Interés directo: concepto y diferenciación del simple interés a la legalidad

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t would be virtually impossible to deal at any length with the en-tire pantheon of orisa. Those most significant and useful have been described in some detail in earlier chapters. Of the hundreds of others—including Ota, Erinmi, Jigunre, Laberinjo, Pepe, Olosa, Oranmiyan, Aje, Kori, Iroko—I have devoted this chapter to those who tend to be most significant in our everyday lives.

I

OSONYIN

Osonyin is the orisa of plants and the inherent ase and magic they contain. He, along with Esu, is the constant companion and assistant to the babalawo.

Osonyin is one-legged like the trees and plants he represents. In the myths it is said that he lost his leg and acquired other physical in-firmities while in a struggle for power with Orunmila. His staff of of-fice is forged from iron and often contains leaflike extensions topped with a single bird. The staff, known as opa orere eleye kon, is carried by the babalawo as indication both of his office and of his relationship with Osonyin, which allows for the transformational use of herbs. The staff, which contains a series of birds perched on the lower branches as companions to the single bird on top, is an indication that this par-ticular path of Osonyin is obligated to the aje, or witches. This close association comes from Osonyin's remarkable talent for controlling the

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destructive powers of fear and hysteria. Through his herbal applica-tions he can transform destructive and chaotic hysteria into creativity.

Improper usage can produce the reverse effect.

The babalawo or owner of the staff must be sure it does not fall down. It must never lie on the ground, because this would break its connection with the living force, or ase, of plants. Plants that fall on their sides are dead and have lost their energy. Though Osonyin is bound closely to the babalawo, there is no orisa that can perform tasks without the help of this herbal orisa.

The tale is told of how Oya, discovering the secret hiding place of Osonyin's magical herbs, created a windstorm to topple their con-tainer from the immense heights of the Araba, or white silk cotton tree, that it was hidden in. This tree, the tallest in Africa, has great spiritual power and reaches heights of 120 feet or more. Osonyin heard the wind and tried to return in time, but many of the magical herbs had spilled to the ground, and all the orisa helped themselves to as many as they could before Osonyin could once again gather his treasures together.

Osonyin is owner of the forest and plants, and no other orisa can ef-fectively use his or her magical ase without permission from Osonyin.

He is associated with the aje, or witches, because he is also intimately involved with the practitioners of black magic.

Though Osonyin is intimately involved with the babalawo, priests of Osonyin perform their own ancient form of divination. The Osonyin priest joins with the magical qualities of agemo (chameleon). Herbal medicines are combined with agemo, and one half is eaten by the priest and the other half placed inside a doll. In a trance state, the priest communicates with the doll, who answers in a high-pitched, childlike voice. There is little attempt to conceal that the voice issuing from the doll is a product of ventriloquism, but the essence of the process is that the priest is communicating with energies that not only provide the questions but supply the solutions as well. The babalawo's staff, or Osun (not to be confused with the orisa of the same name), represents his pact with Osonyin to utilize the properties of herbs for magical pur-poses. The staff of the priest of Osonyin is similar in looks and purpose.

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ORISA OKO

Oko was first man, then orisa. He was said to have been the king of Irawo. He was selected king after a highly undistinguished life that consisted mostly of roaming the land as brigand and part-time war-rior. His most extraordinary talent was as a hunter, particularly of the elusive guinea hens, or bush birds, of Africa. As king, his rule was tyrannical and self-indulgent. It was this self-indulgence that touched off the events that changed his life and ultimately turned him into an orisa.

Returning from a journey, Oko found that his palace courtyard was virtually filled with wild yams from the harvest. In our tradition the yams cannot be eaten until the local priests have divined the neces-sary offerings and offered the requisite prayers. To partake of the yams before that takes place would be to violate a major taboo. Oko, self-centered as he was, was more consumed by his hunger from the journey than by respect for the traditional taboos of his religion. He built a large fire and proceeded to roast as many yams as he could pile upon the flames. Earth, incensed at his insensitivity, gave him the dread disease leprosy.

