The Ewe [Plants] Of African And African Diaspora Orisa Initiation

Ceremonies By Chief Priest Ifawumi Joseph

Unfortunately, there exists a disastrous trend within popular culture and African
Diaspora religious practices that spurs unqualified persons to use herbs and herbal-
based formulas for medicinal and sacred purposes. Nowadays, one can peruse a local
market and see potent herbs such as goldenseal, echinacea, yellowdock, slippery elm,
and saint johns wort sold over the counter without adequate disclaimers or advice
from qualified salespersons. When questioned, many of the consumers will purport to
have experienced some degree of relief using these herbs to treat illnesses. However, in
most cases these herbs are routinely used by laypersons in ways that experienced
herbalists would never recommend. In addition, centuries of oral [folk] and written
[empirical research, case studies] accounts disclosing the uses of these herbs by
renowned herbalists contradict the way consumers use [or abuse] most herbs sold over
the counter. The potency, toxicity, dosage, frequency of use, formulaic preparation,
absorption rate, healing affect, and contraindications of an herb are usually not
known to laypersons, commercial manufacturers, and local shops.
Regrettably, it is common to meet adult African and African Diaspora Orisa
Priests who coordinate, plan, and execute important sacred ceremonies such as
initiations with little knowledge of the dimensions, effects, and uses of sacred herbs
that play crucial metaphysical, healing, and cleansing roles. Herbs are powerful
multidimensional spiritual, physical, and psychic entities that are propitiated as
important Orisas within Yoruba Traditional Medicine. It is a common practice for
knowledgeable Yoruba and Fon herbalists to perform rituals such as sacrifices,
offerings, divination, and trance-like, ceremonial recitation of oriki [praise poems]
directly to sacred trees, plants, flowers, streams, rivers, riverbeds, stones, plateaus,
valleys, and wild animals. Indigenous healers communicate with plants psychically to
listen to the healing messages of the plants and herbs. The use of words of Ase
[power] in the form of songs and chants help initiate the psychic dialogue that exists
between medicinal herbs and herbalists. Medicinal plants and herbs must reveal
secrets of location, harvesting, use, and preparation to a herbalist. If a herbalist does
not understand the uses, properties, healing energies, and malevolent elements of a
plant or herb firsthand, through metaphysical, transformative plant-healer
experiences, than the healer can not be certain of the herbs affects and effects.
Furthermore, healers must only use or recommend herbs that they know thoroughly
by means of personal experience. One can not rely on conceptual or theoretical
training alone. Herbalism is an art requiring hands on training and metaphysical
revelations. When herbs are selected according to traditional Yoruba principles, small
dosages of herbs are sufficient. Herbs can be extracted by means of rain water, river
water, ocean water, snail fluid, gin, glycerin, kerosene, black currant juice, palm wine,
guinea corn beer, palm oil, palm kernel oil, olive oil, shea butter, eko [corn starch
pudding], potash [starch], iyerosun [yellow tree resin], osun [red camwood powder],
or efun [African white chalk]. An herbalist chooses which herb(s) and extraction
methods are necessary to treat patients according to the patients symptoms,
illness(es), physiology, psychology, and destiny [ipin]. These forms of liquid, oil, and
dry extraction effectively transmits the nutritional, medicinal, and sacred elements of
herbs, plants, leaves, roots, and barks.
Clinical herbal medicine employs a number of methods of administering
herbal medicine to the body. These methods include the following: 1) Oral Mucus
Lining Of The Gastrointestinal Tract-Infusion, decoction, tincture, acetracta,
glycetracta, capsule, tablet, or in the form of food. Convenient & painless. Remedy
passes initially to the liver where potentially toxic agents may be absorbed and
eliminated. Absorption is slow, irregular, and unpredictable and is not suitable when
a fast or precise response is important. Due to the fact that the remedy passes initially
through the liver, there is a distinct possibility that useful constituents are broken
down, altered, absorbed, and/or eliminated prior to reaching targeted organs of the
body in need of healing. 2) Sublingual Mucus Lining Of The Mouth-Lozenges, tablets,
spray, infused oil, extracts. Uptake into the bloodstream is very rapid, usually within
4-6 minutes. Remedy enters the circulation directly via capillaries beneath the tongue
without initially passing through the liver. Very few remedies should be administered
in this way. In some cases, it may be dangerous to avoid the liver, which acts as a filter
absorbing toxins and maintaining the ph balance of ingested substances to protect
sensitive organs. 3) Rectal Mucus Lining Of The Rectum-Suppositories or enemas. Can
be used in treating a vomiting, comatose or patient suffering from mouth, throat,
esophageal, gastrointestinal, or abdominal diseases, tumors, or sensitivities. Useful for
remedies which would cause nausea or vomiting if given orally. Bypasses the liver and
enters the systemic circulation directly. 4) Vagina-Mucus lining of the vagina. Creams,
douches, tampons, pads. Permits local treatment with little absorption into the
bloodstream. May be messy or uncomfortable. Not suitable during pregnancy. 5)
Nasal Membrane-Mucus lining of the nose and upper respiratory tract, the alveolar
epithelium. Sprays, aerosols, and inhalations. Uptake is instantaneous. Absorption
