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This HP was written originally in Portuguese.
The English version was written with the help of translating softwares. For that reason
you will find many grammar mistakes. For not leaving the HP incomplete, I decided to run
the version in English, even without gramatically corrected. For that reason, I ask to the
visitors that don't consider the grammar mistakes. Please, send suggestions and
CORRECTIONS of the text for: casilva@persocom.com.br. I will be very grateful.
Carlos Ologunsi
This page on Umbanda is an old work, initiate there are almost 30 years, when we began to frequent the " Center of Umbanda Mamãe Óxun and Ogun Beira-mar ", in the Neighborhood of Realengo, in Rio de Janeiro.
To Write on this subject it is very complicated, because a consensus doesn't exist about this Religion, its characteristics, its practices.
For the easiness of if they found new " Terreiros ", new " types " of Umbanda appear, each one in agreement with the understanding and, even, the mystic preferences of who it founds a new center of practice of Umbanda.
Some say to practice " true Umbanda ", but I ask: ___ Will be that " true Umbanda " better, more correct spiritually, or will it just be a new modality, built by anybody with different ideas?
Well, it doesn't matter. We will try to show in this page a Umbanda as the one that we knew there are many years ago, describing what we observed and passing ahead some knowledge and teaching that we received, from priests and Entities.
To the Friends and Brothers that visit us, I ask that have patience and read our texts attentively. The critics and comments will be wellcome. We will also appreciate collaborations of texts, photos, music (sound or written), finally, any collaborations.
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THE ORISHA (SOON) | |
THE HERBS AND LEAVES (SOON) |
|
THE SONGS (SOON) | |
THE OFFERING (EBO) (SOON) |
UMBANDA is the new designation of an old Religion.
Since immemorial times the mankind worships its Gods tying them to the forms or elements of the Nature. Thus, we have several THEOGONIES (1), amongst which stood out: the Egyptian, the Greek and the Roman.
Among the Black People of Africa several Theogonies was developed, standing out the ORISHA (2) Theogony, Divinities that dominate the Nature elements and second a Main God (and Only) in the control of the Earth and its inhabitants.
That Religion of Orixás arrived to Brazil, through the African blacks originating from of the area where today it is located Nigeria, brought as slaves, since the first years of Brazil, untill II Empire.
By virtue of the disaggregation of the Cult of Orixás, motivated by the deliberate dissemination of the blacks by the several Brazilian areas, mixing the several groups, the UMBANDA appeared, a simplified form of the African model of the Religion of Orixás, which is, still, very complex, requesting a long initiation period.
That new form of Cult of Orixás mixed with strange practices to the African model, such as: Practices of Occultism, Kardec's Spiritism, Oriental Religions, Indigenous Cults and Catholic Practices. Even so, its base stayed africanist, because the main purpose of UMBANDA is still the Cult to Orixás, which and done in a imitation (*) of the Cults of Nation (3), the today called CANDOMBLÉS (4).
(*) We don't want to give pejorative sense to the word " imitation ", but yes to say that the ceremonies of Umbanda are similar to the one of the Candomblés, of course with variations.
Several classifications have been given to the forms of Umbanda practiced nowadays, but we preferred not to enter in this subject for too much polemic. We preferred to refer to the description than it is, nowadays, the Umbanda practiced in great number of Terreiros.
For better understanding of the Umbanda's Theogony we will divide it in:
1) African pantheon
The African Pantheon serves as base the UMBANDA RELIGION, that worships Orixás in the african molds.
That Pantheon (5) modified gradually through the years, remaining only some Orixás, of the many that the Cults of Nation still worship.
