Moyugba

Comes from the Yoruba Moyugba emi - I; ayugba - greeting = I salute you. Whenever we make any rite or act of worship in Yoruba religion in the diaspora, we started with omi tuto, a libation of fresh water. While the drink is said to do the following.

Omi egun fun, fun ile omi, omi fun keke gbogbo timbelaye timbelese Oloddumare. Omituto, Ona tutu, tuto Laroye, tuto tuto ariku babawa ile.

The Moyugba is divided into three parts. The first begins with a salute to Oloddumare, calling for all the names with which it is praised, in an act that recognizes the Divine Creator and His omnipotence. Although often cited as a silent and distant deity, in the tradition of Cuban Ifa Osha, Oloddumare should be revered in all the rituals, since without the Supreme God nothing is possible.

After Oloddumare honor, pay tribute to two ancestors who played an important role in the scheme or Lucumi Yoruba religion. What are Ased (Ashedá) and Akodo, who were the first two disciples of Orunmila, and helped spread the word of Ifa and wisdom to all mankind.

Continue paying homage to time. We recognize in the past, present and future, the crucial witness to the minute journey of humanity through real life and then pray for the continued existence of the world and our species.

After paying tribute to our mother (Iyatobi) and father (Babatobi), the two most essential things, without which obviously could not exist. A town family oriented, the Yoruba and their descendants, are of great importance and respect for their parents who love during his lifetime and continue to worship even after death. In fact our parents are as sacred as any Orisha.

When honors Ara - the Earth, the planet's physical body-the Ile-the ground beneath our feet as much as the house where we live. As a silent observer, this planet provides us with our existence and is the eventual recipient of all our actions. The Ile gives us life, nurtured us throughout our existence after our death we feed her with her living body for years. Since we know the Olorisha can not be cremated, but must return to the land that gave to him.

The second section consists of a Moyugba greetings to our ancestors. The ancestors are called Egúngún or Egun. These should not be confused with Arao run (Araonú) citizens of heaven, or Iwin - wandering souls roam the earth. Egungun are those spirits that are related to us by blood and through our ancestry Orishas. All others are Ara orún.

The Iwin are negative entities, usually spirits of people who have died before their due time, by suicide or through the influence of witchcraft or spells. Although not a traditional practice, there Olorisha honoring their Moyugba to their spiritual guides. This is a mistake. These entities are recognized in a particular segment and widespread Moyugba and should not be included among our Egun because they simply are not Egun. Ara orún as will be recognized in the final stanza of the second segment when we say:

Gbogbo Moyugba olodó araorún wan, oluwó, Iyaloshas, Babaloshas, Omo kolagbá Egun mbelése Olodumare.

The Yoruba regard the ancestors as important and sacred as the Orishas and worthy of equal respect. Indeed, Los Egun complete the Orisha as clarified in the proverb Iku Lobi osha (The dead bore the Holy).

At this stage in the Moyugba, some ancestors are called upon to help us in the very execution of the ceremonies and offer their support and wisdom for the benefit of those present. Then we have to greet the devotees of Egungun, when we honor those ancestors that came with our first iyalorishas - godmothers; babalorishas-sponsors; oyugbona-second sponsor, the assistant or babalorisha iyá in that order and then all those present inside of the house.

The third and final section consists of a prayer Oloddumare and all other entities which they call ahead to ensure the welfare of the devotees, his partner in life and all those who may be present. The prayers are said to come not damage any of the present and not to afflict the misfortune that is not within the chosen destination.