In ancient times lepers were offered two alternatives. They could be confined at home, without human contact, until the disease proved fatal, or they could be exiled to the wilderness; in more modern times the choice became known as "staying home" or going to the "farm."

Yet, in Oko's day, the farm did not yet exist, as foodstuffs were hunted or gathered in the wild. Nevertheless, it is because of Oko's exile that the farm itself exists. When he was cast into exile in the wilderness, one of his devoted wives followed him. It was there, in their wilderness residence, that his wife began to systematically plant and harvest cul-tivated fields, and it was there that farming was created. In Oko's self-indulgent way, he took and was given credit for his wife's brilliance.

He was credited with the creation of the farm.

Though character is a genuine issue for the Ifa devotee, pragmatic results can often override short-term judgments. Oko's belligerent at-titude, his theft of the credit due his wife, and his self-absorption led

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in turn to his violation of taboo, illness, exile, and finally the emer-gence of the "farm" as a great blessing to humanity.

Today, the taboo for the newly harvested yam still exists. It lasts one lunar month. Yet, for the devotees of orisa Oko, it lasts longer. It is so strict that his followers will cover their eyes when passing piles of newly harvested yams. It is as if they must, by their acts of reverence, make up for the lack of reverence by the orisa they follow.

Finally, a month or more after harvest, when the yams are piled high at the altar of orisa Oko, and several have been offered to the an-cestors, the ceremony and festival are allowed to begin. The gods eat first, humans second. Oko supervises it all.

Orisa Oko was known to hunt with an enormous sword, and today his altars reflect this. His avatars are guinea hen, poisonous snakes, and scorpions. To violate the taboo today would still bring the wrath of leprosy or death by bite or sting to the offender.

It is orisa Oko's task, in addition to farming, to search out, give trial to, and execute witches. The aje, or witch, is the epitome of uncon-trolled forces, while the farm is the essence of conuncon-trolled elements. For this reason Oko is firmly opposed to witches and spends a great deal of time eradicating them from the land. The accused are placed on the orisa throne, and priests of Oko utter the prayers known only to their cult. If guilty, the accused die. If not, they are set free.

ORISA OSOSI

Ososi is the orisa of the hunt. His primary symbols, the bow and arrow, are representative of his multifaceted capabilities. Tragically, during the kidnapping of Africans for slave trade, entire villages de-voted to the worship of this orisa were uprooted and taken to the New World for sale. As a result, this once-powerful and influential African orisa hardly exists on his native continent. In the New World, in the syncretization of the religions Candomble, Santeria, Macumbe, and others, Ososi still plays a major role.

Ososi is both hunter and warrior. His ability to see great distances, hear the most minute sound, and act instantly give him the power and

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ability to kill with ease. He is basically a loner, traveling the woods and forests in search of game. His closest associations among the orisa would be with Ogun, orisa of iron, who also lives a solitary wilderness existence, and with Obatala, the orisa of clarity and justice. Ososi has been known to carry out the judgments of Obatala, and his own men-tal clarity and alertness make for a strong pairing with the orisa of purity It is Ososi's relationship with Obatala, his carrying out of Obatala's sentences, that has led to the New World concept of Ososi as the owner of jails and prisons. Quite often, in Cuban, Brazilian, or Puerto Rican homes you will hear, "Ososi, please live in my home so I will not have to live in yours."

One of the Ososi oriki tells how the hunter returned to his home to find that two quail he had shot that morning had disappeared. What Ososi did not know was that his mother had visited his home and, see-ing the quail, had taken them to her house to prepare them for her son. Furious at what he assumed to be thievery, Ososi instructed his arrow to find the culprit. He then shot his magical arrow into the air, and it flew to his mother's home and killed her. Later, when Ososi re-alized what he had done, his contrition elevated him from man to orisa, and he pledged to supply man with food from that day on. Ososi also has the capacity to use magic. His life in the forest acquainted him with herbs and their magical ase.