For we know the African Pantheon worshipped in UMBANDA, we will to use the Picture 1, where are discriminated the Orixás that are worshipped in the Cults of Nation or Candomblés and those worshipped in UMBANDA:
PICTURE 1
| Candomblés | Umbanda | Observations |
| Exu | Exu | Several forms |
| Ogun | Ogun | Several forms |
| Oxósi | Oxósi | Several forms (*) |
| Osanyin | Not worshipped | |
| Obaluaiye / Omulu | Obaluaiye/Omulu | As Exu, sometimes |
| Iroko | Not worshipped | |
| Oxumare | Not worshipped | |
| Xangô | Xangô | Several forms |
| Oya | Yansan | Several forms |
| Óxun | Óxun | Several forms |
| Oba | Not worshipped |
|
| Ewa | Not worshipped | |
| Yemanjá | Yemanjá | Several forms |
| Nanan | Nanan Buruku | |
| Ibeji | Ibeijada | |
| Obatalá | Oxalá |
Obs: Those "several forms" that we mentioned, correspond to the several names given to Orixás, or yours " phalangers ". Like this, we have several Ogun: Matinata, Meje, Beira-Mar, Iara, Rompe-Mato etc, as well as several Oxósi: Mata-Virgem, Pedra-Branca etc, sometimes confused with the "caboclos" (Brazilian Indians spirits) phalangers of Oxósi, another with own Orixá.
2) Umbanda’s Pantheon
Umbanda’s Pantheon is a meeting of spiritual entities linked to Orixás and it is characterized by the great amount of these entities. For to know this pantheon, we will use the Picture 2
OBS: the Picture 2 presents only the most common entities, because this Pantheon presents differences in relationship the areas where is practiced the UMBANDA.
PICTURE 2
| General Division | Subdivision |
Exus (*) |
Of the Crossroads |
| Of the Calunga (Cemetery) | |
| Scoundrels | |
| Gypsies | |
| Sailors (*) | |
| Bahians (*) (from Bahia) | |
Line of the Souls |
Pretos-Velhos (Old Black persons) |
Caboclos (Indians) (Oxosi's Line) |
Of the Forest (or Caboclo of Feather) |
| Cattlemen |
Obs:
This picture just presents the most common entities than come in the Terreiros, because the Umbanda’s Pantheon differs of area for area.
(*) Exu of Umbanda differs of Exu of the Candomblés, because they "incorporate" in the mediums and Exu of the Candomblés not.
(* *) Some Terreiros don't consider the Sailors and Bahians like Exus.
c. Divisions
This whole range of Divinities was organized by Umbandists in LINES (6) and PHALANGES (7).
The Lines characterize the groupings of entities around a Orixá. From where we can conclude that the entities that work under the orders of a Orixá are his LINE.
The Phalanges are a subdivision of the Line, where smaller entities or secondaries to Orixás they work under the orders of the HEADS OF LINE (8). For better understanding, let us observe the organization chart below:
ORIXÁ--> LINES---> PHALANGES We will EXEMPLIFY:Let us take for base the Orixá OGUN.
This Orixá is seconded by smaller entities than take his name - OGUN - and they adopt a private name (MEJE, BEIRA-MAR, YARA, MATINATA etc). These smaller entities congregate other entities under theirs orders, that adopt theirs name. Let us observe the organization chart below::
ORIXÁ--> LINE--> PHALANGE
OGUN--> MEJE--> OGUN MEJE
- The Orixá Chief is OGUN;
- one of the components of the OGUN’s Line is OGUN MEJE;
- the components of OGUN MEJE's Phalange also call themselves OGUN MEJE.
NOTE OF THE AUTHOR:
Groups Umbandistas, with several tendencies, adopts many other divisions and denominations. Some with it influences Catholic, others with Occultists influences. That lending Saints to command Lines, this separating the Lines cabbalistly in number certain of components.
The Umbanda’s Liturgy is very varied, because each grouping (Terreiro) has it own characteristics, adopting the Liturgy adapted to its type and rhythm of works.
For to know the Umbanda’s Liturgy, we will divide it in three basic parts, common to almost totality of the Terreiros (9):
a. The "GIRA"
A common denominator among all the adopted types of Liturgy is the "GIRA" (10), denomination perhaps adopted of the habit, still in usage, of dancing around the central pillar of the terreiro *.
The GIRA are usually classified in:
1) Festive Gira
The Festive Gira it is characterized by the commemoration of dates dedicated to Orixás, to the smaller entities or, still, for occasion of dates related to the civil life of the Terreiro.
In this Festive Gira it is noticed the profusion of songs ("Pontos") in honor to Orixá or entity and the distribution of foods to the present people. There are some cases of distribution of toys, clothes and victuals.
