Santeria Vocabulary "Lukumi"

A

1. Abakuá
   Afro-Cuban secret male society of Carabalí origin. Though not part of Lucumí, many Santeros are also Abakuá members. Known for initiation rites, masked performances, and sacred drumming (ekón).

2. Abiku
   A spiritual entity believed to cause repeated infant mortality. These spirits are thought to return quickly to the spirit world unless ritually interrupted. Closely associated with Eleguá and Obatalá.

3. Aboricha (Aborisha)
   A practitioner who has received minor initiations such as Elekes or Warriors, but has not undergone full initiation through kariocha.

4. Abure
   A term meaning "religious sibling," referring to someone under the same godparent or lineage in Santería.

5. Achabá
   A metal charm bracelet or anklet adorned with tiny machetes, hammers, and other tools, traditionally worn by priests of Ogún.

6. Aché (Ashe)
   The sacred spiritual force present in people, nature, prayers, offerings, and rituals. Central to all Santería practice.

7. Achó
   Ritual cloth used for offerings, cleansings, and spiritual coverings. Color and type vary depending on the Orisha being served.
   Example: Achó funfun — white cloth for Obatalá or cooling work.

8. Adimú
   A non-blood food offering to an Orisha. Includes cooked or raw food such as roasted corn (awadó), smoked fish (eyá), and other items sacred to individual Orishas.

9. Adimú Orisha
   An Orisha received in ceremony for offerings, not for full initiation or crowning.
   Examples: Olokun, Osun, Orisha Oko.

10. Afoché
    Positively charged ritual powder composed of herbs, cascarilla, and sacred ingredients. Blown over people or spaces to clear negativity and attract blessings.
    Opposite: Ofoché (used for negative spiritual work).

11. Agogó
    A ritual bell made of iron or bronze, used to call the attention of Orishas or to open ceremonial space.
    Often associated with Obatalá and Osun.

12. Agban / Aguan / Agwán
    A spiritual cleansing ritual typically performed at the foot of Babalu Ayé. Involves grains, herbs, flowers, candles, and prayers.

13. Ahijado / Ahijada
    Godchild in the Lucumí tradition. Their spiritual upbringing is guided by a padrino (godfather) or madrina (godmother).

14. Ajá
    A ritual broom made from palm fibers, used especially by Babalu Ayé to sweep away illness and spiritual impurity.

15. Akpuón (Akpón)
    The lead singer at Lucumí ceremonies. Guides the drumming, invokes Orishas, and manages the energy of the ritual through songs.

16. Alafia
    A favorable sign in Obí divination (four coconut pieces face upward). Represents peace, health, and spiritual approval.

17. Alagbá
    A respectful title for an elder male initiate. May serve as spiritual counselor or assistant in ceremony.

18. Aleyó
    A non-initiate or outsider to the religion. May receive spiritual consultations, participate in public rituals, and be on the path to initiation.

19. Amalá
    A thick cornmeal and okra stew sacred to Shangó. Often served with shrimp or meat.
    Presented in banana leaves and placed before his sopera.

20. Añá
    The Orisha who inhabits consecrated batá drums. Only initiated omo Añá (children of Añá) are permitted to play these sacred drums in ritual.
    The batá drums include:

• Iyá: Largest, "mother" drum

• Itótele: Middle drum

• Okónkolo: Smallest, "child" drum
  Añá is never spoken of casually, and the drums are treated as living beings once consecrated.

21. Ángel de la Guarda (Alagbatori)
    The tutelary or head Orisha of an initiate, discovered during divination and crowned during kariocha. Seen as one’s spiritual protector and divine guide.

22. Ará
    The earthly realm. Also used to describe regional spiritual traditions (e.g., Ará Matanzas, Ará Habana).

23. Ará Onú
    The realm of the heavens and ancestors. Considered the home of the elevated spirits and eggun.

24. Arayé
    Discord, conflict, or chaos. One of the osogbos that may appear in a divination. Indicates problematic interpersonal or spiritual disturbances.

25. Aro / Arun
    Sickness or disease — a form of osogbo that can be physical, emotional, or spiritual. Often appears with Babalu Ayé or Obatalá in readings.

26. Ataná (Itana)
    A candle used in ceremonies. Symbolizes light, spiritual guidance, and presence of the divine.
    Ataná melli: A pair of candles used for balance or duality in rituals.

27. Awó
    “Secret” or “mystery.” Also a title for a Babalawo, a high priest of Ifá.

28. Awofakan / Ikofá
    Ceremony to receive the Hand of Orunmila, which connects the person to Ifá.

• Awofakan: For men

• Ikofá: For women
  Provides the recipient with their primary odú (life sign), a direct connection to Orunmila, and lifelong spiritual protection and guidance.

29. Ayé
    The material world or earth. In divination, it may symbolize the physical plane or earthly matters.

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B

30. Babá
Means “father” in Lucumí. Can refer to one’s biological father, a spiritual elder, or as a respectful title for male Orishas (e.g., Babá Obatalá).

31. Babalawo
A high priest of the Regla de Ifá, devoted to Orunmila.

• Performs advanced divination using ekuele and the Ifá board.

• Conducts the Awofakan (men) and Ikofá (women) ceremonies (Hand of Orunmila).

• Advises on destiny and odú. Separate but complementary to Regla de Ocha.

32. Babaloricha (Babalocha)
A fully initiated male priest in Regla de Ocha who has crowned godchildren.

• Acts as padrino (godfather).

• Female counterpart: Iyaloricha (Iyalocha).

33. Batá
A sacred set of three double-headed drums used in ceremonial music for Orisha. The drums are called:

• Iyá: Largest, “mother” drum

• Itótele: Middle drum

• Okónkolo: Smallest, “child” drum
  When consecrated, the drums are said to be alive with the Orisha Añá. Only initiated omo Añá (children of Añá) may play them in ritual.

34. Baño de Mewa (Bath of Mewa)
A powerful spiritual cleansing using ten specific herbs.

• Used to remove heavy osogbo, illness, or after spiritual shock.

• “Mewa” means ten in Lucumí.

• Herbs often include: ewe guava, ewe cotton, ewe basil, prodigiosa, etc.

35. Bembé (Tambor)
A drumming ceremony held in honor of the Orishas.

• Includes singing, dancing, food offerings, and sometimes spirit possession (Orisha mounts an elegún).

• May use batá or conga drums, depending on level of consecration.

36. Bilongo
A spiritual bundle, charm, or mixture of roots, herbs, bones, and symbolic items.

• Used to create spiritual effects—attracting, protecting, or repelling.

• Common in Palo, but used within Santería for certain protections or baths.

37. Bóveda Espiritual (Bóveda)
An ancestral shrine, usually a table with water glasses, candles, flowers, and photos.

• Used in Espiritismo Cruzado (Spiritism merged with Santería) to connect with eggun (spirits of the dead).

• Common location for misas espirituales (spiritual masses).

• Helps cultivate ancestral guidance and harmony in the home.

38. Bori (Iborí, Eborí)
Ritual feeding of the head (orí) to strengthen, cool, or align the person spiritually.

• Also known as rogación de cabeza.

