Eleguá

Who is Eleguá, and what is he?

Eleguá is one of the most important and most venerated orishas in the Yoruba religion and in Santería. His story reaches back to the time of creation, when Olodumare, the supreme God, appointed him guardian of the roads and the crossroads.

According to the mythology, Elegua is the messenger of the orishas, the one who opens and closes the roads, the one with the power to remove obstacles or set them in place, and he is regarded as an intermediary between the human world and the spiritual one. The figure of Elegua is central to Yoruba culture, and his worship has spread throughout the world through the African diaspora and the religion’s influence across Latin America and the Caribbean. Elegua is an orisha represented as a child, wearing a red-and-black cap and carrying a cowrie shell. He is associated with the colors red and black, and he is considered the owner of iron, the key and the padlock. Eleguá stands for primary protection, since he is the one charged with opening and closing people’s roads.

He is considered the owner of the road of life and is responsible for things such as prosperity, luck and happiness, as well as the ills that misfortune can bring, since he holds influence over other eggun (the spirits of the dead). Eleguá is the one who sets destiny where joy or sorrow is concerned, and he holds people’s fortunes in his hands. He is regarded as a mischievous prince of the Yoruba religion and a direct descendant of Olodumare, the omnipotent supreme being and creator of all life on earth. In short, Elegua is an intermediary who makes communication possible between the earthly world and heaven, and who carries the offerings that are made up to the primordial supreme being of all creation, Olodumare.

Characteristics of Eleguá

• Symbol: A stone with a humanoid shape, a coconut, or cement.
• Number: 3
• Animals he eats: Large white chicken, roosters, white guinea fowl. He eats all animals, even white mice, but he does not eat — and must never be offered — hens or doves.
• Herbs: Salgaso, aguinaldo, rabo de zorra, hortiguilla, pinga hermosa, salta perico, pata de gallina, lengua de vaca, piñón blanco, guacalote, belo (bleo de espinas), pendejera, orille, ateje, alacrancillo, hierba hedionda, gandul, cowpea leaves (hojas de fríjol de carita), guaro, varia, almácigo de cuatro caminos, camphor leaves, hot chili pepper, corn stalk and corn silk, avocado leaves, avocado root, coconut husk, coconut-palm stalk, corojo (every part of it), guava, croto de Monte adentro (the city-grown kind is no use), coffee (leaves and beans), picapica, travesura (dried and green), mastuerzo, barriguilla or arrasca barriga, vente conmigo, arrasa con todo, dried rosebud, maloja, mint, hierba mentirosa.
• Color: Red and black (together)
• Day: Mondays and the 3rd of every month
• Parents: Obatalá and Yemú
• Greeting: See Prayers
• Sopera: A clay sopera (lidded vessel), in which the orisha is placed. The stone is sought out according to the path marked by the letter or sign, and it may come from any of several places — the hill, the river, the forest, and so on. It can take different shapes, though as a rule one looks for a stone with a humanoid appearance.

Syncretism

In the Catholic religion, Elegua is represented by the image of the Holy Child of Atocha, which symbolizes the childhood of Jesus. He is also associated with Saint Benedict, Saint Anthony and the Ánima Sola (the Lonely Soul).

Offerings for Elegguá

Aguardiente (cane liquor), tobacco, toasted corn, coconut, smoked fish, little balls of raw cornmeal dough smeared with corojo butter, smoked ñeque, sweets of every kind, and candies. A very special offering is to present him with the head of a ñeque and/or to sacrifice a mouse to him. In the Yoruba religion and in Cuban Santería, Eleguá is a very important and powerful orisha.

Certain elements that are sacred and associated with Eleguá must be used, such as ewé (herbs) and otán (stones). One must also keep in mind the colors associated with Eleguá, black and red, and use them in the clothing and in the elements employed in the ceremony.

During the ceremony, foods and drinks are offered to Eleguá, such as akará (a kind of fritter) and omí tutu (cool water), guava (his favorite fruit), sweets, toasted corn (aguadó), smoked jutía (ekun), smoked fish (ella), aguardiente (otí), and corojo butter (epo). He may also be offered 3 small fish (trout or sardine), cooked and dressed with corojo butter, smoked fish and smoked jutía; this offering is used to ask Eleguá to open the roads.

