Ewe

Ewe, Baths and Incantations Awo Fategbe Fatunmbi

omi ki i san ko boju boju weyin  weyin 

 A river does not flow and look back  There are many ways to do a spiritual bath. It can be done at home, at the edge of the sea, or at a river. Rivers are the most common perhaps because be cause of the above belief ( I think the sea is the  best but I got Olokun bias). Water is central to Ifa Ifa healing. Obara Meji: The dew washes the human head neatly  Neatly the dew washes the handle of a cutlass If awo's destiny is bad he gets easily fed up Performed Ifa for Orunmila, father of Agboniregun When he wanted to go and wash away the destiny of poverty I washed away poverty I washed away suffering I entered inside water I washed away poverty ase

Enini ni we ori eda da tori tori Perepere ni enini nwe eru ada Bi Ori awo ko ba sunwon nse ni nte awo

 A difa fun Orunmila ba a Agboniregun Baba nlo ree re oriise nu Mo we se o Mo we ya nu

Mo bo nu omi Mo we se nu o ase This is a chant for a bath anywhere for general removal of negative stuff. To wash away spiritual attacks there are many medicines. One that's easy to make is with hibiscus leaves (you can get at any Jamaican or Mexican market) pounded with black soap and wash at the river. It is from Irosun Aweda, so mark it on opon with the pounded soap and leaves and add some of the iyerosun to the soap. It is always advised that you go with an elder or initiate to give you the  bath. The person should walk ahead of the practitioner. The person must face the direction of the flow of the river, so that the negativity is washed away downstream. The person must not look  back downstream. The person's clothes should be removed and again the person does not look  back at the river or the clothes. The above chant is good to end the ritual but there are, I am sure, different orders to the ritual. The river diety should be honored. Oriki to Ori must be done, there are oriki ori for river bath. Also in Chief Fama 's practicioner's book there are a couple of chants for this. eew Awede is good to clean ori using like a sponge. this ewe is very special to Oshun. These baths and cleansing should be done by a priestess or priest. This kind of information is not usually shared. Poeple will say it shouldn't be. I will leave it up to you to ponder why folks don't want to share information. There is nothing here that is secret and it is beneficial to have an idea how things are done. A person can prepare their own bath, but some of the steps will be skipped, for instance, those involving the opon. There are also a few things not included here. Another good chant for washing awa y poverty and failure from Osa'tura: One leg inside the river One leg suddenly inside ekiti efon (deep hole) Performed Ifa divination for Otu who was going to take a bath that would bring him honor Otu lacked all the good things in life He was told to go and offer ebo to Oshun and to take a bath in the river

 I washed away poverty I washed away suffering I entered the river

And washed all the evil away ase

Ese kan tee nnu omi Ese kan pasa l'ekiti efon A Dia fun Otu ti yio we ori ola l'odo Otu yi oju ire ni ipon Won ni ko lo bo Oshun ki o lo we l'odo mo we se o Mo we ya Mo bo sinu omi Mo we'se nu o ase

Tutu , tutu la nba le olomi every place where there i s water i s always cool 

Odundun, Tete, and Rinrin...  Eji Ogbe Ofu la a pasan Arabamu la ape ogede

A dia fun Orunmila  Nijo t'iku ohun arun nkan 'le baba ni lilo Orunmila ni bo ba se pe bi ise ti omo tohun ba ni Odundun ni ki ibi o ma lee dun nile e mi Ko ma lee dun lara a mi Tete lo ni ki ibi o ma lee te ile e mi Ko ma lee te ona mi Ibi tutu la a ba rinrin Ero pese ni tigbin Igbin o nile olojo o wo Eji Ogbe, gbe ibi kuro lori i mi! Gbede ni ide igba olorii! ase Ofu is the name of asaan (negative incantation) Arabamu is the name we call ogede (positive incantation) They were the ones who performed Ifa divination for Orunmila When death and disease besieged his house All evil forces lurked around his house. Orunmila said if it was for him and his children Odundun says the evil should not be in my house And should not come near my body Tete has said that no evil should befall my house And that no evil should befall my body Rinrin is seen only in a cool place

