1

Candomblé —
THE RITUAL OF
INITIATION
José Flávio Pessoa de Barros
 2

INITIATION IN KETU CANDOMBLÉ

The priesthood and organization of the rites for the worship of the Òrìṣà are complex, with
a whole learning that manages the cultural standards of trance, through which the gods
they manifest in the bodies of their initiates during the ceremonies to be admired,
praised, worshipped. The initiates, sons and daughters of the saint (ìyàwó), in language
ritual), they are also popularly known as "horses of the gods" since the
trans consists basically of a mechanism by which each son or daughter lets themselves
to ride by the divinity, which appropriates the body and mind of the initiate, in a model
from an unconscious trance very different from that of Kardecism, in which the medium, even
in trance, one must always remain aware of the presence of the spirit. The process of being
transforming into a 'horse' is a long, difficult, and expensive road, whose stages in the 'nation'
Ketu1they can be summarized as follows:
To begin with, the priestess must determine, through the game of shells, what it is
the Orisha dons the head of that individual (Braga, 1988). He or she then receives a thread
of sacred accounts, whose colors symbolize its Òrìsà, marking the beginning of a long
learning that will accompany him throughout his life. The first private ceremony to
the novice (Abidjan) is subjected to a votive sacrifice to her own head
(bore)2so that the head can strengthen and be prepared to one day receive the
Orisha possession transition. To begin as a horse of the gods, aabíyan needs
to gather enough money to cover the expenses for the offerings (animals and large)
variety of foods and objects), ceremonial clothes, utensils and ritual adornments and
other expenses of yours, of the family of saints, and eventually of your own family
during the period of initiatory confinement in which they will not be, evidently, available
for work in the mundane world.
As part of the initiation, the novice remains in seclusion in the terreiro for a
number around 21 days. In the final phase of incarceration, a material representation of
Initiated Orisha (Orisha settlement)3is washed with a preparation of leaves
1
KÉTU — or KETU — correct pronunciation Kêtú — nation of Candomblé where the Yoruba rite predominates.
Kêtu — the city of Oxóssi.
2
BORÍ — from the original BORI — correct pronunciation BÓRÍ or BÔRÍ? — The word comes from bo + ori: to worship
the head; ceremony through which the person becomes consecrated to the Orixás. Offering to the head. Ritual
In which the ori (head) is worshipped, the principle of individuality, considered by many priests as
the great initiation. Bori means 'to feed the Orí', it is a ceremony where we honor
we feed one of the most important Orixás. The Bori is done in many situations, such as: before
any great offering to our Orixá (including initiation), when we feel weakened —
without the power of concentration, confused, when the shells tell us to do so, etc.
3
IGBÁ-ÒRÌSÀ—ÌGBÁ — correct pronunciation IBÁ: gourd cut in the shape of a bowl. ÒRÌSÀ: pronunciation
correct ORIXÁ - Yoruba gods in Africa and the New World - would be enchanted mythical ancestors and
metamorphosed in the forces of nature. The gods of Candomblé. The word Orixá comes from Sanskrit and is
composed of OR or ORI which means 'light' and in Yoruba 'head'; XA which means 'lord, chief'
owner". They are therefore the creative forces of nature. In Candomblé, it means, owner of the head. The word
"Orixá" means, in Yoruba, "Minister of Olorum". According to other authors, Oxalá is considered the father of
all the Orixás; and it was he who named them Orixá. This title of "father", in this case, suggests his relationship
like the other deities in case many of them have emanated from him. The fragmentation of his
body, and subsequent gathering of all its "pieces" scattered across the Earth, gave rise to the word
Orisha, a contraction of the expression 'OHUN TI A RI SÀ', which means what was found and gathered, thus making,
to emerge as the other deities that were called Òrìsà.
 3

crushed sacred (amasi)4The novice's head is shaved and painted, thus prepared.
to receive the Òrìsà in the course of the sacrifice then offered (orò). Depending on the Òrìsà,
some of the following animals can be offered: goats, sheep, doves, chickens,
snails, slugs. The blood is spilled over the novice's head, in the settlement of
Orisha on the ground of the terreiro, creating this sacrifice a sacred bond between the novice, her
Orisha is the cult community, of which the priestess is the head. During the stage of the
initiation ceremonies in which the novice is presented for the first time to the community,
his name, thus making himself recognized by all, completing himself the
initiation as a young priestess who 'receives' Òrìsà. Òrìsà is ready to be
celebrated and for this he is dressed and adorned, and taken to the drums, to
dance, dance and dance.
In Candomblé, the rhythm of the drums, the songs, and the dance are always present.
the food (Motta, 1991). A celebration of praise to the Òrìsà (music) always ends with
a large community banquet (ajeum)5what it means is 'let's eat'), prepared
with the meat of the sacrificed animals. The new son or daughter of the saint must offer
sacrifices and festive ceremonies at the end of the first, third, and seventh year of their
initiation.
On the seventh anniversary, you receive the degree of seniority (Ègbónmi), which means
"my older brother"), being ritually authorized to open his own house of
cult

AMASI — correct pronunciation AMASSÍ —

4

AJEUM — the original? — means 'Let's eat.'

5
 4

BEGINNING — THE RITUAL OF INITIATION

The initiation allows keeping the House for people qualified to give it.
continuity and maintaining a strong element of group cohesion, through natural solidarity
that the fact determines. Everyone went through the same ritual and knows well about the different
situations faced. Emotional, financial, and psychological problems, combined with
willpower and, above all, humility are a strong factor to start a
new life where a personality will be built. It is all this set of situations
that allows entry into a new family: the family of saints. The person will then,
a new name by which it will be known, will acquire new habits and, mainly,
will have the constant commitment as your deity6and with your history7.
Reclusion allows for methodical training, study of sensations and observations.
general, in addition to ordering and controlling the manifestations. It creates a conditioning to certain
rhythms and songs well defined, preparing the person until the day to give the Orúko8, or
be, initiatory name.
It is not the years of making that promote aÌyàwó.9, but the obligations of
a, three and seven years, when she then loses this condition, becoming a
My sibling10The bride is the first degree of a promotion path.

Bólónan — Bolars Not Saint

6
ORISA — correct pronunciation ORIXA — Yoruba gods in Africa and the New World — would be
mythical ancestors enchanted and metamorphosed into the forces of nature. The gods of Candomblé.
The word Orixá comes from Sanskrit and is composed of OR or ORI meaning 'light' and in Yoruba 'head';
XA means 'lord, chief, owner'. Therefore, they are the creative forces of nature. In Candomblé
it means, lord of the head. The word 'Orixá' means, in Yoruba, 'Minister of Olorum'. According to others
authors, Oxalá is considered the father of all the Orixás; and it was he who named them Orixá. This title of
"father", in this case, suggests its relation to other deities in the case that many of them have been
emanating from it. The fragmentation of its body, and subsequent gathering of all its 'pieces'
scattered across the Earth, gave rise to the word Òrìsà, a contraction of the expression 'OHUN TI A RI SÀ', the
what was found and gathered, thus giving rise to the other deities that were called Òrìsà.
7
IYÁLÓRÌSÀ — correct pronunciation IYÁLÔRIXÁ — priestess of Candomblé; mother (in the cult of)
Orisha. Female Leader.
8
ORÚKO — correct pronunciation ÔRÚKÔ — initiatory name.
9
ÌYÀWÓ — correct pronunciation IAÔ — a Candomblé practitioner who has not yet completed 7 years of
initiation. Initiated, Initiated. The word 'Orixá' means, in Yoruba, 'Minister of Olorum.'
10
ÈGBÓNMI — correct pronunciation ÊBÓNMÍ? — started more than 7 years ago in Candomblé. Ègbónmi
my older brother
 5