Moyugba
Moyugba Olofin, Moyugba Olorún, Moyugba Oloddumare
Olorún Alabosudayé, Alabosunilé
Olorún Alay, elemi Olorún
Moyugba Ashedá, Moyugba Akodo
Ayaí Moyugba Odu, Oni Odu, Odu olá
Moyugba Baba Yeye Moyugba
Moyugba ará, Moyugba ile
Gbogbowán Moyugba olodó araorún, oluwó, Iyaloshas, Babaloshas, Omo kolagbá Egun mbelése Oloddumare
Tuto Omi, Ona tuto, ile tuto, tuto owo, omo tuto, tuto nini, ariku
babawa. Omi Eggun fun, fun ile omi, omi Olorun fun. (As he says this is sprayed water on the floor with the fingers)
Araorún, was Layen é t'orún (Names of egun one by one, known by the officiant to respond to these again and again) was é

After greeting all known or revered ancestors according to the tradition of upward Olorisha, the priest says:
É going Layen t'orún gbogbó Egun araorún emission origins Nani (the name is mentioned in reverence to our ancestors)
É going Layen t'orún gbogbó Egun araorún iyalorisha origins EMI (those that come with iyalorisha - or babalorisha godmother - godfather)
É going Layen t'orún gbogbó Egun araorún Ojigbona origins EMI (Those in the Oyugbona)
É going Layen t'orún gbogbó Egun araorún igboro gbogbó kalé origins or ile (Those of everyone in the house)
É going Layen t'orún gbogbó Egun, gbogbowán olodó, lagbá lagbá, Araorún, otokú timbelayé, mbelése Olorún, Olodumare.
Kinkamashé - (Iyálorisha or Babálorisha)
Kinkamashé - (Oyugbona)
Kinkamashé - (Oriaté)
Kinkamashé - (Babalawo)
Kinkamashé (Any Olorisha live their lineage we want to say hello or to pray for him)
Ori Kinkamashé emission Eled Nani - (I)
Gbogbó Kinkamashé kalenú, igboró, bye, Ashira, Oluwó, Iyaloshas, Babaloshas, kale ile.
Meaning of words used in this Moyugba:

Greeting Moyugba or pay tribute to
Owner Olofin Palace
Lord of heaven Olorún
Olodumare. Owner of the vast expanse of the universe
Alabosudayé global protectors of the land
Alabosunilé. The protectors of the land
Alay The first living being (God)
Elemi. The owner of breath
Ashedá and Akodo The divine messengers
Odu Ayaí The Last Days
On this Oní Odón
Olá Odu days to come, the future
Father Baba
Mother Iyá
Mama Yeye
Ará Corps; the planet
Ilé The ground beneath our feet, the house where we
With fresh water that is the Way I cool the house cool,
fresh intelligence, the new money, hands cool, fresh
is the health of our father (couple).
Water for the dead, water for the land that sustains us, water
for the sun.
Olodó Gbogbowán T hose who left our way and living on the edge of the river (The Olorisha deceased)
Araorún (Araonú) Citizens of Heaven
Oluwó Ifa Priest
Mother Iyaloshas holy priestess
Babaloshas. Father of holy priest
Kolagbá Omo High priest endowed and recognized in all aspects of religion.
I was going to walk Mbelesé é Layen t'orún (t'orún) Those who have departed from earth to heaven (orún rere)
Alagbá lagbá All elderly, present or not (lit. an elder among elders)
Otokú. He or she who died
Timbelayé. Sign in the other world
Kinkamashé. Blessing
Ojigbona (Oyugbona) Assistant initiation or Babálorisha Iyá
Oriaté The senior priest performing the ceremony
Emi Nani. I, for myself
Gbogbó kalenú Those present at the house
Visitors Igboro
Bye (bye) Brother or sister
Toddler Ashira; another meaning: that is horse riding or the Orishas (person who is possessed by an Orisha)
Kalé ile All who are at home


Here are some famous ancestors that can be invoked in each Moyugba

This first group are the pioneers who are vaguely remembered, who could be in Cuba in the early nineteenth century. Virtually no one knows anything about these Olorisha, by the fact that many of them were associated with the San Jose Chapter 80.