Chants and prayers in Yoruba must also be sung to invoke the presence of Eleguá, such as «Eleguá mo juba o» (Eleguá, I adore you) or «Eleguá ni o, o ni Eleguá» (Eleguá is in you, you are in Eleguá). Sacred implements are likewise used to invoke Eleguá, such as the otá (stone) and the igbá (vessel). These implements are consecrated and used exclusively for this purpose. Once the connection with Eleguá is established, requests and petitions may be made to obtain his help and protection.

It is important to remember that Eleguá is the owner of the roads and the crossroads, so one must be respectful and follow the rules of his worship in order not to draw his anger or displeasure.
In short, to attend to Eleguá one must follow certain rituals and protocols associated with his worship. Sacred elements must be used, the proper colors worn, and chants and prayers in Yoruba sung to invoke his presence. Beyond that, the rules must be respected, and one must show respect toward this deity in order to receive his help and protection.

Attributes of Eleguá

Implements:

• Staff of command
• Straw hat
• Mirror
• Key
• Garabato (hooked stick)
• Maraca
• Chain
• Mousetrap
• Children’s toys
• Coins
• Tobacco
• Machete
• Guava-wood garabato
• Whistles
• Balls

Foods:

• Sweets
• Candies
• Fruit
• Corn
• Plantain
• Goat
• Fish

His animals:

• Dog
• Rooster
• Snail
• Bono
• Deer
• Mouse
• Jutía

His dances: In the ceremonies of Santería, dances are performed to invoke the presence of Elegua. The dances of Eleguá are lively and joyful.

How to attend to Eleguá

The best day of the week to attend to Elegua is Monday. It is important to know that Elegua must live behind the front door of your home, since from there he marks the boundary between the two worlds: the inside and the outside.

He is gently anointed with a little corojo butter and honey while you speak with him, giving thanks and asking for what you need.

Likewise, three green guavas and a white or red candle are set out, along with other elements such as toasted corn (aguadó), smoked jutía (ekun) and smoked fish (ellá). In addition, to better connect the astral plane with Eleguá, it is recommended to light a cigar and blow a little smoke over him, remembering also to spray him with a little aguardiente.

At the end, three knocks must be given in front of him, since Elegua listens attentively to everything his children and devotees express to him.

While you attend to him, you should ask Elegua to open your roads so you may reach peace, progress, abundance, intelligence, solid footing for your projects, and much more. In this way he will take charge of driving away what is negative and will help you overcome every difficulty that may touch your life, your mind and your spirit.

Eleke of Elegguá

Black and red beads, which represent life and death, beginning and end, war and calm — the one and the other.

What are the children of Eleguá like?

Discover the traits associated with the children of Eleguá.

The children of Eleguá have certain traits associated with their personality: they are energetic, curious, cunning, and highly adaptable. It is also believed that they can be unpredictable and changeable in their behavior, just like Eleguá himself.

Beyond that, the children of Eleguá are expected to keep a strong bond with the orisha and to honor him through rituals and offerings. It is believed that Eleguá grants them his protection and helps them open roads and resolve obstacles in life.

They are intelligent and skillful, but not very scrupulous. They lean toward depravity and corruption. Swindles, cons and political intrigue guarantee them success in life. He is the first in everything. Because of his great importance he is the first to be called in every
religious act and celebration, and likewise the last to take his leave. He is the beginning and the end of all roads — birth and death. Watchman of day and night, of good and evil. He is spy and messenger of the gods; if he so wishes, nothing that is offered reaches the gods.

God of detours and of entrances. Of meetings and farewells, guardian of street corners, of lonely places and of empty houses. He tangles and untangles the roads of life. He is the one who holds the keys of destiny and opens or closes the door to misfortune or to happiness.

He is the personification of chance and of death.