• Can involve herbs, coconuts, candles, and prayers.

39. Burukú
A word denoting “bad” or “evil.”

• Used in phrases like iwá burukú (bad character) or osogbo burukú (deep misfortune).

• Represents the opposite of iré (blessing or good fortune).

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C

40. Caballo
Literally means “horse.” In ritual, refers to a person (elegún) who becomes possessed or “mounted” by an Orisha during trance. The Orisha uses the person as a vessel to communicate and work.

41. Cabildo
Afro-Cuban religious or cultural mutual aid society dating back to colonial times.

• Many became ilé ocha (Orisha temples).

• Helped preserve African traditions, languages, and rites in Cuba.

42. Camino
A path or manifestation of an Orisha.

• Each Orisha has multiple caminos with distinct names, traits, preferences, and sacred stories (patakís).

• Example: Eleguá Afra, Obatalá Ayáguna, Shangó Alufina.

43. Canastillero
Originally, a china cabinet used to store soperas (Orisha vessels).

• Now refers to any altar or sacred space housing the Orishas in the home.

44. Cascarilla (Efún)
Sacred white chalk made from powdered eggshells.

• Used in ritual markings, baths, and protection work.

• Draws spiritual boundaries and purifies spaces.

45. Coco (Obí)
Four-lobed coconut used for divination (Obí).

• Each fall pattern of the coconut indicates messages from Orisha (e.g., Alafia = total blessing).

• Used by both Babalawos and Olorishas for simple yes/no answers.

46. Collar (Eleke, Ileke)
Consecrated beaded necklace representing an Orisha.

• Given after initiation ceremonies.

• Each Orisha has specific colors and bead patterns (e.g., yellow/amber for Oshún, red/white for Shangó).

47. Conuco
A small cultivated patch of sacred land, often used for growing ritual plants.

• Symbolizes connection to nature and self-sufficiency.

• Sometimes used for planting in honor of Orisha Oko or Osain.

48. Consulta (Registro)
A spiritual reading or divination session.

• Performed with dilogún (cowries) by a Santero/a or with Ifá by a Babalawo.

• Reveals spiritual condition, taboos, remedies (ebó), and whether the client is in iré (blessing) or osogbo (misfortune).

49. Cuarto de Santo (Igbodú)
The sacred room used for kariocha and other major initiations.

• Only accessible to initiated priests during ceremony.

• Spiritually sealed and prepared through ritual work.

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D

50. Derecho
Payment, offering, or honorarium given for spiritual work or ritual services.

• Often paid to a Santero/a or Babalawo after a consulta, misa, or ritual.

• Also symbolizes gratitude and respect for spiritual guidance.

51. Día del Medio
“The Middle Day” of the kariocha (initiation) week.

• The iyawó (new initiate) wears ceremonial clothing, usually white.

• Visitors may come to pay respects.

• The itá (life reading) is often performed on this day.

52. Dilogún
A cowrie shell divination system used by Olorishas.

• Involves 16 consecrated shells to communicate with Orisha.

• Each odu (sign) reveals messages, taboos, remedies, and stories (patakís).

53. Divinación (Divination)
The spiritual process of receiving messages from Orishas, spirits, or ancestors.

• Techniques include Obí (coconut), Dilogún, Ifá (with opele or ikin), and espiritismo (mediumship).

• Divination determines whether the person is in iré (blessing) or osogbo (misfortune).

54. Dudú
Means "black" in Lucumí/Yoruba.

• Symbolically associated with mystery, power, night, and depth.

• Certain Orishas like Eleguá and Oyá are associated with dark colors, especially in specific caminos.

• Often used in describing cloths, animals, or omiero ingredients during rituals.

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E

55. Ebbó (Ebó)
Sacrifice or offering made to Orisha to correct spiritual imbalance or fulfill a prescribed act.

• Can include cooked food, animals, fruits, candles, or ritual acts.

• Determined through divination and used to bring about iré (blessing) or remove osogbo (misfortune).

56. Ebbó de Tres Meses
A ritual offering done three months after kariocha (initiation).

• Mandatory for new initiates.

• Reinforces the spiritual foundation laid during initiation.

57. Ebbó Misi
A ritual bath or spiritual cleansing.

• Contains sacred herbs (ewe), cascarilla, cocoa butter, water, and sometimes flowers.

• Used to purify and uplift the spirit.

58. Efún (Cascarilla)
See: Cascarilla in section C (#44).

• A sacred white powder made from ground eggshells used for protection and purification.

59. Egun (Egún)
Ancestral spirits or spirits of the dead, both blood and spiritual lineage.

• Honored at the bóveda espiritual (ancestral altar).

• Must be properly propitiated before working with Orishas in ritual.

60. Eledá
One's personal Orisha guardian, the Orisha who "owns your head."

• Determined through divination.

• Similar to the concept of a guardian angel or spiritual head.

61. Elegún
A person chosen or mounted by an Orisha during trance possession.

• Also called "caballo" (horse).

• Considered a vessel for Orisha to deliver messages or blessings.

62. Eleke (Ileke, Collar)
See: Collar in section C (#46).

• Beaded necklace representing the aché of the Orisha, given through consecration.

63. Emí
The breath of life or vital force.

• Symbolizes the divine spark within every being.

• Related to the concept of aché.

64. Epó
Red palm oil used in cooking, cleansing, and offerings.

• Especially favored by Eleguá, Shangó, and Ogún.

• Used to prepare sacred foods (adimús).

65. Epuele (Ekuele)
Divination chain used by babalawos in Ifá.

• Contains eight segments (often of coconut or metal) used to cast and interpret odú.

• Complements the ikin or palm nuts for more complex readings.

66. Etawa (Itawa)
A sign in Obí divination.

• Three pieces face up, one face down.

• Usually positive but may indicate conditional blessings or necessary ebó.

67. Eyá (Eyá Ellá)
Dried smoked fish used in offerings and ritual meals.

• Part of the classic adimú trio: Ekú (jutía), Eyá (fish), Awadó (toasted corn).

• Especially offered to Eleguá, Ogún, and Yemayá.

68. Eyife (Eyi Ifé)
In Obí divination: 2 coconut pieces up, 2 down.

• A "maybe" or ambiguous answer; often requires re-throwing.

69. Eyinlá (Eyilá)
Odú of the dilogún divination system corresponding to the number 12.

• Associated with deep spiritual evolution and large life lessons.

• Known for its heavy responsibilities and ancestral connections.

70. Eyioko
Odú corresponding to the number 2 in dilogún.

• Associated with balance, creation, partnership, and sometimes conflict.

71. Eyiunle (Unle, Eyeunle)
Odú corresponding to the number 8.

• Related to messages from Egún and water spirits.

• Involves duality and often associated with Yemayá.

72. Ewe (Ewé)
Sacred herbs used in almost every aspect of Lucumí ritual practice.

• Used in omiero (sacred herbal water), baths, cleansings, and offerings.

• Each Orisha has specific ewe; e.g., guinea hen weed (anamu) for Obatalá, basil for Eleguá.