2) Development Gira
The Development Gira is destined to the training of the followers to the right use of its mediunistics abilities, as well as of the ritualistic practices of the Terreiro.
Generally this type of Gira it doesn't count with public's participation, being almost secretes.
3) Charity Gira
The Charity Gira it is destined to the public's attendance, being characterized, generally, for the presence of Caboclos, Pretos-Velhos or Exús, being allowed to the public to talk directly with the entity of its devotion or preference, telling its problems, receiving advices and magnetic passes, that are constant practices among all the UMBANDA’s Entities.
In the Charity Gira also take place the "CORRENTE"
(Chain) (11), destined the disobsession of the consulters. In these "Chains", the spirits "OBSESSORS" (12) are attracted to the Terreiro and they are "indoctrinated" for the present Entities, which move away the influences (energy) negatives of them on the consulters. * N.A. - The central Terreiros’ pillar already is, practically, missing, perhaps due to the new construction methods. In its place we found a hole in the center of the Terreiro, generally covered by a cement plate, where is buried the house’s " AXÉ " (13).b. The Obligations
A long time ago, the word " obligation " was used to designate a group of offerings and precepts that should be executed for each Orixá.
Nowadays, any accomplished offering is denominated "obligation". If somebody makes an offering for a certain Orixá, always says:
__ I made a " obligation " for Orixá X.
In some Terreiros those obligations are coordinated in a such way that, in the finish of them, the follower is considered "Initiate" or " Done in the Saint ", because it executed all the " obligations " to Orixás.
c. Baptism, Marriage and Funereal Ceremony
These ceremonies differ a lot among the Terreiros, because each leader adopts his own criterions to accomplish them.
We will try to give a general idea on what it almost always happens, when of the accomplishment of these ceremonies of Baptism, Marriage and Funereal.
1) the Baptism
The baptism umbandista has two modalities:
- the Children's baptism
In the children's baptism a ritual similar to the Catholic Church is accomplished, counting with the presence of Spiritual Entities.
- the baptism of the Beginner (Novice)
In the Begginer’s baptism, generally done at the waterfalls or beaches, these are consecrated to theirs Personal Orixá or regent Orixá. This baptism and generally called "head washing".
2) the Marriage
The Umbandists Marriage doesn't obey any ritual pre-established. Each Terreiro has its own marriage ritual. Some "
cross" (14) the engaged couple with " amaci " (15) and " pemba " (16). Others make this "crossing" using the " cures " (17), corporal incisions characteristics of the Candomblés.3) the Funereal Ceremonies
The funereal ceremonies are in disuse in Umbanda there is a long time. In its aculturação process with other Religions, the UMBANDA abandoned the AXEXE pratices, funereal ceremony of African origin, where the deads are worshipped during some days. This AXEXE is still executed in many Houses of Nation or Candomblés.
Umbanda's practices are influenced by the several practices adopted of another religions, even so the ones that prevail are the one of African origin. For study effect, we will mention the following practices, the most common:
a. Amacis and " Crossings "
Amacis (18) and " crossings " are common practices to majority of Earthy Umbandistas, in which infusions of herbs macerated for the wash of the head are used (to " Do amaci ") and to cross the body (body " " Crossing) of the followers, mainly of Iniciandos.
Amacis and Crossings are a type of pré-initiation, where the followers tries to obtain better conditions to contact its private entities.
This practices of amacis and crossings it is in forgetfulness process, for experts' of the main herbs of Orixás lack.
b. Offerings
The practice of offerings, inherited of the Africans, is constant in the Terreiros of UMBANDA.
Generally used to please Orixás and smaller entities, offerings are part of the initiation process, generally consisting of foods dedicated to Orixás. Even so, these can be constituted of several materials, from a simple candle, until great offerings involving quadruped animals. It is most common offering of drinks, candles, ribbons and flowers, staying the great offerings for special occasions, such as initiations or " Makings of Head ".
c. The " FEITURA-DE-CABEÇA" (Making-of-head) or Initiation
The "MAKING-OF-HEAD" or Initiation (19), in UMBANDA, it doesn't adopt rigid patterns as the Cults of Nation, where the " making " is equal for all the followers. This initiation process in UMBANDA varies among the Terreiros, according to its leader's orientation. This initiation generally extends for 7 year periods, during which the follower specializes in the practices that involve the life of a Terreiro.