Gatekeeper of the wilderness and the savanna. He also watches over the roads and reports to Oloddumare on those who behave badly and fail to make the required sacrifices, and he is the one who protests when sacrifices are not carried out as they should be.
The figure of Elegguá is bound to that of Eshu, who is the embodiment of the troubles inherent to humankind. This duality exists because, within the Yoruba conception, no orisha represents a pure concept; all of them admit contradiction. Eshu is not the devil, although he is tied to every misfortune. He lives in dark streets, in lonely parks, in the wilderness — and if he were ever to enter the house, misfortune and tragedy would follow.

Elegguá and Eshu form an inseparable relationship between the positive and the negative. For the Yoruba, the house represents the perfect refuge. Elegguá lives at the door, which marks the border between two worlds: the inner one, which represents the peace of the home, and the outer one, which represents danger and wickedness. He is a close friend of Shangó, Oshún and Oggún. He stands at one of the four cardinal points of Orula’s divining board, and he possesses great powers of divination. A master of spells and talismans, his bindings can never be broken. He is a great healer.
Together with Oyá he commands the four winds.

Is Eleguá evil?

Eleguá is neither evil nor good; he is an orisha who fulfills a specific role in the Yoruba religion and in Cuban Santería. He is associated with fortune and protection, with the good and the bad of life — the absolute owner of the roads of life, of people and of the world. His presence is essential in any religious ceremony.

Patakíes of Eleguá

1. The origin of Eleguá: Legend tells that at the beginning of creation, when all was darkness and chaos, Eleguá was the first orisha to appear. His task was to bring light into the world and to open the roads so that the other orishas could reach the earth. For this reason, Eleguá is known as the owner of the roads and the crossroads.
2. Elegua and Oggún: Oggún was a hard-working orisha devoted to the forging of tools. On one occasion, Elegua asked Oggún to make him a knife for his ceremonies. Oggún agreed and handed Elegua a very sharp knife of great quality. Elegua, however, used it to do harm, and Oggún grew furious with him. Ever since, the two orishas have had a tense and at times contentious relationship.
3. Elegua and the sweets: Legend tells that Eleguá had a great love for sweets and candies. One day, a group of children offered him a candy in exchange for his help in solving a problem. Eleguá accepted and helped them solve it. Ever since, sweets and candies have become a common offering made to Eleguá in his ceremonies.
4. Elegua and the dogs: Elegua has a strong bond with dogs and is often depicted with a dog at his side. On one occasion, a stray dog approached Eleguá and asked for help in finding a home. Eleguá promised he would help, and thanks to his powers the dog found a warm and welcoming home. Ever since, dogs have become a symbol of the protection and care that Elegua gives to his devotees.
5. Elegua and Orunmila: Legend tells that one day Eleguá and Orunmila met on a road. Eleguá, who was very cunning, proposed a game to Orunmila. He said he would hide something in a secret place, and Orunmila would have to guess what it was and where it lay. If Orunmila guessed correctly, Eleguá would give him a great prize; if he failed, he would have to pay Eleguá a large sum of money. Orunmila, who was a great diviner, accepted the challenge. Eleguá hid something in a far-off place and returned to wait for Orunmila. When Orunmila arrived, Elegua asked him what he had divined. Orunmila answered that he had divined that Eleguá had hidden a dish of shrimp stew at a crossroads. Eleguá was astonished to hear this, since he had hidden something else in a very different place. Eleguá asked Orunmila how he had divined it, and Orunmila replied that he had consulted the oracle of Ifá and received a clear and precise message about what Eleguá had hidden. Eleguá, who also respected the power and wisdom of Orunmila, admitted his defeat and handed over the promised prize. This patakí teaches that Eleguá and Orunmila are two very important and powerful deities in the Yoruba religion, but that each has his own role and his own way of acting. While Eleguá is cunning and skilled at games and mischief, Orunmila is the diviner and the bearer of divine wisdom. Together, Eleguá and Orunmila represent a perfect balance between cunning and wisdom, and stand as a testament to the complexity and richness of the Yoruba religion.

Prayers of Eleguá

PRAYER 1

»ECHÚ ELEWÁ OGA GBOGDO NAMIRIN ITA ALAGBANA BABA MI NULO NA BURUKU NITOSI LE CHONCHO KUELÚ KUIKUO OKI KOSI OFO, COSÍ EYO KOSI KU COSÍ ANO NI ORUKÓ MI GBOGDO OMONILE FÚ KUIKUO ODUEVE, BABA MI ELEWA.»

