sábado, 27 de julho de 2013

Relações Familiares - Em busca do Mito e da História de Logunedé (Fontes)

Orunto Olufe l(i) obi Logunede 
Oruntó Olufé gerou Lógunédé
(Oriki Oshun, Notas sobre o Culto aos Orixás e Voduns na Bahia de Todos os Santos, no Brasil, e na Antiga Costa dos Escravos, na África, Pierre Verger)

~*~

Ológún di osupa
Ologun transformou-se em lua

(Oriki Logunedé, Cânticos dos Orixás na África, Sikiru Salami)

~*~
 
 Ekun Tete foi o primeiro Rei de Ife-Ijebu...
foi ele quem requeriu que Balufo Ijaogun fizesse um sacrifício para “Aija ni orun”. E assim Ekun Tete tornou-se Ajalorun, e recebendo assim o louvor poético (oriki) de: “Ajalorun Ekuntete”. Este foi o Balufo cujo nome foi mudado para “Oruntó Olufé” de Ilê-Ifé pelo qual ele é conhecido até os dias de hoje.

(Itan Ido Ijebu, Dr. Badejo Oluremi Adebonojo)

~*~
 
A dífá fún osu tíí se omo Àjalórun
Divinação de Ifá foi feita para lua crescente flho de Ajalórun

(The Moon of the Sky, Odu Owonrin Sindin, Ifá: The Custodian of Destiny, Ifayemi Eleburuibon)

~*~

Abikehin-yeye
Ultimo a nascer de Oshun

(Oriki Lóógun-ede, Okuku, I Could Speak Until Tomorrow: Oriki, Women, and the Past in a Yoruba Town, Karin Barber)

~*~

O segundo governante em Ifé, o Obalufé, afirma ser descendente de Oshun

(Myths of Ife, John Wyndham)

~*~

Koro(fo) ori re nkun roro
Conchas em sua cabeça brilham muito

(Orin Logunedé, Notas sobre o Culto aos Orixás e Voduns na Bahia de Todos os Santos, no Brasil, e na Antiga Costa dos Escravos, na África, Pierre Verger) 

~*~
Adé baba mi
 O mo roro
O ke roro
A coroa de meu pai
É muito brilhante
É muito grande

(Orin Logunedé, Cânticos dos Orixás na África, Sikiru Salami)

~*~
Nós definimos Osupa como Olonroro, o Iluminador
(Odu Ogbeyonu, http://obafemio.weebly.com/moon-odu.html)

~*~

São todas divindades de origem Ijesha: Obokun, Owari, Owaluse, Atakumosa,
Obalogun, Biladu, Agbeleku (Agbeleye), Babarake Loogun-ede,
Osun, Sanponna, Olua, Abeere-ogun denre muitas outras, que primeiro eram heróis/heroinas do lugar antes de serem deificados.

(The Traditional Theologians and the Practice of Òrìṣà Religion in Yorùbáland, Journal of Religion in Africa, Vol. 21, Fasc. 3, Thomas Mákanjúọlá Ilésanmí)

~*~

Igangan... tem Babarake como seu fundador

(History in Africa, Volume 6 African Studies Association., 1979)

 ~*~

.A tradição da citadela Ijesha de Igangan credita a um caçador do século dezessete chamado Babarake a inrodução de um título de liderança, Ejenu.
(Africana Marburgensia, Volumes 21-23 1988)

~*~

segunda-feira, 22 de julho de 2013

Adendo a "Pela Floresta nao Consagrada"

Post: Pela Floresta não Consagrada

"If you call upon the Gods and they answer, who is there to oppose or to challenge the integrity of your path?"
 –Andrew Chumbley.


Um outro exemplo expressivo de iniciaçao vertical entre os Ioruba consta no livro Ṣàngó in Africa and the African Diaspora, de Joel E. Tishken, Toyin Falola e Akíntúndé Akínyẹmí. Segue:


(...)the àrá shrine in Ìlárá gradually fell to ruins. It was not until Agbon had grown old that he called his son Ewégbèmí and told him how he had brought Ara to Ilara, and how from there he had run away to Ilé-edu. When Ewégbèmí heard this he was very grieved that he had been left in the dark about how to worship àrá. Then suddenly he became possessed by his father's òrìsà, and he brought àrá back from Ilè-edu to Ìlárá. He did not know how to worship àrá, but he did as the òrìsà directed him. That was why the people of Kétu always sang his praises , saying: “Ewégbèmí made the òrìsà, Ewégbèmí had no olúwo.” (That is, he had no head of the cult above him). Therefore, all the powers of àrá to strike with lightning were given to Ewégbèmí before his father's death. 

quinta-feira, 18 de julho de 2013

Roro


(Imagem: Logun Ede, Menote Cordeiro)

Há um termo recorrente em três awon Orin fun Ologun Edé. Dois encontram-se no livro Cânticos dos Orixás na Africa (Sikiru Salami), e um em Notas... (Pierre Fatumbi Verger).

A palavra é "roro" que em ambas fontes é traduzida como "muito" acompanhando adjetivos da coroa de Edé, sendo brilhante (nkun; mo, com ponto embaixo do 'o', pronuncia como acento agudo em português) e grande (ke, com ponto embaixo do 'e', pronuncia acento agudo port.).