Inside of UMBANDA the mediunistic practices is almost restricted to the called " INCORPORATION " (20), because, all the integrants of the Mediunistic Corps owe, obligatorily, to possess this mediunistic ability. Even so, as every rule, there are exceptions. Terreiros that are devoted to the practice of Kardec Espiritism, besides the ones of UMBANDA. Those Terreiros " develop " its MEDIUNS (21) in several mediunistics abilities.
The mediunistics development generally is a long period of trainings, during which the médiuns learns how to control the incorporation of its private entities. In many Terreiros that training is accomplished by the own spiritual medium, that learns alone to control its talents mediunistics.
This mediunistic ability of "incorporation" is that allows the spiritual mediuns and followers the direct contact with the entities that are nicer to them, because these, " incorporating " in its médiuns, act and speak normally, treating, in that way, directly with the followers.
The incorporation is characterized by provoking in the spiritual medium a swinging without control, doing with that him, unbalanced, be falling to and fro. The " development " is exactly the training of the spiritual medium to control this swinging. In the developed mediuns this swinging disappears almost totally, although we find very old médiuns that don't still control the " incorporation ".
Some of the abilities mediúnicas found in an or other healthy spiritual medium: CLAIRVOYANCE, SIGHTEDNESS (direct vision of the spiritual entity), AUDITION and INTUITION.
For general knowledge we will describe the characteristics that the entities present when incorporated These characteristics are not fixed, because each entity has its particularities. However, in a general way, it is what we see in the Terreiros of UMBANDA.
For better study of the subject we will divide the entities in two groups:
a. Orixás
- OXALÁ: In UMBANDA it doesn't happen the incorporation of OXALÁ.
- OGUN: the OGUN’s phalangers, when incorporate, they emit a small cry (uuuu) and move the arms simulating the movement of a sword. Some of them when incorporate, make it of foot, other, kneeling.
- XANGÔ: the XANGÔ’s phalangers, when incorporate, they emit a guttural and lingering cry (Rulll!!!) and they feign to collide stones to the chest, beating with the hand closed in the same. Some incorporate of foot, others knelt.
- OMULU/OBALUAIE (22): the OMULU/OBALUAIE's phalangers are very feared, without apparent reason, for the followers of Umbanda. The incorporation of these entities is generally lied, sometimes of knees, being a common practice to cover them with a white cloth. They don't emit any sound, or then just guttural sounds, and they have very few movements.
- OXÓSI: the incorporation of the OXÓSI’s phalangers is due to " Caboclos ". We will speak about them in the part dedicated the other entities.
- ÓXUN: the ÓXUN’s falangers, generally feminine (there are also masculine entities, but are rare), incorporate with an interesting particularity: a lot of times come crying.
They incorporate of foot and move the hands with the palms upward, close of the waist. They emit a cry sense and lingering. They like to work with glasses of water in the hands, with which " discharge " the Terreiro and the present people.
- IANSAN: the IANSAN's phalangers are, generally, feminine (there are also masculine entities). They Incorporate of foot, moving the open right hand, close to the shoulders and maintains the left hand holding the hem of the skirt. They emit a vibrant cry, that resembles to her greeting: Reiii!
- YEMANJÁ: the YEMANJÁ's phalangers, when incorporated, they emit a lingering song and move the hands, with the palms down, simulating the sea waves. They incorporate of foot most of the times, even so some make it of knees and even laid.
- NANÃ BURUQUE: the incorporation of NANÃ BURUQUE's phalangers is very rare. When they incorporate, in general present the aspect of somebody in advanced age, that walks curved to the weight of the years. They incorporate of knees and rarely emit sounds.
