Escolar Documentos
Profissional Documentos
Cultura Documentos
1
Outras visões filosóficas dos povos yorubá estão
contidas na palavra Êhìn ìwà (vida após a morte ). O
sentido de cultuar e adorar os ancestrais se dá à vida após
a morte, após morrer a vida não acaba. Esta experiência é
primordialmente necessária para se passar uma vida mais
justa neste espaço antes de morrer. Este pensamento é
extenso a partir do ponto que a ancestral parte pode-o ter
comprida a missão e não retornar (ire aiku, sorte vida
longa/imortalidade), ou retornar como dever de cumprir os
rituais na sua nova vida.
2
O àgán é algumas vezes representada por uma longa
roupa branca carregada por vários sacerdotes de Egungun
durantes os festivais, e tem mais ou menos 2 metros e
meio de tamanho(medida) ou mais e sempre carregada
durante a noite. Este poder não é muito usado pelos
anciões da sociedade aos Egungun, mas em algumas
emergências, quando o àgán começa a se manifestar,
deve-se sempre aclamar isto:
Máfõjú kò mi
Ìgbö a mà jô nà tagbatagba
Ti i jë àgán
3
As florestas estarão em chamas
4
envolvendo perdas. Elaborar as performas servem para
comemorar a morte através da lembrança á aquela vida
passada enquanto simultaneamente reforçando a relação
entre a vida e conseqüentemente o falecimento do
ancestral. Entre o longo percurso dos temas incorporados
sobre as máscaras de Egungun, esta representação por
muitas sociedades e culturas yoruba estão baseadas nas
imagens dentro do qual os dançarinos em volta daquelas
roupas do lado de fora, em parte trazem o poder e a
distância do ancestral ao mundo. Nestas tribos durante o
festival sempre existe um Ojç Àgbá (Sacerdote do culto a
Egungun – ancião). Durante a homenagem de honra que
duram aproximadamente entre 3 a 7 dias, não é permitido
encostar no Egungun.
5
Durante estes festivais se oferecem dinheiro, animais,
obì (tipo de arroz), vários tipos de comidas entre outros
objetos sagrados.
6
As mulheres (Ìyá Gàn`s – sacerdotisas de Ôyá). não
podem olhar para alguns Egungun sob o risco de perderem
a vida naquele momento. Atualmente a mulher não é
excluída dessa sociedade apesar de saber segredos, por
exemplo, de outras sociedades Oro, Eluku, etc. Ela tem um
papel fundamental que é a assistência dos Oje Agba.
7
desse oráculo, que sim é fácil de se manusear. As perguntas
vêm de acordo com o que foi aprendido, por isso não pode
haver interferência do autor deste trabalho neste material,
por isso é aconselhável sempre antes aprender a manusear
qualquer oráculo.
8
dois oráculos demonstrados acima não demonstrarem
resultados.
Eji ogbç
I I
I I
I I
I I
9
ÈKÚ do Céu,
Que se chama ÈJÌGBÈDÈ ÈKÚ.
Um dia,
A mãe de ÈJÌ estava se banhando,
EGUN estava chegando.
EGUN levou a roupa da mãe de ÈJÌ.
Aí perguntaram quem levou a roupa da mãe de ÈJÍ?
Ela disse que não sabe.
Aí perguntaram o que é que ela não sabe?
Ela disse que primeiro é EGUNGUN,
O segundo é ORÒ.
Se alguém não sabe nadar,
Quem é que pode levar embora a roupa íntima dela?
Disseram para perguntar EGUNGUN.
EGUNGUN falou que ele não levou.
Disseram para perguntar ORÒ.
ORÒ falou que ele não roubou.
O que é que a esposa de IFÁ tem que fazer?
Disseram que se não for ÈSÙ,
Quem é que vai receber oferenda na mão de ÒSUN?
ORÒ traz de volta a roupa da esposa de ÒRÚNMÍLÀ.
IFÁ não deixa
Que alguém leve embora a minha roupa íntima.