occurs directly into the sinus, throat, and brain. Not effective when used to affect
organs located beneath the throat or esophagus. 6) Epidermal Skin-Ointments,
creams, liniments, powders, poultices, and plasters. Ideal for localized treatments of
joints, ligaments, cartilage, and nerve endings. Some absorption may occur into the
circulation and this may be variable and unpredictable.
Sacred herbal medicine employs a number of methods of administering
herbal medicine to the Ori, Ori Innu, Ori Ipin, and Emi. These methods include the
following: 1) Ebo Ayepinun [surrogate sacrifice]-This sacrificial act employs a four-
legged animal as a surrogate for an individual that is facing terminal illness and/or
premature death. Thus, the four-legged sacrificial victim is devoured by Iku [spirit of
death] in lieu of the human being, therefore, freeing the human from the fate of death.
Traditionally, the four-legged animal used in Ebo Ayepinun is sacrificed to Ogun or to
Ogodomugbo [avatar of Earth Goddess Ile] which is represented by a deep, narrow
hole dug in the bush near a river. In this sacrifice, omi ero [leaf water] is prepared
using the leaves of seven special plants. This omi ero is poured onto the divination
client/patient and Ogun or Ogodomugbo to enhance the regenerative, restorative,
curative, and protective energies of this Ebo. 2) Ebo Ipile [foundation sacrifice]-This is
the all-important sacrifice to promote the commencement of an enterprise. Before any
important undertaking such as home construction, new business formation, marriage,
establishment of a town or settlement, war, coronation of a king, vestment of a chief,
et. al. Yoruba ritual specialist perform a series of divination ceremonies and sacrificial
rituals to assure successful developments and outcomes from the project. In addition,
sacred shrines to specific Ancestral Spirits, Supernatural Forces, and Orisas may be
constructed at specific locations to facilitate ongoing success. In this sacrifice, omi ero
[leaf water] is prepared using the leaves of seventeen special plants. This omi ero is
poured directly onto the ground. 3) Ebo Etutu [assuagement/"cooling" sacrifice]-This
sacrifice is performed in response to calamities such as famine, drought, plague, infant
mortality, sudden death, failure to observe ewo [taboo], and natural disasters
[earthquakes, floods, storms]. This sacrifice is a "cooling" act intended to appease and
satisfy the supernatural energies, spirits, or Orisas that control the aspects of nature
that is producing the negative impacts on the community, family, or individual.
Traditionally, the four-legged animal, birds, and snails used in Ebo Etutu is usually
sacrificed to the towns Esu-Elegbara and Ogun. In this sacrifice, omi ero [leaf water]
is prepared using the leaves of three special plants. This omi ero is poured onto the
towns Esu-Elegbara and Ogun. 4) Ebo Eje [votive blood sacrifice]-A blood sacrifice
that initiates or reinforces a bond, covenant, or pact with a deity. The blood sacrifice
evokes the deity to perform a specific task on behalf of the suppliant. This sacrifice is a
means of forming communion with the deity and establishing a basis for ongoing
assistance from the deity. Traditionally, the birds used in Ebo Eje is usually sacrificed
to firstly, the Family Ancestral Shrine and secondly, the Family Guardian Orisa
Shrine, an Individuals Orisa of the Head, or Ifa. In this sacrifice, omi ero [leaf water]
is prepared using the leaves of twenty-one special plants. This omi ero is poured
directly onto the divination client/patient.
Using the proper plants and herbs in Orisa sacred traditions is absolutely
crucial to the efficacy and affect of initiation ceremonies. Most likely many persons
throughout Africa and the African Diaspora have been initiated or vested with Orisas
without the proper organic plant materials. Plants are special representatives of
various supernatural energies that are absolutely necessary in conveying the powers of
an Orisa to devotees. Persons conducting or participating in initiations must study
ethnobotany and receive the Yoruba deity Osanyin or a special Santeria/Lucumi
Healing Talisman called Osain in order to become intellectually and psychically
empowered to use plants and herbs in sacred applications. In both medicinal and
sacred applications it is most effective for persons to use plants, herbs, and organic
materials from their local communities. For example, a native born Yoruba will
experience the most effective benevolent affects using Yoruba herbs. The same applies
for Santeria and Lucumi Orisa Priests and Devotees that are in Cuba, Brazil, Costa
Rica, Grenada, Puerto Rico, Trinidad, and United States. The ecosystem of ones
birthplace and geographic region produces organic and supernatural energies that
play an important role in the development of plants, birds, animals, fish, and humans
that thrive in that particular area. Each area contains specific energies that affect
individuals in different ways. Orisa Priests, Babalawo, and Metaphysicians that have
traveled extensively and lived in various geographic regions for long periods can
detect and have reported overt and covert differences in the soil, water, food, air,
animal behavior, psychic energies, ecosystem, and magical powers of North America,
South America, Europe, Africa, Asia, and South Pacific. Following is a listing of
Yoruba, Santeria/Lucumi, and North American plants and herbs that can be most
effectively used to execute Yoruba, Santeria/Lucumi, and North American initiation
ceremonies, rituals, magical rites, and sacrifices:
YORUBA PLANTS, LEAVES, AND HERBS
Ori Ipin [3 Primary Ewe]-Agbon, Ase Orisa, Obi abata

