the forest, practicing hunting with his bow and his
arrows, a gift granted by Obatalá, whom Ochosi adores. It is said that the
the sacred colors of this orisha are blue and gold; its numbers are the
twenty-one, seven and three. When invoked for divinatory practices,
Most fortune tellers call him with bells.

In the Lucumí pantheon, these three orishas are perhaps the most important.
It is said that Elegguá, Ogún, and Ochosi form the foundations of the faith. Their bond
it is so intense and its aché is so important for the devotee that the reception of
these three spirits are mandatory for the laypeople (non-initiates) in a
initiation known as the reception of the warriors. During this long
ritual, the orishas Elegguá, Ogún, and Ochosi are prepared in a ceremony
denominadalavatorio. Using certain special herbs, an elixir is prepared.
call to me
These three spirits and their tools are cleansed in it and, through rituals
secrets, the godfathers of the aleyos give them life. Together with them, it is washed.
also to a fourth orisha called Ósun. This spirit has no voice of its own and does not
speaks through Obi or any other religious oracle; its sole purpose is
watch the container day and night, standing by its side or making it sound
bells if any danger is approaching.
The birth ceremonies are long, but the reception is brief. The aleyo is
presented to the orishas, and three days after their birth they
allows the alley to take them home. Twenty-one days after the initial wash, they
celebrates the entry ritual of the warriors into the devotee's home. This ritual
it consists of offering a meal to the orishas: two roosters and two are offered to them
pigeons. A week later, they are offered a basket of fresh fruits. A
Once all this is done, the warriors settle into the life of the devotee and he
You can start your relationship with them that will last a lifetime.
Note: Once the aleyo has received the warriors, technically
stop being a follower and become a worshiper of the orishas, the worshiper of the orishas,
although he has not yet been crowned as a priest.
Elegguá, being the destiny, the fate and the messenger of all spirits,
he is the most important of the three. His worship and propitiation are essential if
The aborisha has hopes of progressing in the religion and in his life. Ogun
is immediately behind Elegguá and is a powerful warrior ready
to bring down the enemies of the devotees; wielding his machete, Ogún fights
tirelessly, incessantly, to eradicate the obstacles that
they prioritize the evolution of the devotee. However, Ogún is undisciplined and
unbridled; the wisdom of Ochosi, the hunter and tracker, is necessary,
to show Ogun where his strength will be most useful. Under the direction of
Ochosi, the strength of Ogún can be used for the greater good, never for the
bad. With these three spirits working for the aborisha, there is practically no
 24

nothing in life that cannot be achieved through hard work and

perseverance. Many times, under the watchful eyes of their godparents, a
Aleyo will need to use the Obi to guess the will of his spirits. And
although this is a right that all those who have received the orishas have,
it should not be used lightly, and it should always be done under the expert guidance of the
elders. In any case, the reception of the warriors gives one the
right to practice divination with those spirits through the Obi.
The three orishas that I will comment on next (the Ibeyi, Olokun and
Babaluaiye) are also spirits that can be received outside of the
initiation known as the seat. Just like the warriors Ogun,
Ochosi, Elegguá, and Ósun form the foundation of faith, these three orishas
they increase the aché of the aborisha and often offer them stability as well,
strength and progress in life. Each of them performs a specific function.
following the designs of Olódumare; each of them has their own aché,
and can be consulted through the Obi.

The Ibeyi
The Ibeyi are a series of seven sacred spirits, the children of
wonderful birth, as referred to by the followers of the orishas. No
Nonetheless, this same term is commonly applied to the first two.
spirits born, the twins Taewó and Kaindé. In the patakís, it is learned that
they are the illegitimate children of Shangó, born from the womb of Oshún; without
embargo, they were created by Yemayá and blessed with great gifts by the
powerful Obatalá. In ancient times, the birth of twins was considered a
serious offense in Yoruba culture, but when Shangó, the fourth king of Oyó,
he had twins with one of his concubine wives, they gained renown
as heralds of blessings and the cult of the Ibeyi gained in importance. With
all the powers of Obatalá, Yemayá, Oshún, and Shangó combined, their aché
they are so strong that they are capable of performing miracles in the most
desperate. Their sacred colors are the same as those of their parents:
white, blue, yellow, and red. All offerings presented to them must
be doubles and exactly the same. They are the patterns of children, or of the
twins, and of the mothers of twins. When they are invoked for the
divination Obi, they are called with twin rattles.
In Santería, it is not uncommon for these two orishas to be received by a
aborisha. Once received, even the aborisha sinocha (spirits) in their
head (consciousness) has the right to consult them in divination through
of Obi.

Olokun
Olokun is a feared orisha, although also revered. She
(some call him, because Olokun is androgynous) lives in the depths
from the ocean since the powerful Obatalá left her chained there. Before
that the land was separated from the sea, there was only water, a vast abyss that
covered all things. Olokun ruled over all the things that remained under his
waters. Olódumare sent Obatalá from the sky to a peak of land,
Orisha Oke (*3), the only point that Olokun could not cover. In this small
Obatalá's pinnacle had space to put a hen, and this hen dug with
 25

so much zeal that I send earth over the watery abyss. Enraged, Olokun
he intended to destroy the land that the hen had created, but Obatalá offered him
a gift from God: a great golden chain.

Orisha Oke is the spirit of this mountain and gives its name to the mountain itself.

Momentarily appeased, Olokun put it on; the chains tightened around

she and, with her heaviness, were sent to the depths of her own kingdom. Thus was born the
earth, gravity, and the waters were forced to recede upon themselves.
Too extensive to be retained, but unable to resist the
sanction imposed by the supreme deity, Olokun continued reigning over
vast areas of the land.
Water reigns supreme, even in our days, and the earth only occupies
a small part of the surface of the planet. After the chaining,
the parts of his aché that were too strong to be contained
they fled, and Yemayá, the lady of the fresh water that rains upon the earth, emerged
from the waves. This orisha can be received by the aborishas who have not yet
were initiated as priests and priestesses; the worship and propitiation of
this powerful spirit creates a firm and stable foundation in one's own life. Its
the color is the same as that of Yemayá, the blue. Its metal is lead, because it is
the only mineral that cannot be corroded by seawater. When it is
calls for divination Obi (only consulted when the need is
(perentoria), it is invoked by moving a maraca in a circle.

Babaluaiye
Also known as Asohano, this orisha is one of the most
feared and loved of the Lucumí pantheon. Its worshippers know that this spirit
he is the father of infectious diseases, the lord of smallpox and of
skin diseases. The arrival of AIDS is also attributed to this orisha.
Although he is feared in Africa, he is very loved in Cuba and in the United States.
because just as it can cause the disease, it can also
to heal her. As a force of nature, Asohano brings illness and death,
the natural processes that destroy the weak and the elderly so that it can
to bloom new life. But diseases are not inevitable or incurable;
this orisha also brings hygiene and health, and promotes medicine
modern. The use of vaccines to overcome diseases is one of the
miracles wrought by this spirit: a weakened variant is inoculated
disease that causes the receptor organism to react and strengthens it. Thus, all
the race strengthens and evolves.
Unlike the other orishas, whose rituals can be practiced in the
daylight, the cult of Babaluaiye is only held at night, almost in the
darkness. He abhors water, which he substitutes for coconut milk. Among his
sacred attributes are the colors brown, black, violet, and yellow, and their
number seventeen. During divination, Obi is invoked by using
a cowbell. Just like the Ibeyi and Olokun, who can be received by the
Aleyos, Babaluaiye can also be received by those who are not priests.
ne priestesses. Their aché helps us to achieve and maintain a state of well-being.
health. The holders of this orisha are sometimes called Lazareros.
 26

(a name derived from Saint Lazarus, the Catholic mask of Asohano) and they have
the right to consult with him using the Obi.

The following orishas can only be received by those who have

made the ocha. The first five — Obatalá, Yemayá, Oshún, Oyá and
Shangó - are given in the ritual known as asiento. This is the
initiation that confers aché to the aborisha, transforming that person from not
initiated in iyawó, spouse of the spirits. The ruling orisha of this
the person is crowned on their head and then it is said that the iyawó is
priest or priestess of that spirit. The seating ceremony is long and
complicated: it is composed of a series of rituals that begin with the
head shaving and the crowning of the initiated, and it ends several days later
when the iyawó emerges from the initiation room to begin their relationship
lifetime with the orishas. For a year, the new initiate loses their name
among his peers and is known exclusively by his title, iyawó. During this
time must observe the strictest taboos: its clothing, food,
recreational activities and trips are limited and are severely supervised.
He (or she) is considered as a child, a baby within the religion, and is
treated as such until the year of restrictions is completed. Although the
the wife has the orishas in her house, she cannot practice divination and only
They can work with them under the strictest supervision of their sponsors.
During this period, most of the sentences and customs are learned.
rituals of the religion.

Obatala
Apart from Olóñn, Olorún, and Olódumare, there is no greater orisha than Obatalá.
His name can be translated as the 'king of the white cloth'. He (some call him
they know her) was the first to come to the earth and stood on the
the only visible peak, Orisha Oke (the mountain), chaining Olokun to the
depths and creating the earth. It was he who created humans using
clay. It was he who, along with Yembo-Yemayá, gave birth to all the orishas.
who could not descend by themselves from the heavens to the earth. He is the owner
of consciousnesses and human minds, and all those born are
they consider them their children, but only their chosen ones can be initiated into their
mysteries. It is said that children born with deformities belong to
Obatalá by birthright. As he is responsible for the condition.
humanity, those who are left disabled or injured and the elderly are under their
careful. Obatalá claims the colors white as his own (although it
freely share with the other orishas), red, purple, and green; their
numbers are eight and sixteen (some also attribute it to four). In
As for your musical instrument, it is called the elagogó, a bell of
plate adorned with a silver feather from a young pigeon. It is consulted through the
Obi only for matters of great importance, unless the supplicant is a child.
yours; so kindly answer all the questions.

Yemaya
Those who know her, know that Yemayá is the owner of all the water
sweetness of the earth. She was born from the chaining of Olokun. The breadth of the
 27

oceans could not be contained in one place, but the golden chains of
Olódumare could not be broken either. Part of Olokun separated, and Yemayá.
rose from the foamy waves like one of the first orishas. In her, she is the
mother of all, and never denies the heartfelt pleas of those who seek her
support and comfort. However, she is not an overly affectionate mother. She is
vengeful and wrathful when provoked to anger. It can be found at
Yemayá in the seas, the lakes, and in the rain. She is the one who fills the house with her
sister, the rivers of Oshún, of fresh and invigorating water. Their color is blue and
Among its attributes are the number seven, the metals silver and lead, and the
sweet molasses. When it is called for divination Obi, it is invoked with
a circular movement of the maraca.

Oshún
After all things had been created in heaven and in
the earth, Olódumare looked at his creation. Worried that he might have created
more things or there should have been more things than what he was offering to the
first mortals, he created Oshún to embody all the sweetness, beauty and the
love that could have been forgotten. And it happened that very soon there was no one
as impressive as she is. This orisha represents love, beauty, the
eroticism, fertility, abundance, sweetness, and all the things that make
that life is worth living. She is the lady of dance, of magic and
of laughter, and grants its blessings freely to those who worship it. Among
its numerous attributes include the numbers five and twenty-five, and the color
yellow belongs exclusively. Its metals are gold and brass. The
honey, perfume, and mirrors are offered to her by her devotees. To invoke her
in the divination rituals with the Obi, a brass bell is rung, which is
his musical instrument.

Oya
Oyá is a woman with many talents. She is a warrior (and under that
costume many know her as the bearded lady). She is the sovereign of
market, a symbol that represents the market where we buy products,
but also the world we live in. Moreover, she is the lady of the tornado (title
shared with her sister Ayaó, who is the tornado) and the announcer of the
death. Keeps the cemetery gate open or closed at will (the
the dead pass through their doors into the hands of Oba and then of Yewá, which
It is the tomb. There, she is the first to feed on the body and then she does it.
the Orisha Oko). She is the concubine of Shangó, but she is not the lover of anyone.
Oyá governs the winds, the storms, and the lightning that shines in
the dark sky. Among its sacred attributes are all the colors (that
they make a total of nine), the number nine, copper, and the pod of the tree of the
scream, used to invoke it in the Obi divination. The boomerangs, pinwheels and
masks are also your instruments, and many of them can
to be found in their altars.
 28

Shango
Shangó is an interesting spirit among the orishas. It is said that in the
the 11th or 12th century was a mortal, the fourth king who ruled the city-state of Oyo.
Although he brought peace and unity to the Yoruba nation, Shangó himself became corrupt,
throwing his brothers against each other until one of them died.
Ashamed, the man went to the forest to end his life. The way most
common execution among the Yoruba was hanging, and Shangó planned to put an end to
his life in this way. However, the strength of his good previous deeds
and their own efforts to correct their mistakes moved others to compassion
orishas, and it is said that the king, instead of hanging by the force of gravity,
ascended to heaven to become an orisha. Other legends claim that
this orisha was born from Yemayá, when she gave birth to the immortals on earth.
Most agree that Shangó is Irunmole himself, one of the
orishas that were born first and that embodied among mortals to
to experience life. Its sacred colors are red and white; its numbers
are the four, the six, and the twelve. When invoked for divination, Obi,
most priests and priestesses use the bells as their
sacred instrument.

Yewá
Of all the orishas, this is the only one who never got married, never.
she experienced physical love and never gave birth to another spirit on earth. This daughter
Obatalá was amazing; she had so many charms that Shangó fell in love with her.
she, although she knew that her father expected her to remain virgin and chaste
eternally. For the love he felt for her, Shangó gave her an opal
precious and his father, Obatalá, found him with that gift. Knowing that something
this could only come from Shangó, Obatalá separated the two orishas forever:
Yewá was sent to live in the cemetery, among the spirits of the dead,
condemned to be there for all eternity, and Shangó, who feared the
dead, I would never see her again. It is not very common for a priestess
welcome this orisha, because her reception guarantees that the woman will not return to
Amar. Yewá feels so much bitterness over the losses suffered that he maintains
chaste and pure those who safeguard. Women wait until they are in
well-established marriages, long after menopause, for
to receive their mysteries. Men almost never receive it, because it tends to
suspect everyone of them. Although he can take his place at the head of a
initiated (it has a small number of priestesses), it only does so in case of
that the initiate be a woman, and only a daughter of Oshún or Yewá herself can
perform their rituals. Many do Obi in the cemetery (next to a grave)
after offering him the ebó, and thus they determine if the offering has been accepted. A
Unless one has this orisha living at home, it is taboo to approach her.
for any reason.

King
When Shangó and Yewá were separated, Obatalá decreed that Oba was
the legitimate wife of Shangó. They married and lived together for many
years. During that time Shangó fell in love with Oshún and Oyá, and maintained
relationships with both orishas. Oshún, jealous of Oba, once told her
that if she wanted to keep her husband, she had to cut off her ear and serve it to him
 29

husband in a soup to be able to have him by her side forever. Oba did it,
but her husband got so angry that he cursed her, condemning her to live among the
dead. There Oba grew physically and spiritually, becoming one of the
strongest women of the Orisha pantheon. After many centuries, she rose again.
renewed and became the woman who punishes those who do harm to the
women. She also became the patroness of the home, of education, of
learning and writing. When women seek help
desperately, when writers are desperate to obtain
inspiration, when someone seeks arcane or forbidden knowledge, you are
people turn to Oba, who learned all his wisdom from the dead.
It has a small group of priests, and although within the religion many
They discuss this point, only women can be their priestesses; she cannot.
can enter a man's mind without radically changing his
masculine energies (some of those who have become their priests)
(have become transgender).

Orisha Oko
Orisha Oko is a dark and mysterious spirit; it has priests, but in
very small number. The secrets to crown it on the head are lost
in most lines of faith outside of Cuba. Nevertheless, it is a spirit
I live enjoying good health in the heart of this religion, although normally
is received as an orishaadimú, that is, the one who is not crowned in the
head unless received by the priests and priestesses after the initiation
of the seat. It is said that spiritually Oko is a child of the earth itself,
born when the oceans retreated. In some patakís, he is the husband of
Olokun; others associate him with Olosa (the lagoon) or Yemayá. It is also said that
it is incredibly beautiful during the day and its shape is equally
horrible during the night; he embodies the fertility and decline of the earth, and
his mysteries encompass all earthly cycles. It is believed that Oko embodied
physically among the mortals in the ancient city of Irawo. He was their king and
ruled over his subjects before the discovery of agriculture. During
during his reign on earth, Oko suffered from leprosy and was exiled by his own people.
subjects. The monarch's wife was loyal to him and accompanied her husband in his
strolling through the fields.
Over time, through dreams, Oko uncovered the secrets
related to planting, crops, and harvests, and as
mastered these skills, he began to heal from leprosy. He returned to Irawo with
these new secrets and regained his place as ruler. In return, he
he taught his subjects the secrets of agriculture, and the city grew stronger and
enriched under his reign. Many decades after his death, Oko
he became known as Orisha Oko, the patron of farmers, both in
Irawo like in the rest of the Yoruba nation. This spirit is associated with the
pink and blue colors, and is received in the form of a farmer plowing the land
with an ox. Suota (sacred stone) is white and is found in the fields.
newly carved. Its stone must remain exposed, not closed inside a
soup pot, but its diloggún is kept inside a small soup pot along with
his altar. There is no number that is directly associated with it. For the
Obi divination ceremony is invoked with a delicate maraca.
accounts.
 30

Chapter 2
Principles for casting the Obi
LTHE LIFE OF OBI, like the lives of all other Orishas, is
registered in the diloggún, an oral compilation that includes 256 odu
(patterns). The story begins in Obara Osa (6-9); here one learns about
a mortal Oba, who was elevated to the rank of immortal by Olófin. Although being
mortal was disinterested and pure, many centuries of eternal life were given to him
changing. His ego and vanity grew until his heart hardened.
heart. The harsh words he directed at the father of all creation made him
to lose the tongue, which fell from his mouth when he pleaded for forgiveness. The hardness of
the heart of Obi surrounded and enclosed him like a shell. His external beauty
remained hidden within her, and Olófin condemned him to an eternity of service. The
brilliant Obi was transformed into a coconut, and thus a new system was born
divination. To regain the speech, Obi was forced to express himself
through five mysterious signs. And to find their salvation, it is
obliged to serve all the inhabitants of the Earth. The task of distributing the
the oracle among all the celestial spirits was assigned to Obatalá, who
Under a coconut palm, he showed the orishas the five patterns.
basics through which the fallen spirit could communicate its desires to the
mortals. But there was another task to be done: the extension of these
knowledge to the human race; this task also fell upon Obatalá, and the
The story of the first fortune tellers who used the coconut is told in the odu.
Oché Métanla (5-13) from the diloggún.

Biague: the birth of divination

with the coconut

Obi had fallen, the ancient immortal was now locked up in a hard
dark shell. Cursed by his arrogance and by his sins against Olófin and
humanity was forced to serve or to remain eternally silent.
 31

Thanks to the wisdom of Olófin, a system, a series of five was invented.

basic patterns, that could be used by those who knew the secrets of
oracle. Obatalá began by teaching the orishas the letters of the Obi. Fact
this had to face a greater challenge: teaching humans to guess
through the oracle; this was a task that I didn't quite know how to carry out.
cape. The land overflowed with life and the number of worshiping believers of the
orishas increased daily. Many could benefit from such
knowledge, but Obatalá was alone in this task and there were too many
students so that he could teach them alone.
While the spirit pondered these facts, in a city called Lié
There was a young man named Biague who was crowned priest of Obatalá. He was a man
simple who enjoyed the simple pleasures and his initiation ceremony
(seat) was the most profound moment of his life. But those from laitá said to
this iyawó that the mysteries of odu were not theirs; would never have the aché
necessary for divination with the shells. Apart from divination, the iyawó
he regretted that his initiation would never benefit anyone but himself. Not
I had a way to communicate with the divine, to appease the orishas or to offer them.
the ebó; could not help anyone find their destiny. At night, the young man
the priest prayed to the spirits: "If I could guess. If I could help the
others. Nothing seems more important to me.” Obatalá was moved by the
prayers of the iyawó and, when his year of purification was over, the orisha
he presented Biague and taught him the secrets of the Obi. Patiently they were shown
revealed the five signs and then the more subtle patterns within those
signs. Obatalá taught Biague to pray, to praise, and to placate the orishas. He
it was about a new oracle and how no other mortal on earth possessed
his secrets, the abilities of the young priest soon brought him fame and
fortune.
Seeing that he possessed riches, Biague decided to get married and start a family.
family. He chose a wife and soon the two had a son named Adiatoto.
When he was weaned, the couple decided to have another child, but the wife of
Biague died during childbirth along with her son. The love of her husband for her was
so deep that he never remarried, although his desire to have a
the family was so large that it started adopting orphans. Each of them
I tenderly loved the fortune teller, because he had saved them from a life of
poverty and desperation. But the time spent on the streets had
they had hardened their hearts and although they loved Biague, they hated Adiatoto,
his illegitimate son. When there was no one around who could hear them, they behaved
cruelly with the child and provoked him, saying:
You are almost like us because you don't have a mother. We are all.
equal!
The old seer was blind to what was happening; his heart never arrived.
to heal after the death of his wife and his work kept him very busy.
Over time, Obi told Biague that his life was coming to an end. And how not
he wanted the secrets of the oracle to die with him, Biague decided to transmit to
his only legitimate son, Adiatoto, the knowledge of the oracle. This was his
most prized possession and the secret that had made him rich.
For many weeks, Biague sat patiently with his son,
remembering the moment when Obi and Obatalá had taught him for the first time
I see the secret patterns of the oracle. Slowly and painstakingly, the father revealed
these patterns to his son, showing Adiatoto that the humble spirit Obi
 32

he always spoke and laid the truth at the feet of those who consulted him. These
conversations between a human and the orisha are based on five patterns
individuals, and within those letters, there are more subtle patterns than the
The boy struggled to master before he could cast the oracle.
autonomously.
He had to learn sentences, patakis, and to recite praises. The son of Biague
He learned all this and more because he was a gifted and bright student. When
The lessons concluded, Biague realized that the Obi had taken well.
in his son. The boy had acquired the aché to predict all things
in heaven and on earth.
You have been blessed by Olófin and by all the orishas; Obi has you.
granted his favors—said the father with pride—. Keep in your heart the
I appreciate this gift and always respect the orisha Obi. This is a gift that
I give to you and only you, my son.
Shortly afterwards, Biague suddenly died from an illness and the
adoptive brothers of Adiatoto, jealous of the divine gift that their father had
awarded to the boy, they stole all his material possessions because he was
in possession of the divine.
We throw you out of this house - they said - The old man loved you more than
your whole life you have been a spoiled child. Now you are like us, you have nothing
Neither mother nor father. Go and learn to take care of yourself, as we have.
had to do for so many years. If you ever come back or try to steal
what is ours, we will kill you.
The adopted children continued living on their father's land while
Adiatoto was forced to wander. Terrified, he left his city.
born in Ilú and gave herself to the nomadic life in a nearby village.
Adiatoto lived many years in poverty, earning a living through hard work.
pains with divinatory arts. Obi covered the basic needs of the
life and the young man felt grateful for it. After using the oracle
countless times, their practice strengthened and the amount of information that
could get amazed by those four pieces of raw coconut
his clients. Meanwhile, it happened that the king of the village wanted to buy
lands in Ilé Ilú to build a larger and more opulent palace, and coveted
the acres of land that had belonged to Adiatoto's father. The king sent to
your guards to negotiate with the rightful owner of those lands and the
greedy brothers, who continued living on the estate, agreed to
to sell the property.
In their investigations, the guards discovered that the land had
belonged to the famous fortune teller Biague and that, although the adopted children lived
there, no one was sure who the owner was. There were rumors that the
true son of Biague, Adiatoto, had disappeared from the place shortly after
of dying his father. Some said he had been betrayed and others thought
that had disappeared moved by the pain he felt. Hearing all these
rumors, the king demanded that the brothers present him with proof that the
the property belonged to them, but they admitted that they had none. In the
neighboring town, Adiatoto heard about the king's wishes from one of his clients,
and decided to go to the palace to present his case and claim his father's lands.
The guards, who recognized his name immediately, escorted him before
the king. The monarch was still demanding the proofs of ownership from his
adoptive siblings.
 33

Humbly, the young seer presented himself before the monarch and said:
Your Majesty, although I do not have evidence, I am the legitimate
heir of my father; my adoptive siblings stole everything from me and me
They left me in absolute poverty, forcing me to wander the fields.
Although I do not have legal papers, there is a way to determine who is the
true owner of the property of Biague.
—And what could it be? —the sovereign asked.
The brothers got nervous when Adiatoto explained the
his father's profession and the secrets he had passed on to him.
No one but my father knew how to predict using this oracle,
the young man— and, among all the worshippers of the orishas, only he taught me
their secrets.
Adiatoto proposed to test the oracle. He would allow the king to ask a question.
any question to the Obi, questions whose answers only he knew. If the
if the oracle passed this test, it would be used to determine who was the legitimate one
owner of Biague's belongings. If the oracle failed and turned out to be
fraudulent, Adiatoto would renounce claiming his right to the land and the king
he could negotiate with his brothers.
To test the oracle, the king posed not one, but several
questions, and each time the oracle responded not only with a "yes" or a "no,"
but, thanks to the expert hands of Adiatoto, it also revealed many
secrets that the king was unaware of.
After a long interrogation, the powerful monarch was satisfied with
his truth.
The oracle speaks well. Let's let it decide who the true one is.
owner of the land of Biague so that I can buy it —he said.
One by one, Adiatoto cast the oracle at the feet of his brothers.
adoptive and Obi ruled each of them out. Next, Adiatoto was
he threw himself and Obi replied that he was the true owner. Thus, the
brothers lost their rights to property due to their betrayal and Adiatoto
he negotiated a sale that made him a very rich man. Impressed by his
Due to fortune-telling, the king hired Adiatoto as his personal consultant. From
In this way, Adiatoto had prosperity and abundance every day of
his life, because all the inhabitants of the city sought his help to
to solve their problems.

Preparation for using the Obi

After having learned the patakís on which this system is based
divination, now we will follow the same path that allowed Adiatoto
to learn this oracle from his father, Biague. The movements, the prayers and
praises must be memorized before throwing the coconut, because throwing a
accidentally dropping the orisha on the ground is a lack of respect and, although minor, Obi
he is still an orisha.
Like in the case of any other religious practice, when one
To prepare to use this oracle, special rules must be followed. Take note.
that although a aleyo who has received an orisha can propose
questions to the said orisha with the coconuts, you must first pose the question to
your godparents. Depending on the nature of the consultation, and also of the
consulted orisha, the different patterns of the oracle will have different nuances
 34

in its meaning, and these subtleties must be taken into account. If the diviner
he has no experience with the oracle and is asking the question to an orisha
mysterious like Olokun, Orisha Oko or Nana Burukú, it is possible that a godfather
I want to be present during the consultation to offer advice.
Second, one must be clean and pure before approaching the
orishas. Never open an oracle after having sexual relations;
this is an offense to the spirits, because they embody pure forces. The
sexual energies, although they are earthly reflections of spiritual mechanics,
they degenerate quickly once copulation is completed. Women do not
They should open the Obi while menstruating, because blood is life.
spiritually hot, and divination requires coolness to avoid provoking
the forces that one is trying to pacify. The very coconut, which is a
fresh seed and try to maintain that freshness, would be overwhelmed by
people in those energetic states. Anyone with an essence
volatile should carefully bathe from head to toe and, to
Next, the oracle can be opened.
Always observing these important rules and prohibitions, take a
Coconut and shake it to check that it is fresh. If the fruit is ripe, you will hear the.
milk inside it. When you have found a fresh coconut, hold the fruit in
the left hand and a blunt instrument to strike it (like a hammer, for
example) in the right hand. Being Obi an orisha and the voice of the orishas, it
they must be presented with the appropriate respects. Ask for permission to open the
cortex. Do not put the coconut on the ground or hit it against a hard surface;
these are great offenses to his spirit. Pronounce the words "Agó, Obi"
before hitting it, and then try to break the shell with a quick strike.
Agóes the word lucumí which means 'with permission'. By pronouncing it,
we show respect for the coconut.
The milk will flow freely and some will try to collect all that
they can bathe the elorí (head), filling it with freshness. The milk must
use it immediately or go without it, because it soon becomes bitter
and loses its aché. Leaving the juices aside for later use, he examines the
inside the coconut. The freshness becomes evident in the firm, smooth whiteness,
moist from its flesh. Extract the largest pieces you can while maintaining
intact the black skin that is in contact with the bark. Cut these pieces into
five large and round pieces. You will use four of them in the process
divination concrete; keep the fifth piece in case one of the others breaks.
four others. Remember that on exceptional occasions Obi can
reheat. When this happens, the five pieces will need to be spread
with oil and taken out to the street to drive away the bad spirits from the house.
As his tongue was destroyed by the harsh words he directed at Olófin, the
the speech of the orisha Obi is limited. If during a session the diviner does not have
the ache to determine what the spirits are saying, their frustration
produce negative signs that will have to be purified. They should always be
leave a few coconuts in reserve for this weekend. The orisha must be
refreshed, muted for a while to renew the freshness of the
oracle. Having cut the coconut, place the five pieces on a white plate and
round. In its center, you will place a white bowl of fresh water. Now the
oracle is ready for use.
There is an important point regarding the oracle that we must remember: Obi
it is not a spiritual tool that can be used at will
 35

diviner. Obi is an orisha, a god, and must be treated with the utmost respect.
during the divination process. One consults this god to present
questions and make requests to even more powerful gods; therefore, it must
avoid frivolity. As a diviner, you must remember and keep in mind the
central point of this session: the question for which you seek an answer. A
continuation, examine the question you are going to ask. What answer
Are you waiting? The question must be posed in such a way that it can receive the
more positive response: 'Yes, the world is in balance', because for example, the lyrics
stronger than this oracle, it simply means this: the world is in
balance. If the question cannot be answered this way, then it must be
reconsidered. For example, if I were considering the possibility of
to move out of state because they are offering me a job in another one
part, the question "Am I making a mistake if I move to accept
that job?" is poorly posed. In this case, if the oracle responds with the
basic "Yes, everything is fine," there will be confusion. What is Obi saying: "Yes, it is
"an error" or "Yes, the world is in balance"? Likewise, the basic "no" would be
equally confusing, because it could mean: 'No, do not move' or 'No, no
It would be good if you stayed." The question should be rephrased: "I want
to move because I have been offered a job [here the purpose of the
"Divination is clearly stated], will everything be fine this way?" Now it has
framed the question in such a way that the most positive answer is "yes". Or
You could simply ask: 'Should I move to accept the new...'
job that they have offered me?" Pose the question in such a way that the answer
the more positive a 'yes' is, the less confusion there is about the Obi.
The last point that the novice must consider is this: the orishas
they have personalities and free will. Like humans, they can show their
disgust and express their anger, although they always do it for a good reason.
If you are going to practice divination and believe you have some unresolved matter with
the consulted orisha, do not consult him at that moment. The orisha could use the
oracle to give you a punishment and, through it, produce balance. For
example: if on one occasion I promised Elegguá a basket of fruit for giving me a
concrete blessing and I did not offer him that basket after receiving what I had promised.
requested, he will be upset. Any divination product could be
his way of giving me his punishment, of withdrawing his blessing or of obtaining the offering
votive that deserves. Although it is not a common practice, some fortune tellers
They make an offering to the orisha a few hours before the divination session to
to placate him, to calm him, and to sweeten him. Obi's responses are more than mere replies.
they are openings for spiritual forces to enter our lives, and
Once opened, those doors cannot be closed. For that reason, a
A skillful diviner will never ask a poorly phrased question nor will they ask the same one.
asking twice: to act this way is to mock and confuse the powers with the
that we work.
Having prepared the oracle and observed these rules, stand up
in front of the orisha you are going to consult. Take four pieces of coconut
rounded in the left hand and with the other hand pours three over them
streams of water. While you offer this libation to refresh the orishas, say:

The house is cold; the person is cold, the food is cold. Cold home.