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F

73. Feiticeira / Feiticeiro
Portuguese-influenced term sometimes used to refer to a witch or spiritual worker in Afro-Cuban religious contexts.

• In Lukumí, the term brujo/a is more commonly used in Spanish.

74. Feicita
Secretary or assistant who records the itá (life reading) during a kariocha initiation.

• Writes down all taboos, guidance, and advice revealed during the divination.

75. Foribale (F'orí balè)
A ritual salute involving touching the head to the ground in reverence to Orisha, elders, or spirits.

• Sign of deep respect and spiritual humility.

• The style of the bow may vary depending on the Orisha crowned.

76. Funfun
Means "white" in Lukumí.

• Symbolizes purity, peace, and spiritual clarity.

• Associated especially with Orishas like Obatalá and Orisha Oko.

• White is used in ritual clothing, cloth offerings (achó), and ceremonial tools.

77. Fundamento
The physical vessel or sacred object in which an Orisha resides.

• Includes consecrated otanes (stones), tools, and other ritual items.

• Represents the living presence of the Orisha in the initiate’s home.

• Must be fed and cared for through ritual.

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G

78. Gbogbo
Means “many” or “all” in Yoruba.

• Often appears in prayers and chants to invoke widespread blessings or community inclusion.

79. Güemilere (also Wemilere)
A drumming party or festival in honor of the Orishas.

• May be public or private.

• Features music, dance, and offerings to call down Orishas.

• Unlike a bembé, sacred consecrated batá drums may not be used.

80. Guerreros (The Warriors)
A group of four Orishas traditionally received together early in one’s religious path:

• Eleguá: Opener of the roads

• Ogún: God of iron, war, and labor

• Ochosi: Hunter and justice

• Osun: Guardian of the head (delivered in a metal chalice-like staff)
  These Orishas help protect and guide the devotee on their spiritual journey.

81. Güiro
A gourd instrument played with a stick to create rhythm in ceremonies.

• Also refers to ritual offerings of music to Orishas using guiros when batá drums aren’t used.

• Symbolic of agricultural abundance and spiritual sound transmission.

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I

82. Ibaé
A sacred phrase used to honor and show respect for the dead.

• Often said after mentioning the name of a deceased elder or ancestor.

• Meaning: “May they rest in peace” or “Blessings upon them in the next life.”

• Common in ancestor veneration and during Ituto (funeral rites).

83. Ibeá Ibeá Tonú
A ritual expression used in Lucumí liturgy.

• Invokes harmony and spiritual order.

• Typically said during ceremonies, prayers, or to affirm spiritual correctness.

• Esoteric in meaning, its full power is taught orally through lineage.

84. Ibedji (Ibèjì)
The sacred divine twins in Yoruba and Lucumí tradition.

• Represented together, they are honored when twins are born.

• Associated with harmony, duality, and spiritual balance.

• Orisha linked: Shangó, as a divine twin himself in some patakís.

85. Iddé (also spelled Idé)
Consecrated beaded bracelet worn by initiates.

• Offers spiritual protection.

• Must be received in ceremony, not worn casually.

• Each bracelet is linked to the wearer’s tutelary Orisha.

86. Igbodú (Cuarto de Santo)
The sacred inner room where initiation takes place.

• Restricted to initiated priests during rituals.

• Highly charged spiritual space, ritually cleansed and prepared.

• Also called igbodú or cuarto de santo in Spanish-speaking houses.

87. Igbo / Ibo
Divination tools used to confirm or clarify the orientation of an odú.

• Often include coins, bones, shells, or other symbolic items.

• Used during dilogún readings or Itá ceremonies.

88. Ikú
Death. Considered the most feared of the osogbos (negative forces).

• Can be personified as a force that wanders looking for lives to take.

• Sometimes must be appeased through special rituals.

89. Ilé / Ilé Ocha
A Santería house or religious community.

• “Ilé” means house; “Ilé Ocha” means “House of the Orisha.”

• It includes the temple, godparents, godchildren, and Orisha lineage.

90. Iña
A form of osogbo, meaning tragedy or great loss.

• Appears in divination and may call for strong ebó (offering or cleansing).

91. Iré
Blessing, good fortune, or beneficial energy.

• Opposite of osogbo.

• In readings, it tells the client they are in alignment or will receive help.

• There are many types of iré, such as iré arikú (long life), iré owo (money).

92. Iré Arikú
A specific blessing: long life and vitality.

• Highly valued outcome in divination.

• Sometimes expressed as “iré arikú babawa” (long life from our father).

93. Iré Ará
Blessing of physical well-being or health.

• Associated Orishas: Obatalá, Babalu Ayé.

94. Iré Ayé
Material or worldly blessings, such as success, property, or social elevation.

• Associated with Eleguá and Oshún.

95. Iré Ayo
Blessing of happiness and emotional joy.

• Often associated with Oshún, Obatalá, or Yemayá.

96. Iré Tesiwaju
Progress and forward movement in life or projects.

• One of the most desirable irés in a reading.

97. Iré Owo
Wealth and financial success.

• Associated with Orisha Oko, Oshún, and Eleguá.

98. Iré Omo
Blessing of children or fertility.

• Linked with Obatalá, Oshún, and Yemayá.

99. Iré Orisha
Divine assistance or favor from the Orishas.

• Indicates strong protection or guidance in one’s path.

100. Iré Orí
Blessing from one's Orí (inner head, destiny).

• Emphasizes alignment with one’s personal path.

101. Iré Igi
A blessing of family lineage, especially through children.

• Linked to ancestral protection and legacy.

102. Iré Yeyé
Maternal blessing or nurturing energy.

• Associated with Oshún, Yemayá, or a maternal ancestor.

103. Iré Eledá
Divine blessing through your spiritual guardian or higher self.

• Closely related to Orí, but more rooted in destiny and divine contract.

104. Iruke
A horsetail whisk used ritually.

• Carried by Obatalá and Oyá.

• Used to “sweep” away negative energy during dance or possession.

105. Itá
The reading given during kariocha (initiation).

• Contains life guidance, taboos, strengths, and spiritual obligations.

• Considered the roadmap for the initiate’s spiritual journey.

106. Itana (Ataná)
Ritual candle used for light, clarity, and spiritual communication.

• Color and number depend on the Orisha or type of ritual.

• Ataná melli = two candles, often for balance or symmetry.

107. Ituto
Funeral ritual performed after the death of an initiated priest/priestess.

• Closes their spiritual cycle.

• Determines the fate of their Orishas and how they are to be cared for.

108. Iwá
A person’s character or moral essence.

• Iwá rere = good character.

• Iwá pele = gentle, ethical character.

• Strong iwá is crucial for spiritual evolution.

109. Iworo
A fully initiated practitioner of Ocha (Santería).

• Also known as olorisha, olosha, or santero/santera.

• Literally means “one who has entered the igbodú.”

110. Iyá
Means “mother” in Lukumí.

• Used for biological mothers, godmothers, or senior priestesses.