Ogbç Atê
I I
I I
10
II I
I I
11
Aasee não encontrou a casa de uma pessoa
admirada para voar
Estas eram as declarações de Ifá para Oloba o
rei de Oba
Há quem encontra um refugio para alimentar
seus filhos
Quando abandonou o culto a Ifá
E declarou que não teria nada que ver com ifá
Lhe aconselharam que oferecesse um sacrifício
Ele cumpriu
12
Êgún jç wa memù
Ìbá ÿç Ôÿç`Yékù
E nlç oo rami oo
O jo gçrçgçrç si t`òsí o
13
Saudações a Ose Yeku
Êgún jç wa memù
14
Omi tútù
Ônà tútù
Ilé tútù
Ôlöjö ni mo júbà
Ìbá àÿç!
Ìbá àÿç!
Gúúsù mo júbà
Ìbá àÿç!
Akôda mo júbà
Ìbá àÿç!
Aÿêda mo júbà
Ìbá àÿç!
Ilê mo júbà
Ìbá àÿç!
Ìbá àÿç!
15
Awòn Ikú õrun mo júbà
Ìbá àÿç!
Mo júbà o, Mo júbà o
Àÿç!
Água fresca
Caminhos limpos
Casa fresca
Eu o saúdo!
Eu o saúdo!
Eu o saúdo!
Eu o saúdo!
Eu o saúdo!
16
Akoda meus respeitos
Eu o saúdo!
Eu o saúdo!
Eu a saúdo!
Eu o saúdo!
Eu o saúdo!
Assim seja!
Ôríkì Êgúngún
O da sò bó fun lç wô
17
Bi aba f`atori na lç êgún àÿç dç
18
Egungun por favor diga a nós hoje, e beba nosso
vinho de palma
19
Citações
20
Awo Ifádayô Akínkanjù
Ile mo pe o o
Earth I call on you
Akisale, mo pe o o
Akisale (Egungun) I call on you
Etigbure, mo pe o o
Etigbure, I call on you
Asa mo pe o o
Asa, I call on you
Eti were ni ti ekute ile o
House rats are very alert
Asunmaparada ni tigi aja o
Rafters never change their position
Ago kii gbo ekun omo re ko maa tati were
Ago (a specie of rat) does not disregard the cry of its young ones
Awo omo re ni a pe o; a wa lati se odun re
21
We, your children, gather here for your annual ceremony
Maa je ki a pa odun je
Allow us to live so that we may perform your annual ceremony every year
Maa je ki odun o pa awa jaa je
Do not let us die during the year
Olodun kii pa odun re run
Those who give annual offerings do not willingly abolish its annual practice
Akannamagbo kii pa odun esin run
Akannamagbo does not willingly abolish its annual practice
Maa je ki a ri iku omo maa je ki a ri iku obinrin
Prevent the death of children and wives.
Maa je ki a ri ija igbona
Save us from the fury of the god of smallpox.
Maa je ki a ri ija Ogun
Lile ni ki a maa le si, maa je ki a pedin
Let us multiply and increase
After the prayer, two white kola nuts and two brown kola nuts are cut into halves and
thrown. Ifa 4 sections face down and 4 sections face up, the worshippers rejoice
saying the sacrifice has been accepted. They then chew the white kola nuts and the
brown kola nuts, the bitter kola nuts and the alligator peppers, and spit then on the
emblem (ope Iku). That night or the next day water from snails is thrown on the
emblem and animals are sacrificed and their blood is poured on the shrine.
Egungun Cloth: Source material footnotes*Cloth that did not die by Elisha P Renne,
The meaning of Cloth in the Bunu Yoruba Society:
"Cloth only wears, it does not die," the paradoxical phrase from a Bunu Yoruba
prayer, emphasizes the power of cloth as a symbol of continuing social relations and
identities in the face of uncertainty and death. The Bunu Yoruba people of central
Nigeria mark every critical juncture in an individual's life, from birthing ceremonies
to funeral celebrations with hand-woven cloth (Annette Weiner, forward)
The story examines the nature of power and authority in Bunu society by attributing
the discovery of the masquerades to a hunter, who then givens them to the king. Here
the hunter's power is clearly attributed to his relationship with supernatural Beings
in the bush, rather than on his material wealth. The Hunter, the original owner by
virtue of discovery, gives the masquerades (whose costumes are constructed of red
funeral cloth-Oyeku Meji) to the king, who has a house big enough and by
implication, political power sufficient to keep them.