Tutu Laroye. Tutu is the head of the family.

 36

Fresh water; refreshes the path, refreshes my power. Refreshes

my house. Refreshes Elegguá [Eshu Laroye]. The freshness
that has no end, freshness so that we do not have to see
an early death.

We offer this simple libation before praying to any orisha so that

refresh us and bring freshness to our paths, to our aché, to our
homes and to Eshu Laroye. The world is a place of heat and cold, of
stagnation and renewal, of growth and decline. But when we work
with the orishas, we put ourselves in the optimal place to evolve. Things
those that tend to reheat and destroy are set aside from our path. Through
with this ritual gesture we honor and refresh Eshu Laroye, a very path
special of Elegguá. Elegguá is the companion of Oshun, the orisha that makes
that life is worth living, and Eshu Laroye is one of its pathways
more mischievous. If we want our prayers to reach the orishas, in
First, we must honor and refresh Elegguá so that he favors the
communication and do not hinder it. This gesture only requires a moment, although it is
one of the crucial points of our invocation. Having refreshed ourselves to
ourselves, to our homes and to Eshu Laroye, the ritual begins
while you sing lamojaba (prayer), use your thumb
right to break small coconut shards that you are holding in your hand
left. Save those coconut chips to use later as
fresh offering to the orisha you are consulting.
Although some houses prescribe that the number of coconut chips
it must be the same as the sacred numbers of the consulted orisha, this is not
necessary. The only essential thing is to remove at least three splinters from each
rounded slice of coconut, because three is the number of Elegguá, the one that
open the roads to the divine. While the mojuba is sung, another person can
play the sacred instrument of the orisha to favor the invoking process.

Praise to the lord of destiny. Praise to the god. Praise to the supreme god.

Praise to the Creator. In the year of the pandemic. God

God of the miraculous. God of good fortune. God of life.
God of the universe. The Almighty King of the world may it be so.

God, I honor all the ancestors. God,

Salute, great spirit. Honoring the ancestors today. Honoring the divine beings.
I salute the year, the owner of the year, the year of wealth. I salute the heavens.
I praise the great one. I praise the house of the deity that brings blessings.

We pay tribute to the parts of God that are closest to the

earth. I pay homage to the God of the heavens, to the eternal God
who is everywhere. I pay homage to the owner of
this day. Today I greet you!, Olorún, you who are guardian and
protector of the earth. Olorun, the protector of the city
first, the sacred city of Ifé. Olorún living, owner
of the earth. Olorun, lord of all spirits. Olodumare,
 37

the one that encompasses the entirety of the cosmos. Olódumare,

paying tribute to all the ancestors who now sit
at your feet. I praise the creative forces and those who have
sacrificed their own lives for the continuity of the
life. I pay tribute to the rising of the sun, to the dawn.
Paying homage to the setting sun, to the sunset. I pay homage
to all eternity: yesterday, today and tomorrow. I pay tribute
to the sun. I pay homage to the moon. I pay homage to the
Mother Earth.

To invoke a specific spiritual force, first you have to

praise the greater power from which all has descended. The mojuba ritual begins
addressing these three entities: Olófin, Olorún, and Olodumare. In Lucumí, the
palabraOlof is a contraction that means 'owner of the palace'. It is the
the name given to the oldest, Obatalá, which some consider to be
God on Earth. The Earth is the palace referred to by the phrase; it is the place
where the deities dwell, the omnipresent forces that created all the
things, and also the home of the orishas born of God and the earth. Olorún
it is the second power to which praises are raised; this name is also
a contraction that means 'lord of the sky'. During the day we see Olorún
in the sky. He is the sun and although we do not worship the physical sun, we sing to him
praises as a symbol of God on earth. Finally, praises are sung.
Olodumare, whose name means 'owner of the womb' or 'owner of odu.'
Although it is said that Olodumare is androgynous, many have come to know
this force as a maternal principle. Its essence is nurturing and its action is
to give birth. Having paid tribute to these forces that unleashed the
creation, the mojuba ritual continues to praise the first sacred things that
they descended from the womb of Olodumare and at the beginning of wisdom and of empire
Then, the sentence continues recognizing the influence of those who have
perpetuated the spiritual traditions of our faith, from the elders who
They lived and died in the service of Olodumare and the orishas.

A prayer for all those with integrity: The Priest, The Priestess,
Babalosha, children of the day, may Olodumare bless you.
Praise to all the deities of the earth: Chief priest, Priestess,
Babalosha, child of the kolaba, Elelegba (*1) is great and powerful
Imbeles, timbeles Olódumare.

Honoring those who have crossed the river and are now
citizens of heaven, to the dead priests and priestesses
that rest with Olódumare. I pay homage to all
the Oluwos, Iyalochas, Babaloshas, and Babalawos that
they are with Olófin, the dead who are at the feet of
God. I pay tribute to those who have crossed the river and now
they are citizens of heaven: Oluwo, Iyalocha, Babalosha and
 38

Babalawo who are with Olófin, and also to the dead

of Elegguá who are now at the feet of God.

After having paid homage to the powers of creation, to the

the elders and the deceased priests and priestesses of the orisha that is going to
consulting is important to make offerings to the ancestors of the families
religious and of blood. It is often said that we stand on the shoulders of those who
they have preceded us; we are consulting an orisha, but we could not
do it if our ancestors hadn't given birth to us physically and
spiritually. The next part of the song invokes its strength, its knowledge
and its aché before invoking the macroc cosmic forces that we know as
orisha.

I have come to seize every part of my spiritual being.

the name you received in the ocha rite or your name
please, if you have not yet performed that rite.

It is a Lucumí contraction that means 'the dead priest/priestess of Elegguá.'

For the other orishas, add the syllable 'Ol' or 'Olo' directly in front of the name and
pronounce it as a single word. Examples: Olobatala, Oloshum, Oloya, Ologun or Olochosi.
For the orishas that are not crowned on the head, but to whom gold is offered as a Saint,
the word Orno is added, which means 'child', with a hyphen. Examples: Omo-Ibeyi, Omo-Aina,
Child of Babaluaiye and Child of Inle. For the dead of Shangó and Yemayá, the contraction.
appropriate is "Oniyemayá" and "Onishangó".

Paying tribute to all the ancestral forces that me

they accompany me on my journey, I who am known by the name
of ________.

All the greeting of the parents is full of respect.

I am [name of your godfather].
I focus on the strength of my spirit and my soul.
[name of your yubonna].
The sun shines brightly over the entire neighborhood.

I pay tribute and present my respects to all the ancestors

who accompany the priests and priestesses
they visit my house.

It is good to always praise everyone, all of them are valuable,

The ground is never full, the heart is always open.

Olorun, Olodumare.

I offer my respects and pay tribute to all the dead,

to all those who have crossed the river and are now my ancestors
 39

spiritual; I pay tribute to all those who

They are in the sky and bow at the feet of Olódumare.

Araorún, I am going to call [name of the priest]

the deceased priestess

To those who now live in the sky, I offer my respects.

those who went to the country of heaven.

[Name of the priest or priestess] went.

(Continues until all the ancestors of the religion

have been appointed.)

I remember my mother's day, ________.

I offer my respects to my mother's deceased ancestors, _________

[in this space, write your mother's full name].

It was a beautiful day, my father, ________.

I offer my respects to the deceased ancestors of mine.

father, _________ [in this space, say the full name of your father].

[Name of the deceased family member, starting

by the most recent] ibaé.

Continue naming the deceased relatives until all your

ancestors have been named.

After having paid tribute to creation and to the egun

(ancestors or deceased relatives), the mojuba rite becomes a prayer
for the protection and health of all priests and priestesses who are
present in the house at the time of the consultation. When a ritual is celebrated.
which, their energies are deployed to incorporate all those who could
be present, not only the fortune teller and their client. It is expected that the
information discovered, in addition to improving them, also improve everyone
lailé ocha, the family of the orishas, of which they are a part. And although they are not there.
presents, the fortune teller asks permission from his sponsors and elders to continue
go ahead with the ritual, because although they are physically away from the space
sacred, the minds that birthed the priest are always present in him.
As the names are pronounced to be blessed, those present
At the ceremony, they respond "Aché" to give strength to the prayer being said.
elevating and to thank the fortune teller for the blessings received.
 40

My godmother/godfather is Kinkanmaché.

Kinkanmaché, tell me [your story].

Kinkanmaché ________ [Oluwo, godfather in Ifá].

(Kinkanmachées a phrase that asks for protection, blessings and the

good things in life. Note that in these prayers the use of the
African name received in the ocha ceremony.

Kinkanmaché [from now until the end, you continue with

all the living godparents, the grandparents in ocha, and subsequently
with your godparents; once this is done, name
to the priests and priestesses who might be present.

Kinkanmaché orí, the spirit of my life, ________ [your name]

hello, if you have performed that ceremony.

Kinkanmaché all towns, neighborhoods, siblings, blessings,

Oluwo, the leader, has gathered the elders together.

So that nothing bad can happen to those who are present.

in my home: my brothers, sisters, sons, daughters,
visiting priests and priestesses, priests of Ifá
mothers, fathers, and guardians of the spirits that
they have come to my house.

Once the mojuba is complete, it is time to call on the orisha by chanting their ...
names and sentences. Most houses have long lists of names.
that they use in their ceremonies and rituals, and if the godfather has received an orisha it
will share as he deems necessary. To give examples of the
Invocations to the orishas, below I include the most typical prayers.
together with some of the less traditional ones. If divination is practiced in
solitary, it is important that the fortune teller, while praying, begins to play the
sacred instrument to focus the attention of the orisha in the ceremony
course.

For Elegguá

Eshu Elegba, the one who opens all paths, my father.

The bad situation is close to the event. There is no way out.
I cut grass; I cut joy; I cut the path, for my name is all names
Thank you, my father Elegba.
 41

Owner of the four corners, old man of the roads,

my father, keep away all evil so that we can walk in
full health. Do not allow disease, do not allow
that losses occur, do not let there be revolutions,
do not let there be deaths. In the name of everyone
the children of this house, I thank you sincerely,
Elegba, my father.

For Ogun
The god of iron, the father of the blacksmith, your work can be done without worry.

Come, come, everything is nearby in the world. Nearby is food.

Olódumare is the power and, in everything, how is it?
The room is very bad, father Ogun, help me.

Great blood warrior, warrior father who with your power

You do your will eternally. Before killing we must
to say: 'So that the warrior can eat.' Omnipotent deity,
god of everything that is done for good or for bad,
Father Guerrero, deity of death, watch over me.

For Obatalá

Obatalá is both a man and a woman in the realm of creation.

It is both good and bad, kings and queens, we must strive for it.
the whole issue is about my father and my explanation of the truth
Everyone is a servant, our father is a great architect. Let us
my father, thank you.

Great male and female deity, world creator of

all goodness, all health, all evil, of the king and of
the queen, albino master of purity and all justice, father
what shield, great protector of the whole world, protector
mine and of all the good and healthy things, pious father
albino, greetings, my father; thank you.

For Shangó
Shango, my father, bring me the light of the heavens. I will be victorious.

The scent of the earth mixes with anger, so that it can be heard.
You in the song and everything must say goodbye.
You will remember the time we spent together, my friend.
 42

My father says we should not allow our hearts to be troubled in the face of difficulties.

What did you say about Shangó, the king who enjoys joy in my home?

My father, god of thunder, control my home. Grant me

your radiant salvation so that your word does not fall
about me when you are angry, you who shout in the heavens.
All your children down here ask you with respect, for
to honor you, control our homes. Remember, my father,
we invoke you from our hearts, we kneel before you and
we ask you, god of thunder, merciful king, happiness in the
earth, protect us.

For Oyá
Oya Yegbe, mother of the masquerades of the heavens, wind of death, who dwells on the mountain,

Everyone is an enemy, my female boss is a fool, my boss.

Every day, the deity wears the beauty of the sun, the Oyan shines bright.
Jekua, yes, I am a woman who can give a gift to the recipient from the Lord.

Thank you for your kindness.

Oyá Yegbe, mother of the day who is in the heavens, wind of

death, whirlwind that comes from above, queen of all
markets, mistress of all spirits, lady of all
the diseases, goddess who has marks on her beautiful
face, maker of the winds, understanding of life, mother
mine, woman of great power, sent by God to be the
Queen of Death, thank you.

For Oshún
Oshún, my mother, my leader, where is all the burden in the world? I do not know.
The deity that dwells in the waters grants favor among those who seek sweetness.

they are joyous and happy. Women will embrace their blessings, saying
My love has gone away, but it will forever stay in my heart.
I am here but it is only close by that I do not know when I will come.
angry. Woman of death, the command of the Lord, thank you.

My goodness, mistress and lady of all the rivers of the world,

where all the children of the orishas go to bathe and receive
the blessings of fresh water, to feel happiness and joy.
Woman of the skirt and of the dance of the five veils, beautiful
queen of laughter and joy, but we must be careful
because we do not know when you are angry. Ma'am that
 43

you deal with the dead, messenger of Olófin, thank you.

For Yemaya

Yemayá is a black female orisha, my mother

Are you okay, how is everything? I am good, thank you.
All the rivers, the mother, and every stream flow together. They are all yours.

All the rivers there are yours, the rich one nearby, please respect.
my mother is a liar.

Black goddess of the seven signs on the face, queen seer,

welcome my salvation. We greet you, mother, mistress of the
mares, mother, daughter of the fish. Down there, very far away, is
your throne beneath the sea, where you keep your riches for your
obedient son. Thank you, my mother.

After invoking the orisha, it is time to explain the reason for

this divination ceremony. It declares who is asking the question, why it is being asked
Pose the question and what is the question. Be specific, because Obi is a
spirit with a limited vocabulary, and although a talented fortune teller can
determine many things with just four pieces of coconut, if the question is
It vaguely suggests that the received answers will not be specific.
When you have finished with the explanation, raise an offering of coconut.
to refresh the orisha a little and pour a splash of water over each piece
from the offering, which you will have placed over the vessel or the image of the orisha,
while you pronounce the following three lines:

You have come to die.

Obi does not announce the death.

I am here.

Obi does not announce diseases.

I am in trouble.

Obi does not announce losses

Each piece of coconut sprinkled over the orisha is an offering intended for
to avoid illness, death, and loss. We pray to the orisha for Obi
don't announce to us that bad things are going to happen and for what, rather, we
help to avoid them. Pronounce one last phrase while you wash the last pieces
of coconut on the orisha's vessel:
 44

I am happy.

Obi does not announce tragedies produced by the world.

Once again, the world is not always a safe place, and we offer a
handful of coconut pieces so that Obi and the orisha have the strength to
help us find a way to avoid any tragedy that the world
could introduce us. Although each small slice of coconut seems
insignificant, the elders have said that when Elegguá raises the offering to
sky to present it before the orishas, each little piece becomes a whole
coco. Once the offerings are made, we finish this part of the invocation with
the following words:

Kosí ikú. Kosí ofo. Kosí ano. Kosí inya. Kosí fitibo. Kosí
cut. It lasts trill. It lasts all. It lasts everything.
Osogbo is beautiful. It is a place of wealth. It is a good place. It is a place where traditions flourish.

May death cease to be. May loss disappear.

May the disease be erased. May the war disappear.
Let nothing overwhelm us. Let nothing be disrespectful. Let not
Let there be discussions. May the discussions and gossip disappear.
May misfortunes disappear. So that this way
we can enjoy the blessings of money. So that
we can enjoy the blessings of children. So that
so that we can enjoy the blessings and not see death.

After having said and done the above, touch the ground with your right hand.
and take it to the coconut you are holding in your left hand.
Do it three times, saying in each movement:

How many drinks.

The earth is abundant.

The present ones will respond on each occasion:

Alright.

I invite you to participate in the worship.

Now switch the coconut to the other hand. Make the same gesture, this time
extending your hand to the orisha you are consulting and returning to
take it to the coconut. Repeat it three times, saying on each occasion:

The orisha mokuo.

 45

[The orisha] is abundant.

The present ones will respond each time:

How are you.

I invite you to participate in the service.

Using the same hand, point to the ground and then to the coconut three times, saying:

Thank you.

I invite you to participate in the worship to have money, symbol

of well-being and evolution.

I love you.

I invite you to participate in the ritual to have children.

They are coming to see the father.

I invite you to participate in the worship so that death is never seen.

early, so that we do not encounter our immortal parents beforehand.
when our time comes.

If the divination with the coconut is for oneself, make a cross to indicate the
four cardinal points of the body, starting from the head. If the ritual is
for another person, touch each point of the body starting from the head, and
pronunciation:

Inner self
(the head)

Eshu is a trickster
the back of the neck

Two bags
(the shoulders)

Okakan
the heart

Dog
(the stomach)
 46

Good morning
(the arms)

Two bowls
(the knees)

Two choices
(the feet)

The left hand gives to the right hand.

(the hands)

Once all these steps are completed, the fortune teller separates the four
coconut pieces, holding two in each hand. The white sides point
upwards, towards the sky, symbolizing the hopes of the diviner and his
sentences so that all things may be blessed and refreshed. Keep them
hands, with palms up, on both sides to show Olódumare
that you wish the world to be in balance, without struggles or whirlwinds, that only
there is evolution. The two hands draw a circle each around the
another one and then they come together to show that all things must unite first
so that something new and better can be created. Once all of these are completed
symbolic movements, the diviner lets the Obi fall from a height of the
waist, giving the pieces the opportunity to move freely and to
respond appropriately. While they are dropped, the phrases are pronounced
words "Obíre Obi" ("Coco, for the good, for Obi"), and those present
They will answer, "Akwanya", which means "I choose to perform Obi". There is only one other rule.
next when the Obi falls for the first time during divination: if one is
consulting Egun (an ancestral spirit), all the women who have passed
puberty and have not yet reached menopause should not observe when
Here shows your first letter. The first statement of the dead must not
to be observed by women who can still have children; the elderly say
that this would make them sterile or even cause them to have abortions.
When the coconut pieces have fallen to the ground, the diviner must
check that the pattern has taken shape. The first statement of the Obi
it will tell us if the orisha is present to answer our questions and if
is pleased with us and willing to respond to us. Remember that in the
Coconut oracle has only five basic patterns or letters: alafia, when it
they show the four white sides; etawa, which shows three white sides and
a black one; illustration, showing two white sides and two black ones; when
three black sides and one white fall, yoyekun, when all four are shown
black sides. If alafia or ejife falls, it is evident that the orisha is present and
willing to answer the question. The alafia throw tells us that the orisha is
with us and gives us his blessings for divination. Ejife announces
that this session will bring the consultant back in balance with their destiny.
Etawa is a complicated letter when it falls on the first throw, because we
says that the orisha is present, but may not be very willing to
answer questions. It is often said: 'You should not ask things that
 47

you know.» Okana is the way the Obi tells us that the orisha does not
is present. If this letter falls, the guesser must sound their again.
sacred instrument, calling it by its known names, and perhaps
singing a song. If the Obi responds again okana, it is said that the
orisha is in another place dedicated to an important job, doing something for him
fortune teller. At least one day must pass before repeating the ritual of
divination and perhaps an offering should be made in advance to
help the orisha return home.
The last letter, oyekun, can be complicated and sometimes dangerous. If
falls on the first roll, wet the four pieces with lajicara water (a
pumpkin used for libations) to refresh the sign, turning around each
piece so that the white parts can be seen. If there is a child in the house,
let it be him who lifts the pieces from the ground. Children are innocent because
nature and innocence are the necessary qualities to appease the heart of
oyekun. If there are no children present, the youngest person in the house should
pick up the letter from the ground. Now, many ilé ocha have opinions
divergent regarding how to treat the letter oyekun when it appears in the first
throwing of the Obi. Our preference is to remove Oyekun from the house, throwing the
pieces far away, to the street. As the first pattern determines if the orisha is
present and ready to speak to us, Oyekun announces that the orisha is not here
willing to talk. If the client insists and wants to force the reading, then it
You must consult the diloggún oracle to conduct an assessment.
meticulous. Other houses consider that the Obi in oyekun is a declaration of
the dead; for details on how to resolve this situation, see the
section on oyekun at the end of chapter 3.
Having determined that the orisha is present and well disposed to
answer the questions, now the seer can withdraw the oracle from the ground and
start the session. As was done during the mojuba, the diviner must
to address the spirit directly at its altar, saying the complete text of the
Ask in a way that does not invite confusion or allow for answers.
ambiguous. Remember that you must say it in such a way that the answer is the most
positive is 'Ejife', the world is in balance and everything is fine. Once
having done this, the coconuts must be separated, putting two of them in each hand;
the white parts are facing up (in this case, it is about attracting
all the blessings and goodness of heaven and Olódumare in the ritual). The
hands separate and come back together in a wide circular motion
while the diviner utters the words: 'Obíreel the name of the orisha.' Alo
that everyone responds "Akwanya", while the oracle falls through the air and lands
drawing its final design. The exposed letter determines the response of the orisha to
what has been asked. The fortune teller records the letter and begins the series
of rituals and prayers that will complete the interpretation of the oracle.
 48

Chapter 3
Interpretation of the oracle
OBÍ IS AN ORACLE that has many levels of interpretation. There are those who
only knows it and uses it as a system to get "yes-no" answers from
the orishas. Essentially, the reading of the Obi consists of five letters or symbols
basics that are revealed when the white and black coconut pieces adopt
the shape of a mandala. Although these five basic patterns represent
various degrees of responses ranging from 'yes' to 'no', each one
they can also address a series of scientific, philosophical issues,
religious and metaphysical in a way very similar to how another oracle does
more complex called diloggun. Additionally, there are two other principles that we have.
to mention. The first is that the five basic odu that appear in a
the Obi throw can be requested, under the auspices of specific orishas and in
certain circumstances, a second throw that creates a meji or double odu.
From these five signs, a total of fifteen double odu can be obtained.
expanding the original signs alafia, etawa, ejife, okana and oyekun to a total
of twenty letters. Each of these letters will have its own meanings that
they expand and prolong the five mother letters of this oracle. Finally, the
the way the coconut pieces fall can also indicate a
variety of blessings (bendiciones) and bad omens (malos augurios), depending on the
relative situation of the pieces. If the diviner has aché, they can obtain a
incredible amount of information from a simple roll of four pieces
of coconut.
Our basic interpretation system is based on the five signs that
They can present themselves when the four coconut pieces are allowed to fall.
freely from the hands of the diviner before the consulted orisha. The Obi
descends while turning until humbly falling at the feet, both of the devotee
like from the orisha, revealing the response of this as it is made known and
how it relates to the basic question posed by the consultant.
Remember that when consulting the Obi, it gives its answer by showing one of the
five following signs: alafia, etawa, ejife, okana and oyekun. Based on these
five basic signs the fortune teller begins to interpret the answers from the
 49

orishas. The full meaning of each throw will depend not only on the text of the
revealed lyrics, but also of the orisha to whom the question has been posed and
from the relative position of the pieces. The basic meanings of the five
patterns and their throws meji (if needed) are as follows:

greeting (when four white pieces come out). When the pattern shows
four white faces, Obi brings alafia, blessings. Even in the hands of a
aleyo osantero (priest) this oracle cannot reference odu (*1), the pattern
the same refers to ababaEji Ogbe, the first letter of creation
deployed by Olódumare. It has no other possible equivalence. To show its
respect, the soothsayer must bend over their feet and pray: 'Alafia orno. Alafia'
owo. Alafia Imale. Alafia to our father.» In Lucumí, the diviner has asked for
welcome with 'peace and abundance, let peace manifest as
abundance of children, with prosperity and with the type of peace that is not possible
enjoying when faced with a premature death. This is a mandala
powerful within this oracle, but it is, by no means, the most positive.
There are times when alafia, on its own, responds affirmatively; other times alafia
it becomes meji, and in that case it can answer "yes" or "no". It can oscillate,
so the diviner must be careful with their interpretation.
____________________
(*1) To reference odu with Obi, one must visualize the coconut as unopele (a chain of
divination of Babalawo). Only the priests of Ifá enjoy this right. Their degree of
initiation, in addition to the sentences used when throwing the coconut, makes the
Ifá priests can read the 256 odu in one session. An aleyo or santero does not have the aché.
necessary for this task and although Obi falls into a pattern that imitates the odu, for him it is no more
that an accidental event that has no meaning beyond itself. Odu cannot be
invoked by those who do not have the proper initiation; it will not appear to those who do not
they belong to the priesthood of Orúnmila. However, there are those who argue this point. As
In everything else in Santería, this is a matter to be discussed with the godparents themselves.

If the Obi is being offered to Obatala, Shango, Yemaya, or Oshun, the

the patron alafia is firm and the oracular reading ends here; the answer to the
The question is "yes". Although stable, the flow of this letter can be lost if the
the client does not listen to the warning signs. In this case, Obatalá is
state clearly. Do not take any action until the objectives
have been visualized and the plans are firmly established. Shangó
this pattern presents itself when it wants to warn the consultant that in that
This moment requires vigor and strength. However, battles must be addressed.
on the defensive. Never attack. Nobility is a quality that must
to favor oneself. Yemayá and her sister Oshún advise the appropriate action of
agreement with natural trends. Yemayá moves incessantly; her waves
it constantly kisses the shore. Storms rage upon it, yes, but in
instead of destroying it, they allow a greater action. The rivers of Oshún always
flow in the same direction, just as the client should also do
they are nourished by the storms of life; bad weather gives vigor to
Yemayá and they make her stronger.
When the obstacles come — and they will surely come — she will...
it will surpass or surround them to end up wearing them out with its waters. To know
how to act in a given situation, the client must observe the orishas of the
nature and then decide on a course of action.
If this sign is the message of an orisha that is not of royal rank,
then it should be considered a warning and not a firm answer. Under the
 50

influence of these orishas, this lyric demands that a double odu be thrown for
to conclude the oracle. Elegguá, Yewá, Ogún, the Ibeyi, Ochosi,
Asohano, Osain, etc., are examples of spirits that waver in this pattern.
Under his direction, alafia simultaneously becomes a warning and a
recommendation. It warns us that there will be trials and tribulations, situations
that will take the customer off their path. They may lose sight of their objectives. A
This person is advised to be cautious and to plan all their actions carefully.
before moving in one direction. Any thought or emotion that
the one who can 'heat' the head should be avoided, because only with calm and
freshness can prevent greater evils. This reading encourages patience.
Linked to these orishas, alafia is never a 'yes,' a positive response; the
The diviner should not assume it. It's just a first piece of advice and the permission of
spirit to continue with the reading. Be advised that this sign announces a
short period of time, although the opening of the double letter can shorten it.
duration.

When the consulted orisha demands a second throw of alafia, the

The following five combinations will determine the final verdict of the consultation.

alafia-meji (four white pieces followed by another four white pieces).

Alafia-meji is the first of a series of patterns that can fall when you
it is necessary of the double odu. To the first series of four white faces
follow another one just like it, with four white faces. Remember that when one consults
a whimsical or changeable spirit (any of those considered lacking in
royalty) the oracle is only to be cast a second time. The letter has been
repeated, emphasizing the nature of alafia. It is guaranteed that you will be able to
obtain the result in peace as long as the received advice is followed, but not
it is certain that the path to success is free of dangers. On the other hand,
this sign also does not promise the client that they will obtain exactly what
wants. At some point along the way, the plans might change and the orishas
they can send you something more essential for your evolution. In alafia, the orishas
they promise to work to meet the needs of the consultant, but not their
greed. Alafia-meji is a positive omen, although all it promises is
to receive the blessings of this or that orisha if their advice is followed. Note
that this is the complete response of the spirit and alafia-meji closes
completely this session with the oracle.

alafia-etawa (four white pieces followed by three whites). Alafia-

Etawa is the second pattern that may occur when necessary.
a double odu. After the four white pieces, there follows a roll of three whites and
a black woman. The client has come to the orishas because they were unaware of something and only
it receives the mystery as a response. The nature of the consulted spirit is
capricious and alafia warns us to act ethically, with caution; but
the second sign given by the spirit does not match the first. Although it is
almost like the own alafia, etawa shows us some darkness in the midst of
Although it could happen to us. There will be forces that will try to overcome us; without
, it is possible that they are controlled by the three white pieces that
there on the ground. Since the answer is vague, the guesser has to consider
carefully many aspects. First of all, this letter could indicate
that the consulted spirit refuses to give answers, that this orisha does not
 51

wants to participate. In that case, the guesser will have to make the request to another
spirit(*2). Obi could also be pointing out the lack of commitment of
client, who in order to achieve their goals must focus on what they are
important. Until the client commits to acting within themselves
same, their efforts will lead them nowhere. Through this signal, the
orishas might want to indicate that the client is lazy. Only efforts.
intense efforts produce results, and even so, even if a goal is achieved,
it may not be the desired one. Although it may not be the most positive sign within this
oracle, alafia-etawa finishes this session with Obi and once the reading is done,
the oracle closes.

alafia-ejife (four white pieces followed by two whites). Alafia-ejife

It is the third pattern that can emerge when a double odu has been necessary.
The initial sign, alafia, is followed by a balanced mandala that shows two
white faces and two black ones. Of all the letters in this family, only this one us
give a steady "yes"; the orisha is promising us the achievement of our
objectives. This promise is firm, but it is conditioned on the actions of the
client. The advice of alafia should be followed so that that person's world
achieve balance. Although it is possible that the results may not come with
ease, they will come, and the person will have what they desire. Ending with a letter
positive, the orisha that speaks has brought the closure of the oracle.

alafia-okana (four white pieces followed by a white). Alafia-

okana is the fourth pattern that can occur when it becomes necessary
two odu. At the initial signal, alafia, follows a mandala with a white piece and
three black ones. What the fortune teller should advise the client is the following: in
First of all, there will be great difficulties; this person is at
point of entering a very volatile period in which anything can happen
negative thing. Just the fact of keeping a cool head and a clear mind
will allow the applicant to emerge unscathed from any test or tribulation. In
second place, the client should be told that the answer to their question is a
"no" unconditionally. The orisha will not hesitate or change this answer and none
ebó will change this person's path. Whatever the consultant
attempting in this direction will fail. Only abandonment and modification of the
conduct can now prevent the dangers that loom over him. The
the diviner must add that it is not possible to close the oracle with such a sign
negative. If the session has been opened with alafia-okana, they must be followed
instructions of chapter 5, "Closure of Obi's session", to close this
reading in the appropriate manner.
____________________
This letter often falls on those who do not properly follow the protocol when using the
Obi. It is important to follow the steps of chapter 2 to open the oracle. This way, the
the diviner determines the disposition of the orisha to respond to the client's questions before
Let them ask the questions.

alafia-oyekun(*3) (four white pieces followed by four black ones).