Snail is always cool Snail has no house where evil forces can enter Eji Ogbe remove evil from me! ase These are the three primal ewe for Ifa. Usually, they are added in this order and is enough even though we use 16 or 21 in diaspora, any more than these is really extra. Besides being used for washing ikin, they can be the base for many other baths and washes. We can add othe rherbs for specific Orisa or specific intent. Before we get into the plants and the procedure for making omi ewe or omiero, let's consider some metaphysical concepts that provide an understanding of why we do this and why it is effective. The Yoruba believe that health problems and other problems usually arise out of imbalance. Ifa uses plants, incantations and rituals to bring us back into balance. Plants not only serve medicinal purposes, they also have spiritual uses and are used for the sacralization and invocation of Orisa. When we make a bath with herbs associated with a certain Orisa, we are not only accessing the ase of the plants but also calling the attention of that Orisa to assist us. Usually, the imbalance is a breach of equilibrium between us and the spirit world which leads to misfortune. However, the Yoruba system of healing is not simply magical. The knowledge of the  properties of plants is scientific. As written by Epega and Niemark in the book, “The Sacred Ifa Oracle,” “In the Yoruba oral tradition, we see ourselves as part of the incredibly complex organism we call the universe; we are literally part of a body that includes every form and energy in our universe. While we are overwhelmingly hu man, within each of us reside small, fractionated particles of energy that represent the rest of our body.” The Yoruba believe that humans are tripartite beings, made up of spirit, body and soul. Problems may arise from accumulation of negative energy or may have more supernatural origins like witchcraft, ajoogun, etc.Thus a holistic approach is taken. Herbal preparations can take the form of concoctions, decoctions, soaps, etc. Yoruba cosmology dictates that the universe is made up of two realities; The visible material worlds (aiye), and the invisible non-material worlds (orun). All forms of “good” and “evil” are manifestations of invisible realities. This construct infers that the causes of phenomena are supernatural, beyond human power. So there are two ideas here. One, the need to restore balance and two, the supernatural origin of things. This is why we appeal to Orisa when we make a bath solution for example. These divinities can operate in the invisible realm to rectify the problem. However, the Orisa can also afflict us if we a re out of alignment with them (as forces of nature). This is why we should always consult Ifa before e ngaging in healing or baths, etc. Incantation is an important aspect of ritual and is wh y I believe when we make omi ewe we must use incantation to invoke the ase of the plants used in the mixture. Yoruba theology contains the concept of interactionism, which states that, “The Yoruba world is permeated by numerous vibrations. The African views the world as a continuous cycle of life and death, for the

Yoruba, the universe is a fusion of the material and the spiritual in a rhythmic cycle. Consequently, science and religion are intertwined. Incantation can, therefore, be defined as systematic utterances meant to manipulate physical and non -physical forces to actualize a desire for self or others (Odusola 2000). It is the power o f the plants coupled with the power of the word that makes for an efficacious omi ewe. It is why we want an Iyanifa or Babalawo to make the omi ewe with us, so that they can add their powerful ofo ase to the ritual. Mastering the use of incantation is a big part of the apprenticeship of the awo. To o n'to 'luwo To fe n'to jugbona Ase ale Ase owuro A dia fun Arugbo Abi ewu ori ke ke ke Ko ta ko ra O gbe iwo ase re dani Won ni o lo so O lohun o lo so Won ni o l'aje e O lohun a l'aje e Won ni lee ti ri t'ohun fi nsoro Ti nfi nse O ni e o mo pe ohun awo loso Ohun awo loro, ohun awo lase ase To speak and what is spoken becomes a reality belongs to the ori of the Ifa priest To implement what is spoken belongs to the secretary (jugbona)

Order of the night Order of the morning Performed Ifa divination for the old man With gray hair all over his head Ifa did not buy nor sell He holds his horn of ase He was accused of wizardry He said he wasn't a wizard He was accused of witchcraft He said he was not a witch They asked why does he predict And his predictions come to pass? And he answered that the voice of the diviner is wizardry The voice of the diviner is a divine seal of potency ase “Incantation is designed to concentrate and vitalize thought and will power through sound with a view to translating intention or desire into material reality” (Jegede 2010). The universe was created from Oro, the sound of “God.” Thus, sound is at the center of creation and creating. Physicists have discovered that a spoken word trav els through space for like 200 years. This discovery supports the yoruba belief in incantation. There are different kinds of incantations the basic d ivide being positive and negative. For making a bath we are using positive incantations (Ela rowa) which are based in adoration (iba) and elements that enhance the potency of the ewe and activate their ase (negative incantations do not use these). As stated, we don't have to know the Yoruba incantations particlular to a specific herb, but it is another principle in Yoruba theology that states the use of primordial words (ofo ase) gives one the power to manipulate them (that's why we don't tell just an ybody our ita). All things have primordial names. The object can be controlled if one uses the primordial names.This Onomastic principle is why we do our chants in Yoruba and not in English (Olatunji 1984).

