Orishas

Yemaya

“Yemaya is one of the most powerful Goddesses found in the many African-Caribbean traditions. Her name is Yemaya, or Ymoja as she was known to the Yoruban people of West Africa. She is the Mother of the Ogun River and was also referred to as the “Mother of the Waters”. This is because she is said to give birth to the world’s waters – that new springs would appear whenever she turned over in her sleep, and that springs would also gush forth and turn into rivers wherever she walked. Together with Oshun and Oya (the guardians of the River Niger), Yemaya was said to be “supreme in the arts of mystic retribution”, and protected her people “against all evil”.

Yemaya is a merciful Goddess who women called upon for aid during childbirth, and the Goddess to whom her people prayed to for fertility, especially by women who have trouble conceiving. According to legend, she birthed 14 of the Yoruban Gods and Goddesses (also referred to as “orishas”). This came about through her being raped by her own son. After this ordeal, Yemaya lay a curse upon him, causing him to die. However, when this happened, the Goddess chose to die as well, and went upon a mountain peak. As she died, the bursting of her uterine waters caused a great flood which, in turn, created the oceans, and from her womb, the 14 orishas were born.

When the Yoruban people were enslaved, their Goddess went with them, sustaining them with life even in the face of the darkest times, in the new world. When her people were brought to the Americas, Ymoja became known as Yemaya, the “Mother of the Ocean”, for this was the first time that her people had came into contact with the ocean. As the Yoruban people were not allowed to practice their beliefs in this new world, they merged their deities with images of Catholic saints, and subsequently created a number of new religions – Santeria in Cuba, Voudoun in Haiti, Macumba in Brazil, and Candomble in Bahia. Within all these differing religions, Yemaya is still revered as a powerful deity.

To the Brazilian Macumba, she is known as Imanje, the Ocean Goddess of the Crescent Moon. In Cuba, there are many variants to her name – while Yemaya Ataramagwa was the wealth Queen of the Sea, she was also the stern Yemaya Achabba, the violent Yemaya Oqqutte (violent aspect), and the overpowering Yemaya Olokun, who could only be seen in dreams. To the people of Haiti, the Goddess is known as Agwe, and as La Balianne to the people of New Orleans.

Being a Goddess of the Sea, Yemaya is often depicted as a beautiful mermaid, or wearing seven skirts of blue and white. The cowrie shell is sacred to her and her places of worship are the seashores, or large rivers that flow into the sea. In Brazil, where she is referred to as “”Our Lady of the Immaculate Conception”, crowds still gather today on the beach of Bahia to celebrate Candalaria, a ceremony in which offerings of soap, perfume, and jewellery are thrown into the sea in honour of Yemaya. Letters of requests to the Goddess are thrown also. The people wait to see if their offerings are accepted by the Goddess, or returned to them upon the waves. It is believed that the Goddess would wash away the troubles of her followers with her waters, the waters of the womb of creation and dreams.

Colours attributed to Yemaya are blue, silver and white. Symbols are the six-pointed star, an open shell, the Moon, and bodies of water. Stones are turquoise (and other light blue crystals), pearl, mother-of-pearl and coral. The trout lily and sea lavender are her flowers, while sandalwood, tea rose, lilac and frangipani are her fragrances. She is also said to be fond of melons.”

Oshun

The Goddess/Orisha Oshun is the owner of the river. She lives in the currents and eddies of the river where her force moves ever forward. Traditions agree that this orisha binds people and orishas together. She adores fine clothes and beautiful objects. She is the sweetness of love. She is the dance of passion. She is the cool water that heals the sick abdomen and brings children to the barren. But this stereotypical representation of Oshun overlooks an essential aspect of her character, in pataki after pataki, Oshun provides renewal when no one else can.

Oshun also renewed the whole world when it was in danger. This story has many versions. Some elders say that Olodumare had a terrible drought, while others maintain that it was day after day of rain that threatened humans and the orishas. Many orishas had tried to communicate with Olodumare and many birds had flown toward Olorun in attempts to save the earth. But no effort succeeded in reaching heaven. Finally, the buzzard came forth and said she could take their message to Olodumare. The orishas were astonished and they doubted that Oshun, the youngest orisha, could reach heaven and convince the creator to save the earth. But after great struggle and flying until she was exhausted, Oshun arrived in the heaven and asked Olodumare to spare the ea]:t,h because there were just beings who valued life and followed the laws established by God. Olodumare was so impressed by her honesty and her efforts that he appointed her as his messenger to humans and the orishas. When no one else could, Oshun saved the earth from destruction. Since that time, Oshun has been coming into the lives of individuals and fulfilling their deepest needs and desires.
Elder priests guard many secrets to call upon Oshun, and these ceremonies use the same, well known tools to move her. People salute her as an elder using her formal title lyalode. Others greet her as a dear mother calling “Ori Yeye o!” She loves everything yellow and five is her number. Five jars of honey, five oranges, five eggs, or five pumpkins offered to Oshun will release her renewing powers in human life. Her altars must be beautiful and usually include ornate fans and mirrors.

Praise Oshun when you are tired, and she will enliven you. Call on the river when you are dry, and she will refresh you. Sing to her when you are broke, and she will provide what you need. Pray to her when you cannot have a child, and she will impregnate you. Adore Oshun, and she will renew you.

Obatala

Iba Obatala, Praise to the Chief of the White Cloth,
Iba Oba Igbo, Praise to the Chief of the Sacred Grove,
Iba Oba, N’le ifon, Praise to the Chief of the Invisible Realm,
O fi koko ala rumo. I salute the Owner of the White Cloth.
Orisha ni ma sin. It is the Owner of Consciousness that I serve.
Orisha ni ma sin. It is the Owner of Consciousness that I serve.
Orisha ni ma sin. It is the Owner of Consciousness that I serve.
Obatala o su n’nu ala. Chief of the White Cloth sleeps in White.
Obatala o ji n’nu ala. Chief of the White Cloth awakes in White.
Obatala o tinu ala dide. Chief of the White Cloth gets up in White.
A-di-ni boit ri, mo juba. He who creates at will, I thank you.
Ase. May it be so.

Obatala is King of the Orisha because of his great AGE

Obatala is the creator and the shaper of human beings

Obatala is the Father of Wisdom

Obatala demands and sanctions high morality

Obatala rules the head

Obatala is the father of insanity

Obatala remains calm in the mist of chaos

(Obatala is syncretized with Our Lady of Mercy)