Keeping things such as the masquerades and quantities of other cloths is important
as they may be given in exchange based on the ownership of cloth and related items
of regalia is explored in the following story:
22
As he was going, going, going, he got to a clearing. He climbed to the top of a tree
with his bow and arrow and waited. Soon a wind began to blow, "fu', fu', fu'," AND
HE SAW THE BUSH SPIRIT AGBO.
Agbo look up at the top of this tree and seeing the hunter told him that he wouldn't
see animals to kill that day but that something else was coming. "As I am talking to
you now... you will see good luck today.... But it is not an animal you will carry to the
house today...What you will see today, when you reach home, take it to the house of
the king of the town straight away. You cannot keep it in your house, it cannot
accommodate it. But you are the owner. Go and beg the king of the town to keep it in
his house. Now wait for the rest of them, and Agbo went into the bush."
Shortly after, another wind began to blow, "fu', fu’, fu’, and the hunter saw
something read and long crawling along the ground toward him. He saw the
masquerade they call Iyelugbo, followed by others Ouna, Naroko, and Egabom.
When they arrived, the hunter called then and asked if they had seen their master
Agbo sitting nearby. They went to meet Agbo. Others came including imole and
ofosi cult women."
Then another wind blew up, like the first, "fu', fu’, fu’," The hunter looked and saw
Opalano, the powerful bush deity with one leg, one hand, and one eye. Opalano said,
"I am the owner of all these people and have brought them today. You have been a
hunter for a long time but have nothing to show for it. You only have one shirt, one
cloth, one cap. But you have become a rich man today..."
So the hunter took the masquerade and the ofosi and imole women with him to his
house to his house. He did not see Opalano again. As they came to his house, the
villagers asked, "What kind of things are these? Some people ran away. As he
approached his house, his wife hides inside. The hunter told her to come and to our
bring water. The hunter took the water and poured it on the ground. Then he gave
water to the imole and the ofosi women, Agbo, and the masquerades-they all poured it
on the ground.
The hunter then went to the king's house. He said, "My own house is too small. You
are the king. You are the one who has a house that can accommodate these people.
Take them.
This is how he gave them to the king of the town. The hunters was the owner of
Agbo, ofosi (Women's spirit-possession cult, restricted by family with secret
language), imole (Former women's spirit cult, similar to ofosi but the members did
not have secret language), and all the masquerades before he took them to the king.
There was once a woman who bore three sons. One day they decided to go off to war.
After preparing they left, telling their mother that they would return. Much later, the
day they promised to return had arrived. After the war, everyone took a cloth (from
the defeated?) The eldest too the red cloth (funeral cloth is red) called abata. The
second took the (red funeral) cloth called ifale (abata is more expensive and highly
valued over ifale but the regalia of king is the highest of all three Olu) the third took
the cloth belonging to the olu. The eldest then said, "Look at our younger brother
who has taken the best cloth!" The second brother agreed. What were they going to
do?
They came close to their house. As they went, they began to feel thirsty but didn't see
any water to drink. All the streams were dry until they came to the seventh one.
23
When they saw this stream they were very happy. The two elder brothers then
decided that they junior should drink first.
As the youngest brother went to drink from the stream the eldest brother pushed him
in and he drowned. The two older brothers then divided up all of the youngest
brother’s things and added them to their own. Then, they started to go to the house.
But their junior brother, who has changed into a bird arrived al the house first. The
mother, who expected their return, had cooked soup and was preparing to make
pounded yam. As the started to peel the yams, she hears a bird singing like this:
Mother, don't peel, don't peel
Three of us
We prepared and went to war
The senior of us took abata
The next took ifale
I took the kings' cloth
We prepared to come back from the war...
We look for water and saw water
They pushed me in the water
My face was covered with water
Mother, don't peel, don't peel
This was how the mother discovered that the senior brothers had killed her youngest
child
24