- IBEIJADAS or ERES: the incorporation of IBEIJADAS is marked by the happiness that those entities demonstrate, organizing games and making jokes with the presents. They generally incorporate skipping, clapping hands and speaking as children. There are some of these entities that incorporate seated and crying a lot, being, then, object of the other " children's " pranks.
b. Other entities
Of the vast Panteão Umbandista we choose three types of entities that are quite common in the Terreiros of UMBANDA: Caboclos, Pretos-Velhos and Exus.
- CABOCLOS: they are Orixá OXÓSI'S substitutes in Umbanda.
Considered as OXÓSI's phalangers, Caboclos of UMBANDA are the consultants and even witchdoctor, move away the obsessores, teaching to the followers the use of this or of that herb, for this or that purpose.
The caboclos divides in two types: Caboclos of the Forest and Caboclos Boiadeiros.
Each one of those groups presents its own characteristics. While Caboclos da Mata (Forest's Caboclos) arrives squalling, Caboclos Boiadeiros (herdsman, cattle drover) arrives "tocando gado" (moving the cattle) and "rodando laço" (twirling lasso).
1) FOREST’S CABOCLOS
They present characteristics and names of Brazilian Indians, but, once in a while, appearing caboclos of another countries (American, for example).
Also called "Caboclos de Penas" (Feathery Caboclos), they are a Brazilian Indian characterization in the UMBANDA.
They incorporate most of the times of knees, maintaining one of the feet ahead, feigning to throw arrows. They whistle and emit lingering squalls: Quiooo!
2) CABOCLOS BOIADEIROS (herdsman, cattle drover)
They are characterized by attitudes and gestures linked to hinterland men of the Brazilian Northeast. These entities are purely an Brazilian expression, because we don't meet " foreign boiadeiros " in this Phalange, as in the case of Caboclos de Penas (Feathery Caboclos).
These Caboclos generally Incorporates of foot, feigning to lasso and to play floated. They are very cheerful, liking fast beatings in the atabaques (drums). They emit a I cry lingering similar to an aboio (23): Ei aaa!
- PRETOS-VELHOS: the Pretos-Velhos' Phalange composes the called " Line of the Souls ". This Line is tied up to Orixá OMULU/OBALUAIE.
One of the interesting characteristics of this spiritual Phalange is its presentation as old persons of African origin, former-slaves, belonging to the several tribes or nations that came to Brazil. For that reason, we found many of them with such names as: Pai Joaquim D'Angola (from Angola), Vovó Cambinda (from Cambinda) e Tia Maria Conga (from Congo).
Frequently we also found other denominations, such as: Tia (Aunt) Aruanda Chica, Vovó (Grandmother, Grandmama) Luiza of Bahia, Vovô (Grandfather, Granpapa) Felício and Pai (Father) Tomé of the Cruzeiro.
The components of the Phalange of Pretos-Velhos are characterized by the kindness and resignation with that the followers that seek them for a consultation.
As that deserving its name (Pretos-Velhos), these entities incorporate of knees, looking people of advanced age.
They speak plenty, most of the times in a mumbling way. They smoke pipes or straw cigarettes. They are benevolentes and they treat the whole ones with love and affection, always seeking a lenitive for the afflictions of the ones that seeks them.
- EXUS: The EXU's Phalange is the more controvertible and misinterpreted inside UMBANDA. Originally considered " Messengers of Orixás ", Exu is today a mixed of God and of Demon, because everything wrong that happens spiritually is imputed the action of Exu. Even sot, this entity is very appreciated by the followers, for the relative easiness of solving subjects connected to the material life.
The Exu’s Phalange is very vast. For better study, we will separate it in three classifications:
- CROSSROADS EXUS
These are Exus that introduce themselves as having connection with the crossroads. Originally this entity (Exú) is the controller of the roads, being its preferred place the crossings of roads (crossroads).
As example of names of Crossroads Exus we can mention: Exú das 7 Encruzilhadas (of the 7 Crossroads), Exú Marabo and Exú Tiriri, besides Exú Tranca-Ruas, quite famous.
- CALUNGA’S EXUS
These are Exus that introduce themselves as having connection with the cemeteries (
CALUNGA) (24). These are Exus directly connected to the "Linha das Almas" (Line of the Souls). As example of Calunga's Exus we can mention: Exú 7 Catacombs, Exú Skull and Exú of the Souls.- OTHER EXUS
These are components of the Phalange of Exú that come as tends connection with other places and people. We can mention: "Malandros" (Scoundrels), Ciganos (Gypsies), "Marinheiros" (Sailors) and Bahianos.