TRANSLATION

Owner of the 4 corners, elder of the road, my father, take away what is bad so that I may walk in health; let there be no loss, let there be no upheaval, let there be no death, let there be no illness, in the name of all the Elegguá — I give you many thanks, my father Elegguá.
Elegguá (another greeting)

PRAYER 2
OMI TUTO, ANA TUTO, TUTO LAROLLÉ, ECHÚ AGOGO, ECHÚ ALAGUANA, ECHÚ MAMAQUENO, MAYUBAO IYALOCHA, MAYUBA IYABONA, QUICAMACHE CAMARIKU, CAMA IFI, CAMA ONA, CAMA AYARE UNLO ONA QUEBOFIQUEBOALA, OCHOSI ADERU POEMATA BADA ORISA.

Translation
I refresh you so that you may open the road, with the permission of my elders. I ring the bell so that you may open the door for me, counting also on my guardian angel, godfather, godmother and all the representatives of the Yoruba divining board — health for me and for all my children.

PRAYER 3
Elegguá (for preparing lamps)
ELEWÁ BARALAYEGUE, IFA BORU IBA ACODA ECHEDA QUI IBONE QUI IBOTICHE, NONI, LEGUEBIGUE FAVORA ONIMI.

UCHU AGOGO, ECHÚ ALAGUANA, ECHÚ AGATIA, GONGO ECHUAGO, NMA QUE NO MAYUBAO OLDO, CAMARALLE, MOYUBAO IYALOCHA, MOYUBAO IYABONA QUICAMACHE CAMARIKU CAMARALLE, CAMAROFI, ANO UNLO EREYE UNLO QUI BOFIQUE BOADA.

ELEGGUÁ
ALATO MAUBE ECHÚ CUCHUCHU ALATOMAUBE ECHÚ CUCHUCHU ELEGGUÁ SULLERE ECHÚ BARABO OMO MOLLURBA AGUO MOLLURBA ELEGGUÁ CHOLONA OMODE CORI COSI ECHÚ BARABO OMO MOLLURBA ELEGGUÁ CHOLONA.
ATONDO NARO ATONDO NARO AKONKO LARO AKONKO LAROLLÉ ELEGGUÁ CUANTIO AKONKO LARO ELEGGUÁ LAROLLÉ AKONKO LARO AKONKO HE ELEGGUÁ LOCUA LAROLLÉ ELEGGUÁ. ELEGGUÁ LAROLLÉ AKILELLO AGURE TONTO OMO AKAGURA ACHAGURA ACAMA SESE ARE LETUSE ABANUNDA OMO BABA OCOLE AFOFO NINITONI CANOFO OMO ORO GUIN ALLOINA ALALLIQUI AYUBA MAFEREFÚN ELEGGUÁ. A LAROLLE AQUILOYO AGURO TENTEONU APAGARA ACAMA SESE ARELETUSE ABAMULA OMO BATÁ OCOLO OFO OCULOÑIÑI TONI CANOFO OMO OROGUN OLLONA ALALLIQUI AYUBA MAFEREFÚN ELEGGUÁ. ELEGGUÁ AKO BARU TORI TORU LE YA FI LLORUARE ALE EL KOPACHE AKO MEKO BARA LAROLLÉ ACHUCAL COLAGUALA UN BELE IKIN IKÚ LAROLLÉ OGUO ONIRE UN CHECHE ONI CONI CONDORI ECHÚ BELEKE AYUBA ELEGGUÁ. ELEGGUÁ ARIKU BABAGUA OMO BELE ORICHA ECHÚ COSI COSO ARERE ELEGGUÁ CULONA CUANTIO AGUO LILLE ECHÚ UNSORO DEDEGUANTE LECUM. ELEGGUÁ ICÚ BORU AGO GO GANGO ALLE MANA QUINA ANANIKI ECHÚ ORICHA CULONA CUANTIO AGUO LILLE CONO ONI LAROLLÉ AKONKO LARO AKONKO LAROLLÉ ELEGGUÁ COMA CUANTIO OBA ORICHA OMO ORICHA ELEGGUÁ CULONA HE CULONA HE AYUBA MAFEREFÚN.