It is the first manifestation of an Òrìsà in a person, which usually occurs

roughly and without any forewarning. It can be during a party while singing to
a certain Òrìsà; the person is a victim of tremors and starts, falling to the ground
unconscious. This moment is seen as a call from the Òrìsà for initiation. Bolar comes from
to wrap, and it is a altered form of Yoruba11Bolona12Bó13suitable + cradle14, no
path. In these cases, the leader covers her with a white cloth and she is carried to the
interior of the House. There it is turned inside out and communicated. If you wish, it will already stay for the
initiation. Most of the time, he returns home, leaving the matter to be decided.
later.15If you stay in the yard, it will be as Abíyán.16, an aspiring.
Will give a Bori17and will have a necklace of beads of their Òrìsà and Òsàlá18, washed with soap-
from the costa, and will take a bath of crushed leaves. He will acquire the materials for his
initiation, buying them slowly, and he will start to wait for her, who may be nearby.
with others or alone, which is always more burdensome. Joint initiation establishes
a powerful bond among all called boat-brothers. This word boat 19
can be understood as a collective for those initiated in a group.
In other cases, oBólóna(n) becomes a specific ritual, when the group to be
the initiator is gathered in the yard and some calling chants are sung. This has the
following objective:

In cases where there are people in the group indicated by the Òrìsà as Ogans20
ouEkedis21to ensure that they did not come with the saint, which could be the case,
duly confirmed. If there is a manifestation of any Òrìsà, they will integrate into the

11
YORUBA — or IORUBA — from the original YORÙBÁ — predominant ethnic group in the region of Nigeria.
12
BÓLONA — correct pronunciation BÓLÓNAN (vowel preceding N) — the expression comes from BÓ, to fall +
LÓNA(N), on the way. The Yoruba expression gave rise, in Portuguese, to BOLAR = to get tangled.
BÓLÓNA is also known as a rite of initiation, when the group to be initiated is
gathered in the erreiro and some calling songs are sung (of the Orixá, our emphasis).
13
BÓ — correct pronunciation BÓ — fall.
14
LÓNA — correct pronunciation LÓNAN (vowel preceded by N) — on the way.
15
There is no commitment to remain in the Candomblé where one was initiated. For this reason, the ancients observed
yes, when the person fell into a trance, the direction of the legs was facing the street or the interior of the
Yard. And then they drew their conclusions.
16
ABIDJAN - correct pronunciation ABIAN - beginner.
17
BORI - correct pronunciation BÓRÍ (some pronounce BÔRÍ, our emphasis) - The word comes from bo +
to adore the head; a ceremony through which the person becomes consecrated to the Orixás. Offerings to
head. A ritual in which the ori (head) is worshipped, the principle of individuality, considered by many
priests like the great initiation. Bori means 'to feed the Orí', it is a ceremony where we
we pay homage to (feed) one of the most important Orixás. The Bori is performed in many situations, such
like: before any major offering to our Orixá (including initiation), when we feel
weakened - without concentration power, confused, when the shells tell us to do so,
etc.
18
OXALÁ — correct pronunciation ÔXALÁ — v. Oxalufã (from the original Òsàlùfón = quality of Oxalá, the
older who carries a staff Òpá Sóró to help him walk). It is said that Oxalá is the Sun.
19
BARCO - the original? - this word can be understood as a collective for those initiated in
group.
20
OGAN - do original ÒGÁ - correct pronunciation OGÃ (should be OGÁ, our highlight) - man who
do not enter into a trance, initiated to play the drums, make sacrifices or take care of the ritual settlements
two Orixás; great authority within the terreiro. The Ogan is a person chosen directly by the Òrìsà
to perform the function. After being initiated, he is called a 'confirmed' Ogan, gaining the right to his
chair. The word comes from the Yoruba Ògá, meaning master and lord.
21
EKEDI — correct pronunciation ÉKÉDI — auxiliary.
 6

futures group22that is, people who will be properly scraped and will have a
a ritual much more complex and time-consuming.23
2 — To verify if the Òrìsà was indeed the one revealed in the game. The song in which
What you said will always be remembered and will be part of your identity.
3 — Determine the composition of the boat deÌyáwo, on the occasion of departure. The
the first to manifest will be Dofono24of the boat, that is, will come in front of the others.
Through articulations or not, the first will always be a child of Ogun25, hence the title
that this will load, Asiwajú26, what comes in front of the others.

22
ADÓSÙ — correct pronunciation ADÔXÚ, however some pronounce ADOCHO, our emphasis — people
which will be scraped. The OSÙ is the axé with which the Orixá is established at the top of the head. It is the mark that
distinguish the initiated. In Africa, for certain Orixás, he is simply a tuft of hair left
at the top of the shaved head. Here, it is composed of various elements that can be altered according to
with the Orixá, like aridan, pichulin, préa, and various others. It is shaped with the waters of the leaves of the Ìyàwó
in conical format, constituting a fragment of the collective Axé of the House. In other words, the OSÙ is a
mass made of various elements, has a conical shape and is placed on the top and center of the head,
exactly where the small cut was made (the GBÉRÉ at the moment of the making of the saint. From there, the
The initiated one may be called ADÓSU. Adósù is the equivalent of Ìyàwó, because she uses the Osù and is shaved.
There are cases, however, in the initiation of an Ogan, where he uses the Osù, which we believe expands the relationship.
used in the making and in the obligations of three and seven years and at death, when it is symbolically taken away from
dead body, through a very private ritual. When death occurs due to an accident difficult to
to use the body, the precepts are made in a gourd, which will represent the head of the deceased.
23
It is this cautious procedure that justifies the criticism of those who venture later to be
Father of the Orisha.
24
DOFONO - means the first Ìyáwo, that is, the one who will come ahead of the others. The first to be
Manifesting in the Bólóna ritual will be the Dofono of the boat. However, through articulations or not, the first
he will always be a child of Ògún.
OGUN — correct pronunciation OGUM — Gum: war — Warrior Orisha of technology and metallurgy.
25
26
ASIWAJÚ — correct pronunciation ASSIUAJÚ? — title of Ogum that means 'the one who comes in the'
front.
 7

STAGES OF INITIATION

In general terms, there is a model adopted by the traditional personal Houses of

quality of the orisha. In Candomblé27, each case is a different case. We can enumerate
the procedures to be carried out:

1 — Ascend to Candomblé where you will stay for three days in rest. These are moments
of integration into the environment and with people, away from problems and other concerns.
2 — Ajibóna(n) will be appointed.28that will accompany you as your mother does.
The initiation begins with the person's entry into Candomblé.
On the fourth day, an Ebo will be performed.29, shaking with everything the mouth
come, and the person will take baths with coast soap and herbs.

RITUAL FOR ÈSÙ

Give the ball30then

enter Ilé Àse31ouHunko32on a Wednesday or
Thursday. From there, the collection is total. This dependency of the House is very
special and where a mat covered with a white sheet is placed underneath
some leaves of São Gonçalinho.
In the seventeen days to come, various rites will take place: the Gérun33, the cut of
hair, head wash done with a sponge34the sea soap to be made the

27
CANDOMBLÉ - is a structure of worship to the forces of nature, to a hymn, to life as Eternal
Movement, which is manifested in dances, in the colors of the ORIXÁS, in sacramental elements. Ritual
community of songs, dances, and sacred foods in its public form, Candomblé is sanctified
by the Father or Mother of Saint, by the Children of Saint, by the drummers (OGAN), who chant the
sacred songs enabling the coming of, with the participation of the community of the elders to the
little children. Everyone sings and greets the ORIXÁS, performs the sacred dance, in a hymn to Joy, Love and
Sharing. The word Candomblé has two meanings among researchers: Candomblé would be a
phonetic modification of 'Candonbé', a type of drum used by the black people of Angola; or still, it would come
"Candonbidé", which means "an act of praising, asking for someone or something."
28
AJIBÓNA — correct pronunciation AJIBÓNAN (vowel preceded by N) — position within Candomblé
what does 'breeder mother' mean.
29
EBÓ — from the original EBO — offering. For others, it also means cleaning.
30
Do not confuse the Bori with the initiation act. It is a ritual that necessarily precedes the initiation.
and it has nothing to do with 'Bori of Foundation or of Making'.
31
ILÉ ÀSE — correct pronunciation ILÊ AXÉ — ILÉ = house; in a broader sense, the Earth — ÀSE = is the
vital and sacred force that is present in all things produced by nature; great source of power
that is maintained, expanded, and renewed through the rites that take place in Candomblés — ILÉ ÀSE is
the magical space — sacred for the development of religious activities, where the practice of worship is
administered by its leader. For others, the same as Hunko.
32
HUNKO — correct pronunciation RUNCÓ — also known as Roncó or Camarinha — location
where the collection and initiation of the Ìyàwó takes place.
33
GÉRUN — correct pronunciation GUÊRUN? — the haircut, done in the initiation ritual of the making
of Saint.
34
The sponge is of Asian origin and acclimated in Brazil, being widely used in cleaning services.
their absence uses cost straw fibers.
 8