The incorporation of Exus is very varied due to the great amount of entities that integrate the Phalange. We will divide them in four main groups:
- EXUS PROPERLY SAID
We can consider the Crossroads’ Exus and Calunga’s Exus the real EXÚ’s phalangers, the Exus properly said.
The incorporation of male Exus is generally of knees, bending the body back. They emit laughters or guttural sounds. They walk with abrupt movements and smoke cigars. They adopt curious names, such as: Exú Pimenta (Pepper), Exú do Vento (Wind) and Exú Brasa (Ember).
The incorporation of female Exus, called POMBA-GIRAS, it is marked by graceful motions, free movements, without contraction. They generally incorporate of foot, laughing loud, or they also emit guttural sounds. They smoke cigarettes or slender cigars (cigarrilhas). They also adopt curious names, such as: Pomba-Gira das Almas (of Souls), Maria Padilha da Encruzilhada (of Crossroad) e Pomba-Gira do Cruzeiro (of Cemetery Cross).
- EXUS MALANDROS (a artfull man)
Exus Malandros: this species of entities hardly and considered as falangeiro of EXÚ. They incorporate of foot, most of the time dancing and exhibiting samba steps and capoeira. They usually speak, they gírias and they smoke cigarettes. There is, nowadays, one of these entities that adopts the name of one of
CATIMBÓ (25) Native of northeastern Brazil Masters: the " Zé-Pilintra ", that it reached great fame in the terreiros of UMBANDA, but he/she works completely different from its homonym of Catimbó.In this Phalange there are also feminine entities, which act as girls that like jewels, perfumes and pretty clothes. They are faceiras and they talk a lot.
These phalangers of EXÚ curious names, such as: Zé Pilintra, Chico Baiano, Maria of the you Drop and Red Rosa.
- Gypsy Exus
Although Exus is not also considered, these entities are part of its Phalange.
They are characterized by manners and gypsy linguajar. They like to read the luck of the consulentes in the hands and with the letters. They are usually moved, they speak unembarrassed, although foreign expressions. They like music and they adopt names linked the gypsy people or that they remind it, like PALOMA.
NOTE: a Pomba-Gira that is denominated Gypsy Pomba-Gira exists, that he/she acts the way of Gypsy Exus, but with tied up characteristics the one of Exus of the Crossroads.
- Other Exus
the) Sailors
The Sailors are a type of entities that has for peculiarity the statement of they have been same sailors or people linked to the sea. Its incorporation and almost always of foot and they always feign to be drunk, walking staggering. Nor all the Terreiros accept the incorporation of these entities. Its names generally denote connection with the sea: Chico of the Sea, Zé Pescador etc.
b) From Bahia
The from Bahia are not also very common in the Terreiros of UMBANDA. Its incorporation and almost always of foot. They smoke cigars, they drink and they talk animadamente. They adopt names that, generally, it has been including the " from Bahia " or " from Bahia ": Zé Baiano, Maria Baiana etc.
RELIGIOUS ORGANIZATION OF THE TERREIRO
The religious organization of each terreiro varies it conforms its leader's orientation or Priest. If that Priest adopts more strongly it models it African, it African denominations for the religious positions of its Terreiro. In case I thwart, it adopts some common or popular forms. Let us see the picture below:
| AFRICANS | BRASILIANS |
| IYALORIXÁ | MOTHER-OF-SAINT |
| BABALORIXÁ | FATHER-OF-SAINT |
| IYAKEKERE | LITTLE-MOTHER |
| BABAKEKERE | LITTLE-FATHER |
| AXOGUN | HAND-OF-KNIFE |
| OGÃ | OGÃ |
| CAMBONO | |
| SAMBA | |
| OMORISHA | CHILD-OF-SAINT |
IYALORIXÁ and BABALORIXÁ, respectively MOTHER-OF-SAINT and FATHER-OF-SAINT, are the maximum Priests of a Terreiro. Below them it comes the
LITTLE-MOTHER and the LITTLE-FATHER. OGÃS, ASHOGUN or HAND-OF-KNIFE and CAMBONOS and SAMBAS are proceeded, varying of importance of Terreiro for Terreiro. The CHILD-OF-SAINT is all the affiliates to the Terreiro, be initiate or not.Modern
ly, many priests says they be not Fathers or Mothers of Saint, because " Saint doesn't have father nor mother ", preferring to denominate CARETAKER-OF-SAINT ". However, they ignore that the term FATHER-OF-SAINT or MOTHER-OF-SAINT is a corruptionc of the translation for the Portuguese of the words BABALORISA and IYALORISA, which mean " Father or Mother IN THE (cult of the) Orisa. Particularly we consider it a demagogy, even so, as each one is a king in its earth, denominated them as they want.