Alafia-oyekun is the fifth sign that may appear when one does
a necessary meji throw. Each part of the mandala is in opposition: four
white pieces followed by four black ones. The answer to the question is
invariably a "no"; there is no way to appease or change this sign.
Although the client feels that an intense effort and a brave exploration
 52

it could change what the orishas have predicted, you must realize that when
you will only achieve disappointment and failure. Following the planned route could even
bring destruction, ruin or death to the client. It should be noted that, when it falls
this letter, the seer cannot assume that the oracle is closed. Must
moisten the black pieces with water from the jicara, turning them over so that
the white faces can be seen. Then lift oyekun off the ground. Now it must
ask for permission to close the oracle with the question: 'Eboda?', which means:
Is everything okay [regarding this reading]?
ejife shows that the orisha has said everything it had to say and the oracle
it's over.
____________________
There are two schools of thought regarding how to manage a Meiji throw of the Obi that
I ended in oyekun. The first method to approach this situation is to treat oyekun as if
would have fallen by itself; the black pieces get wet with water, they are turned over to
show the white part and they are ritually lifted from the ground. The oracle treats the letter as if
I would have fallen for the dead. For more information on this point, see page 58.
the second school treats each meji pattern as if it were a letter in itself. Like the pattern
it starts with alafia and ends with oyekun, the sign itself is alafia-oyekun and belongs to the
family of alafia. It is not treated as if it were oyekun, but rather as a pattern of alafia.
However, if the letter does not close, the implications of the second sign must be investigated.
Well, it is quite likely that the dead are showing this pattern to ask for ebó. With
regarding any information about this or any other book, consult with the elders of
the religion before making decisions regarding how to manage these patterns within the Obi.

But if the answer to the fortune teller's question is okana, the oracle does not
it is closed. The consulted orisha not only tells us that the answer is 'no',
but the consultant needs ebó to protect him from all evil; the osogbo of
Oyekun is near. For instructions on how to proceed in this
circumstance, see chapter 5, "Closure of Obi's session". The last signal
What can come in response to the question 'Eboda?' is oyekun. When
Obi announces that there are matters to be resolved with the egun.
To address these matters, a series of actions must be taken to remove
the house omelet: the four black pieces must be rubbed with red oil
palm; next, the coconuts are watered with abundant water from the
gourd and they are turned over, so that the white parts are visible.
pieces and, subsequently, are placed in the pumpkin. Finally, the person
the youngest in the fortune teller's home must take the letter outside the house, throwing it out.
the pieces of coconut to the street. There, the coconut pieces will rot, the water will
it will evaporate and the earth will slowly cleanse the volatile essence of oyekun. It is the
sufficiently large to undertake that task.
Having taken all these steps to remove Oyekun from the house,
the Obi is reopened using a fresh coconut. When the oracle is
prepared, the fortune teller, the client, and the other present people gather
before the altar of the egun. The entire divination process is completed again,
starting with the sentences (mojubando) and ending with the first roll
from the coconut to Obi himself. Remember, the pattern of this first throw determines not
only if the egun are present, otherwise if they are willing to respond to the
questions. Now the fortune teller must determine what the spirits are asking for, if any.
They ask for something, and the question should be phrased in such a way that the most positive answer is given.

that is to say: "Yes, the world is in balance." As the act of

mujubando is an ebó and an act of worship in itself (that fulfills the desire of
the days of being recognized and worshiped revealed by the pattern alafiaoyekun), the
 53

the diviner could ask: "Are the egun of [client's name] satisfied?
this time?" When performing the Obi throw, if alafia, etawa or ejife comes out, the spirits
they are satisfied. The oracle closes; nothing more is needed. It is important
that the client never ignores these spirits again; to do it
would hinder its evolution.
If okana and oyekun come out, the egun are not satisfied. Okana is a
"No" softer; the client's ancestors want the darkness to dissipate.
in the light. However, as they have been ignored for so long and
they are dissatisfied with the upbringing of their descendants, they have neither the
neither the force nor the aché necessary to help you evolve. Simply your
dissatisfied presence increases this spiritual darkness. Oyekun is a 'no'.
more dangerous. This mandala informs us that some of the
ancestors more ancient and forgotten, and they demand the reverence and worship that they
it is due. Although they do not go against their descendant, their presence is
full of need, of hunger, and this accumulates around him like a
dense and impenetrable darkness. Both with okana and with oyekun, the diviner
must follow the instructions provided in chapter 5, 'Session Closure'
of Obi." If this propitiation is once again fruitless (the oracle will not indicate
if it doesn't close with ebó), the negative letters must be rubbed with oil,
watered and taken to the street. Only an immediate session of diloggún
will calm the spiritual matters of this client.

etawa(three white faces are shown). Etawa is the second pattern

What can come out when a throw of Obi is made to an orisha? It is a mandala.
that shows three faces of the white coconuts and one black. The name itself,
etawa is the contraction of a phrase in Lucumí that means 'Three are before'
we", in which the three refers to the number of white pieces. Although the
the power that has manifested before us is primarily luminous, the
the black piece present symbolizes the darkness that looms. It appears as
signal, as a warning directed at the responsible consultant for this
guessing exercise. This letter contains osogbo, which will soon have to be.
faced by the client. The forces are gathering quickly to
overcome them, although they can still be appeased by the three white pieces
that are on the ground. The letter itself represents a revolution, a subtle
revolt against the ire that Obatalá and the fresh orishas
they could bring this person's life back. You should know that although the darkness
try to overcome the light, it is still present. The blessings continue
being present, for the moment. But this letter has no relation whatsoever with
stability only implies struggle and effort. To help maintain the
darkness under control and giving stability to this omen, the seer stands up
pie, rising above the letter, and prays the sacred prayer: 'Etawa owo. Etawa
orno. Etawa arikú babáwa. Obi kengyo!" In our language, the sentence says:
Etawa bring us the blessing of children, money, and a long life [this
prayer goes against the darkness and accompanies the inherent whiteness of the sign.
Obi, tell us good things!

In almost all circumstances, the sign will require that the fortune teller
Present once again an offering of coconut to the consulted orisha. The orishas
those who do not have the status of warriors are allowed a second roll:
Shangó, Aganyú, Ochosi, Oyá, Yewá, Ayáguna (a warrior path of
 54

Obatalá, Babaluaiye (disease and discomfort are his weapons) and Elegguá
they use this letter to indicate that a war is about to break out. Although it is
it is possible that the war is silenced at this moment, it will soon break out, and the
the client will have to fight for the things they appreciate and value. The orishas
tending to freshness and serenity use this letter to indicate the state
client's mental state at this moment. Through etawa, Obatalá says that this
the person is not ready for great achievements: first of all, it creates a
space of calm and, secondly, realize that there is a darkness
internal, almost a depression, that is rising to envelop this
Yemayá could use etawa to show that the incessant tides
marinas are trying to erode the intrinsic stability of life.
Finally, Oshún shows that there will be obstacles in the person's path and
it may take some time for your sacred waters to separate or
overcome these obstacles. In all these cases, the fortune teller will have
to pray and recover the coconuts from the ground to find a more stable sign
and the final declaration of the orishas.
There are certain conditions under which etawa is stable and
It represents the will of the orishas in relation to the client's question.
There are certain orishas that do not speak through the diloggún and yet, they offer
advice through Obi (they don't use their own voice, but the patterns of the orisha)
Obi). The Ibeyi, Ideu, Ayao, Inle, Olokun, Ainá, and Abata give etawa as
final statement. When the mentioned orishas open with this letter, they have already
having said everything they had to say and do not want to be disturbed again.
Ogún, who is more given to action than to words, will complete his response.
in etawa. The nature of these spirits tends towards silence and their
responses are always concise. You should know that even for them etawa
it is a stable "yes", it is also a conditional "yes", the condition being that the
customer proceed with care in all their affairs. Finally, if one of the
orishas is being questioned in its natural place and falls etawa, then it
accepts as a stable "yes" (although conditional) and does not get used again
from the oracle. In any other circumstance, the soothsayer must lift the Obi from the
I usually do another draw to determine the will of the orisha in relation to
the client's problems. A double letter is essential to find
stability when etawa goes out.

These are the double letters of etawa.

etawa-alafia (three white faces followed by four whites). This is the

first of the patterns that can arise when a double roll is made
Obi for an orisha. The first letter that has come out is etawa, a mandala of a
black face and three whites, followed by alafia, the pattern with all the faces
whites. Although this is a positive sign within the oracle, this letter does not
guarantees success for the client. Indicates a period of struggles, of efforts, and
send signals of hidden enemies (both internal and external, psychological
and physical) that will produce whirlwinds. But the darkness will be controlled and in the end
the client will receive the blessings of the orishas. They may not get what
wants, but will achieve something it needs. Following this path, the evolution
is ensured. As this is a positive letter, the oracle is closed. The
the orisha has said everything it had to say.
 55

etawa-meji (three white faces followed by another three white ones). This is
the second pattern that can fall in a double throw of Obi for an orisha. The
first sign, etawa, has come out repeated; the pattern of a face has doubled
black and three whites. When this letter falls, it is often said that 'one does not
one should ask what is already known." The consulted orisha is indicating that
the client already knows the answer to what has been asked, and to the spirit
He doesn't like to be disturbed. However, the answer is an unstable 'yes.'
Things could change as the client becomes more committed to their
own evolution or lose sight of his objective. Although this is not the strongest
from the signs of Obi, etawameji closes the session. In addition, the fortune teller must have
Present that the sign itself also indicates the indifference of the spirit; it does not
one or more of the people gathered in the room for the
divination.

etawa-ejife (three white faces followed by two white ones). This is the
third odu that can fall when a meji throw is necessary within
this family. A etawa, the pattern with one black face and three white ones, is followed by a
balanced mandala with two white faces and two black ones. Although it was.
hesitates, ejife is the strongest of all letters; it is the most stable omen of
this whole family. The answer to the customer's question is always a "yes";
the world will eventually be in balance. The darkness that is rising in this
moment in that person's life will be balanced by light; there will be a
appropriate mix of sweet and bitter, and the client will thrive towards their
Objectives. Evolution will come, although it may require a lot of effort.
Advise this person to persevere, because in the end they will achieve the result.
desired.

etawa-okana(three white faces followed by a white one). This is the

fourth pattern that may occur when it is necessary to launch the Obi
a second time. The three white faces are followed by the three black ones; the pattern
it is the reverse, and it indicates a change in the client's life. Although always
respond 'no' to the initial question, this 'no' is conditional. If the fortune teller is
skilled in his work, it is possible to change the response of the orisha and find the
a way for the client to achieve at least partially their objectives. Something
important has been overlooked. Perhaps the fortune-teller has expressed the
ask incorrectly. The opening statement should be reviewed before the
orisha to detect possible failures and, if necessary, it will need to be reordered to
to ensure that the most positive response is possible: 'Yes, the world is in order.'
Perhaps the client hasn't thought their question through carefully; it's possible.
that actually does not know what it wants to ask. Remember that in this oracle
frivolity, or unclear expressions, will confuse Obi, who only has
of five basic signs with which to respond. Considering this carefully
lyrics, the process of divination and the client's problems, the lyrics could be
changed. If an incorrect procedure has been used, it is necessary to enter the
oracle inside the water gourd and throw it into the street. Next, you must
open a new coconut and start the whole session again.
Since this letter does not automatically close the oracle, the diviner, using
your own aché, you can start to raise a series of questions to
determine what is missing in the procedure. If the oracle gives
continuously negative answers in consecutive throws, the fortune teller must
 56

ask for permission to log out and weigh the responses with the client.
Next, the oracle must be reopened with a new coconut waiting for
this time everything goes well.
To attract success, a ritual, an ebó, or even a
behavior change. These options should be consulted with Obi before requesting
permission to log out.

etawa-oyekun (three white faces followed by four black ones). This is

the last letter that can be opened in the etawa family. The initial draw of a
black face and three white faces is followed by a roll with all faces
black. This is the most forceful "no" of all the compositions of
Etawa; the declaration is firm. As oyekun is volatile, the diviner must
complete a brief series of rituals to refresh the sign: first,
he bends down to the ground and wets the black faces with water from the gourd; a
continuation, it turns them around so they can see the white faces (in this
In that case, a prayer is recited asking for peace and blessings, a plea that
we elevate the gods not with words, but through actions and symbols.
Before speaking to the client, the fortune teller must stand up and, holding two
pieces of coconut in each hand, ask the spirit: "Eboda?", before returning
to throw the Obi on the ground. If the four pieces of coconut form alafia, etawa, or ejife
the oracle is closed and the seer must deliver the following message:
The answer to your question is 'no', and nothing can be done to
change it. Right now you walk in the light, but the darkness is there and it is
trying to dominate you. If you continue on your current path, you will succeed. You will enter
in a period of struggles, of efforts; the result will be ruin and death
(physical, emotional, mental or spiritual)." This pattern requires an ebó: a
supplication (cleansing of the head) before Obatalá. Once performed, it depends on the
client to distance themselves from all persons connected with the question posed.
This ebó and the subsequent behavior modification are now necessary to
avoid the osogbo.
If the answer to 'Eboda?' is okana, the request to the orisha requires ebó.
Although the response of etawa-oyekun does not change, the offering described will help.
to protect the client from dangers. The fortune teller must follow the instructions
provided in Chapter 5, 'Closing of Obi's Session'. If in response to
"Is Eboda?" says Oyekun, Obi's answers are being obscured by
the dead, who are asking for offerings and spiritual help. Before
determine what they want, oyekun must be removed from the house. Each
The black piece is coated with palm oil and refreshed with water.
They are all turned over so that the white faces are facing up.
Having done all this, the four pieces of coconut are placed inside the jicara of
water and the youngest person in the house spills both the water and the pieces of
coco to the street. Once oyekun has been removed from the house, a
new coco and he asks the egun at their altar what they wish for.

ejife (two white faces are shown). When the mandala they draw
the coconut pieces are balanced, showing a series of two white faces
And two black ones, we know that ejife has come home. The response of the orisha to the
The customer's question is simple: "Yes, the world is in balance." No piece
Obi is out of place, there are no hindrances to the blessings.
predicted. And the advice from this message is simple: everything the client needs
 57

to achieve accomplishments and evolve is present or on the way, and a progress

caution guarantees your success. The stability of this sign only disappears when the
the client acts wildly or in an unwise manner. Since this is the most
positive, when it comes out it is considered that the oracle is closed. The orisha has
said everything I had to say.
Note: Ejife never requires a meji roll.

Okana (a white face is shown). Okana is the fourth pattern that

It can come out when a throw of Obi is made before an orisha. The word
misma,okana, is a contraction in the Lucumí language that means 'we only see'
one" (okán means "one"). We have before us a mandala with three faces
black ones and a white one. The darkness surpasses the light, compromising the
blessings that Obatalá and the fresh orishas would bring to the client's life. It is
a signal, a warning that darkness and retribution loom
now about the client's life; this warning cannot be ignored, no
It can be denied. Light and darkness are always at war, always.
trying to balance and unbalance each other. The blessings
they still exist in small quantities, but the customer is not at the moment
neither in the place of requesting them. In this odu we know that spiritual forces
they are not in the proper alignment. The client has put themselves in a position
in which good luck cannot find him and, even if it did, he would not be able to
to accept it. However, just as light illuminates the end of a tunnel, the whiteness
that light can lead a person to cross through the darkness that surrounds them. It
They should advise the client to carefully search for that glow, that star.
brilliant, that will take you away from all osogbo. This letter asks for a quick change and a
decisive action, and any force that supports them will speak in this sign. Oyá,
Olokun, Ogun, Shango, Eleggua, and Aganju can speak here, as well as
the dead can do it.
To reduce the negative effects of this pattern on the fortune teller and their
home, when this letter falls, a brief ritual must be performed to refresh its
reheated energies. Whoever is casting the Obi should start by wetting the
tips of his fingers with fresh water; bending before the oracle, a
continue to wet the black faces of Obi, and pray: "Let it be good, let it be good. lie
Listen to
Okana, because Okana is at our feet. Okana is in our house; it watches.
"so that it does not bring death, problems, diseases, or tragedies." Having
offered this humble prayer, the diviner turns around the three black faces
until the mandala alafia is before him. This series of actions shows Obi,
and the invoked orisha, for whom one is performing divination to obtain
blessings. Having done this, the four pieces are picked up from the ground. The way in
the continuation of the divination depends on the reason that prompted it to be carried out.
When obi is made before an orisha before completing the ritual, okana
not always can be interpreted as a rejection or a sign of
dissatisfaction with the sacrifice (that is being made). Remember, there are six
orishas that speak strongly in this sign, in addition to the egun. From these
Six, two always respond affirmatively through okana: Oyá and Olokun.
In this pattern, Oyá stands firm with her machete; she fights fearlessly for
the client. In this sign Olokun speaks of the darkness that it loves, of the peace and of
the solitude one finds in the depths of the ocean. When these two
orishas open in okana, we consider it an affirmative response because we
 58

they ensure that they are fighting against the darkness on behalf of the client. In the
in the case of these two orishas, okana tells us that they have accepted the sacrifice as such
what is it. The opening in okana also tells us that the aché of the offering will be
used to destroy all those things that block the way of the
customer evolution. For any type of question posed to these two
spirits, the answer is positive, because okana puts the client under its
spiritual protection.
The other spirits that speak through okana give answers.
similar with this sign. Ogún, Shangó, Elegguá, Aganyú and egun are
comfortable in this mandala. But, unlike the case of Olokun and Oyá, the
The fortune teller should ask another question to determine what they are saying.
these orishas. Once the okana prayer has been recited and
raised the coconuts, the person who throws them must ask: "Is this clean?
Do the paths of [consultant's name] open? If the spirit responds with
alafia, etawa o ejife is a good sign; the orisha has come in okana to
absorb the negativity(*4), and the ebó that is being done will help the orisha to
carry out this task. However, etawa continues to point out the existence of a
tough fight for the client. If okana repeats or if oyekun comes out, there is something.
wrong in the ebó.
____________________
(*4) Considering that all questions must be posed in such a way that they can be
give the most positive answer, 'Yes, the world is in balance', we can assume that the
the fortune teller has asked: 'Is this ebó acceptable?', 'Is everything as you desire it to be in this
"ebó?", or something similar.

It will absorb negativity, but something more is needed for it to happen.

consummation. The fortune teller must use their own aché to predict what is lacking.
consulting each choice to the orisha through Obi until finding something
suitable. If this pattern or oyekun continues to repeat along this line
Regarding the questioning, Obi has overheated. Okana must be removed from the house.
and the entire divination ritual must start from scratch using a new coconut.
For all the orishas that we have not mentioned, if okana is presented
before completing the ebó, that means that something is not in its place. The
The clairvoyant must contemplate what is being offered and think about what can be.
to add or withdraw from the ceremony. Using your own aché and knowledge
about the orisha to whom the offering is presented, the diviner must provide the
elements that will complete the ebó. Each choice must be checked by making
a throw Obi to the orisha. When an element has been accepted, the diviner
must ask again: "Is everything okay?" to confirm that all is well. Only
when the orisha responds alafia, etawa or ejife to this question it will be able to
to consider that the ebó is complete.
If the Obi has been launched to respond to a customer's question
without performing ebó, the fortune teller can continue in one of the following two ways
Note that this will depend on the house of ocha to which one belongs.
diviner): or well okana is accepted at its face value - it means 'no', and for
the answer to the client's question is "no"—, or it can be obtained a
method to determine why the orisha is responding this way and what
It can be done to alleviate the hardship of this letter.

Let's now look at the double letters of okana(*5).

 59

(*5) The nature of okana is to absorb negativity; this is a point that must always be
to remember during divination.

okana-alafia (a white face followed by four whites). This is the

first okana pattern that can arise when the Obi is thrown twice for the
orisha. The first revealed sign is okana, the mandala with a white face and
three black ones, followed by alafia, the pattern with all the white faces (already
studied in this text). When this letter comes out, the fortune teller must tell their
client that although the goal seems almost impossible to achieve, can still
achieve a partial success. It is a moment of struggle and hard energies; the
tools for evolution may be absent or hidden, and this
the person must strive to acquire them. Obatalá is present, represented
in okana for the white piece that was originally shown on the floor. If the
the client seeks the inherent good in all things and strives to allow the light
may the orisha guide your path, you will finally receive equal blessings or
greater than those I was originally looking for. It must be understood that in this
this does not guarantee total success; the burdens of life are too harsh
as to give the person exactly what they desire. This lyric determines
that the client will find blessings when they have walked their path; everything
it will end up well. Note that this note allows you to end on a note
positive, so it is considered that it closes the oracle. The orisha has already spoken.
everything necessary.

okana-etawa (a white face and three black ones followed by three white ones and
a black one). This is the second pattern that can appear when the Obi is
draw twice for an orisha. The first sign, okana, is followed by another
signal composed of three white faces and one black; the mandala is
completely inverted, it is the mirror image of itself. The life of
the client will soon reflect this energy investment. However, it is quite
doubtful that the client will achieve the desired results for the question they have
proposed. It will not achieve the full realization of its objectives; for this
client, the final result will be partial, and it may be disappointing. Unless
that one has approached the orishas with a 'transcendental' question for
"his life," it would be wise to abandon everything related to that matter. The odu
predicts emotional pain, tears, and turmoil linked to the final outcome and
although the orishas are not prohibiting the continuation of that path, they are not
they are supporting. The phrase that is often said when this letter falls is: 'The
"Ends never justify the means." Sometimes this line warns us that the
external negative energies can be internalized: the client could
to absorb what is outside of it, converting it into an 'internal' darkness. If
the client is determined to follow that path, when they start to change their
luck and partially achieve his objectives, it would be advisable for him to return to
consult the orishas to see where to go from that point. As etawa is
a positive letter, the oracle is closed. The orisha has said everything it wanted.
say.

okana-ejife(a white face followed by two whites). This is the

third sign that can open within the okana family; the original odu of
a white face with three black ones has been followed by a perfectly spaced pattern
divided and balanced. Warns the client that soon they will encounter struggles and
 60

battles around him, announced by the mother letter, okana. He also says
that these tensions are bringing your world to balance. The answer to the
the question posed is a "yes"; life will regain balance as it
They should start achieving the objectives. Note that the final result of this doublet
it does not in any way soothe the heat of the mother sign. In any case, there is
things worth fighting for. This is the most positive sign of the
Okana's family and close the reading of the Obi.

okana-meji (one white face and three black ones followed by a white one and
three blacks). This is the fourth pattern that can be revealed in this family of
odus. It is a volatile sign that indicates an increase in tensions without
resolution not final. This letter is a definitive "no" to the question that has been
proposed; their energies are so severe that the seer could say to the
client that the consulted orisha is prohibiting any action related to
following the planned path means having discussions,
gossip, wars, betrayals, and destruction to the customer's life. How are you?
energies are currently being deployed around the consultant, and how the
the same letter is so negative, the oracle is not closed. Whoever has done the
The draw must follow the instructions provided in chapter 5, 'Closing the
Obi's session." Usually this sign remains open until the diviner
you have assigned one or more eboses for the orisha; for now, the energy of
Okana has a clear path and is slowly leading the consultant to an osogbo still.
more tragic.

okana-oyekun (one white face and three black ones followed by four
black). This is the last letter that can be opened in the okana family when
he needed a meji sign; it is also the most negative answer.
blow that one can receive in this series of odus. In addition to the...
The answer to the question is "no", the customer must leave completely.
this line of questioning and the plans associated with it. The war,
even silently, it is being fought. The enemies (spiritual and physical,
real and imaginary, internal and external) are coming together and will soon launch
his attack. The only glimmer of hope and illumination promised by Okana
it will be lost quickly; the customer will not have a chance to obtain any
of the blessings that he has asked for in prayer.
Everything in this lyric is volatile and explosive; it must be cleaned.
immediately from the room. The fortune teller must kneel and soak the
black pieces with water from the gourd, turning each piece over until
the alafia pattern is shown. Only then can this sign be raised from
ground. Since this odu is exact, although negative, the diviner must ask
Subsequently, to the orisha, the reading can be considered finished. So
ask the question 'Is it a wedding?' to the orisha, allowing Obi to present a
new pattern.
If they go out alafia, etawa or ejife in response to this question, the oracle will
It is concluded; the spirits have nothing more to say. If it is presented
Okana, the fortune teller must follow the instructions given in chapter 5, "Closure".
from Obi's session." If Obi answers the question with oyekun, there are matters
pending issues related to the client's egun, which must be addressed if
he wants to avoid the osogbo of the letter. The letter must be anointed with oil:
we coat each of the pieces we have in front of us with epoxy (oil
 61

palm red) and then we refresh it with fresh water from the gourd. It must be
turn the pieces of coconut to show their white side (represent)
our hope of alafia, blessings) and they are introduced into the gourd of
water. Finally, the youngest person in the fortune teller's home must take away
throw all this into the street, launching it as far as I can so that the earth
consume and cleanse those energies. Once this is done, the Obi is reopened with a
fresh cocoa before the Egun altar of the fortune teller. The entire ritual must be repeated.
divination, starting with mojubando. Once the oracle is opened, it is proposed
Ask the egun the following question: "Are the egun of [client's name]
Satisfied this time? We posed the question this way because the
the most desirable answer would be: 'Yes, the world is in balance.' If the oracle
respond "yes" (alafia, etawa or ejife), the prayers and the attention that the egun
what they are receiving right now is enough to satisfy them. However,
the client should try to pay more attention to them in the future so that they don't
they hinder their evolution again. If the answer to this question is 'no'
(okana u oyekun), they should be offered eboses until they feel satisfied
and allow to close the oracle (for this, follow the instructions provided in the
chapter 5, "Closure of Obi's session"). Although Obi has responded with
In summary, the instructions in that section must be followed to offer ebó.
If this appeasement is unsuccessful (the oracle does not indicate ebó or points to ebó
but it does not close), the negative letters must be removed once again from the house.
Only one diloggún session will return the alignment to the client, a session that
must be celebrated immediately.

oyekun (four black faces are shown). When all four fall
pieces exposing the black sides, we say that oyekun is at home. In
silence, the fortune teller leans over the letter and moistens the pieces with fresh water
from the gourd. If there is a child in the house, they should be called to lift oyekun from the
ground; children are innocent and only innocence can appease this sign(*6).
The four pieces of the Obi must be turned around so that the faces are visible.
whites; next, they rise from the ground. As we have opened with a
mandala of darkness, in addition to knowing that the answer to the question of the
the client is "no", we see that something is not in its spiritual place. Before
to continue, the diviner must determine why oyekun has come. If oyekun
comes up repeatedly during this investigation, in addition to wetting the pieces
With water from the jicara, they must be introduced into the gourd. Oyekun
It must be taken out to the street and thrown as far as possible. New ones must be cut.
pieces of a fresh coconut and restart the session.

(*6) If there is no child in the house, then the fortune teller himself must perform all of those.
actions.