 Another metaphysical principle at play in the making of omi ewe, medicines, etc., is the  principle of transference, or irrevocability. This principle states that historical events and natural laws are transferable through utterances (Jegede 2010). Man y incantations are based in this  principle. We find this especially in Odu verses, where the oriki ire, the incantation for the manifestation of the good fortune in the verse, is a historical account of the problem/solution  polarity. So, if a certain plant was used at some time in the past for a certain outcome, then it can  be used again, provided we can harness it by the use of incantation. The principle of cause and effect is also part of Yoruba theology. According to Odusolu (2000): “An incantation arranges facts and clues into an electromagnetic circuitof cause and effect such that it brings about material and spiritualfulfillment when the rhythm circuit is completed by the accent ofutterance” The following herbs are most commonly associated with the major Orishas in Santeria/Lucumi,  but many are used also by "traditionalists" of course. The difference is really in the preparation, and even that isn't so much different. The Herbs are listed in Spanish because that is how they are known in botanicas. Botanicas specialize in herbs of Santeria, most of which they sell fresh. Esu/Eleggua :grama de caballo, lengua de vaca, espartillo, abre camino, pastillo,yerba fina, hedionda, itamo real, meloncillo, albahaca, pata degallina, llamao. Ogun:cana santa, pata de gallina, yerba de sangre, yerba mora, pegojo,hueso de gallo, adormidera, siempreviva, anamu, romerillo, amanzaguapo, albahaca morada, palo manaju, ebano, quita maldicion,salvadera. Shango y Aganyu :

 beldo punzo, moco de pavo, zarzaparrilla, paraiso, alamo,jobo, almacigo, granada, mamey, rompe zaraguey, ruda. Obatala :bledo de clavo, sauco, campana, algodon, aguinaldo blanco, higuerete,almendro, guanabana, jugua blanca, malva. Yemoja, Olokun y Oshun :

malva te, lechuga, lechuguilla, yerba anil,verbena, prodigiosa, helecho, floe de aqua, berro, yerba  buena,albahaca morada, guama, guasima, boto de oro, yerba de la nina,colonia, marilope,  panetela, huevo de gallo, guacamaya, yerba mora,diez dedia, palo canel a. Oya:yerba garro, baria, mazorquilla, yuca, ciruela, palo caja, cabodehacha, caimitillo, caimito, flamboyan, geranio, guara, maravilla. Babalu-Aye/Nana Bukken :

Cundiamor, zalgazo, zazafran, alacrancillo, escoba,apasote, pinon botijo, caisimon, tapa camino, salvia. The herbal baths called despojos are said to have the special ashe of the various Orishas. It is  believed the combination of herbs brings about the "chemical reaction" necessary to improve an individual's life. Santeros believe that the herbs are divided into two groups, the sweet and the  bitter. These denominations do not have anything to do with taste, but with spiritual vibrations. Sweet herbs are used for attracting good luck , love, money, and prosperity. Bitter herbs are used to dispel evil and negative energies. Sweet and Bitter herbs should not be mixed, as they nullify eachother's vibrations. Following is a small list of sweet herbs and bitter herbs. Herbs are also classified by male (harmful) and female (benevolent). Obviously, for a b ath we are using feminine ewe (diseases also are classified in this way). Plants are put in either category after considering their physiologic and anatomic characteristics. For example, plan ts that itch or sting the skin are considered male. One plant may have both, for instance the seeds and roots might be male and the leaves and bark female. The roots of plants that don't grow tall are feminine usually, while the roots of tall trees are masculine. Leaves, b arks, stems and roots that are easy to cut are considered feminine. Women don't cultivate or cut or pick male plants, because their femininity will negate the masculinity of the plant. Also. Male plants are volatile and should be avoided by women especially if pregnant. (disclaimer: this is a santeria list from a book and may not be totally correct asto sweet/bitter) Sweet Herbs:

manzanilla –  chamomile malanga, (xanthosoma sagittifolium), elephant ears, ewe ikoko Yemoja lechuga, (lactuca sativa), lettuce, ilenke, Ifa, Oshun, Yemoja. colonia - shell ginger yerba buena - mint mejorana - marjoram anamu, hierba hedionda - pokeweed, altamisa, artemisa - (ambrosia artemisiifolia), Ragweed, Liniddi Osain, Obatala, Babaluaye maravilla –  marigold Osun, Ifa helecho, lecho de rio - (osmunda regalis), royal fern, imoshun, Imo, Iti ibu, Oshun.  berro - (nastutium officinale), Watercress, Oshun, Yemaya