Paths of Elegguá

1. Eshu Abailé (Agbailé): On this path, as messenger and intermediary, he is of great help in the houses of Ocha. His chief function is to cleanse and to carry the ebbó — to the river, the wilderness, the sea, the foot of the ceiba or of any other tree, and so on. He has to do with the cleansing of bodies. When someone carries some harm, negative influence or negative energy, this Echu is the one called upon. The works left in the wilderness belong to him. He can travel with the santero to the place in nature where the ceremony is performed. He speaks in the sign Ojuani Meyi.
2. Eshu Abarikokó: He carries a bamboo tube holding various secrets of Ifá, and a whistle. He speaks in the sign Otura Juani.
3. Eshu Abelukeño: He goes about with Alagwana.
4. Eshu Aberikúkeye: Born in the sign Irete Otura.
5. Eshu Achi Kuelú: He is an old man of small stature who lives in the holes and underground tunnels of the crossroads, because he is a spirit of the earth. Minerals belong to him — gold in particular. He comes from the territory where the Arará rule was practiced. Born in the sign Ojuani Meyi, he works with Ifá and eats doves. It is also said that he lives in the marketplace. He is the chief of the dead and is mounted on a two-headed wooden doll.
6. Eshu Adawa: He is mounted on a smooth Chinese pebble, with Elegguá beads, and carries no load. He speaks in the sign Ojuani Tanshelá.
7. Eshu Afrá: He is from Arará land and consists of an empty pot that accompanies Babalú Ayé, whose Elegguá he is. His necklace alternates black beads with white. His taboos are aguardiente and palm wine, and he is in the habit of whistling at street corners and in lonely places. He is the companion of Eshu Makenú and prepares himself only when he eats. He greatly favors the health of the people he protects. He works with the air and speaks in the sign Obbara Koso.
8. Eshu Efrá Lolí: He is made of ritual paste on a base of turtle breastplate, and bears his crown, with eyes and mouth made of cowries. Born in the sign Irete Fili.
9. Eshu Afrodí and Echu Agroí: They are of the Arará nation. Since they have twenty-four paths, they are adorned with twenty-four cowries arranged in three rows. Both are pyramid-shaped and crowned at the top. They are helpers of Ifá, and only men officiate in their worship. In some cases he carries twenty-two cowries.
10. Eshu Agatigaga: A name of Elegguá.
11. Elegguá Agbanilegbe: A name of Elegguá.
12. Elegguá Agbanilée: He is the Elegguá of the sign Babá Eyiogbe and works with Ifá.
13. Eshu Agbadé: He came down into the world with Obatalá and rides on a mountain stone. He carries no load and is washed frequently with peregún and atiponlá. Born in the sign Oshe Fun.
14. Eshu Agbálonké: He is grown and strong, punishes with fire, and is called the «Eshu of the Deaths.» He is continually guiding the souls of the departed. Born in the sign Obbara Meyi.
15. Eshu Agbanukué: He came from Arará land. He is a guardian Elegguá of the house who gives great help to those who live in it and has the power to strike his enemies blind. He is the best ally of Ifá, together with Biba Kikeño and Alaroyé, and each of the three carries a metal arrow on his forehead. He protects the babalawo, is his security, and repeats to him everything he hears and sees. He helped Orula prove his clairvoyance to Olofi. He speaks in the sign Baba Eyiogbe.
16. Eshu Agbarikokó: He carries a bamboo tube in his load, holding various secrets.
17. Eshu Agberú: She is the wife of Echu, the receiver of the sacrifices.
18. Eshu Agbiri: He lives with Ochún and goes on a small stone. He speaks in the sign Oché Turá.
19. Eshu Agbó Bará: He is a trickster who hears everything and repeats everything, sowing conflict through misunderstandings.
20. Eshu Agbobarmelekí: He presides over the male erection; he is indecent and, when he comes down at the drum ceremony, is given to exposing himself and masturbating. He speaks in the sign Obbara Trupon.
21. Eshu Agelo: He is a caiman who guards the house of Orula. He speaks in the sign Ogbe Yono.