Fári35the shaving of the head. This act is done with the futureÌyàwó awakened. The hair
represents strength. Giving hair to the Òrìṣà is an act of submission and renewal, for the
hair when reborn comes with all the strength of Òrìsà. At the top of the head, it is done
Belly36, which corresponds to a small cut37on the cross-shaped skin, covered by
a powder called Atin38It is only there that a cut is made on the body, for in the
Ketu Candomblé39no other cuts are made, as it is understood that the40will penetrate
through the pores of the body. The sacrifices are made, and in the parts of the body with marks of
animal blood is placed on the feathers of the birds. During the act of sacrifice, the chants
Traditionals are not sung. Everything is done in silence.
Some Houses do not exactly unleash a bloodbath on the bride's body.
the animal is cut, and the blood is collected in a dish, to later be placed in the
body. This act follows an interpretation that blood gives life, and the feathers,
protection, in memory of the way the hen shelters her chicks under her wings
asas.
In the sequence, it is done the Kàro41, the oath of theÌyàwó, in front of anObì42, and the
leaf singing ritual, oSàsányìn43It will be at this opportunity that the com with Odù44yes
The bride is known. They place the divination shells in her hands for her to throw herself and the
Priestess45interpret the fall. The rules repeated every 3, 7 and 16 days.
OOsù46it is a mass made of various elements, has a conical shape and is
placed at the top and center of the head, exactly where the small cut was made. From
So, the initiation can be called deadósù.
On Saturday, which corresponds to the third day, the Efun ritual is performed.47, a
white paint, which is made with the fibers of the oil palm. They are internal exits,
35
FÁRI — correct pronunciation FARÍ — is the act of shaving the head so that obligations can be fulfilled.
directly on the head. Comes from Fá = to scrape, and Orí = head. FÁ — correct pronunciation FÁ — to scrape.
36
GBÉRÉ — correct pronunciation GUIBÉRÉ or BÉRÉ? — a subtle incision that is made at the top and center of
head, where the Òsù is fixed during the making of the Santo.
37
In our Candomblés of Angola, cuts are made on other parts of the body, including the tongue, and
called Kura. In the past, these kuras were reopened on Good Fridays.
38
ATIN - do original? - ???
39 KETU — correct pronunciation Kêtú — nation of Candomblé in which the Yoruba rite predominates. KETU: the
city of Oxóssi.
40
ÀSE — correct pronunciation AXÉ — is the vital and sacred force that is present in all things that
nature produces; a great front of power that is maintained, expanded, and renewed through the rites that
we process in Candomblés. Axé means "so be it" or "may God allow this to happen." It is
a sacred word as important as Amen, So Be It, Hallelujah and so many others.
KÀRO — correct pronunciation KARÔ — is the vow of the Ìyàwó.
41

OBÌ — correct pronunciation ÔBÍ — cola nut; an African fruit as important for Candomblé as the
42

host for the Catholic Church.

43
SASANYIN — correct pronunciation SASSAN-IN — the ritual of singing leaves.
ODÚ — do original ODÙ — pronúncia correta ÔDÚ — caminho, destino.
44
45
IYÁLÓRÌSÀ — correct pronunciation IYÁLÔRIXÁ — priestess of Candomblé; mother (in the cult of)
Orixá. Female Leader.
46 OSÙ is the axé with which the Orixá is established on the top of the head. It is the mark that distinguishes the initiate.
Africa, for certain Orishas, it is simply a tuft of hair left on the top of the head.
scraped. Here, it is composed of various elements that can be changed according to the Orixá, such as
aridan, pichulin, préa and various others. It is molded with the waters of the Ìyàwó leaves in a conical shape,
constituting a fragment of the collective Axé of the House. In other words, the OSÙ is a mass made of various
elements, has a conical shape and is placed at the top and center of the head, exactly where it was made
small cut (The GBÉRÉ at the moment of making the saint. From then on, the initiate may be called
ADÓSU. The Adósù is equivalent to Ìyàwó, as it uses the Osù and is shaved. However, there are cases, in
initiation of a Ogan, for him to use the Osù, which broadens the relationship, in our view. It is used in the making and
nas obrigações de três e sete anos e na morte, quando simbolicamente ele é retirado do corpo morto,
through a very private ritual. When death occurs due to an accident that makes it difficult to handle the body, the
Precepts are made in a gourd, which will represent the head of the deceased.
 9

made only during the day, with the head bowed and all painted white. Leave
with the code48and the moon, making Pawó49in front of the front door and the drums.
Adventurous50it is a sacred bird because it is the only animal that speaks. Its red feather is
used in the sense of recalling menstrual blood from fertilization and giving the power to open the
Fala Dayawó.
UmaÌyàwónunca is never alone. She is always accompanied by the nurturing mother, who
is your responsible one. On Wednesday, it is the day of dowàji painting.51the river52,
respectively, the blue and red colors. These outputs are made with the
The wife manifested with her Orisha. These paintings represent a form of protection.
and closing the body, preventing the birds from the Àjé53, the witches, land on
your head. A traditional chant, still sung in Africa on the occasion of rites
similar.
The blue color represents kindness; the red, good news; and the white, peace.
In the intervals, the caregiver mother tries to find out what the baby dreamed, how the...
your reaction. Some restrictions are required: eating with your hands, sitting only on the floor and,
to be served, do oPawó, clap hands. These prohibitions will be eased after the
Pan54that will be covered by the breaking of these and other imposed kizilas. There are
moments in which the bride will participate in the rituals, in some cases agreed and in others
necessarily turned with your Òrìsà.
In their confinement, they learn the dances, prayers, and how to behave. It is
teaching the repertoire of your Òrìsà, with songs associated with them, such as
also of the group of which you will be a part. You start to know the hierarchy of the yard, its
duties and obligations. It is the time of Kele55,
a collar that adjusts to the neck for
remind you of your beginner status and your severe restrictions.
The bride will use the Sàworo56, a bracelet made of beach grass
braided, with bells, and worn on the ankle. It will accompany her throughout the process of
initiation, allowing to reveal where the person is, mainly in the
moments of Ere57a type of childhood entity that takes possession of the person to alleviate the
47
EFUN — correct pronunciation ÉFUN — white dye, of mineral origin, made with the nerve of
dendezeiro. Painting done on the Ìyàwó.
48
IKODIDE - some call it EKODIDE - correct pronunciation EKODIDE - red pen of
bird named Odíde.
49
PAWÓ — correct pronunciation PAUÓ — to clap.
50
ÒDÍDE — correct pronunciation ÔDÍDÉ — sacred bird that has red feathers. It is a bird
sacred for being the only soul that speaks.
51
WÁJI — correct pronunciation UÁJÍ? — blue dye of mineral origin. Painting done on the Ìyàwó.
52
OSÙN - correct pronunciation ÔSSUN - red dye of mineral origin. Painting done on the Ìyàwó.
53
AJÉ — from the original ÀJÉ — the same as Eleiye. They are the Iyá-Mi. The best-known Ajé-Mother is Iyá-Mi-
Oxorongá. IYAMI OSHORONGÁ — also called ÌYÁ-MI — v. Iyá-Mi Oxorongá — from the original
My Mother Oxorongá — correct pronunciation Iá-Min Oxorongá? — (female ancestors worshiped
collectively; it is the representation of feminine power expressed in the possibility of bearing children). The
fearsome witches. The Great Mothers. The Iyá-Mi are the representation of ancestral women. All the
Great Mothers who have passed through the earth are part of the Ìyá-Mi.
54
PANA — correct pronunciation PANAN (vowel preceded by N) — breaking of kizilas; the end of punishment.
PANA(N) comes from PA ÌNA(N).
55
KELE - is it original? - correct pronunciation KÊLÊ? - a necklace that fits around the neck to remind of
Bride, it displays your condition as a beginner and your severe restrictions.
56
SÁWORO OR SÀWORO — correct pronunciation XÁUÔRÔ — is a weave of costa straw with
bells, worn on the ankle, symbol of Omolu. According to some, it is also worn on the ankle to ward off
the spirits of Àbìkú that try to summon him, reminding him of the date of his return. Reveals the myths that it was
one way for Yemojá to know where Omolu was, when he hid in the swamps, embarrassed
of the diseases of your body.
57 ERE — correct pronunciation ÊRÊ — according to some comes from the original ERE and according to others, comes from
Yoruba IYERE (logo, the pronunciation should be IÊRÊ, our emphasis) — a child organization linked to all
 10