111. Iyabó (Iyawó)
A newly initiated person during their first year after kariocha.

• Follows restrictions like wearing white, no parties, minimal public contact.

• A delicate and protected stage of spiritual rebirth.

112. Iyaboraje
The full one-year period following initiation.

• Involves ritual purity, learning, and spiritual maturation.

113. Iyalorisha (Iyalocha)
Female priest of Orisha who has crowned godchildren.

• Holds the title of iyá (mother) and guides her spiritual house (ilé).

114. Ibu Kole
A specific path (camino) of the Orisha Oshun.

• Known as the “carrier” or “gatherer.”

• Symbolized by a vulture and a basket or net where she collects what is discarded.

• Represents purification, wisdom, and the transformative power of the River.

• Deeply connected to justice and cleansing.

115. Iyalorde
A royal title meaning "Queen Mother" or "Lady of Nobility."

• Often associated with Oshún and other powerful female Orishas.

• In some contexts, used as a title of respect for elder priestesses with high spiritual authority.

• Embodies beauty, grace, leadership, and wealth.

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K

116. Kariocha
The most important initiation ceremony in Santería.

• Literally means “to seat the Orisha on the head.”

• Through this ritual, the initiate becomes a santero/santera (olorisha).

• Lasts 7 days, includes rituals such as receiving the Orisha’s tools, Itá, and ritual rebirth.

• Marks the beginning of the iyawó (newborn) year.

117. Kolá (Obí Kolá)
A ritual cola nut or coconut used in Obí divination.

• In traditional Yoruba practice, kolá nuts are split to divine yes/no answers.

• In Cuba, coconut halves (Obí) are more commonly used.

• Represents communication between humans and Orisha.

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L

118. Libro de Itá
The sacred book where an initiate’s Itá (life reading) is recorded.

• Contains odús, taboos, strengths, weaknesses, and spiritual advice.

• Consulted regularly throughout the initiate’s life.

• Usually handwritten and passed down through generations.

119. Lucumí (Lukumí)
The Afro-Cuban spiritual tradition based on Yoruba religion.

• The term also refers to the language used in ceremonies—a liturgical blend of Yoruba and Spanish influences.

• Practiced primarily in Cuba, Puerto Rico, Venezuela, and among diasporic communities.

• Synonymous with Regla de Ocha.

120. Letra del Año
The “Letter of the Year”—an annual prophetic message delivered by babalawos.

• Issued around New Year and includes guidance for the entire year.

• Contains a major and minor odú, associated Orisha, and general taboos or advice.

• Practitioners adjust rituals and behavior according to this guidance.

121. Letra (Odú, Oddún, Signo)
A sacred sign or spiritual “letter” revealed during divination.

• Each odú has multiple meanings depending on orientation (positive or negative).

• Reveals fate, taboos, remedies (ebó), and one’s spiritual standing.

• Interpreted by trained Santeros or Babalawos.

122. Loro
Parrot.

• Considered a sacred animal in certain rituals.

• Associated with communication between the spiritual and material realms.

• Some lineages associate parrots with Orunmila or Ochosi.

• Not often sacrificed but revered for their spiritual symbolism.

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M

123. Mawuó
Greeting or praise expression in Lukumí, especially used when acknowledging the presence of sacred energy or an elder.

• Rough equivalent to saying “blessed be” or “I salute you.”

124. Moyugba (Mo Yugba)
An opening prayer or salutation invoking permission from Orisha, ancestors, spirits, and the higher powers.

• Always said before ritual work.

• Means “I greet” or “I give homage.”

• Establishes spiritual order and protection.

125. Moforibale
Gesture of deep respect where one kneels and touches the ground or lies flat in front of an elder, Orisha, or altar.

• Signifies humility and reverence.

• Common during greeting, initiation, and possession.

126. Meyi
Means “two” or “double.”

• Refers to a repeated or paired odú (like Obara Meyi).

• Implies intensified energy in divination.

• Also seen in objects or spirits that come in pairs (like Ibedji—twins).

127. Misa Espiritual
A spiritual mass or séance performed to communicate with one’s eggun (ancestors).

• Involves prayer, singing, and often possession or channeling.

• Typically performed in Espiritismo but practiced by many Santeros.

128. Mewa
Means “ten.”

• Found in odú names (e.g., Ogundá Mewa = Ogundá 10).

• Also used in baño de mewa, a spiritual bath made with ten specific herbs.

• Represents completeness and a full cycle in divination.

129. Baño de Mewa
A spiritual bath made with 10 sacred herbs.

• Used for cleansing, opening roads, or resetting spiritual balance.

• Often recommended after a misa or negative reading.

• Herbs vary by lineage and purpose but often include romero, albahaca, ewe asowé, and others.

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O

130. Obatalá
One of the principal Orishas, associated with purity, wisdom, peace, and wisdom.

• Considered the father of humanity and Orishas.

• Colors: white (funfun).

• Associated with mental clarity, justice, and ethics.

• Sacred animal: Ewure (goat), especially white goat.

• Symbols: iruke (whisk), silver, crown, staff.

131. Obí
Ritual coconut used in divination to obtain yes/no answers from Orishas.

• Four pieces tossed and interpreted.

• Known as Obí Kolá in Yoruba.

132. Obiní
Lukumí word for “woman.”

• Used in ceremonial language and titles (e.g., Obiní Awo).

133. Obí Meyi
Divination phrase meaning “double Obí.”

• May refer to a two-coconut setup or confirmation with two separate Obí throws.

134. Obon
A wooden tray used in divination and ebó preparation.

• Holds cowrie shells, herbs, or offerings.

135. Obouru
Salutation of reverence, especially used toward elders or sacred entities.

• Often spoken during greeting or ritual invocation.

136. Ocha
Another term for Orisha or the entire religious tradition.

• "Hacer ocha" means to undergo full initiation into Santería (kariocha).

137. Ochinchin
Sacred dish for Oyá, made with black-eyed peas, onions, shrimp, and hard-boiled eggs.

• Represents winds, spiritual authority, and transformation.

138. Oddu (Odú, Oddun, Signo)
Sacred signs revealed in divination (dilogún or Ifá).

• Each has its own name, stories, taboos, and rituals.

• Examples: Obara, Odí, Irosun Meji, etc.

• Determines life path and spiritual standing.

139. Odí
Odú of transformation, sexuality, secrecy, and feminine energy.

• Associated with Ochún, Yemayá, and Obatalá.

• Can indicate powerful ancestral energy or hidden danger.

140. Ogún
Orisha of iron, tools, labor, and war.

• Patron of blacksmiths, soldiers, mechanics.

• Symbols: machete, chain, iron tools.

• Animals: rooster (akukó), smoked fish (eyá), ram (agbó).

• Colors: green and black.

141. Okán
The soul, heart, or emotional center of a person.

• Tied closely to Orí, but more about feeling and conscience.

142. Okó (Orisha Okó)
Orisha of agriculture and justice.

• Patron of farmers and fertility.

• Wields a plow and rides a chariot.

• Color: red and white.

• Associated with yam and farm tools.