Awapitikó Gbangboshé
Malak's largest
Tiny Malak
Dadaist
Kaínde
Adeu
Tawadé
Ode Waro
Na Ines yeny T'Olokún
Teresita Ariosa, Oni Osun (although some sources have said she was called Oshun Oshun Kayode funk)
Give Omo
Obankolé
Adufe

Although some of the following group Olorisha are as enigmatic as before, they are most remembered for were active during the last half of the nineteenth and early twentieth century.

Na Rosalia Efunshé Warikondó, Founder Egbado branch.
Omo Oshosi. In the last quarter of the nineteenth century may have introduced Efunshé in Centro Habana adoshú osha ceremony and eventually practiced today has spread to the rest of the island.

Ma Monserrate González, Oba Tero. Founder Egbado branch.
Oní Shango. Oba Tero is the source of many Egbado Orishas in Cuba: Olokún, Oduduwa, Bromú, Yewa, and others. His line is very well framed in Matanzas.

Fermina Gomez ordered Oshabí Ma Monserrate González, Oshabí became known as the most trusted source of Egbado Orishas Cuba as Olokún, Yewa and Oduduwa until his death in 1950. She inherited his knowledge of his Iyalorisha Oba Tero.

Saudi Oviedo, priestess of Oya who founded a lineage in Pueblo Nuevo, Matanzas. Its descent is probably the second largest in Matanzas.

Timothy "Latu" Albear, Ajayi Lewú Oní Shango and one of the first Oba Oriatés. She trained Octavio Sama, Obadimejí.

Na Belén González, APOT, founder of the seed known as "pepper", it is unclear if she was a Olo (sa) or Oní Oshun Yemaya. She was ordained in Cuba by a iyalorisha known as Teresita Oshun Funke, probably the same Teresita Ariosa. A source says he was ordered by the China Wildlife, Oshun Miwa, and others say it was he who ordered APOT (sacrament) Oshun Miwa.

Na Margarita Armenteros, founder of Aina Yobo another important offspring in Havana.

Tibursia Sotolongo, Oshun and Oba Mewa Oriaté Abelardo Beque (Becker), Oni Osun (Tibursia) descends from Aina Yobo.

Ño Filomeno Garcia, tying Babalawo, onilú, drummer and abegí - sculptor, who along with Añabí, carved the first Orthodox Bata built in Cuba. Tying is also considered to have carved the mask Olokún (possibly Gelede) used in the nineteenth century in the town of Regla, Cuba, to dance for this Orisha.

Not John "the lame," Añabí Babalawo, onilú drummer and abegí - who along with tying carver, carved the first Orthodox bata drums built in Cuba.

Ño Remigio Herrera, Adeshiná. Probably one of the first Babalawos who came to the island by the year 1830 and could have had any involvement in the ceremonies to create the first drums Añabi coat binding and in Cuba. Although entered Cuba via Matanzas, where he lived for a number of years, is also well known in Rule where he spent the last 35 years on the island and started the Cabildo Yemaya was later inherited by his daughter Josefa "Pepa" Herrera , Eshúbí.

Octavio Sama, Obadimejí. The first man born in Cuba Oriate Oba, a disciple of Latu. Obadimejí was ordered twice, to Oshun in her native Sabanillas and Agayu when he arrived in Havana in late 1900. Efunshé Latu and refused to believe that he had been ordered and demanded that the ritual will be held again. In the Ita was discovered that he really had been ordered, hence the name "King converted twice" or as we say in Cuba, "which was crowned twice"

Joseph Roche, Oshun Kayode. Ordained in 1896 by Tranquilina Balmaseda, Omí Saya, a descendant of Efunshé religious. Oshun Kayode was probably the second man Oriaté, particularly trained Latu.

Calista Morales, Ode Dei. Some sources believe it was the daughter of Efunshé. Others say it was a good friend of Lydia Cabrera, who called it "the last great woman apwón." It was possibly the first ordered Oshosi Olorisha of Cuba.

Josefa "Pepa" Herrera, Eshúbí. Adeshina daughter and possibly the first Olorisha Elegba ordered in Cuba.