rigidity of the collection. It reveals the myths, which was a way of Yemojá.58know where
Omolu59he was, when he hid in the swamps, ashamed of the diseases of
your body.
After the initiation, there will be three more obligations: at 1, 3, and 7 years, which
they will complement your learning, thus ceasing to beÌyàwó, to beÈgbónmi.60
Saturday, the 17th day, will be the Orúko Ìyàwó ceremony.61, literally, the day when
the initiatory name will be revealed. In the early morning, the initiate, sitting on a small bench,
there will be new scraping and there will be a new animal sacrifice. Already with your saint
seated, accompanied by his Bara62, your accounts and oMokan63, symbol of initiation,
it will be given to the silk speech, with a dove and the feather of the bird. At night it will be the
public ceremony, with three appearances, although some Houses do it with four
presentations. The first performance comes in white in homage to Òsàlá, the second with
colorful clothes, and the third in gala attire of her Òrìsà, bringing her insignias. It is
called Wealth Exit.
It will be in the last presentation that the Òrìsà will give the name through the mouth of the Ìyàwó. It is the

The Name64, that is, the day of the name. Each Òrìṣà has particular characteristics, even
being the same Òrìsà with the same quality; however, they are different energies,
with different dosages. Every Orisha has its special worship, and then has a name
to stand out from the others. For this, a prominent person is invited from the
religion to take his name.65She receives a bell, Àjà66, the symbol of power and the
authority. In a quick walk through the hall with the bride, shaking the fan, he asks her
her name, three times, and she responds after turning around. Will this be her
new name, and is received with applause and the presence of other Òrìsà.
AÌyàwóé is now a falcon, with the power of heights, that the distancing of
perigos. É um dos objetivos da iniciação.
Next, that same night, they will change clothes and carry the load.
Wife's pet name67of their obligations. It is the final burden for the fertilization of the land, for

Orixás. It is a special vibration of the Orixás; it is the mediator between iaô, obabalaô and an Orixá. The iaô
receives Erê taking the ordered childlike vibration.
58
YEMOJÁ — correct pronunciation YEMANJÁ (it should be YEMONJÁ — vowel preceded by M - emphasis
our) — Orisha of the sea. The name Iemanjá, or Yemojá, derives from Yèyé omo ejá which comes from iya:
"mãe"; omo: "filho"; eja: "peixe" e que quer dizer "Mãe cujos filhos são peixes". Na África Iemanjá é a
Queen of the Rivers; hence it is the Orixá that in terrayorubá is the patron of two rivers: the river Yemonja and the river Ògún—
do not confuse with the Orixá Ògún, God of iron. Hence Yemonja is associated with the expression Odò Iyá, or
Mother of Rivers.
59
OMOLU — correct pronunciation OMÓLÚ — Omolu is a flexion of the terms: Omo = child; Oluwô =
Mr. Omolu means 'son and lord.'
60
Ègbón means my older sister or my older brother. It is a greeting that is
transformed into a title indicating precedence.
61
ORÚKO ÌYÀWÓ — correct pronunciation ÔRUKÓ IAÔ — is the day when the name will be revealed
iniciático. ORÚKO = nome iniciático; ÌYÀWÓ = adepto do Candomblé que ainda não completou os 7
years of initiation. Initiated, Initiated. The word 'Orixá' means, in Yoruba, 'Minister of Olorum'.
They also call it OJÓ ORÚKO = the day of the name.
BARA — do original BÁRA? — means 'in the body', that is, attached to it. It refers to Exu.
62

MOKAN — the original? — correct pronunciation MÔKAN? — symbol of initiation.

63
64
OJÓ ORÚKO — correct pronunciation OJÓ ÔRÚKÓ — the day of the name. They also call it ORÚKO.
WEDDING — correct pronunciation OF THE NAME IAÔ — is the day when the initiatory name will be revealed. NAME
= nome iniciático; ÌYÀWÓ = adepto do Candomblé que ainda não completou os 7 anos de iniciação.
Initiated, Initiated. The word 'Orixá' means, in Yoruba, 'Minister of Olorum'.
65
Verger reveals that, in Africa, it is the person who underwent the initiation that gives their own name. In other
in the Candomblés, this was how the name was announced.
66
AJÀ — correct pronunciation AJÁ — bell, symbol of power and authority.
67
ERÙ ÌYÀWÓ — correct pronunciation ERÚ IAÔ — is the burden of the Ìyàwó's obligations. ERÙ = burden;
ÌYÀWÓ = correct pronunciation IAÔ — a devotee of Candomblé who has not yet completed 7 years of age.
 11

In Candomblé, nothing is lost. It is the Erù pin.68, deErù69I carry epin70, final, ouOrò pin71,
final ritual, which will be left in a location determined by the game. Upon leaving with the load
covered by a white cloth and carried on the head72, the lights are turned off, and they sing:

stirring the soul — the load or final ritual

It is raining.73 — you carry silently
Give me74 — alone and tired
I love you75 — liberating oneself from it
Take it out
It is big
See you later
Good morning

Upon their return they sing:

I love you76— you emerge and become reality

The door is open.77 — we welcome your return, welcome
The sea is beautiful78— the house has the strength you need

They return with the lights on, and everyone sings to the goddess.
The next day, Sunday, will be the ritual of Pana(n), of Pa and ìna(n) — the punishment
final. In a casual and relaxed environment, the prohibitions — Èwò79that previously
they were imperative, are mitigated. It is a return to normal consciousness with a relearning
of everyday life gestures. Thus, everyone imitates various activities, such as sewing,
sweep, wash, weed, etc. They remain in a state of Ere, Yoruba Ìyere80, a deity
delighted with childish traits, a way to relax after seventeen days of