The implications of oyekun can be harsh, although the amount of

ritual attention that receives help to reduce its severity. This letter makes us
let's meet with the spirits that preside over the most mysterious regions of the
land and the sea, the orishas that participate in life and death. This is the
land of Yewá, Oba, Oyá, Babaluaiye, Odua, Orisha Oko, Aganyú, and Olokun.
If any of them is being consulted when the letter oyekun falls, the
the implications are disastrous. Generally, this letter heralds a death
immediate, unforeseen problems, tragedies, revolutions, and bad news. It
there will be confrontations and there will be uncontrollable irritation among those who
 62

those who have fallen. But if the fortune teller is skillful, Obi can show us how to avoid
what oyekun brings. Once the Obi is removed from the ground, the diviner must give
I begin its interrogation determining if oyekun represents the answer.
Complete the orisha to the client. You should ask: "Eboda?" When oyekun is
followed by alafia, etawa or ejife has only been a severe statement from the orisha
asked. The oracle is closed and the seer can start advising the
client based on the obtained result.
If the answer to "Eboda?" is okana or oyekun, this pattern continues.
open and must be marked and appeased. It should be noted that oyekun
can come for another person who is not the client; the fortune teller or someone else
the person present in the room at the moment of falling oyekun can be the
causing their influence. First of all, we must determine for whom
this letter is speaking. The first question the fortune teller must ask himself
Is "[name of the orisha], this oyekun falls for [name of the client]?" If Obi
respond 'no', the fortune teller must ask if oyekun is for him. If Obi returns to
respond with "no"; the fortune teller must ask this question for each of them.
the presents. If all possibilities are exhausted and oyekun has not yet happened
assigned to no one, the fortune teller can ask: 'Are the egun requesting
"Ebó?" If the answer is now a "yes," the spirits that sustain all the
The house of the diviner needs offerings. The diviner must offer ebó before the altar.
of the egun using fresh coconuts. However, if the fortune teller has arrived until
this point of questioning and all the answers have been negative, Obi
It is reheated. Oyekun and okana must be spread with oil, sprinkled with
water and removed from the house. A new coconut is opened to continue with this
session and if the new patterns that fall are calmer, oyekun has
I left the house and everything is fine.
If the fortune teller can assign oyekun to a specific person, the
The next question is: "Are the egun of [person's name] asking
ebó?» One tries to assign this sign to the needs of the dead because,
Fundamentally, oyekun means death. Since they are made of darkness,
the dead of a person speak through that darkness, known and
forgotten, to claim the due offerings and worship. If Obi answers "yes" to
in this question, the fortune teller must determine their needs through a
careful and diligent interrogation. Ebo should be marked following the
guidelines of chapter 5, section "To determine the ebó in the oracle"
Obi». It is important for the egun that the diviner starts with offerings.
fresh and simple and gradually progressing towards more complex ones
complicated. When something has been offered, the fortune teller must ask: "What
What does 'ebofin ke eboda?' mean? It means: 'Has the offered sacrifice been accepted?' Yes
this is how it is, the coconuts are dispensed with to remove the heat from the house and they are opened
some new ones to address the client's original issues(*7).
Finally, if oyekun falls upon a person and the diviner determines that
It is not the dead who are speaking, or if Oyekun returns frequently.
after the dead have spoken, they are operating in this client
important spiritual forces that must be cleansed. The lyrics must be
oiled, sprinkled with water and removed from the house. The fortune teller should
advise the client: "Oyekun indicates death, traps, betrayal, and cataclysm. Its
the letter is hot, and this heat is entering your life. It must be fought.
As soon as possible, this client should have a session with the diloggún to
to clarify the reasons for Oyekun's visit.
 63

Only in this way can this sign be cleaned.

____________________
(*7) Here two things must be pointed out. Although oyekun has been sent by the dead,
Many companies still consider that sign as a 'no' to the client's original question.
I do not consider it that way. If the sign has been sent by the dead, or for another person
present in the room, how can it respond to the customer's question at the same time?
If the dead interrupt the second session again, something in the spiritual world is off
of place; the client must consult immediately through the diloggún.

A special note regarding this letter. When the pattern has been
closed and withdrawn from the house, if it has fallen repeatedly, or if there have been many
negative responses in this session, everyone present should call
immediately to their homes or call a neighbor to take a look at
his home. Sometimes, oyekun, for unknown reasons, produces fires
unexpected events, accidents, and tragedies at home, even though the letter may have fallen
for another person or for another reason. Those who have left young children or
elderly at home are the ones who should worry the most, but why would they let
Are there elderly people or small children alone at home?

Additional considerations regarding

to the five basic patterns
The way to fall of the five basic patterns contains a lot
information about the raised question and the fortune teller must remember the
following omens:

Sometimes, one or more white pieces will fall touching each other and also
there will be occasions when they are partially or totally stacked
about others. When this happens, Obi predicts good luck (I will go) for the
client, and although most of the psychics consider that this will be
related to finances, there is actually no limit to how far I will go
indicated by Obí. If only two pieces fall like this, this is a sign of
general blessings; if there are three or four, this also indicates that the
The client will soon receive a surprise. The assembled or connected parts.
they must be carefully lifted from the ground and one must ask the
client who kisses each one of them; next, they are placed in their
hands and the fortune teller asks the client to put both hands in the
pockets to seal the will and make it firm.
If a black face falls on a white one, something is blocking the good.
luck of the individual, perhaps unconscious witchcraft or evil magic.
When it happens in reverse —a white face falls on a black one—
This indicates that there will be hidden misfortunes behind the blessings.
prophesied by the pattern.
If two or more of the black pieces are mounted, this seals the
presence of one of the following circumstances: death, betrayal,
traps or witchcraft. The pieces, even if they are just two and in example, must
wet with water from the gourd and separated on the ground before
to be lifted. This simple ritual helps to destroy the obstacles that the
the client would have to face.
 64

When the piece of coconut falls upright and does not show any of its sides,
The fortune teller reads the letter based on the face of the coconut he has in front of him.
yes, white or black. However, it is said that the dead are
claiming something from this reading or offering, or perhaps that they are
interrupting the ceremony. Next, the seer must investigate what
that the dead are trying to do. If the coconuts keep falling
standing throughout the reading, it is possible that the egun of the diviner or of the
clients are trying to warn the fortune-teller of fraudulent intentions or
potential dangers for the customer. The reading must be carried out with
caution and close quickly.
During the divination, especially when Obi is responding
Well, if a piece of coconut comes off, it is given to the customer so that he or she
carry inside the bag or pocket for twenty-four hours in quality
it is an amulet; it is a sign of good luck, and the customer takes that energy with them
I manage once the reading is finished. If part of a black piece is
breaks and falls showing the white face, the same is done, because it indicates
that the client will gain something positive from their efforts. If separated,
piece of a black object and continues to show the black side, it is a signal
unluckily. The black piece must be soaked with water from the jicara, it is
it must turn around to show its bright side and then it must be thrown
to the street to ward off the threatening osogbo.
65
 66

Chapter 4
Interpretation
of the oracle:
"Show it, Obi"
LTHE INTERPRETATION OF THE FIVE letters and their compositions is the
first step to reveal Obi's answers. These patterns should be
sufficient for most of the questions raised to the orishas in this
oracle. Many will offer Obi before placing a adimú or ebó before the altar;
others will ask their spirits before making decisions smaller than
they can subtly affect their lives. The twenty letters formed from
alafia, etawa, ejife, okana and oyekun are sufficient for these purposes. Without
embargo, there are occasions when one raises a request to an orisha for
some more serious matter, and there are also those who consult their orishas for
this means because they do not have the necessary knowledge or skills to
carry out the most meticulous operations of the oracle known as
diloggún.

Open it, Obi

When the questions posed through this system become more
complex, or when the basic patterns seem too cryptic, there is
another form of interpretation known as deapere ti, Obi(*1). The
the word aperiodic means "symbol" and refers to the geometric drawing that
we found in a roll of the coconuts. Note that Obi allows us to consult
with all the orishas, but the aperes are only used when one is elevated
request to Elegguá. In Santería, as his diloggún is the most consulted by the
seers, the art of appearing belongs exclusively to them.
When making an offering to Elegguá, the diviner carefully examines
the first roll associated with the client's question. When the four pieces
Coconuts settle on the ground, falling into one of the ten possible patterns.
 67

It should be noted that the apere does not open in all readings. Elegguá
must respond to the question posed with one of the five signs (alafia,
etawa, ejife, okana u oyekun) and the apere will only come if another orisha wishes
advise the client on their matters. If the Obi pattern shows an apere,
the fortune teller must call it by its name. For example, if in the draw
Before Elegguá, the okana falls, but the coconuts fall in the apere of Ogun, the diviner.
it must announce "Okana apere Ogún" to seal the sign. It should also be noted
that if a meji throw of the Obi is needed to complete a session, the apere
it cannot be marked in the second throw of coconuts. A true apere only
it can be opened on the first roll. Taking these rules into account, let's see
continuation the ten devices and their associated meanings with each letter of
Obi.
____________________
A good translation of this phrase would be: 'Your symbol, Obi.'

Open in Elegguá

Figure 1.—Appearance of Elegguá.

The appearance of Elegguá occurs when the four pieces of coconut form
a horizontal line between the orisha and the diviner.

Alafia. When the first throw of the Obi comes in alafia and rests in the
spoke of Elegguá, the orisha is offering peace and security to the client.
Whatever the matters are that have brought this person before the
orishas, the path they advance on is evolutionary. Although their fortune may have
suddenly changed, everything the customer has experienced has
brought to this moment, which will change the course of your life for the better.
Currently, the dawn is clear: it is neither too cold nor too hot.
Any obstacle that arises at this moment can be overcome by
clear thought and serene action; advise this person to
Make sure that your objectives are clearly defined and well planned.
The council of alafia is key for evolutionary progress to continue and
Since Elegguá usually asks for a second throw, the advice in this letter is key.
to close in I will go. If the pattern that completes this meji is a negative sign, the
the sign of Elegguá is indicating that this person is about to lose their
he will get hotheaded and will not act calmly and rationally. If
the okana or oyekun patterns come out in the second throw, take it as a
warning and prescribe a request to keep the oven calm and cool.
The client must also know that Alafia Apere Elegguá promises that
Many people will visit your house. Most will show up uninvited.
guests, but the person for whom the Obi has been launched will also feel the
 68

need to invite others. When hosting their guests, the client must
listen more than talk. Someone will bring important news, and others
they will identify the origin of episodes of betrayal and despair in their life.
There is an ebó that accompanies this apere. Every Friday night.
A tall glass made of crystal must be filled with equal amounts of water and rum.
An inverted dish will be placed on top of it, and while holding both firmly, you...
They will turn it around. The glass with the saucer should be placed behind the door.
main of the house. On top of the inverted glass, it must be placed
a candle, melting a bit of wax on its surface. Clouds must be cast.
of cigar smoke over this ebó while the client prays to Elegguá, so that
protect your home and all who live in it. On Saturday morning,
when the candle has burned out, the remains of the cigar and the liquid that is
inside the glass should be thrown out into the street. Anything that is sent to him
Client (gossip, betrayal, negative energies) will soon be absorbed by the
glass and the earth will recycle it, producing something good.

etawa. This appearance is never complete without a second throw. When

It falls in Etawa, Elegguá is giving a reprimand to the client, even if it is slight.
Darkness threatens and, although it is still surpassed by light, it is possible that the
light soon abandoned the person (the sign will determine all the
implications). Uprisings and revolutions could occur, and it may be lost
personal stability itself. Apere Elegguá in etawa tells us that this is
It is due to the client's plans being incomplete and their objectives not being set.
well visualized. This person needs time and seclusion to rest,
to think. You must firmly establish your goals and then plan
how to achieve them. This letter also marks a person in poverty.
spiritually, whose poverty manifests as laziness and disorder in the
home.
The ebo to correct these trends is complex. First of all, the
The house must be cleaned thoroughly, removing dust from the corners: a
A clean and pure home elevates the soul. Once a person's house is
clean, disorder should not be allowed to reign again, because that would be
invite the wrath of the orisha: remember that in this religion the home is ours
temple. Finally, a supplication should be offered at the feet of the orisha of
godfather after cleaning the house, as this will strengthen the defenses of the
client while finding their evolutionary path.

In Obi, we say that ejife is the true home of Elegguá.

We have before us a balance between the white pieces and the black ones: light
and darkness, mystery and revelation, life and death, ancestors and descendants. The
the world is in balance before the orisha that creates that balance. However,
Appearing Elegguá in ejife requires some specific considerations. The orisha
he is responding with a 'yes' to the client's initial question, but he is going
beyond and points out particular issues. Although everything is in order now, the
intervention of the orisha through the apere warns us that there are intrigues,
struggles and dangers that could come from beyond the immediate environment of
client. The warning is: "Be careful with the new." Within a month
approximately, this person should not venture into places they do not
they are familiar, unless those uncommon places are related to
the question posed to Elegguá; do not venture outside of the house, not even at dawn
 69

neither in the morning nor late at night; do not drive on roads

do not venture into neighborhoods you are not familiar with;
stay away from places you haven't visited before (this is not a good
time to go on vacation or take a business trip); you should avoid the
contact with strangers, and do not start anything new. Only in this way will I go
this sign will remain with the client.
There are some tasks that must be carried out when this is presented.
patron. Before the client leaves Eshu, the diviner must do three
brown packages that will contain toasted corn, hutia (a wild rodent) and
smoked fish; the following instructions are given to the customer so that they can
I cleaned from head to toe with each of them, putting them in the
ceramic plate of Elegguá. This cleaning is very simple: the client rubs
with the brown packages bravely all over the body, making sure to
do not leave any of its appendages unpolished. Then the fortune teller presses
with the pieces of coconut over the heart of the client while raising a prayer
to Eshu. Next, the coconut pieces are placed on the ground before the orisha,
showing the sign again. The next day, an adimú must be offered.
made up of fresh and five green bananas or plantains spread in
honey. It must be given to the soothsayer a right (ritual fee) of 3.21 euros, because this
the ebó is being offered to his Elegguá. Once this adimú is placed, the packages
brown ones and the four pieces of coconut are lifted from the ground and taken to a
crossroads. Then the customer will be protected from the osobbos
marked by this letter. Note that the bananas must stay in front
Elegguá until they start to turn brown. The yam will stay.
with him indefinitely and it is possible that a plant of him may start to grow
as a sign of growing ire. But if the root rots, the plant must be removed.
and replaced by another, which will be offered to the orisha. Elegguá is using this ebó
to absorb negativity.

When okana comes in the appearance of Elegguá, it can be a sign

whether by good or bad fortune, depending on the letter that completes it.
Remember that although okana itself is negative, its aché is to absorb the
negativity. The fortune teller must make a meji throw; only then can an evaluation be made.
full influence of okana. However, looking at this appearance, it is possible to draw
some conclusions about their meanings. The client has entered into a
period of rapid changes at the feet of Eshu. Now it is surrounded by
darkness, but there is an intense spark of light. If the client focuses on that
light, in that glow of hope, his fortune will turn. After all
Elegguá is a spirit of investment. The dead are also present; the
the client's own days whisper from the darkness. They warn him to stay away from
the darkness and head towards the light, although they are also aware of their curiosity about the
descendant. You will feel tempted to wander through the darkness and to seek the faces
that are behind the voices. This will cause their fall. The fortune teller must say to
your client who provides the egun at their altar once a day, but no more
frequency. A prohibition must also be imposed: if you hear someone calling
his name from behind, must move away from the voice and not turn around to see
whoever has called him, he will move away from danger.
If the double throw of okana ends in alafia, etawa or ejife, the life of
the client will improve. The light will dominate and the client will enjoy a certain degree of
success in your affairs. This depends on the exact throw; the fortune teller must study
 70

the letter to take everything into account. On the other hand, if the roll is completed with
Here is no guarantee of customer success. The fortune teller must continue
carefully the meanings y rituals of these signs.
Regardless of what opens next from this aperture, there are several
things to remember to help this person avoid osogbo.
the fortune teller must tell the client that they are surrounded by two-faced people: one
It is the friendly face that the customer knows, but the other is that of a complete
strange, someone vile and wicked who wishes for their downfall. Jealousy abounds and
Elegguá says that one should not trust anyone until they have proven themselves.
loyalty. Elegguá assures the client that he has the necessary aché to distinguish
between truth and lie, and that he must make use of it. Okana apere Elegguá
it also indicates witchcraft or bad luck at the main entrance of the house; this is
something that should be taken into account.
This pattern also requires an ebó: a young rooster must be offered to
Elegguá. One week after the sacrifice, an adimú must be made.
of fresh fruits to refresh the orisha. If the client has not received Elegguá,
now it is marked for the reception of the warriors, and this ebó must
offer immediately to the orishas of the diviner.

Oyekun. Oyekun, the sign of Elegguá, is a volatile sign, it is hot and must
Handle with care. There are pending matters between the client and their sponsors.
In Ocha: a schism, a great division, has arisen among them and Elegguá says that
it must be remedied. There are also outstanding issues between this person and their
days that are demanding attention; they should be offered a series of three
masses to explore their needs and desires. There are also issues regarding
resolve with Elegguá; if the client does not have it, they should receive it, and if they already do
present in the client's life must be fed with a rooster. This is the
reason why Oyekun has fallen into this apere and until the eboses
prescriptions are completed, Elegguá will not respond to the concerns of the
client. Even the highest of the orishas has grown tired of this person and,
to explore the situation more closely, the client must receive a session
from diloggun as soon as possible. The fortune teller must inform the client that like all of their
protections are unstable, they are in constant danger. You must resolve your
problems as soon as possible.

Open in Ogun
blessing. This pattern is paradoxical. When it falls before Elegguá in the apere
from Ogun, the diviner knows that the client's life up to the present moment has
state full of tensions and whirlwinds. It is possible that I am exhausted, not
sleep well and worry about things you cannot control. Sometimes, this
a person can be extraordinarily lazy; however, it is a laziness
born from the desire to rest or even from the desire to give up. There is
moments when the client struggles and works hard, but their previous lack of
initiative makes many of the obstacles insurmountable. The orishas
they know how hard this person has worked, they know their dreams and their
wishes. Ogún, the fierce and proud warrior who never rests, is with his
side. He offers his help, his strength, and his advice. In alafia, this advice is
simple. The fortune teller must tell the client: 'You have the blessings of
Elegguá. You have the blessings of Ogún. But now you must focus on
 71

find out what you want. You must keep working hard, but go slower.
Remember that it is impossible to recover from total exhaustion.

Figure 2.—Apere Ogun.

The appearance of Ogún's apere occurs when three pieces
coconuts form an isosceles triangle, with a 90° angle
and two of 45° while the other piece of coconut remains
outside the perimeter of the triangle.

In any case, this pattern is not a complete answer and with the
help from Ogún can herald final success. Ogún is here to warn the
client who must be careful in their dealings, although cowardice and fear
they should never be confused with caution. Ogun tells the client not to have
fear, because he will remain by his side and fight all his battles. He must
dedicate a ritual of seven cigars and seven small bottles of rum, like those
with which a single cup is served. Each day, over the course of seven days, it is sprinkled
one of the bottles of rum about Ogún and one of the cigars is offered to him. Thus it
keep the I will of this sign. Since a second draw should be made, they can
leave okana or oyekun. If the final sign of this reading is okana, Elegguá is
telling the customer that the answer to the question posed is 'no', but
Ogún (if ebó is made for him) will open alternative opportunities and free this
dangerous person. If Oyekun completes the double throw, the answer continues
being 'no'. Adimu must be offered to the egun and the client must change from
planes. Ogun and the egun will work together to offer new opportunities
that replace what has been denied.

etawa. By opening with this appearance in etawa, Ogún is saying that the light
is threatened by darkness. Although the number of white faces is
greater than that of blacks, the darkness of that black piece is dense, almost
impenetrable, and it quickly looms over the client. The blessings
they try to arrive but are being held back. Ogún says that thoughts
the client's are not good; it is leaving aside something important, and that
it will suppose its fall. The client is trying too hard,
putting too much effort, and this should have been the first clue of
that something is out of place. Ogun is indicating that the client must open the
eyes to the intrigue and betrayal of which one can be a victim. One is being freed
a secret battle among friends. Many of those who are associated with the
clients do not wish the best for him. To get out of the situation with the least harm,
The client must make an offering to the warriors. They must offer a rooster as well.
to Ogun and Elegguá, and then make a petition. This will help to cleanse the
Osogbo of this sign. The final response of the orisha to the question raised
It will become clear when the second draw is made.
 72

This letter always replies 'Yes, everything is fine', but when it

open in the appearance of Ogún, he comes to offer advice and to indicate the ebó that
this good will seal. Firstly, Ogún says that the answer to the question
The client's expectations should have been clear from the beginning. If this person
put all his faith in the orishas, thinking more about them than about his
secular activities, throughout his life he would achieve balance. Ogun also brings
a warning message to women and gossip: don't gossip with
them and do not trust any woman who has secrets. Over time, one
the woman will tell everything the client has said. As an ebó to seal the go
from this letter, it presents a large basket of fresh fruits (none are red)
to the warriors for seven days. Afterwards, leave this ebó for Elegguá and
Ogun in the forest (the best thing would be to find a lonely place, on the railway track
and inside a forest, to leave this ebó there). If the client has to travel
beyond her city for the next twenty-one days, she should repeat this
sacrifice to the warriors so that the journey goes well. Ogun also makes a
severe warning: be careful when passing through the four corners or when
Cross the street, there could be danger.

okana. When Elegguá gives okana in the appearance of Ogún, it is bad.

omen. The darkness is overwhelming, although the white piece offers a glimpse.
of hope, an opportunity to overcome adversity if the client takes action
wisely. Ogun appears fierce in this letter, almost angry, and the egun of
The supplicant is behind the orisha supporting his actions. Ogun comes with this.
I opened to tell the client that others wish him some harm daily and that,
although a deliberate spell has not been sent to him, the force of those
combined thoughts are comparable to the power of a spell. The
verbal incontinence, the pride and vanity of the client have produced this
situation. You must quickly clear your head with a rooster and,
then, offer the animal to the warriors (*2). Having done this, the client must
receive a request at your altar. Only then will the head (consciousness) of the client
will have the necessary strength to fight. The next day all these articles
they must be left on the train track with a fee of twenty-one cents.
Note: In Okana, it is imperative to follow the traditional line of questioning.
when this appears; more eboses may be necessary to
protect the customer from possible harm.

oyekun. When oyekun falls before Elegguá in the apere of Ogún, it recedes.
about the client. The fortune teller does not need to determine the reason for their appearance. Say
Ogún is taking care of defending you but, in the end,
only Olófin will free you from death. In this sign, death is near; you are in
a very real danger. Do not fight, do not argue, do not carry weapons or travel with
people who carry them; be careful with fires and appliances
electrics; don't go out at night, and don't be on the street at three, at seven or at
nine in the evening or at night. Clean your head immediately with a
white pigeon, offering it immediately to Ogún; having made this ebó, receives
a plea. Finally, as soon as possible, this person should sit down.
in diloggún to receive a more detailed assessment. Please note that nothing of
this has arisen from the client's original question; it has arisen because you are
energies surround you and must be resolved. Having made these warnings, the
 73

Sign must leave the house and a new coconut must be opened to give.
response to the client's original question. Ogún has interrupted the draw
Original to inform this person about things they did not know.
____________________
(*2) To clean the head with a rooster, or with anything else, the cleaning element must
touch the head, spinning around it many times. It is believed that by doing this the
negative energy is transmitted to the cleaning element.

Open in Ochosi
blessings. Having opened before Eshu in blessings, the reading has
taken an interesting turn. Elegguá gives his blessings, offers his guidance and gives
hopes for the customer to be able to address their concerns. Although normally
it is an unstable pattern, when it manifests in the appearance of Ochosi this letter
it remains firm: the client is not only well focused on their goals,
but knows how to reach them. One must wonder why seek advice
when success is imminent. Although alafia is firm here, the rules of the Obi
they demand a second run. If the client truly believes in themselves and in their
work, this pattern will be followed by alafia or ejife. If he doubts himself
it will open in etawa. If okana or oyekun come after the good morning of Ochosi, the
the client is at war within himself and any of the eboses
indicated by Obi will help to appease this war. In the case of these two
last letters, it is imperative that the fortune teller assures his client: "Elegguá gives you
his blessings; it opens the paths of success for you, and you have Ochosi guiding you
towards your true destiny. How could things go wrong? You must believe in yourself
same and have faith in the orishas. There is no other way!

Figure 3.—Apere Ochosi.

The apere of Ochosi is formed when three pieces of coconut form a
equilateral triangle and the remaining piece is on the angle bisector
This line cuts the triangle in half and the resulting figure
remember the shape of an arrow.

It is good for the client to have Ochosi as a guide, because there are openings.
false paths in the world, but for now the client is following the
right path. You must continue like this. Alafia apere Ochosi warns that, as you go on
As the client progresses, distractions will occur and they may get lost or
deviate if he starts to doubt himself. Ochosi wants this person to
focus now on three things: the orisha, the objective, and herself. Others
they will try to give you advice, but you should not listen to them. Ochosi says that, from
moment, has enemies in his environment. The attainment of the things that the
 74

the client wants to bother the false friends, and they know it. The client also
I knew it before the oracle opened. I shouldn't forget it.
This sign involves an ebó. It must be offered to each of the warriors.
a single 'seven-day candle' in his favorite color. For Ochosi, it must be made
an extra gift: a bottle of anise.

In Etawa, before Elegguá there is a pattern of three white pieces and one black;
Etawa has come home. Although it is normally a sign that announces struggle and
revolution, in the appearance of Ochosi portends danger. The light surrounds the client, but
it's behind him, and he is heading into the darkness. There are blessings, but
this person is not in the moment nor in the place to attract any
kindness, because when he started his journey he had a clearly defined goal
outlined, but at some point lost sight of it and has ventured into a
danger zone. This entity tells the diviner that Ochosi is near;
the consultant has their strength and protection at their disposal. Depending on the
following sign that comes out, it is very possible that you will need them. If they come out
Hello everyone, success is not guaranteed, not even with the help of Ochosi.
the client has their blessings to continue, and something good will end up happening
leaving the fight, but the final result will not be as desired. Okana and
they bring disaster and despair, and before this session ends it is
It is very likely that the client has many tasks to do. Only example can
bring evolution, and always depending on the understanding that the client has
of what the orishas have told him he can or cannot do. He must pay attention
Pay attention to the advice in this reading if you want to evolve.
This sign has its ebó. Adimú should be offered to all the warriors.
giving special attention to Ochosi. The client must also receive a
prayer every four months to keep his head clean of osogbo.

Ejife. Ejife signifies that Ochosi is a favorable omen for the majority of the
people; it is a symbol of balance, not very different from the scales of the balance,
for those who recognize Ochosi. For those who are noble and observe the law,
this is a pattern of abundance and fulfillment. The person reaps what
It appeared. However, not everyone who opens in this way will be people.
noble and just, and when Ochosi speaks to them in ejife he is indicating that they have
established wrong connections. Before giving any advice for this
open, the fortune teller must ask: 'Are you living outside the law? Are you
"doing something that could take you to court?" If the client replies
"yes," you should know that Ochosi can impose a punishment on you quickly, that not
it will be an unfair punishment considering the actions of this person. If the client
can you honestly answer that you live within the limits of the law, Ochosi
has brought him a blessing. To seal the going of this sign, the client must
offer ebó: adimú at the feet of Ochosi. After Ochosi has been
Placed, something must be given to all the warriors together. If the client does not
he has his own warriors, he must make the offering to the orishas of the diviner and
receive their own warriors as soon as possible.

okana. When Elegguá gives okana in the appearance of Ochosi, it is about a

bad omen. The three black pieces that we have on the ground in front of us.
they indicate desperation, enemies, and bad luck. The light is still present,
even though it is a single white piece against three black ones, and it is not enough to
 75

overcome the overwhelming darkness. The dead are also behind this
sign; they are the ancestors of the client who have been almost forgotten
completely and they are very close to anger. The lack of sentences and
offerings provoke part of their anger, but they are even angrier because their
descendant is not living up to their potential. They are not making use
of the gifts that have been bestowed upon him, gifts that are part of his
genetic and spiritual inheritance. If the client has to face audiences before the
courts or arrests due to their illegal activities, this sign becomes
even harder, because Ochosi does not feel happy. He is not angry yet.
all, but is watching this person like a disappointed father,
considering what punishment to impose on his son. To reopen the paths that
they have been closed in this instance, the client must return as soon as possible to
house of the fortune teller with a rooster for Elegguá; the client must be cleansed with it
rooster, which will be sacrificed to the orisha. After this sacrifice,
Ochosi must also be fed. Make sure that a week later
from the sacrifice, offer both orishas baskets of fresh fruit for
refresh them, and Ochosi should also receive an adimú of something sweet to
change their feelings towards the customer. In any case, all the
ceremonies will be in vain unless the client changes their behavior and
transform all that has provoked the wrath of Ochosi. Ochosi is justice
and it can only be appeased to a certain extent before it issues its judgment.

oyekun. Established in front of Elegguá in the appearance of Ochosi, this patron

talks about death, the dead, and darkness. Ochosi says that most of
the problems of the consultant are caused by the dead and comes to
show the client how to carve a path and go beyond this darkness. In
First, you must give the egun what they desire: ebó. The client must offer them.
a rooster; if it still does not have the ikú (staff of the dead), it must go out to the forest
with his godfather to find him. The opa must be fed immediately.
Next, the client must offer a series of masses for their ancestors;
the masses must be celebrated for three consecutive nights once the opa has been offered to
the day. Immediately after the last mass, the client's head
it must be cleaned by a white pigeon before the altar of Ochosi, which will give to the
He or she has the necessary strength to advance on the path indicated by the orisha.
Next, the client must make a request before the altar of the orisha.
the satisfied and strengthened days, and with a clear and calm head, now the
the client can look at their life with renewed vigor and will be able to overcome the
obstacles that prevent them from evolving.

Opener in Babaluaiye

Figure 4.—ApereBabaluaiye.
 76

The appearance of Babaluaiye is presented when three pieces

of coconut form a relatively straight line, remaining
the fourth piece above the line, both in the upper corner
left as in the upper right.

health. When the apere of Babaluaiye appears before Elegguá, health is

his most desired dream. In this case, we say that Asohano loves this client, and
his love is such that his messengers —mosquitoes and dogs— will feel that the
the orisha is around him. During the day, the dogs will approach him with
a lot of love and affection; they are the faithful and constant companions of
Babaluaiye, and they will want to be closer to that spirit by being close to the
client. The mosquitoes, night companions of the orisha, also feel their
vibrations and the client should not venture too far after
to obscure if you don't want to be surrounded by them.
This letter warns us against the habit of placing our faith in
plaster and paper statues; if this person has accumulated icons
Plaster or paper religious items must be destroyed. They should not be thrown away or given away.
to other people, because the osogbo would pass to the new owner. Remember: although
we thank the saints for helping us preserve our religion, our
devotion is directed to the orishas and not to the icons of our captors. Alafia
Apere Babaluaiye indicates that this person is ready to receive the orisha.
Until the corresponding rituals can be carried out, the client must
make ebó to the orisha and receive sueleke. In this sign, the client takes a
toasted corn ear spread with epó (red palm oil) and offers it
about a small slice of bread. If this appears for someone who already
he has received Babaluaiye, indicates that the orisha feels that he is too close
from a door. Prefers to stay hidden from view in a quiet corner of the
house.

etawa. When the appearance of Babaluaiye appears before Elegguá in etawa,

It is a warning. The client is taking too many medications to relieve.
their symptoms, whether real or imagined. This must end unless it is
under medical supervision. Many minor illnesses are the means used
the body to clean itself with the help of Asohano. Take things that reduce the
symptoms while the disease runs its course (which is what they almost do)
all over-the-counter remedies) involves reducing the body's capacity to
cleanse and regenerate naturally. Remember that what does not kill us
makes us stronger. Also consider that if one reduces the symptoms of their
disease without appropriate medical intervention could avoid detection
of more serious illnesses. If the client is not currently taking
over-the-counter medications, this appears in Asohano warns you that when
if you get sick again you should go straight to the doctor and not take anything that hasn't been prescribed.

was prescribed by him.