Nos awon Orin do Livro do Professor King (Sikiru Salami) consta o termo adé (lê-se adê) que significa coroa, no Orin do livro de Verger a frase é korofo ori,isto é as conchas em sua cabeça. Interessante que na cultura Yoruba como um todo, crianças q nascem com cabelos encaracolados são denominadas dada ou omolokun. Em Ilobu, território Ijesha e portanto mais proximo a Ologun Edé, utiliza-se o termo omolokun que significa filho de Olokun, pois faz-se a correlação entre os cabelos encaracolados e as conchas do mar, insígnias de riqueza (o termo dada é mais comum em Oyó, o próprio Alaafin Dada Bayanni que ocupou o trono de Oyó duas vezes, uma precedendo e outra sucedendo o reinado de Shango possuia este epíteto como um de seus nomes porque nascera com essa característica, curiosamente os sacerdotes de Dada Bayanni utilizam a coroa de búzios como insígnia do mesmo).

Afirmam que crianças que nascem assim estao destinadas a serem ricas, e/ou Reis. Simbolismo muito apropriado para Logunedé, sendo herdeiro de uma Iyalode e um Odé.

quarta-feira, 17 de julho de 2013

Itan Odé - Olode becomes Oba

[Hunter becomes King; Yoruba tale from Nigeria] [Harold Courlander, Olode the Hunter NY 1968] There was a hunter in the land. Bad luck dogged him. He had nothing in the world except the hut he lived in on the edge of the village, his gun, and a single clothe to wrap around his loins. He was so poor that he had never been able to take a wife. His relatives, some had gone away; some had died. He was alone. In the village, people did not even acknowledge that he had a name. They merely called him Olode, meaning "hunter". Olode went hunting one day. He followed the tracks of the game, but he caught nothing. He went deeper and deeper into the forest. He went farther than he had ever gone before. Because the trees were large and the bushes thick, it was dark. Olode struggled through the thick underbrush and waded through swamps. He found no game. He was discouraged. He sat down to rest. He closed his eyes for a moment. When he opened them, he saw a fierce-looking manlike creature standing before him. He sprang to his feet. But the creature said," Put away the gun. I am Oluigbo, King of the Bush." Olode put away his gun. Oluigbo said," You, man, what brings you here?" Olode said," I am a hunter. I followed the game tracks. There was no game to be found. I am hungry. I must find meat. I must have skins to sell. Therefore I pressed into the bush. I arrived at this place." Oluigbo said," Indeed you are poor. It meets the eye." They talked. They smoked together. Olode spoke of his misery. "I am alone. I have no son. I have no wife. My family, they are scattered and gone. Good fortune, it eludes me. I have no oinment for the sores on my legs. It is this way with me." Oluigbo said," Yes, it is visible. Say no more." They smoked in silence. The King of the Bush arose at last. He put out the fire from his pipe. He said," Hunter, to the most miserable person there must come at least one good thing. Therefore, follow me." Olode rose. He followed Oluigbo to a great tree standing among smaller trees. Oluigbo said, "Throw down the gun." Olode threw it down. Oluigbo said," Throw down your loincloth." Olode threw it down. Then Oluigbo struck the great tree with his hand. A door opened. "Enter," Oluigbo said. Olode entered. The door closed. Olode found himself at the gate of a large town. People were waiting for him. They welcomed him with dancing and hand-clapping. They brought clothing for him and covered his naked body. They placed him in a carrying chair and carried him into town. A servant held a large red parasol over his head to shield him from the sun. A drummer went ahead of the procession beating out signals that said," The Oba, our King, has arrived." They carried Olode to the King's compound. There was a wall, and inside many houses. The procession stopped and the elders of the town came and touched their foreheads to the dust. One of them, the oldest, said, "Olode we receive you as our new Oba. The town and the land around it are yours. You are our father. You will dispense justice. You will dispense charity. You will govern. All things that belong to an Oba are yours. Only one thing is forbidden." To Olode it seemed like a dream. He said," What is forbidden?" The old man answered,"Inside the third house there is a carved door. The room behind it must never be entered. Do you accept the condition?" "I accept," said Olode. There was feasting, dancing and music. An animal was sacrificed. Olode was proclaimed Oba. Messengers went out beating iron gongs to announce the event everywhere. The days came, one after another. Olode did the things that a king is expected to do. He ruled. He dispensed charity. He collected taxes. He judged the law-suits that were brought to him. He ate. Poverty fell away from him. He chose a wife. He had children. All was well with Olode. But now that all was well, he remembered how it used to be, when he could not buy even a small gourd of palm wine. So he ordered that palm wine be brought. He drank much of it. When it was gone he called for more. He came to think only of palm wine. Instead of caring for the people, he drank. The days went by. Olode forgot everything but his drinking. When he walked he staggered from drunkenness. And one day he entered the third house and stood in front of the carved door. He said," Am I not the Oba? Who can forbid anything to a king? Is not the land mine? And everything in the land? Is not this house mine? Therefore, the door is mine. I will open it." He pushed against the door. It opened. It was dark beyond. Olode stepped across the threshold. The door closed behind him. He looked back. There was nothing there. No house, no town. All around him there was nothing but forest. He saw that he was naked. On the ground at his feet were his gun and his old ragged loincloth. He put the ragged cloth around him. He searched for the town. It was not there. So it was that Olode the hunter found good fortune and lost it. There is a saying among the people: "The hunting dog must listen to the hunter's horn, otherwise the forest will devour him." [Thus it was with Olode. He did not listen. He accepted the condition when he became king. Then in drunkenness he went through the forbidden door. The forest devoured him.]

"Sob a linguagem do poeta jaz a chave do tesouro". Nizami

A linguagem do Artista, que mente e revela, resguarda e presenteia, é assim, una, não dual, mas completa.

'Ihy Maut! Ankh-na-Maat.'

"Ele que é iluminado com a mais Brilhante Luz moldará a mais Escura Sombra; Ele que é iluminado com a mais Escura Sombra brilhará com a mais Brilhante Luz."
-A. D. Chumbley-