Na Ines yeny T'Olokún and Ma Monserrate González, Oba Tero were first ordered in the last quarter of the nineteenth century. It is remembered for the procession that paraded the Chapter annually through Rule City in honor of Yemaya and Oshun.

Tata Gaytan, Ogunda-fungal. Babalawo celebrity who died in 1945, and probably the first who was ordained in Cuba. Adeshina consecrated him in late 1900. Best known for being the first who dedicated Olokún Babalawo Babalawos other early twentieth century.

Aurora Lamar, Oba Tola. Until 59, Aurora Lamar was probably the most widespread in Cuba Iyalorisha ordering over 2000 people. She introduced the religion in Santiago de Cuba in 1940. Its descent is probably the most extensive currently.

Thomas Romero, Ewín Letí. Thomas was a disciple of Obadimejí Romero. He was one of the most popular Oriatés after the death of his mentor.

Nicolas Valentin Angarica, Oba Tola. Oba Tola Obadimejí was ordered in 1941, and learned with this until the death of his godfather in 1944. Although I work with his godfather a short period of time brought to Havana, the knowledge he had obtained from his family in his native Carlos Rojas in Matanzas. He was descended from a long line of Olorisha. It is most remembered for having written the first book published on the Lukumi religion in Cuba, in 1950: "The Lucumi to everyone."

Lamberto Sama, Ogun Toye. One of the two most important Oriaté happened to the generation of Thomas Romero.

Prayers to some Orishas

Elegguá
Arolla, akuilayo, Agur TENTE UN apagurá, akamasese
areletuse, abamula, omubatá, Okolo flabby okoloñiñi, Tonika fofo
sa orogún, Oyono alayiki, ayugba.

Oggún
Oggún Ñañanile, Oggún COBU, alagere oguó, Oggún Llumusu,
Oggún finamalú, euguele yaeín, Andaloro, EKU, feyú, tana,
guara guru, oshibiriki, ayugba alala.

Oshosi
Odde Oshosi kills onibebe ayugba.

Orisha oko
Orisha oko, Iku Afefe, orogodó gailotiguaro, ayugba.

Inle
Inle Abata, makolegüini Ouse, wing wins, oreguekún, ayugba.

Korikoto
Ayugba, ayano, ayugba.

Dadaist
Farewell, Dada, omo kuyale, ayugba Banani.

Aggayú
Solá Aggayú kiñiba, kiniba Shogun allaloro kinibako, egüenillo
Etal, boyugba, adagua, ayugba.

Shango
Eko Olu Azasaín, cherere agdaché, kokonijiko, omo ladu, ferini
cherebinu, bogu, ayalú koso, ayugba.

Ibeyis
Araba gold Belli, Aina Kaínde, iddeu, ayugba.

Obbatala
Obbatala, Obbataísa, Obbatallano, Obiri gualano, katike Okuni
allé, co Edentia Babani, Ayáguna, Geon Baba dumilao
azabelli juaremú olodú.

Oya Yanza
Ayegüé Oya, ayilodaá, obini Yawo, oguidi mule, Otik
shoo obiní otoru Enku, talokué ri Oya, Oya yumoso, ayugba.

Yemaya
Rere Asher, Iyami Late, Yemaya, Azay lokun biko
ibu tagara, wa tolokun Lede, oko bayireo, bull arabai Omí
kofi denu, Iyami, ayugba.

Oshun
Mori Oshun yeye, Abebe obinu gold, gold Ozuna, noni, kolo lakeiya
Iyami, koyúsoun, Yeye Kari, wañari, ogalé, Kuas ana, ayugba.

Ozuna
Ozuna Ozuna labuosu gaga, omo Dubula, Ozuna Ozuna ediolo edioma
arikú babawa.

Ozaín
Ozaín, aweniyi, tivi tivi, lawodin, yeera, Soker keremeyé
mele, lesekan, nick, sa elese, Aruba, wanwaraloko, bogu, Ewe, ayugba.

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