Obatala [32 Primary Ewe]-Adagba maniyeninu, Agbon, Agbongbon, Agbonrin ilasa,

Ajidari, Ajidiru, Akaju, Akakanikoko, Asunwon dudu or Asunwon gidi, Asa, Ase
Orisa, Bo, Bobo, Egungun ekun, Ejinrin, Ejinrin agbado, Eesu, Esin, Elentu, Ewa,
Gbehinra, Igi nla, Iha, Ijan du, Iku jenjo, Koko obalufon, Legun kuro, Legun oko,
Obele, Obi abata, Obi Akala, Yeyemuye

Esu-Elegbara [17 Primary Ewe]-Adinu masoro, Agbonrin ilasa, Ajiborere, Ako ejinrin,
Araba, Asaragba, Asefun, Atakoko, Dehin kolorun, Emimo, Esin, Eepin, Gbehinra,
Ijan du, Ipe erin, Opepe, Oferegege

Osun [5 Primary Ewe]-Ako ejinrin, Ako ewuro odo, Aridan tooro, Ewe ina,
Kanyinkanyin ayaba

Yemoja [17 Primary Ewe]-Adinu masoro, Agamonyan, Ahuru, Biyeme, Buje wewe,
Emina, Esuru pupa, Egigun, Ewon funfun, Igbagba, Igbagbo, Ikupero, Ogbigbi, Ope
yibo, Osin, Tanipoporo, Ujobe

Sango [3 Primary Ewe]-Ewon funfun, Igbagba, Osin

Ogun [21 Primary Ewe]-Akaju, Alele, Amukulo, Awuju were, Awuju, Awusa,
Biyeme, Ejigede, Egi, Eworo eyonu, Ijan du, Ikuya, Iroko, Kalefimise, Ogbo, Opepe,
Papa odan, Sawerepepe, Tanipoporo, Yeye, Ekaju