143. Okokan
Means “only one” or “unique.”

• Refers to something spiritually singular.

• May apply to specific offerings or sacred items.

144. Olokun
Mysterious Orisha of the deep ocean, secrets, and transformation.

• Associated with riches, mysteries, the abyss.

• Gender-fluid in some traditions.

• Often received but not crowned.

• Deeply connected to Yemayá and Orunmila.

145. Olorisha (Olosha)
Fully initiated priest/priestess of an Orisha.

• Synonymous with Santero/Santera or Iworo.

146. Olofi / Olofin
Divine force representing the governing aspect of Olodumare.

• One of three emanations: Olodumare (creator), Olorun (light), Olofi (governance).

• Not worshipped directly but invoked with deep reverence.

147. Olodumare
Supreme creator deity in Yoruba religion.

• Source of ashé, creation, and cosmic order.

• Too divine for direct offerings—reached through Orishas.

148. Omi
Water, a central element in rituals.

• Fresh water (omi tutu) is sacred to Obatalá, Ochún, and Yemayá.

• Used in baths, offerings, libations, and altar maintenance.

149. Orí
One’s spiritual head or personal destiny.

• Must be respected and aligned to achieve success in life.

• Honored with rituals like rogación de cabeza (head feeding).

150. Orisha (Osha)
Divine entities that embody natural forces and human characteristics.

• Each governs domains such as love (Ochún), war (Shangó), healing (Babalu Ayé).

• Receive offerings, songs, and ritual attention.

151. Osain (Osáín, Ozain)
Orisha of herbal knowledge and magical medicine.

• Patron of ewé (plants).

• Often portrayed as crippled and one-eyed, but immensely powerful.

• Herbs are consulted through Osain before being used.

152. Oshosi (Ochosi)
Orisha of hunting, law, and precision.

• Uses bow and arrow.

• Works closely with Eleguá and Ogún.

• Patron of justice and ethical pursuit.

153. Osun (Osún)
Orisha of vigilance and spiritual watchfulness.

• Represented by a metal rooster staff with a bowl and bells.

• Given at initiation to protect the head (orí).

• If it falls, it’s a serious omen.

154. Ochún (Oshún)
Orisha of love, beauty, rivers, and diplomacy.

• Governs sensuality, sweetness, fertility, and abundance.

• Colors: yellow, gold, amber.

• Sacred number: 5.

• Animals: hen (adié), canary, peacock.

• Offerings: honey (must be tasted first), oranges, cinnamon.

155. Oshe (Oché)
Odú (sign) number 5 in the dilogún system.

• Represents passion, charisma, spiritual gifts, and communication.

• Strongly tied to Shangó and Ochún.

• Can also indicate gossip or betrayal when negative.

156. Odí
Odú number 7 in divination.

• Speaks of transformation, sexual energy, secrecy, and strategy.

• Associated with powerful feminine force and ancestral karma.

157. Oddun (also spelled Oddu, Odú)
Generic term for the signs in divination.

• Each oddu contains deep teachings, taboos, sacrifices, and patakís (sacred stories).

• Guides initiates on their spiritual journey.

158. Oyugbona
The second godparent in a kariocha (initiation) ceremony.

• Supports and assists the padrino/madrina (main godparent).

• Takes on spiritual responsibility if the first godparent dies or is absent.

• Also referred to as Yubona in some lineages.

159. Owó
The Lukumí word for money.

• Central to many offerings and rituals, both symbolically and practically.

• Used in ebó (sacrifices), moforibale (gesture offerings), and as a symbol of energy exchange.

• In divination, the presence or absence of owó often reflects prosperity or hardship.

• Associated with Orishas of wealth and commerce, such as Ochún, Eleguá, and Orisha Oko.

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P

160. Palo
Short for Palo Monte or Palo Mayombe, an Afro-Cuban religion of Congo origin.

• While distinct from Lukumí/Santería, many practitioners are initiated in both traditions.

• Works closely with spirits of the dead, herbalism, and the nganga (sacred cauldron).

161. Patakí (Patakín)
Sacred myths or stories that explain the behaviors, origins, and relationships of the Orishas.

• Each odú in divination contains its own patakís.

• These stories convey moral lessons, spiritual guidance, and cosmological wisdom.

162. Pedimento
A formal spiritual petition or request made to an Orisha.

• Often accompanied by an offering (adimú or ebó).

• Can be spoken aloud or written and placed near an altar or sopera.

163. Perro (Ajá Ayé)
Dog, referred to as Ajá Ayé in Lucumí.

• Rarely used in modern Santería but symbolically significant.

• Associated with fierceness, guardianship, and occasionally linked to Ogun or Babalu Ayé in historical rites.

164. Piedra (Otá)
Sacred consecrated stone representing the physical seat of an Orisha.

• Placed in a sopera (ceremonial vessel).

• Bathed, fed, and worshipped—never just symbolic, it is the Orisha’s body.

165. Pinaldo
A ceremonial ritual knife used in initiations, sacrifices, and sacred acts.

• Consecrated and handled only by qualified priests.

• Symbolizes precision, spiritual authority, and is treated as a sacred object.

• May be iron or silver depending on the Orisha being served.

166. Placetas
Ritual deposits made in nature—at rivers, crossroads, forests, or cemeteries.

• Part of ebó, usually containing foods, animals, herbs, or other ritual elements.

• Must be delivered to the appropriate place for the Orisha or spirit involved.

167. Possession (Mounting / Trance)
Spiritual state where an Orisha enters and takes control of a devotee (often called caballo or elegún).

• The Orisha may speak, dance, or heal through the person.

• Occurs during sacred ceremonies like drummings (toques de santo).

168. Puerta del Santo
“Door of the Saint.”

• Refers to the formal opening of ceremony, through prayer, chants, or ritual invocation.

• Begins the spiritual communication between Orisha and devotee.

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R

169. Regla de Ocha
The formal name for the Lukumí-based tradition commonly called Santería.

• "Regla" means "rule" or "order," and "Ocha" refers to the Orishas.

• Encompasses a structured initiatory religion, based on Yoruba spirituality adapted in Cuba.

• Includes practices such as kariocha, divination, ebó, and Orisha worship.

170. Rezo
A prayer or chant, often sung or spoken in Lucumí or Spanish.

• Used in ceremonies, during offerings, or while invoking Orisha.

• May be rhythmic or accompanied by drums and bells.

171. Rogación de Cabeza (Coco / Rogación / Koborí Eledá)
A spiritual head-feeding ceremony to strengthen one's Orí (inner head/spiritual consciousness).

• Performed with coconut water, herbs, cotton, and prayers.

• Helps restore balance, clarity, and protection.

• Can be done at home or in temple.

172. Rollo de Santo
A spiritual bundle of herbs, cloth, and other materials used in ritual.

• Often made for protection, cleansing, or spiritual reinforcement.

• May include writings, herbs, and symbolic items tied with string.

173. Rompimiento
The act of breaking or removing spiritual blockages.

• Often done through cleansing rituals or powerful ebó.

• Can include baths, sweeps, or spiritual scrubs (despojos).