initiation. Initiated, Initiated. The word "Orixá" means, in Yoruba, "Minister of Olorum". It is the ERÙ
PIN, of ERÙ = load and PIN = end. That is, it is the load or final ritual.
68
ERÙ PIN - correct pronunciation ERÚ PIN - final load. ERÙ PIN = from ERÙ = load and PIN = final.
expression that means 'the final burden or ritual'.
69
ERÙ — correct pronunciation ERÚ — I carry.
70
PIN - correct pronunciation PIN - end.
71
ORÒ PIN — correct pronunciation ÔRÔ PIN — final ritual. ORÒ = consecration, sacrifice, ritual. E PIN =
final.
72
The burdens are usually carried on the head, as well as the offerings. The exception is for the load on the
obligations of Àsèsè.
73
E RÙ DÁ — correct pronunciation É RÚ DÁ — expression that means 'you carry silently.'
74
{"correct_pronunciation":"DÁ NÍSE","expression_meaning":"alone and tired"}
75
BÓ RE ADÁ — correct pronunciation BÓ RÉ ADÁ — expression that means 'liberating oneself'.
76
A SE MA RE LÉ — correct pronunciation A XÉ MÁ RÊ LÊ — expression that means 'you all appear and'
become reality.
77
O KÚ ÀBÓ ÒDE — correct pronunciation Ô KÚ ÁBÓ ÔDÊ — expression that means we greet your
return, welcome.
78
HOUSE OF THE OCEAN — correct pronunciation HOUSE OF THE OCEAN — expression that means "the house has the strength of
what you need.
79
ÈWÒ — correct pronunciation ÊUÓ — forbidden thing. Prohibition, rule, precept; the same as quizila.
Everything that provokes a reaction contrary to axé is called kizila or èwò, that is, they are the
opposite energies to the positive energy of the Orixá. These negative energies can be in foods, colors,
situations, animals, and even in nature itself.
80
IYERE — correct pronunciation IYÊRÊ — according to some comes from the original ERE (Correct pronunciation ÊRÊ)
and according to others, it comes from the Yoruba ÌYERE — a childhood entity linked to all the Orixás. It is a vibration
special of the Orixás; it is the mediator between iaô, obabalaô and an Orixá. The iaô receives Erê taking the.
ordered childlike vibration.
 12

rigid discipline. It will be greater with Kele's removal, three months later, or earlier,
depending on your normal activities. It is a private ceremony, which may
to have a party, as long as the ritual is private.
A person, when leaving initiation, is no longer the same. They are changed by
the force of certain restrictions that were imposed on you. For example, what you used to eat before
you can no longer eat more. Eating mango and pineapple makes the blood hot, and this can
not being good for the person. Pork and game meat can become a problem. They are
kizilas that will cause problems for the body. Other types of kizila are determined by the
respect. Not eating pumpkin is explained by the myth that reveals it is the representation
from the first womb that gave birth to the first being. If you eat pumpkin, you will be eating the belly
from the ancestral mother. Others are the supportive kizilas, that is, respect for the kizila of
Goddess81or of your shipmates. Red-haired, do not use plaid fabric or
red, all of this comes from the fact that the Òrìsà determines everything, for it is he who uses the
body according to your desires. A broken kizila disrupts the power that the Òrìsà placed.
in person.
As we said, the next steps will be the obligations of one, three, and seven years.
which in a certain way may have the following course:

1 year - 3 days of collection, at minimum; Ebo, Bori, dry offerings, and animals
Of sorrow. Does not take the code, nor does it scrape.
3 years — one week of confinement; Ebo, Bori, dry offerings, animals of
two and four legs, take them, painting of Efun, use Kele, and remove a little of the hair and
Leaves are sung on the third, seventh, and sixteenth days.
7 years - one week of confinement; same previous obligations, uses the
Kelede initiates you and does a 21-day safeguarding. After this obligation, there will be some
royalties, like that of having Oyè82,
a title that will qualify your functions. It can be with
function restricted to a deity, or pertaining to the acts of society, in general.
Some examples of Oyè.

The result83 — post in the room of only.

He is redeemed84 — placed in the room of Omolu.
Apokan85 — Post in the room of Omolu.
Balógun86 — post in the room of Ògún.

81
IYÁLÓRÌSÀ — correct pronunciation IYÁLÔRIXÁ — priestess of Candomblé; mother (in the cult of)
Orixá. Female Leader.
82
OYÈ — correct pronunciation ÔYÊ — title given to the person who has completed their 7-year obligation.
This title will qualify your functions in Candomblé. It can be a function restricted to an Orixá, or
pertaining to the acts of society, in a general way.
83
AFIKODE - others say that the original is AFIKODE - correct pronunciation AFIKODE - title
received by the person who has already completed their 7-year obligation and specifies a function within the
Candomblé which is a "place in the chamber of Oxóssi." Also, a title given to the confirmed Ogan.
with the same functions.
84 AJÍMÚDÀ — correct pronunciation AJÍMÚDÁ — title received by the person who has already completed their
a 7-year obligation that specifies a role within Candomblé which is a 'position in the room of '.
Omolu. Also, a title given to the confirmed Ogan with the same functions.
85
APOKAN — others say that the correct spelling is APOKAN — correct pronunciation APÓKAN or
APÔKAN? - title received by the person who has completed their 7-year obligation and that specifies
a function within Candomblé that is a 'position in the room of Omolu'. Also, a title conferred
to Ogan confirmed and with the same functions.
86 BALÓGUN - correct pronunciation BÁLÔGUN - title received by the person who has already completed their
a 7-year obligation that specifies a role within Candomblé, which is a "position in the room of"
"Ogum". Also, a title given to the confirmed Ogan with the same functions.
 13

Elémòsó87 — post in the room of Òsàgiyán88.

Redemption89 — post in Yánsàn's room90.
Kaweó91 — posted in the room of Òsányìn.
I hope so92 — post in the bedroom93.
Sobalóju94 — place in Sàngó's room95.
Mother Efun96 — the mother of the white, the one responsible for the painting.
They are usually children of Òsàlá.
Mother Sihah97 — means to continue towards a path, being who
lead the banner of Òsàlá.
98
Mother of the Community
— mother of society, with functions of advising, of maintaining
the order and the tradition.
Revenge99 — responsible for the kitchen, deSè100kitchen.

87 ELÉMÒSÓ — correct pronunciation ELÉMÓXÓ — title received by the person who has already completed theirs
seven-year obligation that specifies a role within Candomblé which is a 'position in the room of '
Oxaguiã. Also, a title granted to the confirmed Ogan with the same functions.
88
ÒSÀGIYÁN — correct pronunciation ÔXAGUIÃ — warrior white Orixá; king of the city of
Ejigbó. Quality of Oxalá. Young, warrior. Oxaguiã is the rising Sun. He is the owner of the mortar and the
yam.
89
ÌGBÀLÈ = correct pronunciation IBÁLÉ or BÁLÉ — title conferred to the confirmed Ogan which means
a 'place in Iansã's room'.
90
YÁNSÀN — correct pronunciation IANSÃ — Orixá of storms. Queen of lightning, cyclones,
hurricanes, typhoons, and gales. Orisha of fire.
91 KAWÉO — correct pronunciation KÁUÊÔ — title received by the person who has already completed theirs
a 7-year obligation that specifies a function within Candomblé, which is a 'position in the room of'
Ossaim.
92
HOPEFULLY — correct pronunciation HOPEFULLY — title received by the person who has already fulfilled their obligation
de 7 anos e que especifica uma função dentro do Candomblé que é um “posto no quarto de Oxalá”.
93
OXALÁ — correct pronunciation ÔXALÁ — v. Oxalufã (from the original Òsàlùfón = quality of Oxalá, the
the elder who carries a staff Òpá Sóró to help him walk). It is said that Oxalá is the Sun.
94 SOBALÓJU — correct pronunciation SÓBÁLÔJÚ — title received by the person who has already completed their
a 7-year obligation that specifies a role within Candomblé, which is a 'position in the room of'
"Xangô". Also, a title given to the confirmed Ogan with the same functions.
95
SANGO — correct pronunciation XANGO — Orisha of justice, power, and thunder. King of Oyo. Xango
means 'one who stands out for strength and reveals his secrets'.
96
MOTHER EFUN — correct pronunciation MOTHER EFUN — title received by the person who has completed their
obligation of 7 years that specifies a role within Candomblé which is the 'mother of white, the
responsible for the painting.
97 MOTHER SÍHÀ — correct pronunciation MOTHER SÍRRÁ — title received by the person who has already completed theirs
seven-year obligation that specifies a function within Candomblé means "to follow towards a"
"path", being her who carries the banner of Oxalá.
98
MOTHER EGBA - correct pronunciation IYA EBE - title given to a person who has completed their
obligation of 7 years and that specifies a role within Candomblé, which is the "mother of the society, with
functions of a counselor to maintain order and tradition.
99
IYÁ BASÉ — do original ÌYÁBÀSÈ OU ÌYÁ GBÀSÈ OU ÌYÁ AGBÀSÈ — correct pronunciation
IABASSÊ — derives from the expression Iyá Agbá Sé, which means 'the respectable lady who cooks'. Title
received by the person who has already completed their 7-year obligation and specifies a function within the
Candomblé, which is 'the one responsible for the kitchen, of SÈ = to cook'.
100
SÈ — pronúncia correta SÊ — cozinha.
 14

Sárepégbé101 — the one who delivers invitations and messages to others

Candomblés, desáre run,foot103to invite104society.
102

Revelation105 — janitor of the house.