Oya [21 Primary Ewe]-Ejinrin agbado, Eesu, Esin, Obele, Obi abata, Obi Akala, Araba,
Asaragba, Asefun, Atakoko, Ijan du, Ipe erin, Opepe, Oferegege, Ogbo, Opepe,
Agbon, Ase Orisa, Obi abata, Papa odan, Sawerepepe

Aganju [17 Primary Ewe]-Atakoko, Dehin kolorun, Egi, Emimo, Ewon funfun, Eepin,
Gbehinra, Igbagba, Igbagbo, Ijan du, Ikupero, Kanyinkanyin ayaba, Oferegege, Ogbo,
Opepe, Ogbigbi, Papa odan

SANTERIA/LUCUMI PLANTS, LEAVES, AND HERBS

Ori Ipin [1 Primary Ewe]-Prodigiosa

Obatala [8 Primary Ewe]-Peregun, Bleo Rizado, Campana, Mata de Pincho,

Prodigiosa, Guanabana Toronjil, Hierba Buena, Sauco Blanco

Eleggua [3 Primary Ewe]-Aguinaldo, Pata de Vaca, Gandul

Oshun [7 Primary Ewe]-Orazun, Helecho Macho, Helecho Hembra, Hierba Nina,

Lechosa, Lechuguilla, Maravilla

Yemaya [9 Primary Ewe]-Junco de Mar, Hierba Florida, Prodigiosa, Anil, Anamu,

Hojas de Aji, Majagua, Zarzaparilla, Peregun

Shango/Chango [6 Primary Ewe]-Ceiba, Artemisa, Arabo Rojo, Platano, Pino, Palma

Real

Oggun [3 Primary Ewe]-Peregun, Prodigiosa, Rompezaraguey

Oyya [7 Primary Ewe]-Revienta Caballo, Prodigiosa, Flamboyan, Flor de Cementerio,

Espanta Muerto, Bonita, Peregun

Agayyu/Aggayu [1 Primary Ewe]-Embeleso

NORTH AMERICAN PLANTS, LEAVES, AND HERBS

Ori Ipin [3 Primary Ewe]-Coconut, Kava Kava, Sugar Cane

Obatala [8 Primary Ewe]-Lovage, Mace, Maquey, Sugar Cane, Witch Hazel, Yucca,
Yarrow, Yew

Esu [9 Primary Ewe]-Coconut, Groundsel, Hellebore, Plantain, Plum, Tansy, Vanilla,

Wheat, Yerba Santa

Osun [3 Primary Ewe]-Spikenard, Hemp, Kava Kava

Yemoja [7 Primary Ewe]-High John The Conqueror, Horehound, Pistachio, Lotus,

Tobacco, Star Anise, Yucca

Sango [1 Primary Ewe]-Poppy

Ogun [3 Primary Ewe]-Peppermint, Venus Flytrap, Solomons Seal

Oya [3 Primary Ewe]-Heather, Raspberry, Thyme

Aganju [7 Primary Ewe]-Cardamom, Dulse, Gardenia, Olive, Rose, Willow, Yerba

Mate

Chief Priest Ifawumi Joseph is the author of the book Owo Merindilogun Vol. I: The Genetics
Philosophy, Metaphysics, and Traditional Medicine of Yoruba Cowrie Shell Divination published
by TGI Publications, 5 East Mason Avenue, Suite 304, Alexandria, Virginia, USA 22301-1973,
tgipublications@yahoo.com, 703-683-3745. Chief Priest Ifawumi Joseph is an accomplished initiate
and practitioner of African Vodun, African Diaspora Vodou, Kongo, Bantu, Palo Mayombe, Egungun,
Oro, and Gelede sacred traditions. The author is a Chief Priest of Orisanla, Gelede, and Ifa. Chief
Priest Ifawumi has practiced African and African Diaspora sacred traditions in Nigeria, Benin,
Democratic Republic of Congo (Zaire), Ethiopia, Costa Rica, Brazil, and the U.S.