174. Ron
Rum. Common offering to many Orishas and spirits.

• Can be poured on the ground, used to cleanse tools, or blown from the mouth in spiritual acts.

• Especially loved by Eleguá, Shangó, and Ogún.

175. Reglas de Ifá
The broader set of spiritual rules and teachings belonging to the Ifá tradition.

• Practiced by Babalawos and centered on Orunmila and the odú of Ifá.

• While Regla de Ocha and Regla de Ifá are related, they have separate initiations and hierarchies.

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S

176. Santero / Santera
A fully initiated priest (iworo) in Regla de Ocha.

• Has undergone kariocha and received the crowning of their tutelary Orisha.

• Can perform ebó, give readings, and sometimes initiate others depending on lineage and experience.

177. Santo (Ocha)
Refers both to the Orishas themselves and to the initiation process.

• “Hacer el santo” = undergoing kariocha.

• “El santo bajó” = Orisha mounted someone in trance.

• "Recibir santo" may refer to receiving an Orisha like Eleguá or Osun (not full initiation).

178. Sarayeye (Sarayeyeo)
A ritual cleansing or purification.

• May involve sweeping with herbs, birds (e.g., guinea hen), or cloth.

• Used to remove spiritual negativity or illness.

• Often accompanies major ebós.

179. Secreto
Hidden or sacred mysteries revealed only during proper initiation or ceremony.

• Each Orisha and ritual has its secretos.

• Includes prayers, songs, ritual objects, and acts not shared outside priesthood.

180. Sopera
The ceramic vessel that holds an Orisha’s sacred stone (otá).

• Painted in Orisha’s colors and designs.

• Fed and attended to regularly as the living home of the Orisha.

181. Sinagoga
Colloquial term (not traditional) for a spiritual working space or house outside formal Lucumí structure.

• Sometimes used to describe espiritista centers or loosely organized spiritual groups.

• Usage varies by region and lineage.

182. Spiritismo (Espiritismo)
Spiritualist practice centered on ancestral spirits and guides.

• Works through bóveda espiritual, prayers, candle work, and mediumship.

• Practiced alongside Regla de Ocha by many initiates.

183. Susu
A monetary offering or ritual payment, often collected in a folded bill, coin, or bundle.

• Part of ebó or to pay homage to the Orisha/spirit.

184. Suerte
Means "luck" or fortune.

• Read in divination as either present or lacking.

• May be restored via ebó, rogation, or spiritual cleansing.

185. Santo Lavado
A term used for a simplified or symbolic reception of Orisha, without full kariocha.

• May involve ritual bathing, prayers, and offerings to spiritually connect the recipient to the Orisha.

• Not considered full initiation, but still deeply respected.

• Often used for those seeking protection, alignment, or entry into the faith.

T

186. Tablero de Ifá
Divination tray used by Babalawos in the Ifá system.

• Typically made of wood, it is inscribed with sacred symbols and rubbed with sacred powder (iyerósun).

• Used in Ifá divination with the opele or ikin (palm nuts).

187. Tabú (Ewo)
A spiritual prohibition or restriction revealed during a reading (Itá or consultation).

• Must be followed to maintain iré (blessings) or avoid osogbo (misfortunes).

• Can include foods, behaviors, colors, or actions.

188. Tambor (Toque de Santo / Bembé)
A drumming ceremony to honor and call down the Orishas.

• Involves batá drums (añá) or other sacred drums, songs, and dances.

• Often includes spirit possession.

• Key form of communal worship.

189. Tambores Batá
Consecrated drums used in Lucumí ritual music.

• Three drums: Iyá (mother), Itótele (middle), Okónkolo (child).

• When consecrated, they are inhabited by the Orisha Añá.

• Played only by initiated drummers (omo Añá).

190. Templo (Ilé Ocha)
House of worship for the Orishas.

• Includes sacred altars, soperas, and ritual rooms.

• Headed by a Santero/a, Babalawo, or senior elder.

191. Tenkuá / Tenquén
Rarely used term for ritual shout or exclamation to raise energy or begin invocation.

• May appear in lineage-specific practices.

• Related to call-and-response in Lucumí liturgy.

192. Tira de Caracoles (Dilogún)
The set of 16 consecrated cowrie shells used in Santería divination.

• Each Orisha has their own set for reading.

• Used to reveal odú, iré/osogbo, and spiritual messages.

193. Toque (Toque de Santo)
The drumming rhythm or ceremony used to invoke the Orisha.

• May refer to the event or to the rhythm played.

• Different toques correspond to different Orishas and moments in the ritual.

194. Trampa (Spiritual Trap)
A ritual setup to trap or remove negative energy or spiritual attacks.

• • May involve ritual objects, powders, herbs, or animal offerings.

  • Used by experienced priests to protect, heal, or counteract curses.

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U

195. Unfó
A term occasionally used to refer to spiritual darkness or heaviness.

• Not widely used across all lineages, but recognized in some houses as a form of spiritual blockage or clouding.

• May require cleansing (paraldo, sarayeye, or rogación) to lift.

196. Unle (Oúnlé)
Offering placed directly on the ground or floor.

• “Unle” means “on the ground” in Lucumí/Yoruba.

• Symbolizes humility and giving directly to the earth or Orisha.

• Often used in Eleguá or Eshu offerings placed at the doorway or crossroads.

 

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V

197. Verbo (El Verbo)
In Lucumí and Espiritismo traditions, “el verbo” refers to the spoken spiritual authority or power of the tongue.

• Used in prayer, invocation, and commands during rituals.

• Strong “verbo” is considered a sign of aché and spiritual maturity.

• Associated with powerful akpuóns, mediums, and elders.

198. Vestir Santo
The ritual act of dressing the Orisha sopera or altar.

• Each Orisha has specific cloths and adornments.

• Part of ritual maintenance and honoring the Orisha’s presence.

• May include lace, sequins, beads, crowns, and skirts.

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W

199. Wintura (Wintera, Wintura Kalalú)
A sacred herb used in spiritual cleansings and baths.

• Strongly linked to removing negativity and envy.

• Found in baños de hierbas, especially for head cleansing.

• May also be used in afoché or blown powder.

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Y

200. Yemayá (Yemoja)
Orisha of the ocean, motherhood, and the womb of creation.

• Represents nurturing, protection, and stern discipline.

• Colors: blue and white.

• Symbols: seashells, moon, fan, fishnet.

• Animals: Duck (pékan), fish, and sometimes hen (adié).

• Caminos include: Yemayá Asesu, Yemayá Okute, Yemayá Mayelewo.

201. Yegua (Yegwa)
Female horse.

• Rarely used in major ceremonies or advanced offerings.

• Sometimes associated with Oyá, especially in funeral or death-transition rituals.

• Not commonly practiced, highly restricted.

202. Yiyi Ayeo
Ritual phrase or chant evoking joy, celebration, and positive energy.

• Sung during festive toques and public ceremonies.

• Symbolizes iré ayo (blessing of joy/happiness).