This pattern has its ebó to help the client overcome any
Osogbo: must wear burlap underwear under clothing during
seventeen days. At the end of that period, you must offer Asohano a gift.
(anything that your heart tells you is acceptable).

Ejife. Elegguá gives this letter to say 'yes' to the client's question.
showing her that her world is in balance, but Asohano intervenes in this
open to offer a very important message. This client was born to be
 77

priest or priestess, and if they have not yet determined which orisha they will dedicate their
priesthood, it is very possible that it is him. And even if it is not so, Babaluaiye loves
tenderly towards the client and wants to participate more in their life. As soon as possible, the
the client must receive the orisha, who will not cease to perform miracles in their life.
It should also be taken into account that this person may have ancestors.
who were initiated into the mysteries of the orishas or who were very
involved in its worship and adoration. The client must investigate their
ancestors, draw your family tree and love, adore and encourage
continuously to your day.

okana. When okana opens before Elegguá in the appearance of Babaluaiye,

this is a severe warning, although offered with love. This orisha smiles
to the customer, constantly taking care of them. Okana is deep, dark, and mysterious,
and the Orishas who know the dark abysses of human existence
they find in this sign. In the case of Babaluaiye, this sign, in addition to
warn, absorb: the orisha can remove all obstacles from the path of
client if he listens to the advice of the spirit. Firstly, Asohano demands,
It does not plead, that the client speaks more carefully about himself and others.
From her lips, no irreverence should arise, not even whispered, and this
a person must stop blaspheming. This is valid not only for the religion of the
orishas, the Lucumí faith, but also for other religions. Tell the client what
next: "There is truth in all the paths that preach goodness, and
Even though their followers may not find them, truth and goodness persist.
being there. Do not curse the light unless you want to be alone in the
darkness.
Sometimes the client is proud, conceited, and lazy, and it is these
qualities that nourish the darkness. But, despite everything, it continues
having in him a desire to be good, to do good, and to achieve things
good through hard work; this is what has brought the piece of coconut
white and the small spark of light, which can grow if it is fed.
As an ebó, this person must wear the elekes (necklaces) daily.
of accounts) of the fresh orishas. If you don't have them yet, you must receive them: Obatalá,
Yemayá, Oshún, and Shangó must accompany you at all times. This person
he must also make a request at the altar of this orisha and must consider
the lessons of humility received before being granted permission to leave
the house of the fortune teller.

Oyekun is a dangerous sign in itself, but when it

opens before Elegguá in the appearance of Babaluaiye is even more severe. This
the client is in danger of death, the disease looms over him and it is going to
slowly simmering; it could be brewing right now inside her chest.
The letter oyekun should be subdued as described in chapter 3,
it should also be investigated why it has fallen. As soon as this is closed
oracle, the demands set by the egun and by Obi must be met
immediately. The fact that this odu has fallen also indicates that the
the client must make several offerings in honor of Babaluaiye. First of all,
this person must dress in burlap and wear 'beggar's clothes' from time to time
when; he must go out on the street to beg, giving all the money that
welcome a person who is truly in need. Once this is done, you must offer
a bowl of fresh fruits to all the warriors and a rooster to Babaluaiye. The
 78

the client must clean themselves from head to toe with that rooster and then it
he will sacrifice to the orisha. As the illness is so close to this person,
You should start saving money to make ocha. Over time, that initiation
will become your salvation.

Open in Aganyu

Figure 5.—Apere Aganyú.

The apere of Aganyú appears when three of the pieces form
an equilateral triangle and the fourth piece forms a straight line with one
from the vertices of the triangle. The line formed by the piece
separated and the vertex does not intersect with any line of the triangle,
falling outside of their figure.

alafia. When this appearance opens before Elegguá in alafia, Aganyú has
presented in the reading to warn and advise the client. First of all, the
a person who has brought their matters before the orishas is shy and withdrawn; if
externally it seems vociferous and noisy it is only a mask that it wears
set. In any case, she doesn't know how to wear the mask well, because when the
others pressure him, he quickly withdraws within himself. Aganyú says to this
person: "Don't be shy! Be proud!" This information must be
transmitted to the client. The orisha is strong, powerful, and masculine, and its energy
will accompany this person during their usual movements. While the
client, pay attention, everything will be fine. Just as Aganyú always does.
Accompanied by a great spiritual warmth, the client must protect their head.
to avoid getting overwhelmed or overheated. You also have to be careful not to
to overexert oneself to the point of exhaustion, because the currents
spiritual forces that propel you forward are very powerful. Like ebó, it is
It is important for this client to clean their head frequently with two coconuts;
Once the cleaning is completed, the coconuts must be offered to Aganyú for
let him take care of the heat instead of the customer. Obviously, if the
the client feels overwhelmed and must offer a supplication at the altar of Aganyú,
Well, this way the spirit will not burden him while he tries to help him navigate his
path.

In this case, Aganyú tells the client that he has

difficulties because it does not go straight towards its objectives. Start working
to achieve something and as soon as it progresses a little along that path, it is abandoned
distracted by the things he sees on the sides. He wanders and gets lost before
 79

to regain its way. This is what the darkness is telling us

etawa. In this circumstance, the solution is very simple: concentrate on a
only one thing at a time. The complementary letter will show the fortune-teller if the client
will he be able to do it or not; he will also tell you if there are other things that prevent his
progress, and whether it should change its current goal to another. Etawa apere Aganyú
it also recommends that this client seek the advice of their elders to
determine your goals in life; many of the things you seek are the
the same ones they sought, and their advice will help him achieve them without
setbacks.
Regarding the eboses, this letter indicates that one should start with
offer a rooster to the warriors and then leave a small offering before the altar
from Aganyú to thank you for your help and your advice.

ejife. Although ejife is the most positive sign of the Obi, and responds with a
"yes" to the customer's question, when it opens in the Aganyú app indicates that
There are pending issues that must be resolved. The fortune teller must evaluate the
customer's relationship with Ogún. You should ask him: 'What is your relationship with
Hogun? Do you pray to him frequently? This apere indicates that the client does
more requests to Ogún than there should be. And it is about a powerful orisha.
who works hard, but prefers to do it alone. The fortune teller must tell their
client who does not bother Ogún at all, for the orisha knows his
needs and will take care of them. This person must focus first
in Elegguá and then, in Aganyú; they are the ones who will take care of things
of those that Ogún cannot or does not want to take care of.
This sign does not prescribe a specific ebó but, to ensure good
the will of Aganyú, one must offer a heartfelt adimú.
The client gives something to the orisha from the heart, Aganyú will also return something.
heart.

When okana opens in the appearance of Aganyú, the diviner knows

Why does darkness surround the client? Before Elegguá, okana apere Aganyú is a
symbol of the war between the sexes. Women cause problems for the
men and men stray from their path to cause problems to the
women; one cannot trust that people of the opposite sex desire what
better for one, and if the client has superiors of the opposite sex, this still
it will complicate life much more. To overcome these problems, the client has
to make some drastic changes. The answer to the question is 'no'; the
the client cannot succeed in what they have proposed. However, if they alter
Slightly his goal may be able to move forward. The success of the client
it will depend on whether you adhere to your own decisions. Your own dreams and
wishes should not be discussed with others.
Notice that while Aganyú speaks in this portal, it is Elegguá who
You must receive an ebó. The sacrifice of a rooster to Eshu will do much to cleanse from
the customer's path.

Finally. In this pattern, Aganyú is the one who gives the warning, but it is
the egun and Obatalá who receive ebó. The orisha presents himself before Elegguá
to make a severe admonition: do not mock anyone, especially the
the elderly and the weak. Obatalá appeared once to the client under this
disguise, in the shape of one of his legitimate but uninitiated sons, and in
 80

that occasion the client offended the orisha. That's why things aren't going well for him.
that cannot evolve. Aganyú is here to give you this warning
because Obatalá himself is too offended to do it
personally, and does not wish to talk to the client or work for him until he asks.
I ask for forgiveness and offer him ebo.
First of all, offerings must be made to the egun. They have not been propitiated.
properly and require adimú before allowing the customer to return
presenting oneself before the orishas. Once this is done, the client must cleanse themselves with a
white dove, which will be sacrificed next to feed Obatalá. It
he will offer a second chick to the orisha to appease it and a prayer will be made
before his altar. After cleaning himself, the client must make a forcible offer to the orisha and
beg for their forgiveness, promising not to make fun of the elderly again,
weak or deformed. If the client repeats after having offered
these eboses will permanently cut off your evolutionary path.

Open in Shango

Figure 6.—Apere Shangó.

The apere of Shangó appears when three pieces of coconut form a
isosceles triangle pointed and the remaining piece of coconut forms a
straight line with the smallest angle of the triangle. The resulting figure
it imitates the shape of a sword, the weapon that Shangó uses in his battles.

alafia. Although alafia is always a good omen, when it opens before

Elegguá in the appearance of Shangó clearly announces that the god of thunder
show his best face. The powerful Shangó has closely observed this
client, protecting you from all harm and gently guiding you on your path
evolutionary. Always helpful but never interfering, Shangó has studied
how this person behaves and knows the most intimate thoughts of
client. Shangó is impressed by what he has seen. The fortune teller should say
to the client: "You have brought your matters before Elegguá, but it is Shangó who has
answered. This orisha has been close, watching over you and taking care of you, but
He has never interfered in your actions. He is very satisfied with your
objectives, your ideals and the methods you use to achieve them. Shangó is
with you. He gives you his blessings. As long as you continue doing good, Shangó will
will help to evolve." The fortune-teller must also tell the client that the
important decisions made in one's life have much greater consequences
beyond their immediate surroundings.
The Alafia apere Shangó requires an ebó. As soon as possible, the client must
return with a large basket of fresh fruits. They must be cleaned with them and placed the
 81

half to Shangó and the other half to Obatalá; having done this, both orishas will continue
blessing everything that this person does in life.

etawa. When this appearance falls before Elegguá in etawa, Shangó comes
to say that the client's foundations are not as strong as they should be. The
Orisha wants to help, but first the client will have to offer at least three.
clearing obstacles from their paths. To begin, the client must offer to
Shangó a bunch of green bananas. Each one of them must be spread with
abundant palm oil and then it should be placed on a white plate with the
red border. Abundant honey must be poured over them. The fortune-teller places this
offering in the labateade Shangó while the client forces the orisha,
praying for the strength and the required evolution; having done this, one must
light a red candle and another white one for Shangó. After this ebó, the
The diviner must sit the client down for a prayer and then, using the
Obi, the diviner must ask the orisha where to take the remains of these.
ceremonies. The next morning, the material used to clean the head is
take it to the right place and when the bananas start to change color
brown, the customer must also take them to the same place. When they come to
to remove this offering, the client must offer to the orisha of the diviner a horse of
ceramic, white and new, with a red bow that will be left in place of the
bananas. Once all these things are done, Shangó will fight to cleanse the
send of the aborisha.

When ejife appears, Shangó opens before Elegguá, there can be no

greater security that everything is as it should be in the life of the consultant.
Shango has come with Eshu to ensure that everything is well; the world is
in balance and the client has all the necessary tools for their
evolution, although this does not mean that everything will be sweetness and love. More
well, jeife promises a perfect balance between light and darkness, sweetness and
bitterness, evolution, and destruction. This balance of opposites is what gives us
it makes us evolve, what drives us to be better.
An example of Shangó requires an ebó: the client must offer to the orisha a
wooden sword with beads. This sword will be offered along with a
little adimu of bananas. When Shangó has his sword, he will make sure
that no enemy can harm the client in their quest for happiness.

Although it is usually an unfavorable omen, when

Shangó's apere opens before Elegguá, the letter shines with hope and freedom.
if the client listens carefully to the words of the orisha. The diviner must say
to the customer: "Although you may see hope and light around you, in
reality is only darkness; but Shangó is on the way to offer you his
help. Maybe you don't know, but the doors are closing and the old
roads are already overcome; your evolution is blocked. Shangó can
save you. Only he can light your way." Each black piece that is
in front of the fortune teller represents a friend and the betrayal they could commit.
Be aware that these people are not enemies and are not meant to be.
Those surrounding the client are a bad influence without them wishing it; they are
innocent of their actions, although they are the causes of the whirlwinds that
They clear the customer's path. The fortune teller must instruct this person: 'Your
objectives, your plans and your dreams are not going too well for you because of others
 82

they constantly interfere. Your dreams will take you away from your loved ones, and
they want you close. This is the real reason why they meddle,
although they really do not wish to retain you. Focus, for now, on Shangó.
He is the one who will lead the client to victory, the one who will remove the osogbo from the
false friends so that this person can achieve their goals. And when
those you have managed to achieve, those who are truly your friends will still be there
there, waiting. They will understand him and forgive him for having abandoned
momentarily your circle. The advice of this letter is simple: make plans and
keep them a secret. Tell your friends that you are very busy and distance yourself from
they while you strive to evolve. Do not tell anyone about this reading;
let Shangó show you the way.
This sign requires several eboses to clarify the client's paths.
that must be done as soon as possible. First of all, the fortune teller must cleanse the
client with a small rooster, sacrificing it to both Elegguá and Ogún; to
this is followed by a cleansing with a pigeon, which is sacrificed solely to Ogún,
and next, an adimu should be given to Shangó consisting of two coconuts,
twelve candles, honey, coconut oil, powdered herb (an aromatic herb), a sword
made of wood and a fee of 6.25 euros. Once this offering is completed, the powerful
Shangó will keep the darkness at bay while the client works hard on his
personal evolution.
Note that the complementary letter of this sign is the one that
determine if the client will continue to evolve. If a pattern emerges next
negative, it shows that the client will fail due to lack of faith.

Oyekun. Oyekun in the appearance of Shangó is a very severe warning:

the client's environment is volatile, spiritually overheated and very soon
All this heat could manifest itself in the form of fire. Many things must be done.
things when this pattern falls on the mat and all of them must be
considered ebó. First, devices must stop being used.
broken electricals; the customer must immediately dispose of any
device that does not work well. If any device has frayed cords, not
must be used until they are replaced and if they cannot be replaced, the
the device must be disposed of. It is possible that much of the heat comes in
in the form of an excess of electricity in the home, so that you do not plug in more
from an electrical device in each outlet. The use of extension cords is taboo.
because they put Shangó's fire further inside the house. Once it has been
Considering all of the above, the client must clean their house.
meticulously, removing all the trash and unnecessary papers.
Finally, when the house is clean and the broken appliances have been
retirees, the person must turn to Shangó and offer him an adimú of
fresh fruits.
After having given the client all these advice, the fortune teller must
follow the usual process for oyekun as detailed in chapter 3.

Open in Obatalá
 83

Figure 7.—Apere Obatalá.

The appearance of Obatalá comes when the four pieces of coconut.
they fall forming a figure that resembles a parallelogram.

Hello. When the garment of Obatalá opens before Elegguá in peace,

prescribe a series of taboos and eboses to ensure that the client does not
lose the blessings of alafia. The fortune teller must say several things about this.
The customer has a big head (a lot of awareness) and must receive
Ocha: the orishas are waiting for this person to be crowned and until
that happens, he will not be able to find true happiness. The client must avoid the
dirt in your life; you must clean yourself, clean your house and your car and
ensure they are kept clean. The home should be a serene refuge
in the hustle and bustle of daily life, conflicts and arguments should not be allowed
in him. The client should limit the visits they receive to their closest friends, and
even these should not visit him too often. He should not consume
grilled cooked foods, not even in a specialized restaurant. No
should eat white beans, squabs or white colored foods because
belong to Obatalá and, for now, he is taking them away. The dogs and
cats are also taboo, and if the client does not have them in their home they should not
adopt them. They would bring bad luck.
In this apere, the orisha wants the client to know that he listens to everything.
your prayers; Obatalá always listens and observes. However, the orisha
She needs several eboses if this person wants her to continue working for her.
first of all, since the client has such a big head (a lot of awareness),
You must clean it and keep it clean. The fortune teller must administer a prayer.
monthly to this person in the head until they do ocha. After the
In the ritual, the client must cleanse themselves from head to toe with two coconuts.
whites, which will subsequently be offered to the orisha along with two white candles. The
Frequent cleanings are important for this client and they must learn several.
ways to do it before leaving the fortune teller's house. The color white is very
beautiful; the client should wear white clothing more often and put on
the elekes of Obatalá. The diviner also guides this person to
to worship the warriors daily and if he does not have them, he must receive them. Finally,
As the client is being followed by rumors and gossip, they must
make an offering to Shangó with a cow's tongue. He will start by offering the offering to
Obatalá and then he will leave it before Shangó. Shangó will fight all the battles of
this client and will prevent them from being hurt by malicious gossip.

etawa. Having opened before Elegguá in the appearance of Obatalá, this

the boss warns the client that disaster is looming over him, although Obatalá
will keep the problem at bay if the client listens to him. Right now, the life of
this person seems to be on the right path and stable, but the darkness is in
path: a Osogbo seeking to revoke the iré granted by Obatalá. The client
face this period of remuneration because he has not thought carefully about his
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actions: he visualizes his goals and works hard to achieve them, but not
pay attention to the path you are walking on, it's as if you were wearing
sunglasses. Although Obatalá has come to make these warnings to
client, now must ask for help from the warriors: Elegguá, Ogún, Ochosi and Ósun
they are the ones who will keep their path clear while the powerful Obatalá
struggle to bring blessings to your life.
First of all, if the client has not yet received the warriors in their
life, must receive them. Secondly, as the client does not have the
warriors, the orishas of the diviner must be fed with two roosters and two
pigeons so that they have the strength to fight this person's battles.
A week after the first sacrifice, a must be offered.
small basket of fruit for the warriors to refresh them.
Please note that if the customer has already received the warriors, this will be offered.
offering to his orishas, simultaneously feeding Elegguá, Ogún, Ochosi and
Ossun. As we indicated, if the client has not received the warriors, they must
offer the sacrifice to the orishas of the diviner; however, the Ósun of the diviner
It should not be fed. The pigeon that would be offered to Ósun is used for cleaning.
the head of the aborisha, who then receives a prayer at the altar of
Obatalá. The client will only have the strength necessary to continue their path
when these rituals have been celebrated.

ejife: Obatalá is balance, ejife is balance. When this apere opens

before Elegguá, Obatalá comes to say that he is happy with the client. All the
evolutionary paths and trails are clear; the mind is clean and the
the heart is pure. The orisha rises proudly over this person, blessing
your goals in life so that, over time, you will be able to achieve everything that
It has been proposed. Such is the love of the orisha that, when the client has a
special request, you must accompany it with an adimú, and then Obatalá
will move heaven and earth to grant it.
In this pattern, an ebó is offered that the client can use when they
feels confused or overwhelmed. The customer must clear his mind with two coconuts.
fresh and, next, he will present them before the orisha along with two candles
whites. Obatalá will clear the confusion and the whirlwind so that the aborisha
can see things as they really are.

When the appearance of Obatalá unfolds before Elegguá in

Okana, the fresh orisha brings a warning: the client's life is entering
in a volatile stage, a period in which all love and all hope could
disappear from her. However, Obatalá appears strong and works with the
fierceness of a warrior to restore the light to this person's life. The client
one must strengthen and work hard to overcome adversity. As it is so
surrounded by hypocrisy, this person should not trust anyone, not even in their
best friend. She should be reserved and not talk about her plans, objectives,
dreams and desires with others. The reason why okana has been presented
in his life is very simple: this osogbo has been attracted by its own
indiscretion. His excessively trusting nature has led him down the path
from destruction. The client must offer Obatalá a yam wrapped in paper
brown on which he will write his name and then must cover it with
abundanteefun (a white paste made from powdered eggshell).
He will present this offering to the orisha on a white plate and will let it grow.
 85

plant freely until the root starts to rot. In this way, Obatalá
will help this person to grow and overcome the evil that surrounds them.

Oyekun. Although oyekun is never a good omen, when Obatalá

speaks through this letter is even more terrible. Obatalá has come to say to the
client walking through the valley of shadows, through the valley of the
death; evil surrounds him everywhere and even the dead have come to
to confuse him. The client may feel that they are a victim of circumstances,
but in reality he himself is responsible for what happens to him. For
transmit all the severity of this sign, the seer must tell him: 'Oyekun is'
has opened in the appearance of Obatalá; neither he, nor Elegguá, nor the deceased are present
happy. Your own negligence and lack of vision have caused you to go through a
a path that leads you to total darkness. Now the light is so far away that not
you can see her. Just as you brought yourself to this place, now you must
strive to get out of it. The spirits have not abandoned you, although
it may seem that way. Rather, you have abandoned them, and now
You must work hard to have them back in your life.
First of all, the client's head needs strength to overcome the
darkness, to see clearly where vision is practically impossible. The
client, dressed in white, must sit before the altar of Obatalá, where
he will receive a petition. Given this offering, the diviner should not be surprised if the
The Obi letters don't come out well. After the petition, the client should offer.
a request to the orisha (anything you truly desire), and you must return each
night to make a prayer until both Obatalá and Eshu do not pacify
agree that the head is back in order. Only the signs
Wellness or passing grades may be accepted as a passing mark. When these are obtained
signs, two white doves or pigeons must be offered to Obatalá in
gratitude.
Sacrifices must also be offered to the egun of the client at their altar.
and the client should offer a mass of some kind every night. At the end of each
Misa, Obi must be offered to the egun. Until they show their acceptance or
complacency through alafia or ejife, the mass must be repeated every night.
When Obatalá and the egun are satisfied, one must feed the
warriors with two roosters and two pigeons: Elegguá, Ogún, Ochosi, and Ósun
They will need the strength of a sacrifice to clarify the customer's routes again.
If the aborisha has not received these warriors, this sacrifice is offered to the
spirits of the diviner. However, the diviner's Ósun will not be fed, and in
instead of it, the squab will be used to feed the client's head, which
will receive another supplication at the altar of Obatalá.

Opens in Oyá
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Figure 8.—Apere Oyá.

The apere of Oyá is formed when three pieces of coconut form a line.
straight and the fourth form another line that intersects with the central piece.

Blessings when alafia appears, Oyá opens before Elegguá.

they are immense, because Elegguá is the sign and the destiny; all things in the
heaven and on earth are possible with his permission. And in the same way as he
she wields great power, so does Oyá. She is the lady of the market,
where the merchant can become wealthy and the consumer can be satisfied. In
our faith, the world is the market and Oyá, her supreme queen. With her
blessings and with the ones from Eshu there is nothing in this life that cannot
to obtain. Elegguá adapts destiny to the desires of the client, while
Oyá teaches this person how to be both a merchant and a consumer at the same time.
In the face of such a powerful combination, nothing can be denied to her. The lady of
the market is defending this person, but the armies are also doing so
of the dead that are at their command. Vast spiritual forces have
gathered to lead this client towards the light.
Blessings accompany this sign, but still, Oyá has
many pieces of advice to give. To preserve the luck that she brings, this person
you should not make promises. Your life will soon become a chaos: they are going to
a lot of drastic changes will happen and the client will find it impossible to do the
things I thought I would do for others. One should not make too many promises and
when doing them, do not promise something very big. At work, you
they comment on mistakes and this person tends to hide them, but Oyá says that this is not the case
It's okay. Instead of hiding their mistakes, the client should expose them, ask
apologize and make an effort to correct them. Your bosses will be happy.
Alafia apere Oyá requires an ebó. To refresh, the client must
take a cool bath, in which you will throw the petals of nine flowers, all of
different colors. After bathing, he/she must dress in white and cover himself/herself
head with a hat. Immediately before dawn or sunset,
and still dressed in white, the client must go to the poorest, oldest cemetery and
more forgotten than I can find. Asking permission from Oyá at the door, it must
wander until attracted by a grave; there he will leave a bouquet
of nine flowers of different colors. Then he returns to the door and spills his
heart over Oyá before leaving. She will listen to him and bless his requests.

etawa. Having come in the guise of Oyá, etawa is a pattern

marked by darkness and despair. The light dominates and the blessings
they are trying to arrive. Kindness exists in this person's environment, but
she only sees darkness. The fortune teller must look carefully at the client: she carries
put on a mask. Their face may seem pleasant, hopeful and
even happy, but beneath that façade there are tears and unease. This
A person is depressed and hides it from the world. It is often said that the eyes
they are the mirror of the soul and if the seer looked into this person's eyes, they would see what
tired she is. Insomnia lurks at night and when it finally arrives the
dream is restless, full of nightmares and surreal images. Oyá says to the
client who is experiencing this because they work too much, reaching the
exhaustion; worries too much about things over which he has no control.
control. The client must let go of all these worries. Both Oyá
As Elegguá wants to help you, but the consultant is not in the moment nor
the place to take advantage of its blessings.
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As an offering of this apere, the client must receive a request each

week for nine weeks. They must be done at the altar of Oyá and the
The soothsayer must point out the nine elements that will be used in it. This will help.
to help the client sleep better, and thus they can focus on what is most important
for him. Note that if he does not heed the advice given in the reading, the client
he will fail miserably despite this ebó.

Ejife. Ejife refers to Oyá before Elegguá as a pattern whose advice is

divided. Before Elegguá, the master responds with a "yes" to the original question.
of the client, who has taken themselves to a moment and a place of
equilibrium where everything is possible. However, Oyá alters this situation; she ...
feels disappointed with the client. When her advice is heard, the
this person's fortune will change for the better.
In summary, Oyá is not happy. Everything this person owns
it comes from her, because she has been the foundation of his life. The egun also
they have supported the client, but they have not received the recognition they deserve. The
the client is afraid of Oyá and the souls of the dead that accompany her;
this does not please her. It brings love and support, yet it is received with fear,
although this person has nothing to fear from the powerful queen. One of the
The gifts of Oyá are to produce sudden changes.
The fortune teller should tell their client: "Think of all the changes in
those you have gone through in your life: were fast, sudden and tumultuous; without
embargo, in the end they brought you a bigger one. The old one was demolished in order to
build the new. This is Oyá's work! Never be afraid again of
these changes. Thank Oyá for the blessings she brings you." Be advised,
In addition, the client has a lot of power with dreams. In this regard, the
The fortune teller must tell you: 'While you sleep, you must have many dreams.'
important that you don't remember later. Some of them scare you.
to remember them. These dreams come from Oyá and from the dead. She warns you
from death so that you do not end up accompanying the dead too soon.
Listen to the messages of the dreams.
This pattern has its ebó. The client must embroider a handkerchief for Oyá.
using threads of nine colors; the base color must be that of red wine, which will be
highlighted by the other eight colors. Adorn the scarf with many shells.
marinas. When you have finished it, you must take it to the Oyá of the fortune teller along
with a bouquet of multicolored flowers. The fortune teller must clear the head of the
client with the scarf and when she covers Oyá, she will remove the last vestiges
from Osogbo. The flowers are offered to her as a votive adimu.

okana. In itself, okana is never a good omen; it is a pattern in

the one that darkness surpasses light and although the light is still there, it is weak. In this
the case is disastrous and constitutes a warning of the darkness and the
retribution looms over the client. Okana can also bring evolution,
but for that the client will have to work hard. They will have to listen to what they
say the orishas. Now it is Oyá who speaks, and she knows the dangers well.
that accompany okana. The osogbo does not come from the client nor from their actions,
comes from the bad intentions of others.
To avoid the ill fate foretold by okana, this person must go through a
season almost completely withdrawn. She must be alone and seek her own
company and advice. During this time you may receive several invitations
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to attend social meetings, but Oyá prohibits attendance. The client

you should not go in groups to restaurants, theaters, shopping malls, or parties, because
they will be full of gossip, treachery, and bad intentions. Like
okana relies heavily on the meji throw when opening before Elegguá, the letter
finally determines how well the client adheres to these instructions. Also
give the final answer of Elegguá to the raised question.
Okana apere Oyá requires ebó. Before leaving the house of the fortune teller, the
the client must clean themselves with a coconut, which will then be placed in a basket
and it will be left under running water until the customer has left. Once in
the client must take nine baths over nine nights
consecutive with nine herbs of Oyá; you must add petals from nine flowers to
bathroom water. At the end of each bath, the customer must clean themselves with a coconut.
fresh, offering it afterwards to Elegguá.

Oyekun. Oyekun example Oyá is very specific regarding the reason for
the one that has been presented oyekun: this client is being harassed by a
evil spirit, a egun that does not belong to him and must be removed. This spirit
It may have been sent to the client, or it has stuck to him, for having gone where
it shouldn't have. In any case, the spirit must be withdrawn. As soon as the Obi is...
closing, the client must receive a request with nine elements before the altar of
Oya. Your head must have the necessary strength to remain clean despite
from this shipment. It must strengthen its own egun with a series of nine masses,
And any prescription given by the spiritualists must be followed precisely.
(mediums). After the ninth mass, the client must receive another prayer request.
before Oyá and, subsequently, must be cleaned from head to toe with a
pigeon. Allowing it to fly freely from the door of the fortune teller's house, the
Pigeon will take the evil spirit to heaven, where it will receive the treatment it deserves. To the
The next day, white flowers should be placed in each room of the house.
client to keep it clean.

Open in Oshún

Figure 9.—Apere Oshún.

The appearance of Oshún occurs when the four pieces of coconut.
they draw a curve.