22. Eshu Agganiká: This one likes to collide with everything in his way, for he is malevolent, very dangerous and vengeful. When he gets angry he brings the police. Agganiká was the name given to the rural guard in Cuba. Mercury is placed in his load, and he rides a horse, carrying an iron machete. He makes people stumble and run into setbacks.
23. Eshu Agogó: He presides over the changing of the hour. He speaks in Otura Meyi.
24. Eshu Agogoro: He is an Echu of the rubbish heap.
25. Eshu Agó Meyó: He is from the land of Oyó and serves as a preventive and effective guardian against traps and deceptions. He is invoked at the moment documents are signed.
26. Eshu Agongo Ogó: Also called Elegbara, he is an Elegguá with a knotted club, which helps him walk and which he also uses to attack or to defend himself from enemies. When this particular Elegguá is invoked, a knotted guava twig is placed inside his pot.
27. Eshu Agongo Oló Oná: He is the owner of the roads; there he holds dominion, able to open them for those he protects and to close them or make them bewildering for his enemies. He can protect people on the road, and he is the one who receives the offerings left along the ways.
28. Eshu Agó Weyé: The olúo who makes this Eshu must feed Shangó and undergo an oparaldo. His sign is Oggunda Lení.
29. Eshu Agriyelú: He is the son of Nanú and Olofi. Nanú, to bear him, opened her own womb with an aroma-tree thorn, and Olofi, believing her ill, banished her to the land of Odé Nila. There she lives among male scorpions at the river’s edge. This Elegguá lived in a doll of two joined bodies carved from aroma wood. Born in Osa Lofobeyó.
30. Eshu Ajanú: He lives with Ochosi and is born in the sign Oche Kana.
31. Eshu Ajatorinillo: He rides on a stone of Oshún and is born in the sign Oche Niwo.
32. Eshu Ajueleyo: He is a monster who lives in the hoe, where he receives his offerings. He speaks in the sign Baba Eyiogbe.
33. Eshu Akadere: He lives above the house, is of Arará origin, goes in an earthenware jar beside Elegbara, and carries two hands of cowries. Born in the sign Irete Filí.
34. Eshu Akanadrede: He is a female Elegguá, though it is also said of him that he is homosexual.
35. Eshu Akeré Mewé: He lives in the savanna; he is the frog and the keeper of the secrets of Oro. He works with Achikuelú, is made of ritual paste and is covered with 101 cowries. Born in the sign Irete Yero.
36. Eshu Akéru: He is an errand-runner, a carrier (one who takes and brings). His nature is to be a mediator, an intermediary, a messenger of news from the dead at spiritual masses.
37. Eshu Akesan: He is an Elegguá of the kingdom of Oyó and has two serpent faces. He is washed with pork fat and is born in the sign Otrupon Nao.
38. Eshu Akileyo: He comes from the land of Oyó and is a begging, rowdy, unruly, roguish and quarrelsome boy, held to be the most roguish and unruly of all.
39. Eshu Akokelebiyu: He is very dangerous, so he must be attended to very well; if displeased, he can bring the police to the house. Born in the sign Irete Intelú.
40. Eshu Akokorobiya or Akokoriye: He is of the Mina nation, very fond of playing with spinning tops and balls, of smoking cigarettes and of indulging in vices. Restless and playful by temperament, he is always ready for some mischief.
41. Eshu Akomeyó: He wears a crown made of a chain and 8 keys.
42. Eshu Alaaru: He serves as messenger and gatekeeper.
43. Eshu Alabona: He is given two faces. He is kin to Alagwana and speaks in the sign Oyekún Biká.
44. Eshu Alá Akomako (Eshu Mako): He likes to hide things out of malice, and being a good thief, prefers to receive stolen offerings. He also punishes with fire.
45. Eshu Alá Ayiki, Bara Aláyikí Agagá: He is called Ayikí or Alayikí to signify that he eats a great deal. He is from the land of Oyó and also works for Ifá. He is described as a party-loving, unruly child with a voracious appetite and a great fondness for aguardiente. This Alayikí represents the unexpected, the imponderable; he is also deceit and treacherous dissembling — hence his nickname, «the one of whom no one knows how he begins things or how he ends them.» According to a story of Ifá, he once framed Osún, his friend, making him appear guilty of the theft of a goat; thus did Alayikí act, cunningly and without scruple, to satisfy his ceaseless gluttony. Born in the sign Oggunda Iroso and also in Iroso Umbo.