203. Yubona (Oyugbona)
The second godparent during the kariocha ceremony.

• Assists the primary godparent (padrino/madrina).

• Witnesses and helps guide the iyawó through the first year.

• Considered essential for spiritual support and balance.

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Z

204. Zanja (La Zanja)
A spiritual portal or crossroad often located at the edge of a cemetery or body of water.

• Used in rituals involving Oyá, Egungún (spirits of the dead), or Ikú (death).

• Offerings may be left here to remove heavy or harmful spiritual forces.

• Considered a liminal zone between the world of the living and the dead.

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Iré (Blessings, Good Fortune)

216. Iré
The general word for blessing, positive energy, or good fortune.

• Opposite of Osogbo (misfortune).

• Revealed through divination (Obí, Dilogún, or Ifá).

• Indicates spiritual alignment, protection, or progress.

• May still come with conditions or necessary offerings (ebó) to maintain it.

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Common Types of Iré

217. Iré Arikú
Blessing of long life and vitality.

• One of the most cherished irés.

• Indicates protection from death or premature endings.

• Often appears with the phrase Iré arikú babawa (“long life from our father”).

218. Iré Ará
Blessing of physical health and wellness.

• Often associated with Obatalá or Babalu Ayé.

• May indicate recovery from illness or strong immune/spiritual balance.

219. Iré Ayé
Blessing of earthly prosperity, material success, and well-being.

• Ayé refers to the world and material plane.

• Common in readings that point to job opportunities, abundance, or status growth.

• Linked with Oshún, Eleguá, and Orisha Oko.

220. Iré Ayo
Blessing of joy, celebration, and emotional peace.

• Connected to happiness in family, community, and love.

• Strongly tied to Oshún, Obatalá, and Yemayá.

• May be supported by music, dancing, or offerings of sweetness.

221. Iré Owo
Blessing of money and financial success.

• Owo means money or wealth.

• Can be specific (a business, payment, or job) or general abundance.

• Linked to Orisha Oko, Oshún, and Eleguá.

222. Iré Omo
Blessing of children or fertility.

• May indicate healthy children, pregnancy, or successful lineage.

• Associated with Yemayá, Obatalá, and ancestors.

223. Iré Orí
Blessing of one’s Orí (inner head/spiritual destiny).

• Suggests alignment with one’s life path.

• When this iré appears, the person is spiritually “on course.”

224. Iré Orisha
Blessing or favor directly from one’s Orisha.

• Indicates a strengthened connection or divine protection.

• Suggests the Orisha is present, active, and assisting in the person’s affairs.

225. Iré Tesiwaju
Blessing of progress and advancement.

• Forward movement in goals, development, or spiritual life.

• Often tied to Shangó or Ogun when ambition or leadership is involved.

226. Iré Igi
Blessing of lineage or family tree, especially through children.

• Igi means "tree," symbolizing family roots.

• Protects legacy and generational stability.

227. Iré Yeyé
Maternal blessing or nurturing support.

• May come from Oshún, Yemayá, or a spiritual mother/elder.

• Indicates care, love, and gentle guidance.

228. Iré Eledá
Blessing through one’s divine guardian spirit or Eledá.

• Closely connected to Orí but specifically refers to destiny keeper.

• Suggests divine support in life mission or difficult times.

229. Iré Oko
Blessing of a spouse or romantic partner.

• Associated with marriage, healthy love, or reunion.

• Orisha influences: Oshún, Shangó, Yemayá.

Ritual and Sacrificial Animals

230. Gallo (Rooster) – Akukó
Used in ritual offerings and cleansings. Associated with Eleguá, Changó, Ogún, and Oyá.

231. Gallina (Hen) – Adié
Used in rituals involving fertility, peace, and feminine Orishas. Associated with Yemayá, Obatalá, Oshún.

232. Guinea Hen – Etú
Sacred bird often used in powerful ceremonies. Associated with Oshún and Obatalá.

233. Paloma (Dove) – Eyelé
Represents peace, purity, and elevation. Used in white rituals, especially for Obatalá and Eggún.

234. Codorniz (Quail) – Oyún
Used in head cleansings (rogaciones de cabeza), associated with Obatalá.

235. Pato (Duck) – Pápá
Represents feminine energy. Associated with Oshún and Yemayá. Used in spiritual cleansings and omiero baths.

236. Chivo (Goat) – Ewuré
One of the most common animal offerings for removing heavy spiritual loads. Associated with Eleguá, Ogún, and Ochosi.

237. Carnero (Ram) – Agbó
Symbol of fire, power, and masculinity. Sacred to Changó and used in high-level rituals.

238. Cerdo (Pig) – Elede
Rarely used. Symbolic or restricted in some patakís. Sometimes associated with Ogún.

239. Vaca (Cow) – Máálú
Rare in sacrifice. Symbolic value. Milk is sometimes offered to Obatalá or Yemayá.

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Spiritually Symbolic or Representative Animals

240. Perro (Dog) – Ajá
Spiritual guardian or messenger. Associated with Eleguá and Babalu Ayé.

241. Gato (Cat) – Kítí
Symbolic only. Represents mystery, protection, and agility. Not used in rituals.

242. Caballo (Horse) – Kékéré (symbolic)
Represents the person being “mounted” (possessed) by an Orisha during trance. Symbol of possession and communication with the divine.

243. Tortuga (Turtle) – Ayaba
Symbol of wisdom, endurance, and the dual nature of land and sea. Associated with Yemayá and Olokun. Not typically sacrificed but venerated symbolically.

244. Pez (Fish) – Ẹja
Used as food offerings (adimú) for water Orishas such as Yemayá, Oshún, and Olokun.

245. Serpiente (Snake) – Ẹjò
Symbol of transformation, knowledge, and the underworld. Associated with Orunmila and Eggún. Not sacrificed.

246. Buitre (Vulture) – Icolé / Ikóle
Sacred to Oshún. Seen as a cleanser of spiritual waste and a divine messenger. Also associated with Babalu Ayé.

247. Eyelé Funfun (White Dove)
Extremely sacred to Obatalá. Symbol of peace, clarity, and divine elevation. Never used in negative rituals.

248. Ekún (Leopard or Panther)
Powerful symbol of stealth, strength, and nobility. Associated with Oyá. Symbolic in nature, not used for sacrifice.

249. Elefante (Elephant) – Erin
Represents memory, ancestral power, and spiritual stability.

• Symbolically linked to Obatalá for his wisdom, patience, and regal nature.

• Also connected to Oduduwá in some lineages.

• Not used for sacrifice; appears in imagery, altar symbols, or charms to represent strength and honor.

Herbs and Natural Elements

(Starting at 250)

250. Albahaca (Basil):
Used for purification, love, and attracting prosperity. Common in Omiero and spiritual baths. Offered especially to Obatalá and Oshún.

251. Ruda (Rue):
A powerful banishing and protection herb. Breaks hexes and cleanses spaces. Used in limpiezas and for warding off witchcraft.

252. Romero (Rosemary):
Clears mental confusion and dispels negative energy. Strong head-clearing herb. Used in rogaciones and spiritual baths.

