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Table of contents
Sometimes it will even be necessary for him to undergo a new ceremony. These Mariwo curtains have a preventive purpose in the cults. They notify everybody of the presence of imminent danger, obstructing the entry to those places where the treatment of the supernatural is delegated to initiates prepared for such functions. He is the most senior Oje of his " terreiro ". He is known as :. Subordinate to these in the hierarchy is a group of title-holders. Hence the saying :.
Alapini the absolute title-holder.
The word ipekun means the end, completion, final limit, signifying the supreme and absolute post in the hierarchy. In Bahia, because of the non-existence of known royal-houses nor of the lineage of the Aldpini, this title is not hereditary. In others they are given the titles because of their prominent position in the negro-social life of Bahia or because of the services which they rendered to the cult and which make them suitable subjects to receive such honours. It is a tradition that the new holder of the title should present a new chair on the occasion of his installation.
They are chosen by the Egun in the first instance and their appointment is confirmed by specific rites. In Bahia, the drummer is not a professional. They are the official players and are responsible for the ritual instruments of the " terreiro ".
Classification, speech, clothing and preceptual rites. Some women are also holders of important titles. The higher ranking post in the hierarchy which are open to women in Bahia are :. She is the first to be greeted by the Baba.
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Usually she is an old person who occupies a prominent position in the community. She passes on all the requests and messages made by the women to the Baba. She is the most frequent leader of the ritual chants entoned by the women. She too has her Qtun and Osi. They are responsible for making the spirits visible and making them appear publicly. He learns the secret of the invocation and handling of the dead.
The well-known scholar Ulli Beier has written, " the spirit which is being worshipped is considered to be neither good nor evil but is conceived as a power for either qualities. Being a power it is potentially dangerous if wrongly treated but if worshipped in the correct way it will help the community by protecting it Egim-society, by making the ancestral spirits evident, is fulfilling one of its more important functions : making immortality, a basic concept of Yoruba philosophy, incontestable and unchallengeable.
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Each Egun carries specific symbols, has his own chants and forms of greeting which identify him. They only make public appearances at the major ceremonies of the cult or at the annual festival which is dedicated to them. All this is known as the abala.
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The strips of cloth are of different colours and profusely decorated with mirrors, cowry-shells, small bells and beads. His clothing looks like an enormous sack which extends into a long tail dragging over the floor. They are completely flat in appearance, in a rectangular form when seen from the front, in very narrow form when seen in profile. Their clothing is of vivid colour, with large flamboyant designs.
Others speak in a very low but high-pitched voice. Even if the Baba does not appear himself, he answers and can be heard, giving his orders and messages. The presence of the Baba is often manifested only through his voice ; his bodily form may not appear and one hears only his messages and blessings.
Ago ago tabi mawole Have I your leave to enter this. May I cross the threshold of this. Have I your leave to enter this house? Oh, my children! All the members of the " terreiro " reply :. Baba mi! My father! Numerous sacrifices will be made and food distributed. Of their activities nobody knows anything ; nor when they eat or when they sleep. Nor may his family or relatives approach him. During the festivals whole families move to the " terreiro " ; luggage and all temporally settle in to houses adjacent.
The " terreiro " is converted into a village on which the uninterrupted drum-beat and chants fill the air. Those persons who for one reason or another cannot attend the festival, lock themselves in the houses. Running steps, the strokes of the isan, and emphatic words are heard :. Carefully, with patience Keep calm my father As they take their leave they sing :. As death itself cannot be predicted, other non-periodic rites, specifically those of funeral-rites inside or out of " terreiro ", are performed separately from the above-mentioned festivals.
Four annual festivals take place :.
key points
In January, for the New Year, the fulfillment of cult-obligations is carried out until the ninth day. In February, beginning on the second day and continuing for two weeks a very special festival takes place. This is related to the fact of the community being settled on the sea, making the fruits of the sea their livelihood.
At this time, the harvest of the first fruits is done. Until recently farming and the reaping of fruit had been the bases of living in the community. It cannot be ignored that the Island of Itaparica was for a long time the furnisher of fruit for Salvador It is no easy accomplishment to be accepted and initiated into the awo, the secret mystery of the cult. The mysteries connected with it are held sacred and inviolable. Servants, criminals or otherwise indebted do not have the right to carry the isan, must less, to guide or to invoke the Egun.
Usually silent and great observers, they possess a personality which distinguishes them. Accustomed to deal with death, to invoke and to worship death, they possess a deep wisdom of life and can confront any contingency with extraordinary calm and objectivity. They appear to possess the secret of life and of death. Awo ki 'run The initiates are never corrupt. In fact, secure in the immortality which they possess by the pact which they made with the earth during their initiation, they possess the certain knowledge that they themselves will be remembered and venerated as the ancient fathers.
Thus, they will be in death, as they were in life, the unchallengeable and incontestable representatives of immortality, symbols and memory of the origins of their race. Correct spelling and translation of words and texts constitute extremely valuable evidence and sources for Afro-Brazilian studies. Propitiatory parcel for the use of the deceased in the next world that should be carried and left in the open air.
The act of consecrating a place of worship. Africa, vol. XXX, Deoscoredes M. Juana Elhein e Deoscoredes M. Nina Rodrigues refers to a masonery in Africa related " with the spirits of the next world ".