Result 106
— the one who watches over the children, deOjú107– look, Omo108 –
child.
Correspondence —109 responsible for purchases, literally, writer,
secretary.
Iya Moro110 — responsible for the cuia doÌpàdé111mute112– hit, pray113
obligation.
Stapler114 — atabaque player, dealá115– both, ancient116gourd.
a bad omen or — warninghe 117
who sacrifices animals, literally, he to whom it was
granted to the state.

101
SÁRÉPÈGBÉ — others say that the original writing is SÁREPÉGBÉ — correct pronunciation
SÁRÊPÉBÉ or SÁRÊPÉBÉ? — title received by the person who has already completed their 7-year obligation
and specifies a function within Candomblé that has the role of delivering invitations to others.
Candomblés, of SÁRE = to run, PÈ = to invite, ÉGBÉ = society. Also, a title conferred to
Organ confirmed and with the same functions.
102
SÁRE — pronúncia correta SÁRÊ — correr.
103
PÈ — pronúncia correta PÊ — convidar.
104
ÉGBÉ - correct pronunciation EBÉ - society.
ÌYÁLÁSE — correct pronunciation IALAXÉ — the same as Ìyálórìsà. Guardian of the Àse. Title received
105

by the person who has already completed their 7-year obligation and specifies a function within the
Candomblé, which is the "guardian of Axé or Ialorixá."
106
TOJÚOMO — correct pronunciation TÔJÚÓMÓ or TÔJÚÓMÓN (vowel preceded by M) — title
received by the person who has already completed their 7-year obligation and specifies a role within the
Candomblé which is to 'look after the children, that is, one that looks after the children'. TOJÚOMO of OJÚ
= look, OMO = children.
107
OJÚ — correct pronunciation ÔJÚ — look.
108
OMO — correct pronunciation ÓMÓN (vowel preceded by M) — children.
109
AKÒWÉ — correct pronunciation AKÓUÊ — title received by a person who has already completed their
obligation of 7 years that specifies a function within Candomblé that the 'responsible for
purchases, literally 'writer, secretary'.
110 IYÁMÓRÒ — correct pronunciation IYÁMÔRÔ — title received by the person who has already completed their
seven-year obligation that specifies a role within Candomblé that is "responsible for the bowl of
Meeting, to MÚ = to catch, ORÒ = obligation. Usually, it is the daughter of Omolu.
111
{"ÌPÀDÉ":{"pronunciation":"correct pronunciation IPÁDÊ","meaning":"ceremony of Exu","description":"The Padé is the food of Exu."}}
112
MÚ — correct pronunciation MÚ — to grab.
113
ORÒ — correct pronunciation ÔRÔ — obligations. Consecration, sacrifice, ritual.
114
ALÁGBÈ — correct pronunciation ALÁBÊ — title given to the confirmed Ogan who has the function of
drummer of the atabaques. The ALÁGBÈ is also the soloist of the group. The sung part is performed by him.
ALÁGBÈ comes from ALÁ = owner, AGBÈ = gourd.
115
ALÁ — correct pronunciation ALÁ — owner.
116
AGBÈ — correct pronunciation ABÉ — Whole gourd covered with a mesh net, used as
musical instrument used by the Ogans, during the plays and chants.
117
ASOGUN — correct pronunciation AXOGUN — title conferred to the confirmed Ogan that has the function
to sacrifice the animals", literally, the one to whom the Axé of Ogum has been granted. Generally, it is a son
of Ogun.
 15

OBSERVATIONS ABOUT ORÍ, OSÙ AND FÁRI

All work is done based on certain properties of the body,

being its main stronghold the Orí118that is, the head. It represents everything that a
A person has. It is the essence of luck and the most important force responsible for success.
The survival of the human being depends on the origin of those who manipulate it.
There are people who have the following characteristics:

Money of the Witch119enchanted hand

The Dark Money120bad hand
The Price of Death121hand of death
Good Money122the good hand, the hand of luck.

The great task of those who are about to begin is to seek the House whose leader has the
hand of luck and happiness — Owó Rere. To detect it, just check the yard,
day-to-day of its leader and the situation of the people who are there. They must be
considered two points: initiation does not promote anyone to financial wealth,
although this hypothesis is not ruled out; secondly, having a good hand is not
related to knowledge, although the two conditions are the ideal. This
initial concern is essential to avoid disappointment in the choice and the person,
later, get into the routine of hopping from house to house, and your head
rolling from hand to hand.
The science of rites, especially initiation, is based on sacrifice as
means of awakening energies for a greater affinity with your Òrìsà. As we've seen,
a beginner is gathered in a special place, their hair shaved, to receive the Orí.
special mixtures of the three kingdoms of nature:

Mineral —Efun, tintura branca,Osùn, tintura vermelha eWàji123, blue dye.

118
ORÍ — correct pronunciation ÔRÍ — head, vegetable butter. It is the physical head that is suitable for the
support for the initiatory obligations. Also called ORÍ ÒDE (correct pronunciation ÔRÍ ÔDÊ). Oorí,
what we call the head and which contains individuality and destiny disappears with death, for it is
unique and personal, so that no one inherits the destiny of another. Each life will be different, even with the
reincarnation.
119
OWÓ ÀJÉ — correct pronunciation ÓUÓ AJÉ — hand of magic. OWO = hand; ÀJÉ = the same as
Eleiye. They are the Iyá-Mi. The most well-known Ajé-Mother is Iyá-Mi-Oxorongá. IYAMI OSHORONGÁ —
also called ÌYÁ-MI — see Iyá-Mi Oxorongá — from the original Ìyá-mi Òsòròngà — correct pronunciation
Iá-Min Oxorongá? — (female ancestors collectively worshiped; it is the representation of female power)
expressed in the possibility of having children). The fearsome witches. The Great Mothers. The Iyá-Mi are the
representation of ancestral women. All the Great Mothers who have walked the earth are part of the
body of my mother.
OXORONGÁ — from the original ÒSÒRÒNGÀ — African bird related to witches: the Iyá-Mi.
Ajé are also known as Witches.
120
OWÓ BURÚ — correct pronunciation OUÓ BURÚ — bad hand. OWO = hand; BURÚ = bad?
121
HAND OF DEATH — correct pronunciation OUÓ IKÚ — OWO = hand; IKÚ = death.
122
GOOD HAND — correct pronunciation GOOD HAND — the good hand, the hand of luck. OWO = hand; RERE =
good, good?
123
WÁJI — correct pronunciation UÁJÍ? — blue dye of mineral origin. Painting done on the Ìyàwó.
rigid discipline. It will be greater with Kele's removal, three months later, or earlier,
depending on your normal activities. It is a private ceremony, which may
to have a party, as long as the ritual is private.
A person, when leaving initiation, is no longer the same. They are changed by
the force of certain restrictions that were imposed on you. For example, what you used to eat before
you can no longer eat more. Eating mango and pineapple makes the blood hot, and this can
not being good for the person. Pork and game meat can become a problem. They are
kizilas that will cause problems for the body. Other types of kizila are determined by the
respect. Not eating pumpkin is explained by the myth that reveals it is the representation
from the first womb that gave birth to the first being. If you eat pumpkin, you will be eating the belly
from the ancestral mother. Others are the supportive kizilas, that is, respect for the kizila of
Goddess or of your shipmates. Red-haired, do not use plaid fabric or
red, all of this comes from the fact that the Òrìsà determines everything, for it is he who uses the
body according to your desires. A broken kizila disrupts the power that the Òrìsà placed.
in person.
As we said, the next steps will be the obligations of one, three, and seven years.
which in a certain way may have the following course:

1 year - 3 days of collection, at minimum; Ebo, Bori, dry offerings, and animals
Of sorrow. Does not take the code, nor does it scrape.
3 years — one week of confinement; Ebo, Bori, dry offerings, animals of
two and four legs, take them, painting of Efun, use Kele, and remove a little of the hair and
Leaves are sung on the third, seventh, and sixteenth days.
7 years - one week of confinement; same previous obligations, uses the
Kelede initiates you and does a 21-day safeguarding. After this obligation, there will be some
, a title that will qualify your functions. It can be with
royalties, like that of having Oyè
function restricted to a deity, or pertaining to the acts of society, in general.
Some examples of Oyè.

The result — post in the room of only.

He is redeemed — placed in the room of Omolu.
Apokan — Post in the room of Omolu.
Balógun — post in the room of Ògún.

81
IYÁLÓRÌSÀ — correct pronunciation IYÁLÔRIXÁ — priestess of Candomblé; mother (in the cult of)
Orixá. Female Leader.
82
OYÈ — correct pronunciation ÔYÊ — title given to the person who has completed their 7-year obligation.
This title will qualify your functions in Candomblé. It can be a function restricted to an Orixá, or
pertaining to the acts of society, in a general way.
83
AFIKODE - others say that the original is AFIKODE - correct pronunciation AFIKODE - title
received by the person who has already completed their 7-year obligation and specifies a function within the
Candomblé which is a "place in the chamber of Oxóssi." Also, a title given to the confirmed Ogan.
with the same functions.
84 AJÍMÚDÀ — correct pronunciation AJÍMÚDÁ — title received by the person who has already completed their
a 7-year obligation that specifies a role within Candomblé which is a 'position in the room of '.
Omolu. Also, a title given to the confirmed Ogan with the same functions.
85
APOKAN — others say that the correct spelling is APOKAN — correct pronunciation APÓKAN or
APÔKAN? - title received by the person who has completed their 7-year obligation and that specifies
a function within Candomblé that is a 'position in the room of Omolu'. Also, a title conferred
to Ogan confirmed and with the same functions.
86 BALÓGUN - correct pronunciation BÁLÔGUN - title received by the person who has already completed their
a 7-year obligation that specifies a role within Candomblé, which is a "position in the room of"
"Ogum". Also, a title given to the confirmed Ogan with the same functions.
 17

The cutting rules change, starting with the side cut of the hair. Sàngó
Tremor138It is scraped half in one day and half in the other. The person who is Abíkú.139no
scrape. A lock is cut from the top of the head. Then, an open gourd is placed.
halfway, bent over the person's head, where the paintings, baths, and
other precepts. All this technique is performed in the early morning due to having greater
energy concentration.
Generally speaking, the head is a person's main deity due to its
relationship with fate and your luck. Your power can be defined this way:

Whoever drinks with me will become a king.140

A person's head makes them a king.

It is the main part of the human being. It usually comes first into the world, opening
path to bring the rest of the body. It is through Oríque that we feed ourselves and we
we communicate, being the seat of consciousness and the main physical senses. By your
importance, entrusted to an ancient Òrìsà, Àjàlá141, the task of shaping the clay Orí.
of the best quality provided by the Orishas. However, as the Orishas are not always
with desired perfection, Olódùmarè142he/she ordered Orunmila143that taught the beings
humans how to restore the necessary balance in their heads. Thus was born the
Bori ceremony. The concept of Orí is basic to explain events that
Another way would be incomprehensible, such as sudden death, suffering, and good luck.
The different ceremonies held on the body of an initiate are related to
directly with the concepts of divine creation. The Yoruba culture that provided the model of
Ketu Candomblé144in Brazil, the human being is understood as a composition of
physical and extra-physical elements as defined, which explain the reason for what has been until now
it was explained:

138 AGANJÚ — correct pronunciation AGANJÚ — one of the qualities of Xangô, 'the young one' and 'owner of'
"justice." According to what they say, it is Xangô who uses the Osé in the shape of a ram's horn.
139
ABÍKÚ — others write it as the original ÀBÌKÚ — correct pronunciation ABÍKÚ — is a
a special form of spirit that is born and dies. Of course, this happens to anyone. In the case of
Àbìkú means that he carries with him the day and the hour when he will return, without living a full life. What
What is done is to break the kizilas to make him forget the date. A Sáworo is usually worn on the ankle to ward off.
the spirits of Àbìkú that attempt to seek him, reminding him of the date of his return. There is a relationship between the
Àbìkú and the Ibéji; one does not want to stay in the world, the other comes in a double form. Whoever is Àbìkú cannot be
scraped and didn’t scrape anyone. Doesn’t play and doesn’t put hands on the shells. that one who is born to die.
People who survived dangerous situations at birth, such as those born with the umbilical cord.
around the neck, those who were born with feet, the recently abandoned newborns and those who remained
orphans at birth, etc. There are two interpretations: the child who, upon birth, the mother dies; the child who dies.
at birth in successive births. The idealized rebirth is sometimes so extremely exaggerated,
that some spirits are born and then die only for the pleasure of quickly being able to be born again
new. They are called ABICUS (literally, born to die).
According to some, the Sáworo is a braided straw from the coast with bells, worn on the ankle, symbol of
Omolu (our grifo).
140
I will take care of you, my king.
The head of a person makes them a king.
141
AJÁLÁ — correct pronunciation AJÁLÁ — ancient Orixá responsible for the task of shaping the Orí with
clay of the best quality provided by Oxalá.
142
OLÓDÙMARÈ — correct pronunciation ÔLÔDUMARÊ — the Supreme god. The same as Olórum.
143
ORUNMILÁ — correct pronunciation ORUNMILÁ — creator god of the Ifá oracle. The witness of
Destination.
144
KÉTU — or KETU — correct pronunciation Kêtú — nation of Candomblé where the rite predominates
Yoruba. Ketu — the city of Oxóssi.
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ARE ENIA(N)145— it is the physical form of man that was molded from clay —
Amò , and of the water —Omi(n)147primordial landscapes. It is the concrete element of flesh and
146

bone, which will return to its stages after physical death.

Hometown148the physical head that presents itself for the support of obligations
initiatives. She is deadly and is entrusted to the medical knowledge of Ògún149, through the scalpel, and
DeÒsányìn150through the medicines.

HEAD OF THE HEART151It is the inner head or the spiritual being of man and it is immortal.
Linked to Ifá152and to the Orisha, that is, to divine knowledge, it is she who controls the physical head,
determining, therefore, that the success of the external being essentially depends on the
dynamic nature of the man's interior. It is the one that houses mental expressions, the
sensitivity, thought, and intelligence. It is for her that all are directed.
obligations made. This power of individuality is what provides the condition that
Everything that is not of the desires of a person, no other deity will be able to do.
do it. Hence the expression 'Kò si òòsà ti i dá’ni gbè léhin orí eni'; There is no Òrìsà that
bless a person before their Orí. With physical death, he returns to power
divine, Olódùmarè.