253. Eucalipto (Eucalyptus):
Cooling, healing, and cleansing. Helps remove energetic illness and blockage. Applied in steam baths, baths, and sprays.

254. Caña Santa (Lemongrass):
Relieves emotional heaviness. Calms the spirit and is ideal for peaceful Omiero and bath mixtures.

255. Espanta Muerto (“Ghost Chaser”):
Repels unwanted spirits and spiritual disturbances. Used in strong limpiezas and Eggún-related rituals.

256. Guásima (Guazuma ulmifolia):
Used in spiritual cleansings, especially for ancestral works and powerful Eggún-based rituals.

257. Almácigo (Bursera simaruba):
Burned in spiritual fumigations for deep purification. Excellent against negative spiritual attacks.

258. Apazote / Epazote (Chenopodium ambrosioides):
Strong cleansing herb for layered spiritual problems. Often mixed with other strong herbs.

259. Anamú (Petiveria alliacea):
Wards off witchcraft and dark energy. Linked to Babalu Ayé and Ogún. Used in floor washes and baths.

260. Mastranto (Mexican Mint Marigold):
Drives away spirits and negativity. Used in home cleansings and deeper spiritual works.

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Herbs for Prosperity, Love & Harmony

261. Hierba Buena (Spearmint):
Brings freshness and joy. Used in love baths and for mental clarity.

262. Perejil (Parsley):
Attracts prosperity and love. Used in floor washes and money rituals.

263. Verdolaga (Purslane):
Promotes health and wealth. Offered to Yemayá and used in grounding baths.

264. Flor de Agua (Water Flower):
Soft, sweet energy. Associated with beauty, love, and femininity. Offered to Oshún and Yemayá.

265. Botón de Oro (Buttercup):
Invokes blessings and sweetness. Useful in works for attraction and peace.

266. Yerba Luisa (Lippia alba):
Emotionally balancing and calming. Excellent in rogaciones and Omiero.

267. Guarapo de Caña (Sugarcane Juice):
Symbol of sweetness and abundance. Used in love spells, Oshún offerings, and sweetening works.

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Orisha-Specific & Sacred Plants

268. Ceiba (Iroko / Silk Cotton Tree):
Extremely sacred. Represents ancestral connection. Offerings are made at its base for Eggún and Orisha.

269. Yagruma (Cecropia):
Aids in spirit communication and calming nervous energy. Used in Eggún and healing rituals.

270. Malva (Mallow):
Soothing and healing. Associated with Obatalá. Used for peace and tranquility.

271. Jobo (Hog Plum):
Strong cleanser. Often used with Babalu Ayé. Dispels disease energy.

272. Culantro Cimarrón (Eryngium foetidum):
Powerful, sharp energy. Adds strength and protection to Omiero and Ebó.

273. Avellana (Hazelnut Leaves):
Used in mental clarity and communication with spirits and Orisha. Appears in rogaciones.

274. Coronilla (Lantana):
Calms agitation. Used in head-cleansing and Obatalá works.

275. Sauce (Willow):
Emotional release, grief processing. Connected to Yemayá and ancestral women.

276. Marilo / Mariwo (Palm Fronds):
Used in ceremonial fencing, altar shielding, and sacred veiling. Associated with multiple Orisha.

277. Flor de Muerto (Marigold / Tagetes):
Ancestor flower. Used in Eggún offerings and to open the way to the spirit world.

278. Guayaba (Guava Leaves):
Clears spiritual disease. Opens roads and removes bad energy.

279. Flor de San Diego (Tagetes erecta):
Soothes malevolent spirits. Used for peace, rest, and safe sleep.

280. Orégano:
Brings joy and healing. Used in gentle cleansings and love rituals.

281. Pino (Pine Needles):
A powerful protector. Clears homes and spiritual residue. Common in floor washes.

282. Menta (Mint):
Freshens and uplifts. Common in Oshún rituals and spiritual perfumes.

283. Higuera (Fig Leaves):
Used for fertility and ancestral connection. Appears in Ebó and family-based works.

284. Tamarindo (Tamarind Leaves):
Neutralizes heavy spiritual negativity. Used in strong limpiezas and expelling works.

285. Jengibre (Ginger):
Activates and energizes spiritual power. Heats up spells, breaks blockages, and empowers baths and cleansings.

286. Roble (Oak):
Symbol of power and protection. Leaves used in Ebó and for Orishas like Ogún and Changó.

287. Palmas (Palm Leaves):
Used in sacred veiling, spiritual fencing, and Omiero. Tied to Shango ,Eleguá, Obatalá, and many others.

Body Parts in Lukumí (continued from 288)

288. Orí
The head. Considered the most sacred part of a person in Lucumí belief. It holds one’s destiny and spiritual alignment. Regularly washed or fed in ritual (rogación de cabeza).

289. Inú
The inner self, heart, or emotions. Represents one’s internal state and feelings.

290. Ọ̀fọ̀
The mouth or speech. Sacred because spoken words carry Aché (spiritual power).

291. Ẹ̀sẹ̀
Feet. Symbolize one’s spiritual path, stability, and grounding.

292. Ọwọ́
Hands. Instruments of action, creation, and giving offerings.

293. Ọkàn
The heart. Represents spiritual emotion and life force.

294. Ẹ̀jẹ̀
Blood. Carries Aché and ancestral connection. Highly sacred and symbolic in sacrifice.

295. Ojú
Eyes. Associated with vision, spiritual perception, and divination.

296. Ẹnu
Mouth. Carries the Aché of words. Used in prayers, songs, and ritual utterances.

297. Orogbo (Bitter Kola)
Used in some Lucumí and especially Ifá rites. Symbol of longevity, patience, and endurance

298. Opa Orisha
Sacred staff or symbol of authority for certain Orishas (e.g., Obatalá’s staff). Represents their power and presence.

299. Ataré
Red pepper. Used in rituals to heat up energy, protect, and defend against witchcraft. Often associated with Eleguá and Shangó.

300. Bríkamo de Abakuá

• Ritual mask used in Abakuá secret society ceremonies.

• Crafted of wood, cloth, and natural materials, often painted and decorated.

• Worn by masqueraders called íreme who represent powerful spirits during processions and rites.

• Used to conceal the identity of the dancer and channel sacred energy.

• Symbolizes spiritual protection, ancestral connection, and the secret power of Abakuá.

   301.Cocodrilo (Alligator/Crocodile) — “Ònì” or “Aluko”

• Symbolically significant reptile in Afro-Cuban and Yoruba cosmology.

• Often appears in patakís as a force of transformation, protection, or as a guardian of mysteries.

• Associated with certain water Orishas (e.g., Olokun, Yemayá, and sometimes Ochosi in his hunter role).

• Sometimes used as a symbol of ancient wisdom, endurance, and the border between worlds.

Not commonly sacrificed but deeply respected as a spiritual symbol.          

 

302. Osogbo Ikú

• Misfortune of death.

• Most feared osogbo.

• Can refer to physical death or death of something symbolic (relationship, project, etc.).

• Requires immediate ritual attention and cleansing.