46. Eshu Alágbana, Alágbawánna, Bara Alágwana, Obanigwana, Obanigwan: This Eshu is the chief of the dead, whom he drives with a whip. He represents misfortune and hopelessness and punishes mockers, as well as the impious and the irresponsible. In general, he gives rise to every kind of misfortune, calamity, ailment, sorrow and reversal — suicides by fire and even venomous stings and accidents. He dwells in the solitude of the dark, inhospitable reaches of the forest and likes to walk out and station himself at the crossroads, where he kills with fire or with a knife, causing unstoppable hemorrhages. Rats and bibijagua ant nests belong to him, and he uses many of the magical palos and vines of the wilderness. He keeps constant dealings with the dead, with the spirits of the other world, with the shades of the departed and with sorcery. This grown, solitary Eshu was the one who helped Babalú Ayé when he was punished by Obatalá for wanting to spread smallpox: he found him two dogs and brought him before Shangó and Orula.
47. Eshu Alaguanilegbe: He is made of ritual paste and speaks in the sign Otura Osa.
48. Eshu Alaí Boddé: He is an Elegguá of Oddúa, a messenger of God.
49. Eshu Aláketu: He is an Elegguá king of Ketu who wears a necklace of black and white beads. He goes in a cobo shell laid horizontally, or in a cedar staff that carries its load in the curve of the handle. He speaks in the sign Ojuani Alakentu.
50. Eshu Alá Lu Banché: He is lord and master of everything that is to be done, of situations and of every step taken, whether by gods or by mere mortals. He holds the ashé of Oloddumare to save or to turn things upside down; that is why he is the first to be honored in every ceremony. He acts as the divine messenger of the dance.
51. Eshu Alá Le Ilú: He is a wise old man; the name itself is a title of honor borne in cities and towns. He has the gift of being a diviner and a protector of great rank. He dresses in striped red-and-black trousers, a white guayabera and a yarey-palm hat; he is mounted on a cedar doll and speaks in the sign Ogbe Tuá.
52. Eshu Alá mi Bara: He lives in a two-faced cedar doll and carries his load in the belly. He speaks in the sign Ogbe Tuá. He is fond of the river.
53. Eshu Alaroyé or Laroyé: He lives at the door, at the entrance of the house, in a clay pot. He enjoys eating sweets and other treats. He loves dancing; the money offered to him, whether in coins or cowries; and smoking and drinking otí chequeté (corn liquor). He is very mocking, mischievous and ill-mannered; he protects Oshún as her guardian and keeps close company with Oggún and Ochosi, for he is a warrior. He is small, can often be found on riverbanks, and is represented in a porous stone. He also works for Ifá, and then wears a metal arrow on his forehead, like Agbanukué and Biba Kikeño. To appease and flatter him — for then he causes no trouble — he is greeted as Alaroyé (great talker), which comes from Alá Aroyé (owner of disputes, of discord) and Aroyé (debate, controversy, talkativeness). He sees everything and knows everything, and so he warns of dangers and illnesses, besides advising how to manage business favorably. It is told that he once saved Orula’s life. He eats roosters, ñeques and mice. He speaks in the sign Ogbe Ate.
54. Eshu Alaroyé Akókelebiyú: This is the name of a child Elegguá, very wicked and spiteful, who, when angered with the head of the house, causes the police to come. He is from Mina land, and spinning tops and balls are set out for him. He smokes cigars.
55. Eshu Alaroyé Kío, Laroyé Inkío, Kié: He has only one leg, and the dancers, in his honor, dance for him hopping on one foot and spinning like a whirlwind.
56. Eshu Alawata: He speaks in the sign Ofún Dí.
57. Eshu Alayé: He goes in a large coconut and is born in the sign Oché Bile.