(1) THEOGONY - Group of divinities whose cult forms the religious system
of a people.
(2) ORISHA -
Divinities of Yorubás, an African people. Forces of the Nature, that control the
elements. Secondary Divinities, auxiliary of a main God, which is called OLORUN.
(3) CULTS OF NATION - Cult to Orixás, practiced as it
was made in the old tribes or African people, whose members came as slaves to
Brazil. Nowadays we found Cults of the following " Nations ": Nagô, Keto,
Ijexá, Gegê, Angola, Congo, Omolocô, Efan.
(4) CANDOMBLÉS - Originally the term CANDOMBLÉ designated the place
where the people in honor to Orisha. Nowadays it designates any Terreiro that practices
the Cults of Nation.
(5) PANTHEON - Designation of the grouping of gods or characteristic of a
people divinities or place.
(6) LINES - Groupings of subordinate entities to Orixás. The components of
the LINES of Orixás command the PHALANGES.
(7) PHALANGES - Groups of entities that work under the orders of the HEAD
OF LINE.
(8) HEADS OF LINE - main Entities among the ones that are subordinatedto
Orixás. They command the PHALANGES.
(9) TERREIRO -
(10) GIRA -
(11) C
(12) OBSESSORS - Spirits that exercise malignant influence on the people,
although unconsciously. Most of these spirits is not conscious of their spiritual
condition, or then they act for sympathy.
(13) AXÉ (ASHE) - popular Name of the "Safety" of the Terreiro.
Group of objects or secret materials, destined to obtain safety and power for the
Terreiro.
(14)
(15) (18) AMACI - Liquid obtained of the maceration of certain herbs in
water. Also called of ABÔ (in the Cults of Nation).
(16) PEMBA - Small white or colored chalk, originally obtained of African
special clay, now done of plaster cré.
(17) CURES - Ritualístics incisions executed in the Cults of Nation. It had
origin in the tribal marks, characteristic of several African people.
(18) VIDE (15)
(19)
(20) INCORPORATION -
(21) MEDIUNS - Individuals that possess abilities, extrasensory, that
facilitate the contact with spiritual entities.
(22) OMULU/OBALUAIYE - Two aspects of a same Orixá. In the form
OBALUAIYE comes as a vigorous youth. In the form OMULU is an old one that presents
curved to the weight of the age (Cults of Nation).
(23) ABOIO - Plangent song with which the herdsman guides his herd.
(24) CALUNGA - Cemetery. It also designates the sea (SMALL CALUNGA =
Cemetery, BIG CALUNGA = Sea).
(25) CATIMBÓ - Designation of a religious cult that is practiced in the
Brazilian Northeast. In many cult places, Catimbó resembles to UMBANDA.
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My civil name is Carlos. I was born in the Rio de Janeiro City, Brazil.
There are 25 years ago, I was initiate in the Cult of Orisa by Babalorisa Otávio Kajuele, Nation Nago, with origin in Recife, Pernambuco, Brazil.
The first years of my life in the Cult, I was devoted to learn the meanders of the foundations of the cult, its practices, its songs, its oracles.
As my civil life demanded, I moved to Brasília in 1975, where I was devoted to disclose the religion of Orisa.
I am not superdotado, nor possess any extraordinary power, even so, I dedicate to my work the purest feelings of faith, devotion and honesty.