Alafia. Alafia is a sign that brings blessings and when it opens before
Elegguá in the appearance of Oshún is, perhaps, the most beautiful of the patterns.
Those who know Oshún know that she is the youngest of all creatures.
Olódumare; it is also the sweetest and is among the most powerful spirits,
being his gifts love, truth, beauty, prosperity, and sweetness.
When blessed by Oshún, an aborisha has everything within their reach.
for what is worth living for. The fortune teller should tell their client: 'Before
Elegguá receives blessings, and he says they come from Oshún. Maferefún
[praises to] Oshún, because she is the spirit that makes it worth it
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live. This pattern shows that she loves you, and soon your life will reflect that
love. Honor her, adore her, and she will pour out her blessings upon you." It may be that
now life seems hard for you and things are a bit bitter for you,
but Oshún guarantees that if you flow firmly like the river, you will continue
evolving and you will rise above all obstacles.
To honor this queen, the aborisha should make the ebó of this sign.
With the most expensive yellow silks and velvets that he can afford, the
the client must embroider a handkerchief for Oshún with their own hands. They must
decorate it with white ribbons and seashells, and each stitch that the client
It must be a sentence that elevates in praise of the orisha. When the
the handkerchief is finished, the aborisha must return to the Oshún of the diviner,
presenting it to him along with two coconuts and two white candles. Before his altar, the
the diviner must cleanse the client with the handkerchief; when he covers her soup pot, Oshún
will remove the last vestiges of osogbo from this person's life.
Next, the client lights the two candles and prays for their evolution.
Then you will know his love: all the obstacles in your life will be removed and
replaced by sweetness.

etawa. When the appearance of Oshún appears before Elegguá in etawa, it has
the same meanings and the same considerations should be made as in
hello; however, something or someone in the client's life is not right, and the
darkness threatens to pounce on this person. Oshún does not want that
this happens, but the client must make several requests to receive assistance. In
first, you must perform the ebó of alafia apere Oshún and, along with the handkerchief,
the client must bring a small pumpkin, smoked fish, hutia, honey, corn
toasted, two coconuts and two white candles. The coconuts and the candles must
presenting on a white plate along with a right for the fortune teller. Everything
the extra elements, except for the coconuts and the candles, are mixed in the
pumpkin and then presents to Oshún. The diviner cleans the head
from the client with the handkerchief and then gives a plea before Oshun. To the
the next morning the items left on the head will be removed
client, are placed in the pumpkin and taken to Oshún by a river. The
the client must sit on the shore and pray to the queen, asking her for all things
good things that life can offer. They will come with hard work and
perseverance.
There are two other things that the client must do when they leave.
call upon Oshún. First of all, you must buy a wooden ladder.
fifteen steps in the name of Oshún, who will guard behind the door
front of her house, leaning against the wall. Thanks to this ebó, Oshún
will help the consultant climb the ladder of success. Next,
a white cushion with a yellow swan must be made for each bed, sofa and
chair of the house. This will bring good luck to the client and to those who visit them.
they will show friendlies during their stay.

When ejife appears, Oshún opens up before Elegguá, the beautiful queen.
has come to announce that she is pleased with the client, who has taken it upon herself
same to a moment and a place of balance. Life is becoming
the perfect blend of sweetness and bitterness, happiness and sadness, euphoria and
Melancholy. Although this person may not realize it, they possess everything.
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that which makes life worth living and must give thanks to Oshún for
its multiple blessings.
When responding in this appearance, offerings should be made to Oshún.
the following: a roll of yellow fabric, which will be left in front of her for five days.
If the client is a woman, at the end of that period she will take the amount of fabric.
enough to make five pieces of yellow underwear. Once sewn,
You should wear them daily to bring good luck. Additionally, you must
offer a gift of five honey cakes and five fresh fruits as soon as
It can. This will seal the path of the pattern.

When it opens in okana, Oshún appears, the orisha comes to give a

reprimand to the client. She wants this person to evolve, to possess and
enjoy all the sweetness that life can offer. The customer does not live well and
as much as Oshún tries to lead him to the light, he surrounds himself with
darkness. The fortune teller must be firm with the client and tell him: 'Oshun
He wants to bless you, but you are living in such a way that it is impossible for you to receive.
blessings. She says you spend too much time worrying. You are
bad ideas occur and you try to put them into practice. You contemplate vile things and
wicked, sinking you thus into doubt and worry. Oshún tells you that
focus on the good, not the bad. You need to spend less time on
reflect on things and spend more time doing them. Only then will you overcome the
adversity.
This appearance carries an ebó that must be performed to raise your osogbo.
The client's head must be cleaned with a white pigeon at the altar of
Oshún. Next, the pigeon is sacrificed to the queen. After that
cleaning, the fortune-teller must give the client a request.

oyekun. When the apere of Oshún falls in oyekun, the orisha shows a
moderate anger with the client. The fortune teller must tell the supplicant: "Oshún has
has been with you for many years. It has given you almost everything you wanted
but, in return, she has received very little. Now she demands a payment, she asks you
It must be made according to the handkerchief described in the alafia of Oshún and the
Aborisha must prepare a crown for the orisha. If it is about an aleyo that
She has not yet done the rituals, so she must make these offerings to Oshún of the
diviner. If the Oshún of the diviner already has a scarf and crown, the new scarf and
the crown must be better than what they have. Note that here the dead
they may also be manifesting and the fortune teller must determine what they want
before successfully closing the reading.

Open in Yemayá

Figure 10.—Apere Yemayá.

The apere of Yemayá opens when the four pieces of coconut
they form a drawing that resembles a sea wave.
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alafia. When alafia opens before Elegguá in the apere of Yemayá, this
lyrics are at the same time a blessing and a warning. It is a blessing
because both orishas have come to give their love, their advice, and their help. Alafia
requires a double throw before Elegguá. Although the double sign determines the
Final response from Obi, the gift granted by these spirits cannot be withdrawn.
it is her gift. Nevertheless, Yemayá has much to tell this person and the
The fortune teller must tell you: 'Before, your aspirations were pure, your heart was good'
and you had noble intentions. That's why Yemayá loves you so much. However, you have
started to change, and she loves you just the way you were. She tells you to take
distance, so you look at your life from a perspective and see how you affect those around you
Rodean. Yemayá warns you so that you do not become hardened and turn selfish.
You must show yourself kind and loving in the face of anything that happens to you. Be
aware of how your life affects the lives of those around you. Listen to their
advice and she will always love you, and she will move heaven and earth to help you
evolve.
The ebo of this patron is that the client takes seven baths over seven days.
consecutive nights using seven of Yemayá's herbs. It must present
a basket of fresh fruit in front of his altar at the sorcerer's house and offer another basket
from fruit to the ocean. This is how it will continue to evolve in life.

etawa. When this apere opens in etawa before Elegguá, Yemayá has
intervene in the reading to tell the client that darkness is on its way and
also to accurately indicate where it comes from. The piece of black coconut
what is in front of the fortune teller does not represent an energy or a problem, but
a person, perhaps a close friend, who will bring betrayal and disaster to the
life of the consultant. In etawa, even friends can become
enemies. Before the session ends, it is imperative that both the fortune-teller and the
the client determines who that enemy is. If it is concluded that the client does not have
enemies, one must find out who is going to betray him without intending to
do it. The client should not let that person into their house during
twenty-one days and, if possible, should also try their best to avoid it
on the street to keep the osogbo of this sign at bay. In this apere
There are also outstanding debts with Yemayá that need to be resolved as soon as possible.
before. If the client does not remember any debt with the orisha, they should consult
Obi to determine an ebó before finishing the session.
In addition to what Obi determines as ebó, this apere presents three
considerations that the client must comply with as soon as possible. They must dress
daily with guinga (a type of cotton fabric) in blue in honor of
Yemayá. The way of wearing this fabric depends on the customer, but it must be worn.
set even if it's like underwear. It must immediately offer a blessing
to the orisha: seven balls made from sweet molasses. The adimú will remain
seven days before Yemayá and, if possible, when she leaves her altar it should be
thrown into the sea. In addition, the customer must hide a piece of magnetite in
some place in your house, for it will bring you luck.

When the pattern of Yemaya opens before Eleggua in ejife, it brings

great blessings. If the client's life still does not reflect balance, it soon will.
He will do it. He has worked hard and this work is rarely left without reward.
 92

In gratitude for their blessings, the client must offer a gift to the spirits.
feet of Yemayá. Thus the go will continue to grow.

Okana. When okana opens before Elegguá in the appearance of Yemayá, it is

a very severe warning: osogbo and darkness loom over the path of
Consultant. They are so close that they are unavoidable: lies, betrayal, gossip.
And separation are some of the things that may be on the way. Yemayá
advise the client to try to get closely to their loved ones:
family, friends, and lovers could argue and battle. The client must do
quickly offer a rooster to the warriors and will also have to feed
Yemayá; next, the client will wear the elekes of Yemayá during
seven days and it should also be cleaned by a bath in the sea.

Oyekun. When Oyekun settles before Elegguá in the apere of

Yemayá points out several things. First of all, the client has many
questions, and the one posed to Elegguá is very superficial and barely expresses everything.
what boils inside him. The fortune teller must remind the client that the oracle of
Obi has its limitations and that, if he wants to receive answers to all his ...
questions, you must attend a diloggún session, as that way the
orishas will be able to speak more clearly about their life. They are also
presents the dead, but instead of putting up obstacles or warning the
clients have come to offer their help. In any case, their help has a
price. The client must offer them a series of seven masses in their own home.
spirituals, one per week, so that the dead can accompany you and
advise him. After having offered the last mass, the client must return to
house of the seer to be cleaned before the warriors with coconut, fish
smoked, hutia, and toasted corn; it should also be cleaned with a pigeon.
white. Subsequently, all these materials will be offered to the warriors.
except for the pigeon, which must be released at the front door of the house
of the fortune teller.
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Chapter 5
Closing of Obi's session
ETHE OBI SYSTEM is unique among the oracles: it is designed so that the
session ends with a positive letter, with some type of blessing that
ensure that help has been received. After throwing the coconuts, if the response
the client's question ends with alafia, etawa or ejife the session is given by
concluded. No new questions are necessary because Obí has brought his
blessings. If the final pattern of the orisha is okana or oyekun the session has not
completed. These patterns in themselves do not bring anger but, if one works
carefully with them, the client will receive spiritual help. Something bad may
generate something good if the client listens to what is being said. The fortune teller
you must remove the four pieces of coconut from the ground, turning them over so that
show the white faces. Holding two pieces in each hand, you must
ask the orisha: "Eboda?", which means: "Is everything alright [in this
[reading]? Throw the pieces back on the floor and let them form another pattern. If
they go out in peace, and the diviner says: 'Modupue [the name of the orisha]!'
What does 'thank you' mean? Cross your arms over your chest and then open them.
to be able to kiss the tips of the fingers. Next, touch the ground with
the fingers of both hands, thus completing the ritual requirements for this
session.
If in response to 'Eboda?' they say okana or oyekun, we already know that
there are more issues to resolve. The sign that has fallen gives us clues about what.
that could be out of place. Oyekun is the patron related to death.
and the dead; remember that it speaks of the darkness and of the ones themselves
ancestors. Remember, in addition, that some of the Orishas —Yewá, Oyá,
Oba, Babaluaiye, Odua, Aganyú, Orisha Oko and Olokun feel good in the
darkness of this letter. Any of these spirits, and even the egun,
they could be claiming ebó before the sign closes. The matters
Those related to okana are different from those of oyekun. As it is a mandala.
of three black pieces and one white, this symbol whispers that there is still one
blessing that needs to be claimed. First of all, something must be done to overcome the
Osogbo of the three black pieces.
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Remember, once again, that for some spirits this pattern is their
home and they are comfortable with their energies: Oyá, Olokun, Ogún, Shangó,
Elegguá and Aganyú can inhabit this mandala, and the dead too.
They could talk through him. When okana falls, any of the previous ones
I could claim ebó.
In order to determine what is needed to complete Obi's session, the
The fortune teller should use the following list of questions as a guide. Although some
fortune tellers may have a different opinion, to pose these questions is not
It is necessary to launch a composite odu. The alafia, etawa, and ejife patterns always
will mean 'yes' (remember the nuances of this 'yes'); the okana patterns and
oyekun always means 'no'.

1. The first question that should be asked is: "Is it missing?"

something?) It is possible that the fortune teller may have left something out in the reading and
it must be taken into account. If the answer to 'Is Abeku?' is a 'yes', the
The fortune teller must consider the question carefully and thoughtfully.
from the client and the response from the orisha. It is possible that no advice was given.
to this person all the good that it should. If he is satisfied and thinks that he does not
has forgotten nothing, what is missing is some ebó. In that case, the diviner must
prescribe something that helps close the pattern.
2. The second question that the seer must ask is: 'Is Ebó elese
[name of the orisha]?" Although okana and oyekun can bring to light
pending matters with the egun, the first thing to be taken into account
he is the orisha consulted through the Obi. This spirit has the option
a priority for claiming something from the client. If the answer to this question
It is a "yes", the appropriate ebó or eboses must be determined.
Note that if the fortune teller has used the system of traps in
conjunction with Elegguá, both Elegguá and the orisha who spoke to
Through the apere they must receive ebó. Now pose a series of questions.
to ensure that there are no errors in the guessing process:

♦ "Did you perform the ebó for Elegguá?" If the answer is "yes," the orisha is satisfied.
and an ebó must be determined. If the answer is 'no', it proceeds to the
next question.
♦"Did the orisha [name of the orisha that spoke in apere] speak?" If the answer to
this question is "yes", the orisha is satisfied and the ebó must be marked.
If the answer is 'no', the next question will be raised.
♦ "Did Elegguá speak for [name of the orisha that spoke in the apere]?" If the
The answer to this question is 'yes', ebó should be offered to both orishas.
together; next the ebó is determined. If the answer to all these
The answer is "no", the fortune teller must continue asking the questions of
this list.

3. The next question that the fortune teller must ask is: 'Do you want to do Ebó?'
day?" Although oyekun is the sign that fulfills the needs of
the dead, the egun can also present themselves through okana
to claim offerings and worship. When trying to log out
from Obi, the diviner must take this fact into account. The egun always
they must have the opportunity to speak. If the answer to this question is
"no", the fortune teller continues with the next point of this list.
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4. If neither the consulted orisha through the Obi nor the egun want to take ebó,
The fortune teller must ask "Is there any remedy, Larishe?"
for those who bring this reading. If the answer to this question
it's "yes", the interrogation continues along this line and an ebó is determined.
Before determining the type of ebó that must be offered, the diviner must
determine which orisha is being addressed by ellarishe (remedy). It does so.
raising this series of questions:

First of all, the diviner asks: "Did you choose Elegguá?", because he is the
orisha that comes before all the others and can prescribe larishe
for all kinds of situations.
Secondly, the seer should ask: 'Is it Egun?', because
the egun can always speak through both okana and
oyekun. Like Elegguá, the egun can also prescribe a larishe.
for all kinds of situations.
Thirdly, if a prayer was read before Elegguá, the orisha who spoke in
That person must be questioned. The fortune teller asks: 'Is this [name
of the orisha]?" If this is the spirit that offers a larishe to the sign, part
of the larishe must go to Elegguá, for both spirits spoke
jointly. They will also work together for the benefit of
consultant.
Finally, the fortune teller must ask this question to the orishas that
they have talked about the last sign that has appeared in the reading,
you are in a good place. You should ask each spirit: "Is this [name of the
orisha]? » If none of them take a larishe, we say that the larishe
It is within the client's own head. It must receive a request; if
that does not close the oracle, it will also be prescribed to provide food to the
head). All this must be done either at the feet of the orisha that
crown this person, or at the feet of Obatalá if that orisha is
unknown.

If all of the above is not enough to close the oracle, the diviner must
continue searching for something that will conclude it.
Note: If the answer to the question 'Larishe si?' is 'yes', this
change the implications of Obi's final pattern. Obviously, one is
posing this series of questions because the oracle has not been closed with a
positive note; the consulted orisha has not promised the full achievement of
defendant. By marking a larishe, the orisha is telling the diviner that he
I could get something more for the client's objective. This is a remedy for the
Osogbo predicted and it is something that must be taken into account. It does not promise success.
Complete, it only promises greater blessings and a more satisfactory outcome.

5. If that has been fruitless, and if there are other priests and priestesses in the
room, the fortune teller must ask: "Is it Igboro larishe?" This question
ask if there is an initiate in the room who has the remedy for the
customer situation. If it says 'yes', the attendees are asked to
speak, and after they have spoken and given their
recipes must be asked again to Obi to make the closure. This must
continue until Obi closes or until everyone has had
opportunity to speak. If all the priests and priestesses that there are
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In the room, they have given their advice and the oracle has not yet
closed, the fortune teller must start again from the beginning of this list.
6. If you have reached this point in the session without being able to close it,
now the fortune teller must consider the patterns that have responded to the
customer question. We must give occasion to the spirits that speak to
through okana or oyekun to log out. One by one, the fortune teller must
ask: "Will [orisha's name] provide?", which means: "Will [name]
of the orisha] your blessing to close this sign?" When one finds oneself at
one willing to give his blessings to the client, the oracle is closed;
however, the fortune teller, using his own aché, must determine several
offerings that will be given to this spirit so that the blessings may be
permanent and not lost.
7. If the fortune teller has made it this far and all the letters of the Obi remain
If they are negative, then it is overcooked and must be removed from the
house. The pieces of black coconut must be brushed with oil, watered
with water and thrown into the street. A new one must be opened immediately.
Coco and the seer pray again to the orisha consulted in Obi. He tells him
everything that happened during the session and asks if everything is okay. If the
the answer is "yes", the session closes; Obi takes the warmth of the reading and
The client is clear, although he must receive several cleaning eboses.
to ensure that you don't get left with anything. If the letter has not been
withdrawal (this is known when Obi gives another negative answer), the fortune-teller
must try again to determine something that closes the session and brings
blessings. If new refusals to close the session occur, they indicate
the existence of serious spiritual matters that must be addressed through
the diloggún.

To determine
the ebó in the Obi oracle
When it is determined that another ebó is needed before being able to close the
session, the following questions should be posed in the correct sequence.
Along with the questions, I indicate the process to follow by the fortune teller when it
the answer is "yes" (see pages 94-108 for specific examples).

Adimú? An adimú is an offering, often of something edible,

although it can also be something inedible. If the orisha indicates that the
the missing condition is adimú, the fortune teller must prescribe something based on his
knowledge of what the orisha likes and taking into account the state
spiritual of the client. Once the offering is determined, it is requested again
permission to close the oracle.

Is it Eboshure? A "yes" answer means that the spirit asks for an ebó of
anything edible. The fortune teller must tell the client the foods that he
They like the orisha and indicate that an offering should be made to that spirit. The food
left in eboshure stays before the orisha until it starts to spill out
to lose. When the fortune teller has determined the offering to be made, they must return to
ask the oracle for permission to close.
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What should we do? A "yes" means that the client must take an action.
daily cleaning before the orisha's altar. Each day will use something different. The diviner
you must use your own aché to determine which fruits, grains, or other items
they should be used in cleaning. Once the prescriptions are determined, the
the diviner requests the closure of the oracle.

Is it necessary? A "yes" indicates that the client should take a spiritual bath.
The diviner, using their own aché, determines the items that are to be used and
the number of times it should be taken a bath. Then the closure is requested to
oracle.

According to the deity? A "yes" determines that the egun will withdraw the volatile heat.
from this letter. The fortune teller must determine if they are asking for something in exchange for their help (the
The question that should be raised now is: "Is it a good day?"). If not
It requires some ebó, we say that these spirits love the client.
freely, but a symbolic adimú should still be offered. The
the propitiation of the egun is what will allow the oracle to be closed. However,
before closing the fortune teller must ask: 'Are you ready?'

Do you understand? A "yes" means that the remedy will come from the
priests or priestesses present in the room. They should be allowed to give
advice to the client and indicate eboses. Any ebó prescribed by a priest
the priestess present in the room must be performed as if it had been
ordered by the orishas themselves. These works will cleanse the osogbo of the sign
that has fallen. Next, the seer may request the closure to the oracle.

What is Ebó? Ebó is a set of beautiful offerings, although

complicated. It consists of a series of spiritual cleansings that must be done by the
client. A "yes" means that the fortune teller, using their own aché, must
determine the offerings that are to be used in the cleansings, the time that
They must last and what to do with each offering when it is replaced by
next. For example, let’s consider that Yemayá has asked for ebó and Obi declares
what ebó kere wants. Since his number is seven, the fortune teller decides that each
the offering must remain for seven days before her, and indicates the following items
to cover a period of four weeks (one month): a watermelon, molasses, flowers
and a basket of fruits. After describing the offerings, the seer decides
Where each offering should be taken when it is removed to be offered.
next. In this example, the seer decides that the offerings must be taken to
a lake, so that when it is time to make a new offering, the client
he will take the previous offering and bring it to that lake. This completes the ebó kere and
The closure to Obi can now be requested.

Is it necessary to clean the Saray? A "yes" indicates that a cleaning is needed. The fortune teller,
using their own aché, determine which item the client should use to clean themselves. A
Sometimes it can be an animal. However, custom is to leave
free the animal after the cleaning, since the oracle has not issued any
sacrifice (if a blood sacrifice is needed for purification, the odu will dictate
what is necessaryeyebale, 'sacrifice'). Finally, it should also be indicated
how to dispose of the ritual elements (if the cleaning is done with a
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animal, the oracle must establish where to release the animal). After that
All of this has been explained to the client, the closure can be requested from the oracle.

What do you want? A "yes" prescribes that we make an ebó to our

own ori. It is generally a request (a cleansing of the head), but the
The fortune teller must determine what is necessary to use in the request. Depending on
the problems that the client has to face and of the pattern that has fallen, is
it is possible that the prayer has to be made at the feet of a specific orisha. The
The oracle will indicate if this is so. This type of offering does not require feeding the oracle.
with a sacrifice; such an ebó would be indicated by eyebale (sacrifice of a
animal). Having determined these points, the seer asks if it is possible to
close the oracle.

Kaure? A 'yes' answer indicates that one must pray to the egun or to
some orisha. The prayers must be dictated to the client. Enkaure, it exists the
custom for the client to make a offering of fruit and a candle afterwards
complete the sentences. Once all this information has been recorded, you can
ask the oracle for closure.

If the oracle does not accept any of these alternatives, we say that the
larishe is eyebale, the sacrifice of an animal. Blood offerings are very
hot and volatile; it should be noted that this ebó is always the last resort.
Life, at all levels, is a precious gift and should only be taken
reverently when there is no other option left. After determining
The ebó that the orisha needs is eyebale, the diviner must propose the closure.
to Obi asking him: "Eboda?" If the oracle does not close, the diviner returns to
start the whole process.

Offers for the orishas

When the diviner prescribes ebó based on the Obi oracle, their only
the limit is its own imagination and the things it knows they like
orishas. Therefore, this list is not exhaustive; it is made up of examples of the
types of offerings that can be made to each spirit.

Sacrifice to Elegguá
(Offerings at the feet of Elegguá)

To obtain the blessings of Elegguá, the following ebó is prepared.

Three fresh fish are cooked with plenty of oil.
also a plate of yellow rice, which will be spread on a tray
white. Next, place the three cooked fish on a
rice crust and everything is served to Elegguá, leaving it at his feet all the
night. The next morning, the ebó is wrapped in brown paper and is
it leads to a crossroads with a fee of twenty-one cents.
If Obi orders a cleaning before Elegguá, this ebó will help dissipate the
negative energies of the client. Three fresh eggs are bought in the
market and are presented to Elegguá along with a container of epó, a
bottle of rum and a cigar. The client prays before the altar of Elegguá to
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free verse of osogbo, spreading the eggs in epó (red oil)

of palm). Having done this, spray each egg with a puff of rum and
another puff of smoke from the cigar and put each one of them inside a
brown paper bag. Standing before Eshu, the supplicant rubs the bag.
about her skin, making sure that the paper touches the entire surface of
his body. He must repeat this three times, and with each pass he must pray for
may Eshu take the osogbo announced by Obi. The bag remains
during the night at the feet of Elegguá and the next morning it is taken away
at a crossroads with a right of twenty-one cents.

If the osogbo given by Obi is severe, the next morning the client
you will have to visit three crossroads, leaving at each one of them
twenty-one cents and breaking an egg from the bag at each crossing. Once
I break the last egg, the customer wipes themselves again with the empty bag, which will be left.
in the place. He must return home by another route.

If the predicted osobbo by Obi is severe, this ebó will raise some of
those negative energies. Three small paper bags should be taken.
brown and in each of them a cent is introduced along with one of
the following ingredients: smoked fish, hutia, and toasted corn. They
pour a little epoxy over them and seal the bags. Using a
each bag, the client cleans themselves with them before Elegguá and leaves them in
your company all night; the next morning it takes them to an intersection
of roads.
♦If the person has come to consult the orishas for motives
economic matters, this ebó to Elegguá will help improve and stabilize your
finances. The client will go to the fortune teller's house with the items
the following: uncooked corn, smoked fish, hutia, epó, honey, a dish
white and four cents. The customer prays in front of Elegguá asking for the
prosperity you need, and while you pray you must mix the corn, the
smoked fish and the jutía in a large bowl. Pour over it a
generous amount of epoxy and, next, another equally amount
honey generous. Kneading the ingredients by hand forms a
thick dough with which he forms four balls. Next, he puts the
corn balls on the white plate and insert a penny into each one,
praying again for the abundance that is needed. Leave the balls in front of
Eshu will play all night and the next morning he will put a ball in each
corner of the house or apartment where you live, if possible outdoors.
Returning to Elegguá, the supplicant will explain that the adimú has been
placed around the house so that all who inhabit it can
enjoy the blessing of your prosperity.

The Offering to Ogun

(Offerings at the feet of Ogún)

If Ogun has brought osogbo to the client through Obi, the client needs
clean oneself, and can do the following ebó to remove negativity:
buy a pound of beef and place it in a large bowl, at
that will add a generous amount of epoxy and rum; after mixing
carefully the ingredients, divide the piece of meat into seven
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equal parts and place each of them in a paper bag

brown; then, the client rubs themselves with a bag from head to toe
the feet before Ogún, praying for protection from all evil.

The ebó must be taken to the train track, throwing away the bag used for it.
clean yourself in the middle of the rails. Having done this, use the remaining six bags.
to rub the four wheels and the front fenders
rear of the car that has taken the customer to the train track. After using
each bag is offered to Ogún by throwing it onto the rails. Meanwhile, the client
You must ask the orisha to keep him and his passengers safe from accidents.
If it is necessary to offer ebó to Elegguá and Ogún, this ebó that we have
described can be adapted to offer it to both. The client divides the piece of
meat in eight parts and start by cleaning yourself with one of them before Eshu and with
another before Ogún. Next, the client visits a crossroads to leave
the bag of Elegguá, to which he adds a fee of twenty-one cents. The rest
The cleaning is done on the train tracks, which is where the car will be cleaned.

♦If Obi has pointed out that there is some danger to the client's house in
a session with Ogún, this ebó will free you from disaster. A sacrifice is made
young rooster to Ogún behind the main door of the house. Part of the
sacrificial blood, mixed with honey, must be spread over the
door frame. When Ogún is cleansed, it will also cleanse the
door frame. Seven days later a fruit basket is offered
fresh to Ogún and spread the door frame with coconut butter.
If the client performs these rituals, Osogbo will not visit their house.
If Ogun asks for adimu through Obi, the items must be introduced.
next in a large pumpkin: toasted corn, seven cents, fish
smoked, rat, honey, grated coconut, and epó. The pumpkin is presented to
Ogún along with two green candles. When the flames have consumed
the candles, the pumpkin and its contents are left in the forest next to the
train track.
When the client tries to ask for blessings at the feet of Okun, the ebó
the following will be useful to you. Buy a large yam in the name of Ogun and
it is placed in the bowl of the orisha. The client writes their name on a piece
of brown paper. Make a cut at the top of the yam from
just the right size for the piece of paper to fit. The whole root is spread with
I name it with epo and it is used to clean the client from head to toe. The
the ebó is introduced into the cauldron of Ogún and left indefinitely until
let it start to rot; when this happens, it is taken to a place
lonely, next to the train tracks, and surrounded by woods. If a sprout appears a
the ebó plant while before Ogún, this indicates good luck.

Ebó elese Ochosi

(Offering at the feet of Ochosi)

There are moments when Ochosi can intervene in a reading to

warn the customer that an enemy is going to harm him. If possible
determine the name of the enemy, or if it is a known enemy, this
It will make your effort harmless. The client must write their name.
of the enemy on a piece of brown paper using a graphite pencil, not a
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a pen or a fountain pen. Next, coat both sides of the paper

with epoxy and fold it three times before placing it on the arrow of Ochosi.
Sprinkling rum and the smoke of a cigar over the orisha, the client must pray to him and
ask that the forces of justice render the named enemy harmless.
To conclude this ebó, two white candles are lit for Ochosi in the name of
justice; he will protect the client from his enemy.
If Ochosi has manifested through Obi asking for an adimú, the plate
next will appease him. For this ebó, the client needs two pounds of corn in
grain (used to feed chickens), a fresh coconut, three
tablespoons of epoxy and a large white onion. It is left to soak the
corn overnight to soften it. The next morning, it is opened the
cocoa and the black skin is removed from the meat; the meat is grated onto a plate of
clay until forming a layer of coconut. Set this ingredient aside.
In a large cast iron skillet, melt the epoxy over medium heat.
Sauté the onion until it starts to become translucent. When the
well-sautéed onion, add the corn on top. Stir the onion and the
continuously stir the corn so it doesn't burn; keep sautéing the
ingredients until they are fully cooked. Remove them from the heat and
spread them over the coconut bed. Serve this dish to Ochosi and leave it for him all the time.
night.

Offering to Babaluaiye
Offering at the feet of Babaluaiye

If Obi points out that a cleaning is necessary in front of the altar of Asohano, the
the next bath will remove the osogbo that hinders the client's evolution.

Buy the herbs romerillo, cundiamor, and bledo blanco (available in

specialized stores). To complete this ritual you will also need several
toasted corn cobs, burlap fabric, honey, epoxy, dry white wine, a
paper bag, a cigar and seventeen cents.
Crush the herbs in a large container and leave them overnight.
soak with fresh water. The next day, drain the herbs well until the
water acquires a dark green color. Filter the water and remove the remnants of the
herbs. Pour the herbal water into several containers.
The client must bathe for seven nights with the liquid of one of
those containers. While bathing, you should rub yourself with an ear of corn.
After the bath, the corn is left in the burlap sack before Babaluaiye.
After the seventh bath, the seven corn cobs must be coated with honey.
and epó. Spray them with wine and put them in the paper bag, which you will seal with the
cigar smoke. The next morning, leave all this at the door of a
cemetery along with seventeen cents as a fee for Babaluaiye.

When the client goes to the oracle because they have financial problems,
if Babaluaiye asks for ebó, the following adimú could help solve his
problems. Two large white candles are taken before the orisha, seven
soft bread rolls, seven roasted corn cobs with epó, a dish
white and a cloth bag. Before presenting the ebó, the
candles and the client prays, in silence, asking for the abundance they need.
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When he has finished his prayers, the client places the food on the
white plate, left on top of the burlap cloth. The adimú is left in front of
Babaluaiye while the candles burn.
When the candles are burned out, the food is wrapped in the
burlap fabric along with a right of seventeen cents. All of this must
to be left under a bush in the forest so that the earth can consume it
offering.