albahaca - (ocimum basilicum), Basil, Ororo, Azowano Babaluaye, Anya, Oshun salvia - (salvia officinalis), sage, garden sage, Kiriwi. Babaluaye, Obatala. verbena, yerba luisa - (verbena officinalis), Verbena, Ewe Orukan, Yemoja verdologa - (portulaca oleracea), gbure (L), purslane, pigweed, little hogweed,Yemoja For baths, omiero, to refresh the orisha Yemaya, and for luck.  prodigiosa - (bryophyllum pinnatum) air plant, abamoda, Ifa, Obatala  boton de oro - tree marigold Oshun llantén, (Plantago major) - Common plantain. Obatala, Oduduwa. paraiso - silver berry, oleaster, Russian olive, or wild olive amansa guapo - sage bud anise - (Pimpinella anisum), Eweise Ochosi, Azowano,Babaluaye, Oshun.  perehil - (Petroselinum crispum), parsely Isako, Oshun. saúco, sauco blanco - (sambucus canadensis), American Elderberry, elderberry,sweet elder, Obatala, Oshun. bleo, bleo blanco, bledo - (amaranthus ssp. ), tete, pigweed, wild spinach, Ifa, Obatala bleo morado - (amaranthus cruentus), purple pigweed, Shango, Aganju, Oya. Looks like bleo blanco  but is purple or reddish in color.

cucaracha - (zebrina pendula), wandering jew, anai Yemoja. canutillo, (commelina) - asiatic dayflower, ewe karodo Yemoja , Obatala. manto - (coleus blumei), painted nettle, ochare, O ya, Aganju, Obatala. A beautifulplant used for decorating and washing Orisha relics. espinaca - (spinacia oleracea), spinach, Obedo, Ewe tutu, Ede Ifa, Oshun. Bitter Herbs:

abre camino - bitter bush, thoroughwort, apasote - worm seed, jesuit's tea lengua de vaca - cow's tongue, snake plant espartilla - asparagus

tartago -caper spurge, moleplant escoba amarga - carrot weed, whitetop weed, santa maria feverfew, parthenium rompezaraquey - christmas bush, siam weed cortadera - pampas grass  jobo - jojoba, goatnut? alamo - (Ficus religiosa), Bo tree, Sacred Fig, Ofa, Shango ruda - rue, Shango arrasa con todo - amaranth, calaloo is used as form of amaranth - tete sometimes hedionda- platanillo, jimson weed or stinking goosefoot, wild arrach  pata de gallina - (Eleusine indica), Crab grass, Wire grass, Ewe eran. Esu/Eleggua yerba fina - (Cynodon dactylon), grass, ewe gbegi (L). Esu/eleggua. This is thetrue herb for Esu/Eleggua, wherever there is grass, there is Esu. romerillo - (wedelia, weddelia rugosa tenuis)? ,Oshun, Obatala. A green plant with pretty little yellow flowers. zarzaparrilla - sarsaparilla salvadera - quita maldicion - nicker, nickernut, sea pearl Any combination of 3, 5, 7, or 9 bitter herbs steeped in hot water in make anexcellent bath to destroy evil. Three baths on three consecutive nights is good. It is always better to have an experienced priestess or priest make these preparations with you (better than for you), as they have the training in preparation and incantation. We need divination to see if we need a negative or positive bath, etc. we might need to appease a force of nature - orisa, etc. before doing it, etc. However, we cannot let the lack of an available practitioner keep us from helping ourselves, so it is legit to make your own simple bath following these easy steps: gather the plants and other materials you are going to use. this depends of course on what it is you want to accomplish.  pray to olodumare and your eguns for their help (ibas)  pray on the water (use the water invocation)

do iba to osanyin. Pray on each element. as we add each plant, we invoke it. just pray on it with intent, saying something that speaks to the power of that plant and why you are adding it to your omi ewe. Like if i am adding watercress I might say, "watercress you hold water and sweeten it. Allow me to hold on to my good health and make my life sweet." something like this is done. then add it to the water and continue. Then do a prayer to the orisa and to ori into the water. Speak with intent and force. You are ready for the bath. you can pour it over you, or add it to a  bathtub and sit in it for awhile. let the omi ewe dry on your body before taking a shower. Ifa herbs that are found in the States: Odan eki (Alamo) Ogege Ewerejeje Etiponola ou atiponla Peregun (peregun) Kuyekuye o edun Malanga (elephant ears) Imumu Nabiri Lokooje Ewe karodo o omonironganrongan Papsan Patonmo ou asunfurun Efinrin (albahaca) Ehin olobe ou hinso Eja omode Ewe ejinrin (cundiamor) Eekanna ekun Efo yanrin Efunle (morning glory) Egele (hierba lechera morada) Egunmo (hierba mora) Epa ile o adorofe (amor seco)

Ese kanakana o anatikekerehin Ewe esana (salvia) Ewe fin u ofin (boton de oro) Ewe idagba moloye Ewon agoga (rompecamisa hembra) Ewuro Ayinre Rinrin o ewe ifa