EMI153— it is the life force represented by breath, giving to the human being
life and existence. It is placed in man by divine power, and it will return to Him after the
death. it is associated with life.154and to all its living mechanism. This is the difference

145
ARENA — correct pronunciation ARENIAN (vowel preceded by N) — is the physical form of man and
que foi modelada do barro — Amò, e da água — Omi(n), primordiais por Òsàlá. É o elemento concreto
of flesh and bone, which will return to its stages after physical death.
146
AMÒ — correct pronunciation AMON (vowel preceded by M) — is primordial clay. It is the clay used
for the making of a small bowl called quartinha, which accompanies all the settlings
of the Orixá.
147
OMI - correct pronunciation ÔMIN (vowel preceded by M) - waters. It is the primordial water.
148
ORÍ ÒDE — correct pronunciation ÔRÍ ÔDÊ — It is the physical head that serves as support for the
initiation obligations. Oorí, which we call the head and which contains individuality and destiny,
disappears with death, for it is unique and personal, so that no one inherits the fate of another. Each
life will be different, even with reincarnation.
149
OGUN — correct pronunciation OGUM — God of technology and metallurgy.
150 OSANYIN — correct pronunciation OSSAIN — Orisha of the leaves. The god of herbs, master of the forests, of
medicine, of healing, of convalescence.
151
ORÍ INÚ — correct pronunciation ÔRÍ INÚ — is the inner head or the spiritual being of man and is
immortal. Linked to Ifá and the Òrìsà, that is, to divine knowledge, she is the one who controls the physical head,
therefore determining that the success of the outside being depends essentially on the dynamic nature of
the interior of man. It is what houses mental expressions, sensitivity, thought, and intelligence.
It is for her that all the obligations are directed. This power of individuality is what provides for the
condition that everything that is not in accordance with the desires of a person's Orí, no other divinity can intervene.
doing it. With physical death, he returns to the divine power, Olódùmarè.
152
IFÁ - god of all oracles. According to some, it is a quality of Oxalá, considered the
Holy Spirit
153
EMÍ — correct pronunciation EMÍ — breath of life; represented by breathing. It is the power of life
represented by breathing, giving humans life and existence. It is placed in man by the power
divine, and it will return to him after death. It is associated with life Ìyè and all its living mechanisms. This is the
difference between the Ara Òrun, the divine beings, and the Ara Àiyé, the people of the Earth. While the former do not
they need the Èmí, the inhabitants of the Earth do not survive without it. Hence it is said when a person
morre: "Your soul has left" - your soul has gone.
154
LIFE — correct pronunciation IYÊ — life.
 19

between the heavens155, the divine beings, and the Ara Àiyé156, the people of the Earth. While the
The first ones do not need the Émí, the inhabitants of Earth do not survive without it. Hence
Your spirit has left.157– Your Émi has gone.

SACRED POSITION158— it is the ancestral guardian spirit, the essence of ancestry. Each
ancestral spirit yields substances to perfect the shape of the heads, that is, each
The human being possesses elements of their ancestors. These spirits would be the Òkè Ìpònrí.
of the individual. The head is individual, but the collective is the guardian spirit.
Ancestral is associated with the forehead, the crown, and the nape. The only way to pay homage to
Ancestral guardian spirit is to do it for your own head, that is, performing the Obori.

IWIN159It is the inner spirit and defined as the strong soul of the physical body.
It can be invoked, and when this happens it is called Egúngún.160.

OKÀN161— it is the heart, and represents the outer spirit. It is seen as the foundation of
emotion and psychic energy. A courageous person is described as "Ó ni okàn" – She
has a heart.

Open the door162is the main element of human nutrition

human survival, according to the saying "If there are no obstacles, then sacrifices are made every day" -
there is no Orixá like the stomach, as it receives sacrifices directly. The way to say
I am hungry163that means hunger is killing me.

ABUNDANCE164it is the shadow, the abstract part of the human being that disappears after its
death.

155
ARA ÒRUN — correct pronunciation ARÁ ÔRUN — the divine beings. ORUN — from the original ÒRUN —
pronunciation ÔRUN = the other plane of the universe, the world of the gods. Furthermore, the dwelling of the Orixás, world
parallel to the real world, which coexists with all its contents.
156 ARA AIYÉ — correct pronunciation ARÁ AIYÊ — the people of the Earth. AIYÉ — from the original ÀIYÉ —
pronunciation AIÊ = according to Candomblé, the universe is divided into two dimensions: the aiyé
it corresponds to the physical world, that is, the world of men.
157
EMÍ RÈ TI LO – correct pronunciation EMÍ RÊ TÍ LÓ — expression used when a person dies and
What does 'your Èmí has gone away' mean?
158
IPONRÍ — correct pronunciation IPONRÍ — is the ancestral guardian spirit, the essence of ancestry.
Each ancestral spirit yields substances to perfect the form of the heads, that is, each human being.
it has elements from its ancestors. These spirits would be the Òkè Ìpònrí of the individual. The head is
individual, but the Ìpònrí is collective. The ancestral guardian spirit is associated with the forehead, the crown, and the
never. The only way to pay tribute to the ancestral guardian spirit is to do it for your own head, or
be, performing the Bori.
159
IWIN — correct pronunciation IUIN? — is the inner spirit and defined as the strong soul of the physical body.
It can be invoked, and when this happens it is called Egúngún.
160
EGÚNGÚN — do original ? — pronúncia correta ÊGÚNGÚN ? — ancestral que volta à vida
under a large mask under which, they say, there is only the spirit of the deceased.
161
OKÀN — correct pronunciation OKAN — is the heart, and it represents outer spirit. It is seen as the foundation.
of emotion and psychic energy. A brave person is described as 'Ó ni okàn' – She has heart.
162
IPIN IJEUM — correct pronunciation IPIN IJÉUM — is the participator of human nutrition and element
the principle of human survival, according to the saying 'Where there is no Ikun, there is no daily sacrifice' – no
there is Orixá like the stomach, as it directly receives sacrifices.
163
I AM HUNGRY — correct pronunciation ÊBÍ INPÁ MÍ? — way to say 'I am hungry'.
The hunger is killing me.
164
ÒJÌJÌ — correct pronunciation ÔJÍJÍ — is the shadow, the abstract part of the human being that disappears after the
your death.
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ATAPANKO165It is the name of the big toe on the right foot. Due to the connection with the
ancestral matter, also called Ìpònrí. Represents paternal inheritance, and the
left big toe, the maternal inheritance. They will be of real importance in the ritual of
Bori will only be played if the deceased person has a father or mother who have already passed away.

Renaissance166reincarnation. Literally, the one who comes back again. The

lineage is perpetuated and beings are reborn returning to the Earth in other generations,
but within the same family. There is a strong desire on the part of the living being to see
reincarnated your parents shortly after their death. Hence the expression 'Ìyá á tètè yà o'
that my ancestor (reincarnate) soon. The reincarnation of an ancestor is known by
name of Yáya omo167– to become a child again. After the fact was confirmed through consultation
In Ifá, a name is given to the child related to the fact that it can be this, Omotundé.168- a
the child came back again.

165
ÁTÀPÀNKÒ — correct pronunciation ATÁPANKÔ — is the name for the big toe of the right foot.
connection with the ancestral matter, it is also called ÌPÒNRÍ. It represents the paternal inheritance, and the thumb
from the left foot, the maternal inheritance. They will be of real importance in the Bori ritual, and will only be touched if
the collected person has a deceased father or mother.
166
ATUNWA — correct pronunciation ATUNUÁ? — reincarnation. Literally, the one who returns.
again. The lineage is perpetuated and beings are reborn, returning to Earth in other generations, but
within the same family. There is a strong desire from the living being to see their parents reincarnated soon.
after their death. Hence the expression 'Ìyá á tètè yà o' - may I reincarnate soon.
The reincarnation of an ancestor is known by the name of Yáya omo – to become a child again. After
to ascertain the fact through consultation with Ifá, a name is given to the child linked to the fact that can be this,
Omotúndé – the child came back again.
167
YÁYA OMO — correct pronunciation IAIÁ OMÓ — name given to the reincarnation of an ancestor and that
it means 'to become a child again'.
168
OMOTUNDÉ — correct pronunciation OMÓTUNDÊ or OMONTUNDÊ (vowel preceded by M)
the child came back again