If one or more people have suffered illnesses at the client's home, or

if a member of your family suffers from a chronic illness, this osogbo
marked by Babaluaiye could indicate the need to cleanse the house
of illness. It is important that, to begin this ebó, the client
I cleaned your house scrupulously and left no trace of dirt anywhere.
corner of the house. As the fresh air and the sun are an important part of
physical and spiritual disinfection process, fully opens all
doors and windows.

Having done this, fill a large basin with fresh water and soak in it.
cundiamor (a sacred herb for this orisha). Start by putting the
bowl under the sick person's bed. You must move it to another one each day.
room of the house until I arrive, finally, at the main door.
Then add seventeen cents to the water and the next day throw the water in the
forest. Pray to Asohano to remove the illness along with the water.
Note: If Obi indicates that a ritual should be performed simultaneously with
Babaluaiye and Elegguá, the ebó must be offered to Afra, who is the Eshu received.
when washing Babaluaiye for an initiate. The offering cannot be made to
Elegguá who was at the feet of the priest during the ocha and neither to the
Client's Elegguá if he has received the initiation of the warriors.
Only Afra can work with Asohano.

The offering of Aganyú

(Offering at the feet of Aganyú)

♦If the client is recovering from a long illness and Aganyú

he has expressed through Obi, a cleansing could work to clean
the osogbo and log out. For this bath, the client must bring the
next articles to the fortune teller's house: a large white basin
size, twelve pieces of finely chopped okra, a stick of
pure Castile soap (coconut butter soap can also be used),
a complete change of white clothes, two white candles, and a large plate
white. The fortune teller pours very hot water over the basin and soaks
in it the okra; then beat the water vigorously until
thicken. Meanwhile, the priest must pray to Aganyú to remove
the hobby of the person for whom the bath is being prepared.

Having done this, the client prepares a hot bath and washes with the soap.
what has been brought for the ebó; sink this soap in the mixture of okra
thickened and then is rubbed carefully. It should not leave any part of the
Body unwashed. When it is clean, the bath water is poured over the shoulders.
and remain soaked until the fortuneteller comes to dry him and dress him with the
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change into white clothes. Subsequently, the consultant goes before the altar of Aganyú,
where it lights two white candles, placing them on the white plate.
So pray for the recovery of health and the end of illness.
If the osogbo the client is facing is severe, or if Obí has not closed it
to this ebó, other elements could be added. The fortune teller must ask
Ask if you wish a supplication before your altar, and the bath could be repeated during
nine nights. These options must be investigated before considering that the
the ebo is complete.

You can make special requests to Aganyú by forming a tower for him.
To present this ebó, the client needs the following items: a
pound of cornmeal, okra (seedless), honey, hutia,
smoked fish, epó, a red handkerchief or cloth and a red candle. It
they cook together over low heat the cornmeal and the okra with a
small amount of water. Stir constantly so that it does not
cook until a thick paste forms. If necessary, you can add
more water while the ingredients are cooking. When it has formed
a thick paste, the corn and the okra are removed from the heat. Add and
mix the honey, the hutia, the fish, and the epó. When the mixture cools,
build a tall tower and cover it with the red cloth. The client presents this
I raise a request to Aganyú, lighting the red candle and elevating my plea.
When the candle is burned out, the customer takes the tower to the forest and it
already next to a tall tree.
Aganyú is an orisha who enjoys receiving large offerings of fruit.
To win their favor, the client must bring them bananas spread with
honey and wax, bananas, pineapples, apples, and plates of crispy cookies without
salt sprayed with epoxy; all of it on a base covered with a red cloth.
The offering is left before him until the fruit begins to spoil;
Then everything is removed and taken to the foot of a large tree.

Note: Since Aganyú and Shangó are father and son, any ebó that can
to be offered to one can also be offered to the other; both love the
same things.

The offering of Shangó

(Offering at the feet of Shangó)

Shangó is an orisha who likes to eat and when Obi indicates that he
he wants a spell, the fortune teller must think about prescribing one of his
favorite cooked dishes. One of them is bad. To prepare it, the
the consultant must bring the following ingredients to the sorcerer's house:
two pounds of yellow corn flour, salt, and three quarters of a cup of epó.
Whoever prepares the epó must greet Shangó, telling him that he is
preparing your favorite dish. You should also mention your need.
spiritual of the moment. And preparations must begin
immediately because Shangó will be hungry!

Put the cornmeal with a pinch of salt in a large skillet.

with eight cups of water. Put it on medium heat until it boils, stirring
continuously. When it starts to boil, lower the heat and keep stirring
 105

until the mixture is very thick. Remove it from the heat, add the epoxy
Immediately, spread the mixture in a large serving bowl and offer it.
to Shangó. It should be noted that if the person wants to sweeten Shangó so that
I listened to your wishes, you can add brown sugar and honey to the amala before.
serve it; since the offering is sweetened, Shangó will be sweeter with him
client.

Shangó likes bananas almost as much as amala. It's possible

combine both dishes to offer a sweet delight to the orisha, and with
this dish can be persuaded to lift almost any osogbo
that has been indicated. In addition to the ingredients mentioned above
for the sweet amala, the customer will need six bananas, plenty
toasted corn flour, a roll of wax paper, more epoxy, and a rolling pin
to knead. The sweet amala is prepared and left to cool
completely. The bananas are peeled and the corn flour is spread
toast on a flat container. When the sweet amala is
chilled, take six flat portions and roll them between the pieces of
wax paper. Put the bananas on the amala leaves and roll them up
forming tight rolls. Brush the rolls with melted epoxy and
Cover them with toasted cornmeal. Serve the dish to Shangó.
while you light two red candles and pray asking for evolution
desired.
Finally, there is also a cold dish that you can prepare and serve.
Shangó. It doesn't require much cooking, but still, it is one of the
favorites of the orisha. To make this dish, known by the name of
you should chop one pound of okra into small cubes and
put it in a bowl along with two pounds of cornmeal. Add a
a little water and stir. Continue adding water gradually and
removing well until a thick paste is formed. Shape six
pasta balls and serve them to Shangó on a red tray. If the
the client wants to sweeten the orisha so that it listens to their wishes, can
to pour honey over the obeguede while praying to Shangó.

Once again, remember that any ebó presented to Shangó also

You can present yourself to Aganyú. As they are father and son, they both like the ...
same offerings.

Sacrifice for Obatalá

(Offering at the feet of Obatalá)

If Obi has indicated that the solution to the client's osogbo is a ritual bath.
At the feet of Obatalá, the healing waters will cure the afflictions of this.
The client must go to the fortune teller's house with the herbs.
following (which can be purchased in specialized stores):
basil, wormwood, cologne, marvel, mallow, chicory, marshmallow, and lilies
whites; moreover, it must carry Florida water, holy water, milk of
coco, an egg, and eight jars or containers. The fortune teller will boil the herbs.
in a large pot of water until extracting its essences. Next
the infusion is allowed to cool and then the leaves are drained and removed
herbs. The remains of the herbs must be returned to the earth. When
 106

the infusion is cold, abundant Florida water, holy water and

coconut milk. Only the egg white is added to this mixture,
removing the yolk. When everything is well mixed, pour the
infusion in the eight jars; the customer can take baths in their home.

Every night for eight consecutive nights, the client takes a bath with
the herbal infusion, pouring the water from the shoulders (it must not touch the
head). Next, it is cleaned thoroughly, praying to Obatalá for his
the body remained refreshed and clean from Osogbo. After the bath, one must put on
white clothing for sleeping and during the day should also be dressed in white.

To appease Obatalá before asking him to remedy your difficulties,

Do the following: fry seven small fish in sunflower oil (do not them
add salt; cook them without additives). While the fish is frying, prepare
a pot of white rice without salt. Take a small plate, cover it with
a layer of white rice, put a fish on top of it and serve that portion to
Elegguá. Spread the rest of the rice on a large tray and place the
other fish on top. Put this larger serving on the soup dish.
Obatalá with two lit white candles. This ebó must be four
days before the orishas. After that time, wrap separately
the two servings with brown paper. The portion of Elegguá must be taken
at a crossroads with a right of three cents and the ration of
Obatalá must go to a small hill or to a ceiba tree along with a
right of eight cents. When the adimús have been withdrawn, the
the client lights the two white candles to Obatalá and can pray for
may your request be granted.
Another ebó that can be offered to appease the orisha is made of
boiled plantains, white rice, coconut butter, coconut milk and
shell; we will also need eight cents. To begin, we need to
peel and boil the yam until it softens. Mash it until it becomes a puree
in a suitable container. Then add the white rice, the
coconut butter, coconut milk and the husk, and mix it all together
until forming a paste.

Take a large serving tray, cover it with white cotton and spray.
about her abundant husk. Having done this, divide the yam mixture into eight.
equal portions and shape eight balls. Roll each ball on the shell.
before placing them on the cotton. Insert a penny inside each ball.
Sprinkle the entire ebó once more with cascarilla and cover it with more cotton.
white. Next, place the balls on Obatalá's soup tureen with two
"seven-day" white, large, and unlit candles.
This offering is left for four days before Obatalá; at the end of that
period, use the Obi to determine if the yam balls should be discarded.
If the answer is 'yes', they must be taken to the designated place immediately.
wrapped in brown paper. On the way home, the customer can light the
white candles and pray asking for their need. As long as the candles burn
Burning, the client should dedicate some time each day to pray to Obatalá.

Finally, if the client only aspires to their personal evolution (be it)
spiritual, financial, emotional or physical), one should take plain white rice without salt
 107

and coconut butter and make a tall white tower with them. It is served
Obatalá is placed on a white plate and fine cornmeal is sprinkled all over it.
Pour until it is covered. Next, a "seven-day candle" is lit;
when it is exhausted, the orisha should be consulted through the Obi
Where do you want your ebó to be deposited? To ensure your evolution
permanent, the client must use fresh yam (the whole root, uncooked and without
peel) covered with husk on the white plate. From the root will arise a
branching out, and as it starts to grow, the customer will evolve. This root
it can end up going bad after having absorbed all the
negativity that prevented this person from achieving their goals. It
one must ask Obatalá, through the Obi, where to place the yam and, to
continuation, another new one should be offered.

Sacrifice to Oyá
(Offering at the feet of Oyá)

Like her lover Shangó, Oyá is an orisha who loves to eat;

loves food. When Obi indicates that it is necessary to present ebó to
Hey, the dish we present below will satisfy your taste. It
know how to guide (it is also one of Aganyú's favorites and
he can prepare for him). The client must return home from the fortune teller with the
next ingredients: two pounds of yellow corn flour, three cups
of water, three tablespoons of vinegar, a bitter orange, one cup of
milk, one and a half cups of brown sugar, two cups of raisins, three
teaspoons of vanilla extract, a cinnamon stick, and the juice of a
lemon. Put the corn flour in a large bowl; add the water, the
vinegar and the juice of a bitter orange. Stir it well and to
let it settle uncovered for two days so that the
mixture may ferment.

At the end of the second day, the liquid is strained and three cups of are added.
fresh water. Put a pan on low heat. Stir constantly until
let all the liquid evaporate. Next, add the final ingredients:
the milk, the brown sugar, the raisins, the vanilla extract, the cinnamon stick
and the juice of a lemon. Continue simmering until all the
liquids have evaporated and only a thick paste remains. Let cool,
shape nine balls with her and serve them to Oyá on a tray.

Another cooked dish that can be served to Oyá is called olelé.

To prepare it, the client must return home from the fortune teller with the
the following ingredients: one pound of peas, two eggs, saffron, one
medium onion, one red bell pepper, six cloves of garlic, epó (oil of)
cocoa), half a cup of tomato sauce, black pepper and roll of paper
aluminum. Soak the peas overnight and in the morning
next remove them to take off all the peels. Crush them in
a large bowl until they form a thick paste; you can add
water during the process if necessary. Add the eggs and a
a pinch of saffron to the pea puree. Set the mixture aside.
 108

Next, chop the onion, the bell pepper, and the garlic. Place a pan on
medium heat and melt three tablespoons of epoxy, then add the
chopped ingredients. When the onion is transparent, add the sauce of
tomato and a half tablespoon of black pepper. Stir it for about four
minutes until the sauce takes on a bright red color. When you take that out
color, add the mixture of peas and mix it well. Remove it from the heat.
Cut nine large squares of aluminum foil and divide the mixture
thickened into nine equal parts over them. Wrap them tightly,
like the tamales, and boil them in a large pot for half an hour.
Drain and let cool. Unwrap them when they are cold and serve them to Oyá.
on a white tray.

If Obi has indicated a cleansing to Oyá as ebó, what follows will be removed.
the energies that Osogbo produces for the client. To make this offering,
the following ingredients must be taken to the fortune teller's house: one
eggplant, a white plate, nine hard candies, nine slices of
fresh coconut, nine white votive candles and a brown paper bag.
The eggplant is cut into nine equal parts, which are distributed over
the white plate. The hard candies are also placed on the plate,
coconut pieces and votive candles.

The supplicant must offer forcibly to Oyá once the ebó is done.
prepared, asking to be freed from the osogbo. Next, it should be rubbed.
meticulously the body with each element of the plate. After that
The client has cleaned themselves with the candles, they are placed on the plate and lit.
Each element, except for the candles, is placed in the paper bag.
the bag must be sealed, and the entire offering must be left at the feet of Oyá during
the night. The next morning, everything is taken to the gate of a cemetery with
a nine-cent right.

The offering to Oshún

Offering at the feet of Oshún

♦When Obi indicates that an adimú should be offered to Oshún, it must be

present your favorite dishes. Among them are the custards.
To prepare them, the client must bring the ingredients to the fortune teller's house.
the following: a can of condensed milk, a little white sugar, a
cinnamon stick, salt, cornstarch, one egg and a little bit of extract of
vanilla. Take a large bowl and mix three-quarters of a cup of milk
condensed and a quarter cup of water. Remove a quarter cup of the
mix, leaving it aside in a small bowl. Combine in a large
bowl, along with the water and the milk, the following ingredients:
a tablespoon and a half of sugar, the cinnamon stick, and a pinch of salt.
Put it in the microwave at high temperature for one minute and
twenty-five seconds.

While this heats up, add a tablespoon to the milk with water and
cornstarch and the yolk of an egg. Whisk it well. When it is hot the
microwave mixture, add the cornstarch mixture to the hot liquid, without
stop stirring until the ingredients begin to thicken. Return to
 109

put them in the microwave at medium temperature and leave them for two
a few more minutes (they may need a little more time) until the
thick mixture. Stir. Add a quarter tablespoon of extract of
vanilla and stir; then, serve it to Oshún in an attractive container.

Baked oranges is another exquisite dish favored by Oshún. For

this spell, the client must return home from the fortune teller with the ingredients
two pounds of yams, five large sweet oranges,
butter, sugar, orange juice, four eggs, and salt. Start by
Preheat the oven. Wash and peel the yams, cut them into pieces.
small ones and bring them to a boil. Let them boil until they soften.

While the yams are cooking, cut off the top of the oranges.
making sure that the hole is large enough to
to be able to remove the pulp without destroying the bark (if the bark breaks, Oshún does not
this ebó will be taken). The pulp is removed. When the yams are soft, drain
the water and make a puree by adding butter, sugar, orange juice,
egg yolks (don't use the whites, save them for the meringue we will make)
next) and salt. Beat until all the ingredients are well
mixed. Divide the mixture into five equal parts and fill the peels with
empty orange peels with her. Next, place the filled peels in a
Place them on a tray and introduce them into the oven for fifteen minutes. When they are
make, remove, let cool and serve them to Oshún on a beautiful tray
yellow.
If the supplicant wants to sweeten Oshún in order for her to hear their wishes,
add honey and meringue on top of the oranges after
bake them in the oven once they have cooled. To prepare the meringue,
add yellow cooking dye to the egg whites, which you will have
saved. Put the blender on high speed and blend them until they start to
form foam. Once the foam is formed, gradually add four
tablespoons of sugar while you continue to beat until the egg whites are
consistent, white, and shiny. Let the oranges cool, glaze them with honey
and spread the meringue over the top of the open peel.

If Obi has determined that the client must take a bath in honor of
Oshún to remove the osogbo, this is what can be done: the client
you have to return to the fortune teller's house with the following herbs: myrtle,
verbena, lettuce, lavender, and watercress. It must also include rosé wine,
honey, cinnamon, five egg yolks, two yellow candles, and a change of clothes
complete with white clothing. The fortune teller must boil the herbs in a large
container until the water darkens; they are filtered and drained
herb residues. Next, wine and honey are added to that liquid,
the cinnamon and the egg yolks. The client is washed from the shoulders
downward and then he is allowed to bathe freely in that water.
After a quick shower to remove the remnants, he is dried and dressed in
white and is taken before Oshún. After greeting her, the client
light the two candles and pray for their cleansing to be complete. If the
Osogbo of this sign is severe, this bath must be repeated for five.
consecutive nights.
 110

Offering to Yemayá
Offering at the feet of Yemayá

♦When an osogbo comes from Yemayá, dedicating a cleaning will help to

to set aside that negativity. For this ebó, the client must find their
older clothes and put them on. She should also carry a jar of
molasses, seven cents and a complete set of new white clothing.
Dressed in his old clothes, the customer goes to the beach and stands before
Yemayá, with the molasses in one hand and the seven cents in the other.
Walk sideways into the sea until the water covers you up to the
waist (not deeper) and pour a narrow circle of sweet molasses onto
around him.

Once the circle is drawn, look towards the horizon and pray to Yemaya to
that frees him from what prevents him from progressing in life. Then he must
wait until Yemayá covers you with a wave; once the wave has covered you
washes his head, lets the coins fall into the water and takes off his clothes. Naked and
clean, returns to the shore and dresses in white from head to toe.
Note: It is important that the customer does not lose the empty molasses jar.
the sea. That would offend the orisha.

When the client has seven sentences that need to be answered, the
this offering will help you achieve your desires. For this offering
you will need a large sheet of brown paper, a watermelon, seven cents,
molasses, a blue cloth, a blue tray, and two 'seven-day candles'
blue. The brown paper is cut into seven pieces and the customer must
write a wish in each of them. Seven holes are made in the
watermelon (keeping the rinds) and a paper with the wish is put inside it
each hole. On each paper a cent is placed and molasses is poured.
about each hole. Next, the barks are put back on
about the holes to seal them and everything is wrapped in the cloth
blue. All of this is presented to Yemayá on the blue tray and is
light a blue candle on each side while the supplicant prays and petitions
the fulfillment of their wishes. When the candles have burned out, they
throw the watermelon into the sea.

If Yemayá has asked for adimú through Obi, the following dish should be
satisfy your tastes. It is called ekruaroy although it only has two
ingredients, it is a bit complicated to prepare. The client must
obtain a pound of caper peas, two eggs, a roll of
aluminum foil and cotton thread. The peas are washed and left
soaked overnight; the next day they are rubbed well until removed
all the skins. Crush them with a little water until a
thick pasta. Be very careful when adding water; always do so
You can add more water, but if you add too much, the pasta will end up
useless. When you have prepared that thick paste, add the
eggs and continue beating and mixing well. You must cut seven
aluminum foil sheets and divide the mixture over them in portions
equal. Fold the squares by pressing them quite hard, as if they were
tamales, and then tie them with cotton thread so that they don't
Open them. Cook them in a large pot of boiling water for thirty
 111

minutes. After that, remove them, let them cool, and untie them. The ecru-ring should
to present oneself at the feet of Yemaya on a serving dish of color
blue.

Note: You can also prepare a bed of white or yellow rice.

while the ekru-aro is boiling; do not add salt to the rice. The rice expands
on the tray and then the ekru-ring is placed on it. Also
It can be adorned with fresh herbs to make the sacrifice more
vivid.

Beautiful day
(Offering at the feet of the Egun)

♦When it comes to making ebó for the egun, it seems that they prefer food.
to any other type of offering; this makes sense, for our egun
they were alive in their day and loved to eat. My favorite ebó for
they are not the traditional one. It is a recipe distributed through a network
of contacts in which I participate and, using Obi itself, I discovered that
they love this dish. This recipe makes use of okra, a
ingredient with an interesting story.

The legend says that okra is not native to America; it was

brought to this land by the slaves who were forced to endure the Passage
Medium. The seeds were smuggled into the ships by a
small group of African women who carried them hidden in their hair;
thus, if the merchants saw them, they thought it was just dirt stuck to
those curls. When those women arrived in the New World, they planted the
okra seeds to remember their native lands, and this plant soon
it became an important element of many offerings to the orishas,
especially to Shangó, Aganyú, and the egun. It also became a
usual food in the Americas; whenever one eats okra, or
you use it in a recipe, you must remember that you can make use of it thanks to the
ancestors.
The recipe I received is called fried okra with potatoes; I adapted the
recipe because it used salt, which is anathema for the eguns, and olive oil, which
it is not a product traditionally used in the context of this religion
African. I have also added yellow rice to the original recipe; the original dish
it was oily and the rice absorbs the oil. Epo (the oil I use instead of
olive oil) into a powerful ingredient in the ebó that are presented to the
It is good, and if it is kept on the plate instead of being lost, it gives more aché to the
offering. Rice is a cereal favored by the egun and adds appeal to the ebó.
This is my version of the recipe: you need yellow rice, a pound of
fresh okra, two large baking potatoes, one medium white onion,
half a cup of corn flour, a quarter of a tablespoon of black pepper
ground and a quarter cup of epó (coconut oil). Cook the yellow rice
Follow the directions on the package, but do not add salt.
While the rice is cooking, prepare the okra stems. Wash them and cut them.
in pieces of one centimeter. Taking into account the legend that surrounds the
Okra seeds, you should set them aside and place them on a plate that you will leave.
in the vault (the altar of the egun) of the kitchen in commemoration of the
 112

ancestors who brought this religion, and the plant itself, from Africa. Wash,
peel and chop the potatoes into one-centimeter cubes. You also have to
wash, peel and slice the onion into thin strips. When you have finished everything
for these preparations, put the potatoes, okra, and onion in a bowl.
Sprinkle them with corn flour and pepper, and shake well. In a large skillet
In cast iron, put the epó (coconut oil) on medium-high heat. You should not
let it smoke; if it starts to smoke, reduce the heat a little. The mixture
potatoes, okra, and onion should be carefully placed on the
oil to prevent splattering. Fry, stirring frequently, until the paste
acquire brown color (this will take between ten and fifteen minutes, depending
from how hot the oil is). When the potato and onion mixture is fried,
remove the pan from the heat. Pour the yellow rice into a large serving dish and
spread the frying over it. Next, serve the dish to the egun and leave it for them
the whole night.

♦Oguidíes is a homemade candy. It is the favorite of the spirits that

We know it by the name of egun and it is also Elegguá's favorite.
Therefore, when I prepare this caramel as an ebó for the egun,
I also prepare it for Elegguá: they both work very closely and always.
It is advisable to have the goodwill of Eshu when one is
propitiating the dead.

Pour the contents of an entire box of cornmeal into a large bowl.

of fresh water and let it soak for three days; this way you ensure that the
corn flour begins to ferment. After three days, add a
cinnamon stick, a cup of brown sugar and a pinch of vanilla. Put the
simmer in a medium pan and let it cook.
constantly stirring to prevent burning. Wait for it to evaporate
all the water from the mixture. Once this is done, spread it over two squares of
aluminum foil and make two identical tamales (follow the given instructions)
for the ekru-aro recipe on page 105), which you will then boil in a
great broth of water for fifteen minutes.
You must prepare two trays. First, offer a tray with a
open tamale to Elegguá, and place the second tray before the egun. Cover the
candy with honey and molasses before their respective altars while you pray for
may sweetness return to your life. These offerings must be left for three days before
the spirits; then, each of them is wrapped in brown paper and
takes to a cemetery.

Another dish that both the egun and Elegguá adore is a plate called
drunken bananas. To prepare it, you need red palm oil,
nine ripe bananas, a stick of cinnamon, half a cup of seeds
of anise, one cup of honey, half a cup of cane sugar syrup and a
dry red wine glass. (Note: When cooking for the spirits,
salt is never used.)

Preheat the oven to 180 °C. Lightly grease a tray or container.

bake with red palm oil. Remove the skin from the bananas and place them in the
tray one next to the other. In a separate container, mash the stick of
 113

cinnamon and the anise seeds, and add the honey; then pour in the
mixture about bananas.
Mix the cane sugar syrup and the wine in a bowl, then
pour this mixture over the bananas as well. Cover the container with paper
aluminum and place it in the oven for forty-five minutes.
After that time, remove the aluminum foil and bake for another five or ten.
minutes, or until the juices thicken (be careful that the bananas do not
take them out of the oven and let them cool.
Elegguá must be placed next to the egun and they should be served the plate.
the time, leaving it at their feet for three days. After those three days, it wraps the
offering on brown paper and take it to a cemetery.
Note: This ebó can also be prepared for Shangó and Aganyú; to the
They love any dish prepared with bananas.

Another dish that can be prepared for the egun is rice pudding.
To cook this recipe, the customer must acquire the following
milk, rice, cinnamon sticks, a lemon, white sugar and
white vanilla extract. In a large pot, bring two cups to a boil.
of water with a cinnamon stick and a little grated lemon peel.
When it boils, add half a cup of raw rice. After
add the rice, lower the heat to minimum and stir well until the
water stopped boiling. Cover the pot and let the rice cook
cooking until the grain is soft.

Mix half a tablespoon of vanilla extract in a small bowl.

white, seven tablespoons of sugar and one and a half cups of milk. Mix it all well.
When the rice has softened, add the milk mixture on top;
Turn the heat back up and stir vigorously until it starts to boil.
Reduce the heat once again and continue stirring the rice.
uncovered, until it thickens. Do not allow the milk to boil or to
the rice burned. It will take another fifteen minutes of stirring and cooking to
that the rice thickens; when it has done so, the dish is cooked. It should
Serve the egun in a large bowl while it is still hot and steaming.
 114

Glossary
UIN THE NOTE REGARDING THE TERMS of this glossary: the languages
Lucumí and Yoruba, from which it descends, are tonal languages, like Chinese. As
Afro-Cubans did not have the opportunity to receive formal education during the
slavery, many of the words do not have a consistent spelling. Although
I have tried to keep my spelling consistent throughout my work, it differs.
from the spelling of other authors; nevertheless, the pronunciation of the words
it is similar. In any Lucumí term that does not have an orthographic accent, the
The prosodic accent will go on the penultimate syllable of the word. To facilitate the
proper pronunciation, I have accentuated all the words that do not follow this
norm. The vowel sounds are approximately the same as in
Spanish. It should also be noted that in each entry of the glossary there may be
one or more words in italics; this indicates that those words are also
included in the glossary.
When you pronounce the words, remember the following points.

The sound is used both in Spanish words and in Lucumí;

sound does not exist.
♦The letter ñ is not used in the words lucumí, so I have replaced it.
that letter for where it has been necessary.
♦The sound in Spanish is similar to the Yoruba sound. Where has it been
I may have replaced layporj.

Palabralucumí notes that one is a worshiper of the orishas.

Aborisha is one who has at least loselekes (the necklaces of
Obatalá, Yemayá, OshúnyShangó), although some priests and
priestesses reserve this term for those who, at a minimum,
they have received the warriors (Elegguá, Ogún, OchosiyÓsun).

It is a universal and very dynamic force. This word has many

meanings, including the following: grace, life,
destination, power, talent, and wisdom, depending in each case on the use
 115

that it should be given. Most of the santeroses agree that the

life is aché and aché is life.

Adiatoto: A historical-mythological figure who lived in Africa a long time ago.

centuries; he was the first son of Biague.

Adimú: Any type of offering that does not include Eyebale, the sacrifice of a
Animal. Adimú is usually prescribed during a session with eldiloggun.

adimú orisha: A orisha that cannot be crowned on the head; a spirit.

that cannot have priests or priestesses in the New World.
Olokunylos Ibeyison examples of orishas adimú. The term also
it refers to any orisha granted outside of the own throne.

divination: The act of discovering the will of the orishas, the desires of the
See the trends of the future. In Santería, there are three systems.
fundamentals of divination: Obi, diloggún Ifá.

Aganyú: The owner of the volcanoes, born from Oroina, the center of the earth that
is in a state of fusion. He is also the father of Shangó.

to ask for permission; permission.

ailashara: Palabralucumíque means 'friendship'; it is also a letter in the

African system of Obi.

Ainá: One of the seven Ibeyio children of the miraculous birth. She is the daughter of
Shangó and his constant companion, because he is the oracle of the flame.

Ajé Shaluga: This one controls all aspects related to luxury and
wealth. Its usual disguise is that of a very beautiful woman, but
when this spirit wants to present itself as a man, it also
He often accompanies Oshún on her travels.

akitas: Palabralucum means "victory"; it is also a letter in the

African system of Obi.

akó:Terminological designates the two phallic appendages of the seed of

Cola acuminata, the species of kola nut tree from which the oracle is derived.
African Obi.

alafia: Palabralucumíque means 'peace' or 'blessings'; it is also a

lyrics of the African system of Obi, which means 'freshness' when the
The answer is positive. In the version of the Obipracticed in the New
World, alafia brings blessings, peace, and freshness from the powerful orisha.
Obatalá. It is formed when the four pieces of coconut land with the
white parts facing up.

alafia-ejife: One of the signs of the Obi. It is the most positive of the spreads.
the family is aliable, and always responds 'yes' to the client's question. It
 116

style when the letter "l" is followed by the letter "j", which shows two
white faces and two black ones.

alo alo: One of the signs of the Obi. It is a positive response to the
customer question. It occurs when the pattern is followed by
another that shows three white faces and one black.

alafia-meji: One of the signs of the Obi. It is a positive response to the question.
of the client. It forms when the pattern is repeated.

alafia-okana: One of the signs of the family alafia. It is a response.

negative to the client's question. It forms when the alafia pattern is
followed by another one showing three black faces and one white.

alafia-oyekun: One of the signs of the Obide family alafia. It is a response.

negative to the customer's question and, frequently, this pattern has the
Objective of addressing matters related to one's own. It is formed.
when the alafia pattern is followed by another that shows the four faces
black.

The one who is in Santería but is not a priest or priestess

started.

Amala: A typical food dedicated to the deity Shangó; it is made of

okra and corn flour.

ancestors-ancestral spirits: They are also collectively known.

as losegune include the family and spiritual ancestors of the
diviner. In Santería, spiritual guides and Congolese spirits are used,
Native American spirits, etc.; however, these are not egun, nor
they are not ancestral spirits either (unless one descends from them)
towns).

ano: Palabralucumíque means 'disease'.

"Your symbol, Obi"

arikú: The word lucumí denotes vitality, health; it is also used to refer to
to the immortality of the soul. It is one of the many types of ireque
they can be predicted in eldiloggun.

Asheda: On Earth, this was Orúnmila's first disciple, his first

priest, and Babalawo.

seat: The main initiation ceremony into Santería in which the aleyo is
turn into a sword.

Asohano: Another name of the orisha Babaluaiye.

 117

Many orishas, such as Obatalá, Yemayá, Oshún, and Elegguá, have

different avatars or paths that are related to their
numerous reincarnations on Earth; many orishas have lived
mortal lives among humans. One of the great mysteries of
seats that when a crowned nail (when it is put on the
guardian orisha at the head), that person becomes a uniyawó
(bride, married) and is, in some way, an avatar of the guardian orisha
embodied. Only the notable important events are remembered.
religious, historical, or political that become paths of that
Erisha. Note: Although many houses of worship agree on this
to the origins of specific avatars, the theme itself is origin of
controversy among the scholars.

Ayáguna: An avatar path of Obatalá. Unlike other avatars

of Obatalá, he is young, thirty-three years old. His
temperament and attributes are similar to those of Shango.

Ayaó: This orisha can be seen in the natural world when a cyclone strikes.
earth. She is a sister of Oyá, very young and beautiful, who spends her
free time in the forest with Osain.

ayé: Términolucumíque means "penury". It is also a letter of the system.

African from Obi. When referring to the eighth used in the
diloggún means any type of elongated seashell.

Babalawo: An initiate of Orúnmila. A Babalawo is always a man because

Only men can penetrate the mysteries of Orúnmila.

babalosha-babalorisha: A 'father of the Spirits', a santero who has

initiated to other priests and priestesses.

Babaluaiye: Esteorishano originated in Nigeria, but in the land of Arara,

a region of Africa. It is the father of smallpox and of diseases and
skin conditions.

Batea: The wooden bowl that holds the secrets of Shangó.

A phrase that means 'remove negativity'.

Bayanmi: Another name for the brother of Shangó, Dada.

Biague: The first fortune teller who used the system Obien Africa. The second fortune teller
fueAdiatoto, the son of Biague. Some say they are just characters.
mythical, but others believe they lived in Africa many centuries ago.

botany: This is the Spanish word used to designate the shops of

necessary religious articles for the practice of Santería
Latin American communities.
 46

Good morning
(the arms)

Two bowls
(the knees)

Two choices
(the feet)

The left hand gives to the right hand.

(the hands)

Once all these steps are completed, the fortune teller separates the four
coconut pieces, holding two in each hand. The white sides point
upwards, towards the sky, symbolizing the hopes of the diviner and his
sentences so that all things may be blessed and refreshed. Keep them
hands, with palms up, on both sides to show Olódumare
that you wish the world to be in balance, without struggles or whirlwinds, that only
there is evolution. The two hands draw a circle each around the
another one and then they come together to show that all things must unite first
so that something new and better can be created. Once all of these are completed
symbolic movements, the diviner lets the Obi fall from a height of the
waist, giving the pieces the opportunity to move freely and to
respond appropriately. While they are dropped, the phrases are pronounced
words "Obíre Obi" ("Coco, for the good, for Obi"), and those present
They will answer, "Akwanya", which means "I choose to perform Obi". There is only one other rule.
next when the Obi falls for the first time during divination: if one is
consulting Egun (an ancestral spirit), all the women who have passed
puberty and have not yet reached menopause should not observe when
Here shows your first letter. The first statement of the dead must not
to be observed by women who can still have children; the elderly say
that this would make them sterile or even cause them to have abortions.
When the coconut pieces have fallen to the ground, the diviner must
check that the pattern has taken shape. The first statement of the Obi
it will tell us if the orisha is present to answer our questions and if
is pleased with us and willing to respond to us. Remember that in the
Coconut oracle has only five basic patterns or letters: alafia, when it
they show the four white sides; etawa, which shows three white sides and
a black one; illustration, showing two white sides and two black ones; when
three black sides and one white fall, yoyekun, when all four are shown
black sides. If alafia or ejife falls, it is evident that the orisha is present and
willing to answer the question. The alafia throw tells us that the orisha is
with us and gives us his blessings for divination. Ejife announces
that this session will bring the consultant back in balance with their destiny.
Etawa is a complicated letter when it falls on the first throw, because we
says that the orisha is present, but may not be very willing to
answer questions. It is often said: 'You should not ask things that
 119

the plural of 'deebóque' we have used throughout this text. Although the
yorubausan the word ebó, both for the singular and for the plural, in
Cuban Santería accepts the use of this word.

A small ebó offered to an orisha.

Powder made from ground and loosely packed eggshell.

day: One of the many ancestral spirits related to the client by

blood link uocha. This word is used for both the singular
like for the plural.

Good morning: A question in Luku means: "Will they give the guns?"
blessing?

egungun: Indicates that one is possessed by egun, the ancestral spirit; not
however, in Cuba, this word often refers to worship, already
missing, of the egun: there were priests and priestesses who
they only dealt with ancestral spirits and not with the orishas.

Eji Ogbe: One of the sixteen odus of the diloggun, made up of eight mouths.
open on the mat.

the most forceful answer one can receive from the oracle
known as Obi. It consists of two white pieces and two black ones.
In a divination session, it always means a positive answer:
"Yes, the world is in balance."

ejire: Terminolucumíque means 'money' or 'wealth'. It is also a letter.

used in the Obiafrican system.

Elegguá: Also known by the names Eshuy and Elegbara. Often

is portrayed as destiny, as a young boy and as an old man.
Elegguá is the messenger of all orishas, and the first and the last in
receive honors at every ceremony that is held. Without your good
will, nothing can be done in the religion of Santería. In Ifá, it is
It says that there are 256 paths of Elegguá, one for each of them. Each one of
these paths are known as Eshu Aye, Eshu BioEshu
Laroye. In the month, there are 101 paths of Elegguá (each one also
known as Eshu). In many ocha, when an initiate receives a
The warriors are called by the name of Eshu to which their altar is dedicated.
Elegguá.

The bead necklaces that are given both to the outsiders and to the ...
Santeros. The colors of the beads indicate which orishas they are associated with.
consecrated ones and the path of that orisha. In the initiation of the elekes,
a person will generally receive the four orishas —Obatalá,
Yemayá, Oshun, Shangó—unless the deity specifies otherwise
thing. Sometimes the eleke of Elegguá is also given.
 120

The entrance ritual must be performed twenty-one days after the

take the warriors home. Behind the main door of the
Two roosters and two chicks are offered to Elegguá, Ogun, Ochosiy.
A week later, they are offered a basket of fresh fruits.
It is a welcome and home adaptation party for the four of them.
orishas, which make them settle firmly in life and at home
from the alley.

a thick, viscous red palm oil used for cooking in Africa

also as an offering to certain orishas: Elegguá, Ogún
Ochosia often receives red palm oil on its stones.
sacred.

Eshu, Esu: Alternative names for the general elorisha known as

Elegguá. While Ifá mentions an Eshu for each of the 256
Odu, Ochásolo has 101 paths of Eshu. Some examples of Eshu
shared both by Ifá and ocha are Eshu Aye, Eshu Laroyey
Eshu Bi.

Eshu Ayé: It is said that this afternoon Elegguá walked by the edge of the sea,
where the waves caress the sand. EsteEshu works very closely with the
deity Olokun.

Eshu Bi: Esteavatarde Elegguá is at the same time a young boy and a
old man. He is strong and stubborn. It is said that thisEshucamina with the
the first two Ibeyi, the twins, who were born from Shango and Oshun. He is
the protector of twins and also of little children.

Eshu Eshun Irirke: The Esteavatarde Elegguá works closely together

ConOsainy lives in the forests with Dichoorisha. This is very...
little known and it is only mentioned in unodudeldiloggún, Ogbe Ejila
(8-12).

Eshu Laroye: This afternoon Elegguá works in close association with

Oshúny is his constant companion. Sometimes he is referred to as the
"little talker". It is one of the most well-known trails and
popular of Elegguá, being invoked and refreshed before any
prayer to the orishas.

Spiritism: A term that collectively describes mediumistic practices,

spiritualism, initiated by Allan Kardec. In Santería, these
practices are part of the many that try to replace the loss
of the cultured ones in the New World.

spiritist: Medium or practitioner of Spiritism. It is used for the followers.

masculine and feminine.

etawa: Contraction lucumí which means 'three have come'; it refers to the
opening of the Obien the letter that shows three white faces and one black.
 121

etawa-alafia: One of the patterns of the etawa family of Obi. It is formed when
the pattern known as etawa is followed by another with all the faces
white. It is positive and responds 'yes' to the client's question.

etawa-ejife: One of the patterns of the etawa family of the Obi. It is formed when
the pattern known as etawa is followed by another with two faces
whites and two blacks. It is the most positive answer and always responds.

etawa-meji: One of the patterns of the etawa family of Obi. It is formed when
The pattern known as etawa repeats twice. It is not the answer.
more positive, but it can be considered as a "yes" to the question of
client.

etawa-okana: One of the patterns of the etawa family of the Obi. It is formed
when the pattern known as etawa is followed by another with three faces
black ones and one white. It is a negative response and answers 'no' to the
original question from the client.

etawa-oyekun: One of the patterns of the etawa family of Obi. It is formed

when the pattern known as etawa is followed by another with all the faces
black. It is the most negative response. It can also indicate that there is
pending matters with those that must be resolved before
You can log out.

Palabralucumíque means "grass"; it refers to any of the

plants, roots or shrubs used in the preparation of herbal baths,
mixtures, medicines uomiero.

Offering that includes the sacrifice of an animal.

foribale: One of the two methods of greeting an elder or an orisha; the

the form of greeting depends on whether the orisha is a male guardian or
feminine.

White, fresh.

gofio: Toasted flour or corn flour.

warriors: The three treasures that are received together in an initiation: Elegguá,
Ogún's Osún. With Ogún, a drill is received in the form of Ochos.
iron crossbow.

Ibeyi (the): The divine children of Shangó and Oshún. There are seven Ibeyi, too.
known as the children of the miraculous birth. The first two
Ibeyi are the twins that Oshun left in charge of her sister Yemaya.
to raise them. In Santería it is customary to refer to these two
first brothers like "the Ibeyi." They are the patrons of twins and
of mothers of twins.
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Idea: The third Ibeyi, a son of Oshún. He is of masculine gender and, however,
it is always accompanied by a doll dressed as a little girl.

Ifá: The original oracle of the Yoruba from which both forms are derived
divination of diloggun: the African and the Afro-Cuban. It is a system that
includes 256 odus, revealed by Orúnmilá to his disciples Asheday
Akoda (the first Babalawos). Only the priests of Orúnmila,
Babalowos can read Ifá.

The neighborhood is rich: A question for you, what does it mean: "Does any initiate have the
remedy?

Ikú: The Lucumí personification of death. Ifé: In Yoruba mythology, this

It is the first sacred city that was built by the empire. It was
founded by Obataláism and is the cradle from which our departed
religion, Santeria.

linked Ilú: According to Lucumí mythology, the city where Biague lived in Africa
the area now known as Nigeria). It is the city where it was used
for the first time the divination Obi.

lie ocha: The term lucumí refers to the spiritual houses of ocha
guided by a certain priest or priestess.

linked to Olófin: For lossanteros who maintain their Catholic identity, these
words refer to the Catholic Church; for those whose
beliefs are purely Lucumí, this term refers to the
the totality of nature, the true home of God.

Inle: He is visualized as a beautiful androgynous young man, the patron of the

fishermen and homosexuals. For a time he was mortal, but
Yemayá was so impressed by her beauty that she made her immortal and
he took him to the bottom of the sea. There he got tired of him, although Inle learned.
all the secrets of her lover. Yemayá left him speechless by cutting off the
tongue and then let it mix freely with the rest of the
orishas. Until today, Inle can only speak through her.
He is also considered a great doctor because he can cure anything.
disease with its extensive knowledge of medicinal uses of
all the shadows of the forest.

Irawo: Palabralucumíque means 'star'; it is also the name of a

city where the Orisha Okocu governed when he was mortal and lived in the
earth.

Good fortune of any kind that can happen to the client that comes to
a divination session.

Irunmole: The first orisha born in the sky of Olódumare and yodu.
 123

Important divinatory ceremony given to uniyawó before the feeling to a

priest or priestess who has offered a sacrifice to a deity
four-legged animal. The initiate follows the information, the wolves and
the prohibitions given in it during the rest of his life.

iyala: A Yoruba word that means 'health'; it is also one of the letters of
African Obi system.

iyalocha: Unasantera, the priestess of Santería, who has initiated at least

to another person the mysteries.

iyawó: Term used in Lucumí for the initiate of an orisha. It literally means
"bride" or "fiancée", regardless of the gender of the initiate.
After the seating, for at least a year, the other initiated ones of the
house will address the new initiate by this name.

Jakuta: Previously a powerful orisha in the Yoruba pantheon, the 'thrower'

of stones" and the one who wields the lightning. With the flourishing of the cult to
Shangó, the cult of Jakuta declined.

Jicara: Dried gourd that is opened by a cut and forms a container

similar to a bowl. It is used to present offerings and pour
libations to the orishas.

Jutía: Large African rodent. It is the usual offering for many of

warrior spirits, like Elegguá, Ogun, and Ochosi.

Kaindé: The second Ibeyi born of Oshún and Shangó; this Ibeyi is female and
his name means 'the last to be born.'

One of the many types prescribed through the Obi; are a

series of prayers offered daily to the orishas.

prayer raised to Shangó. It refers to the fact that

the king (Shangó) did not hang himself (did not commit suicide). He ascended to the heavens first.
to die to become an orisha.

This contraction provides protection, blessings and the

good things in life.

Koborí eledá: Unebó, generally an invocation, performed to one's own.

It can be any type of offering or cleansing that does not include a
animal sacrifice.

One of the hundreds of remedies that can be prescribed by anyone

To overcome the challenges, I will bring the client's life back.
a session of diloggun.
 124

Washing: All orishas must be washed and born in omiero. When they...
receives an orisha outside the ritual of the seated, it is known as saint.
washing.

washbasin: Birth of an orisha. In this ceremony, the otanes (shells) and

utensils of this new orisha are born from an orisha of the godparent and are
lavadosenomiero. See also Osain.

Lazareros: Aborishas initiated who have received the initiation of the orisha
Babaluaiye.

lucumí: Contraction of several Yoruba words that means 'my friend'.

Lucumí are the physical descendants, and now spiritual, of the
Yoruba slaves taken to Cuba. This word also designates the
dialect of the native Yoruba language currently used in Santería.

Praises to..., all the power to...

mandala: Image or magical symbol. In the Obih system, it refers to the

patterns or letters that fall when the coconuts are thrown before an orisha.

twin, double.

mass: Sometimes called a session; it is a spiritualist ritual performed to honor

to the dead. It contains prayers, offerings, and mediumistic possessions.

modupue: Lucumí term that means 'I thank you.'

A prayer that is recited to pay homage to an orisha.

Mojubando: The act of reciting a prayer paying homage to a orisha.

The act of praising or honoring a orunmila or egun.

Mulatto: A word that designates a person who has a parent of mixed ancestry.
Caucasian and another of African American descent.

Nana Burukú: According to some mythologies, this orisha was born from Yembo when...
he ascended through his own achievement to the palace of Olódumare;
Historically, she comes from the land of Arara, in Africa, and is not
yoruba.

Nanumé: An old woman who arrived late to Babaluaiye. She is so dissociated from him.
that many do not consider it an aspect of this orisha, but rather its
sister, a separate entity (they maintain a relationship similar to the
existing between Yemayá and Yembo). She is the daughter of Nana Burukú and the
older santeros say that it is the Moon of the night sky.

kola nut ("Cola acuminata"): Nut from a species of tropical tree that
abounds in Africa but is scarce in the New World. This tree
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provides the seed used by the Yoruba in their system

divinatory Obi.

name: A type of root used in cooking in Latin America.

Oba: She is considered the only official wife of Shangó; she is a

of her three lovers. The other two were Oshún and Oyá.

Obara Osa: One of the 256 patterns of the diloggún, a more extensive oracle.
used in the felucumí. Obara Osa tells the story of the fall of the
thanks Obi.

Obatalá: A unique orisha considered the king of all orishas and the creator of the
humans.

Obi: The man who became enorishay later fell into disgrace due to his
pride, becoming the boogeyman used during the session of
divination. Despite this, Obi remains an orisha and is treated with
respect in Santería.

ocha: Abbreviation of the word orisha; it is also used, on occasions, to

design the Santería.

Ochanlá: One of the oldest avatars of Obatala on earth.

Ochosi: A deity; one of the warriors and is said to be the patron of hunting.

Ochúmaré: A hermaphroditic orisha born of Nana Burukú. He (she) is the rainbow.

Iris, the crown of Yemayá. Some say it is the pattern of
homosexuals, lesbians, and bisexuals. Half of the year this orisha lives
in the depths of the river, without touching the dry land; during the other half lives
on the land without touching the water at any moment.

Odí: One of the sixteen letters of the diloggún; moreover, it is one of the ten
signs of the African Ovia

Odua: An ancient avatar of Obatalá. Many believe that this path is a

female avatar of Lorisha.

Oduduwa: The founder of the Yoruba empire. He is also a warrior orisha.

Ogún: One of the many orishas of the Lucumí pantheon. He is the spirit of iron.
and controls its extensive deposits existing beneath the ground.

ojigbona: The godfather's own assistant; also called yubonna.

One of the many patterns that can appear before an orisha

when the Obi is thrown. It consists of three black faces and one
 126

white. It tends to be negative, but it can give positive responses in

some circumstances.

One of the most positive responses within the okana family.

It forms when okana follows a pattern with the four faces.
whites.

The most positive response in the okana family occurs when

Okana follows a pattern with two white sides and two black ones.

One of the most positive responses within the okana family.

It forms when a okana is followed by a pattern with three white faces and
a black woman.

okana-meji: One of the most negative responses within the okana family.
It forms when a okana is followed by a pattern with three black faces and one.
white. The pattern has bent and that is why they call him twin.

the most negative answer in the family; always

it means a 'no' to the customer's question; it can also indicate that
He has pending issues with his according to. It forms when okana goes.
followed by a pattern with all black faces.

Okay: It refers to the Orisha Oké. He is the spirit of the mountain, the first
a point of land that emerged from the watery domain of Olokun. Orisha Oké is
where Obatalá comes to the earth; it is its foundation and strength, and acts as
messenger of yours between heaven and earth.

Olocha: Contraction of lucumí meaning that someone has made elocha, it is

to say that one has started in Santería.

Olódumare: A contraction in Yoruba that means 'owner of the womb'; it is the deity.
supremacy of the Yoruba and of the Lucumí.

Olófin: It is said among the lucumí that Olófin is 'god over the earth'. He is the
the ancient avatar of Obatalá can only be received by the
priests of Orúnmila, the Babalawos.

Olokun: Androgynous deity that rules and possesses the deepest parts
of the sea.

Olorún: A contraction in Lucumí of two words: olo, "owner," yorún, "the sun";
therefore, it means "owner of the sun". It is the name of God, being his
symbol the physical sun that we see during the day.

Olosa: One of the minor orishas, the spirit of the lagoon.

Oluwo: Lord of the earth, a Babalawo who made sacrifices before performing Ifá.
 127

Any of the herbal infusions prepared by the initiated

In Santería; it is used to bathe the iyawó and give birth to the orishas.

Boy.

onire: Contraction lucumí which means '[to give blessings to] withdraw a'
sign.

Scepter of the dead.

Opele: Divination chain of the Babalawo.

orí: A Yoruba word that means 'head-consciousness'; it is used to refer to

the spiritual head of the client.

orisha: Yoruba contraction meaning "select head"; designates a

any of the myriad spirits of the pantheon of Santería that are
an extension of the house of Olódumare.

guardian orisha: Elorishaque demands a naleyo, guiding him to perform the ritual
Once the initiation has been granted, the
Aleyo becomes the uniyawó (girlfriend, fiancée) of the guardian orisha, and
a year later, he becomes a santero (priest) osantera
(priestess).

Orisha Oko: The Elorisha that controls the fertility of the land. It has two
forms: during the day he is seen as a beautiful young black man; of
night turns into a terrifying presence in the darkness.
Traditionally, this orisha lives in the home of the santero during the
six months when the fields are fallow and go out abroad to
beginning of the planting season (in our house it is taken out in the
spring equinox and it's brought back home during the equinox
of autumn).

Oroina: Lives in the center of the earth; she is the molten core. Gave birth to the
orisha Aganyú.

orún: Word for the sun in Lucumí.

Orunla: Elorishade the diviners, the Babalawos. Only men are

called to this priesthood. He is also known as Orúnmila.

Orúnmila: Another name for Orúnla.

Osain: One of the most mysterious orishas; Osain was created after the
rest of creation. It emerged from the earth at the same time as the first
green plants. He is the lord of the earth, knowledgeable about
all the secrets of eewe. Without Osain, none of the orishas can
perform their magic, the young cannot be initiated and the orishas do not
They can be born on the earth. It will live until the last plant perishes.
 128

green over the earth. It is said of anyone who is born with six fingers on
the hands or feet that is a birth defect.

osainista: A priest or priestess of the orisha Osain. An osainista is

claimed by him in eldiloggúno it is not by birth (being his mark
the six fingers of the hands or the toes)

Oshún: The Orisha that brings love, sweetness, money, prosperity, fertility,
conception and all the things that make life worth living
to live oneself. She is the sister of Yemayá and one of the three wives of Shangó.

Osogbo: Any of the evils that can be predicted for a client

through the oracle called diloggún.

Ósun: In the New World, some consider Ósun a minor orisha; without
embargo, there are many types of Ósuns that can occur in different
iniciaciones: la de losguerreros, Babaluaiye, Nana BurukúeInle.Ósun
she is an orisha in a specific sense: she is the one who prevents dangers for him
the client's origin. However, properly, Ósun is the herbal staff of
Osain, filled with herbs and secrets that the orisha gives to his follower.

the sacred stones that house the spirit of lorishaal

they are consecrated. Their number and color will depend on the embodied orisha.

Otín: Unorishacuyo's only purpose is to serve Yemayá.

Owani Ofún: One of the 256 patterns found in the extensive

oracle known as diloggún; it is the sign that speaks of Biaguey
Adiatoto, the first diviners who used the Obi.

Oyá: This Orisha is the patroness of the 'fire of the sky' or of the lightning.
they touch the earth. She is the guardian of the cemetery, the companion of
Shangó in the battle and the lady of the market. Some also see her
action in the tornado. She is the third wife of Shangó and his favorite, for
she prefers it even to Oshún.

One of the patterns Obique can fall into when coconuts are thrown.
before the orishas. Always respond "no" to the customer's question. This
the boss may indicate the existence of pending matters with his own
it takes shape when four black faces are presented before the orisha
questioned.

Oyó: City in Nigeria where many priests and priestesses of Orisha

they were condemned to slavery. There are two types of reference to Oyó in
Santería. The first is the ancient Oyó, the city from which they came.
the slaves were torn away by force. The old Oyó spreads all over
African diaspora is the Oyó where many of our grew up
traditions. The old Oyó is no longer a place that can be visited; it
find in the faces and souls of those who practice Santería. The
New Oyó is the city that remained in the motherland and where
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a series of new customs evolved that are not observed in the

Orisha worship of the New World. In Cuban Santería, the following are observed.
rituals of ancient Oyó.

In Santería, the padrinos are the guarantors of the person in matters

religious, the priests or priestesses who give the initiations of the
elekes, of the warriors and the seat. They are the spiritual guides of the
aspiring, both in life and in religion, and they are consulted in all
the themes of spiritual importance.

Handkerchief: Decorative handkerchief that is laid over the work of a orisha.

the numerous sacred stories and legends that can be found in the
diloggún; some deal with the orishas, while others deal with
historical-mythological human beings who lived and died both in
Africa like in Cuba.

lightning stone: The dark, smooth, and glassy stones in which it is said that
resideShangó. They are practically indestructible and it is believed that they
man where the lightning strikes the ground.

Request: Cleaning of the head, the client's elorid. The main ingredient
the employee is shredded coconut; a series of prayers are also used to
strengthen and support the head. The specific details of each request
They occur in every doubt of the dog.

Santería: 'Worship of the saints', the name of the worship orishatal

how it developed in Cuba. It was given this name due to syncretization
of the Catholic saints and the Yoruba orishas.

santero-santera: Priest-priestess of Santería.

One of the many types of deeboque that can be marked with the Obi.
It is a cleaning and sometimes it could include the use of an animal. If indicated.
What should be done with some animal, it remains free to
complete the cleaning. If a sacrifice is required, the oracle will indicate that
The necessary ritual to help evolve the client is ayébalé.

Shangó: A Orisha who lived on earth and was mortal. He was the fourth king of Oyó.
He tried to punish himself for his own crimes by hanging himself. Without
embargo, the strength of his previous good deeds did not let him
He completed the hanging, for before dying he ascended (to the heavens)
to become an orisha.

soup pot: The container where the instruments of the are stored.
orishas.

Taewó: The first Ibeyi born of Osún and Shangó. He is a boy and his name
it means 'the first to taste life'.
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drum: Sacred festival of orunmila in which the drums are played and the
participants are possessed by their orishas.

Yemayá: Born when Olokun was chained to the bottom of the ocean by
Obatalá, Yemayá rose to become the mother of the world of the
orishas. She is the patroness of motherhood and fresh waters of the
world.

Yembo: There is confusion about who this woman orisha is exactly.

Some say it is an ancient path of Obatalá. However, like
she was formerly the wife of Obatalá, our house believes that it is a
Yemayá ancestral. She is the mother of the orishas and gave birth to all waters.
of the world. Nana Burukúnació after Yembo was kidnapped
Yembo ascended to the palace of Olódumare by his own grace.
yaché, creating the Moon and Nana Burukú to watch over the women and
punish those who commit crimes against them.

Yewá-Yeguá: A young and beautiful Orisha. She is the most chaste of them all.
and she is a virgin. And that is what she demands of her priestesses (men do not
they can be initiated into their mysteries). Many know her as the
devourer of the dead; she decomposes the bodies that lie
about the earth.

Mother.

The natives of Africa who originally lived in the southwest area of

present-day Nigeria. Their deities, the orishas, form the basis of the religion.
Santería. The vozyorubat also designates the language shared by these.
towns, the native language that mixed with Cuban Spanish is
became ellucumí.

Title of the priests or priestesses who help the

godparents in the rituals of loselekes, warriors feeling. See
also good
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Suggested Readings
PNOW THOSE WHO WANT more general information about Santería and its
basic beliefs, we strongly recommend the following books:

Raúl CAÑIZARES
This book is a wonderful testament to the power of Santería, written
for a man who, besides having been raised in it, was initiated to
a very young age.
It is full of anecdotes and personal stories that illustrate the
intervention of the orishas in your life. Inspiring, a must-read
for all those who have some kind of involvement with this
religion.

FLORES, Ysamur, Santería Garments and Altars, Jackson, Miss., University

Press of Mississippi, 1994.
This book was written in collaboration with Peña and Roberto.
J. Evenchuk. Unlike other books that promise to teach this
religion through a series of formulas that end up resembling a book
of esoteric recipes, this volume instructs the reader about the faith of the
orishas describing the various robes and coronation outfits, along with
with a wide variety of celebration and anniversary altars
prepared for the orishas. It offers a splendid image of the
religion and its celebrations. It is a bound book with abundant
full-color plates and photographs; although it is expensive and a bit difficult to
to find the time and money dedicated to acquiring it well
they are worth it.

Introduction to Seashell Divination

N.Y., Original Publications, 1992.
Legends of Santería, St. Paul, Minn., Lewellyn Publications, 1994
Powers of the Orishas
Rituals and Spells of Santería, New York, Original Publications, 1984.
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Santería: African Magic in Latin America

1973.
The Santería Experience
— Santería, the Religion. St. Paul, Minn., Lewellyn Publications, 1994.
Although many have criticized her for popularizing the magical side of the
Santería and not giving due importance to religious elements,
González-Wippler has corrected a good part of his mistake in the
reissues of his work, especially in the works published by
Lewellyn Publications. If it weren't for their writings, many of those who
now they are in religion they would have never known Santería.

Phillip John Neimark

1995.
The Way of the Orisha
The descriptions of the orishas (Neimark writes Orisa) and their
attributes are among the best I have read; however, I cannot
avoid being in disagreement with the idea that Yemayá-Olokun is a
same deity. I am an initiate of Santería and although throughout my
In my life, I have met several African priests, none of them are
agreement with Neimark's ideas on 'how things are done in
Africa. However, as a whole, this book is a wonderful
introduction to the orishas seen through the eyes of a Babalawo
just started.

For those who wish to read additional material related to faith

African practices as they are practiced in Nigeria, or the African forms of divination,
we recommend the following books.

Ifá Divination
Press, 1969.
—, Shangó in the New World, Austin, Tex., University of Texas at Austin, 1972.
—, Sixteen Cowries, Bloomington, Ind., Indiana University Press, 1970.
William Bascom is the foremost American authority on spirituality.
African. Although none of his books provide the instructions
necessary to cast the oracles, their writings are full of
scholarly information about African traditions. His two books on
the oracles, Sixteen Cowries Ifá Divination, include abundant
pathways for each odu, and our diviners consult them
constantly as a source of information and clarification.

FATUNMBI, AWÓ Fa'Lokun, Awó: Ifá and the Theology of Orisha Divination
New York, Original Publications, 1992.
Although his books have often been criticized by priests and
orisha priestesses for the innovation that involves launching four shells
instead of four pieces of coconut to read the Obi oracle,
he is also praised for his detailed metaphysical expositions. A book
controversial that gives a lot to think about; I recommend it for its content
provocateur.
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Olódumare: God in Yoruba Belief

Publications, 1995.
This is the best book available about the supreme deity of the faith
also sheds light on the original practices that generated
the religion that we now practice. Its reading is essential for those who
they practice our faith or are about to enter into it.
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