58. Eshu Alayibere Yeyé Layiboré: She is the mother of Elegguá. She wears a mask.
59. Eshu Aletán: He is covered with white hair, must not be touched by sunlight, and is very refined. Born in the sign Ogunda Keté.
60. Eshu Alimú: From Arará land, he works with Babalú Ayé and, on other paths, with Oyá. He has the form of a head, carved in majagua wood, with cowries for eyes. Born in the sign Osa Rete.
61. Eshu Aloba: He lives on the hill.
62. Eshu Alomana: He is of Arará origin and is mounted on a free-standing wooden doll. Born in the sign Irete Paure.
63. Eshu Aloná, Alonna: He is an enigmatic Echu who scourges with fire and keeps constant dealings with the dead.
64. Eshu Alowana: He is of Arará origin, very powerful and one of the oldest. He lives with Segbo Lisa, and his stone must be sought in the wilderness with a calabash whistle. Born in the sign Irete Unfá.
65. Eshu Alufama: Born in the sign Oddí Roso; curujey is placed on him.
66. Eshu Alusí: He is of malignant intent, very mischievous and harmful, for he brings about misfortunes and calamities.
67. Eshu Añaguí, Añagí Oñangui, Oñankiloddó: This one has the particularity of being associated with the birth of Elegguá. He has three paths, and on one of them he appears with two faces. He is a god of wisdom, lives inside a coconut, and secures prosperity and fertility, for he holds the power of life’s renewal. He is credited with the fatherhood of Elegguá, together with Eshu Alayí Ibere Yeyé, who is the mother, the beginning, the genesis. Both eat doves. On another path, this spirit manifests as the mother of Elegguá because, according to the story of her dealings with Eshu Okú Boró (who was obbá of a Yoruba tribe), she conceives a son, prince Elegbara. Añaguí is fierce in battle, and when angered she is as furious as a tempest. She knows how to heal with plants, discovers everything, and being so small, travels by riding the whirlwinds. She lives in the forests but also guards the entrance of the savanna as Añá Bí Ladé. She carries one hundred and one cowries, first washed in omiero. On another path, called Eshu Ñangui (Yangí), he is venerated in laterite stone. He is said to be the father of all the Eshu, for according to the ancient legend he was cut into two hundred pieces by Orúnmila Ni Agbomiregún, who used a sword to punish him for his terrible voracity. Those pieces became two hundred Eshu, and then they doubled. Añaguí grants sustenance, victory and the firmness of Ifá. By his higher rank within the legion of the Eshu, it is Añaguí who governs, organizing and distributing the functions of the others (who thus receive their different names). He is the guardian of the cemetery gate. He speaks in the signs Oyekún Otura and Okana Sa.
68. Eshu Añaguí Olokum: He lives in the water, beneath the reefs. He is mounted on a porous stone and speaks in the sign Ofún Wori.
69. Eshu Ará Idí: From Arará land, he works with Oshún and is linked to the Ibeyis.
70. Eshu Araí Lele, Araí Loli: These are the names of a wandering Eshu, curious and fearsome, a bringer of turmoil when he takes the form of a stray dog.
71. Eshu Arayeyí: He is the gatekeeper of Orula and the protector of Ochún. He lives and eats at the entrance of houses; he is a jealous guardian, but turns into a liar and a troublemaker when he is disregarded or not attended to as he deserves. He is also known as the gatekeeper of Olofi.
72. Eshu Arere Obí Oké: On this path he is syncretized with the image of the child Jesus that Saint Anthony of Padua holds in his arms. He is Arere (a title of great honor); he is power; he is the son of God, the messenger of Oloddumare. This Eshu — guide, magician and diviner — came down from the sacred mountain (Oke) to help humankind. He lives with Oggún and speaks in the sign Ogbe Wanle.
73. Eshu Aridiyí: When he appears, he causes terror and dread.
74. Eshu Arinika: He is from the land of Ibeyú. He is represented by a cedar doll and is used to do harm.
75. Eshu Ariwó: He lives in a doll carved from jagüey wood. He speaks in the sign Oggunda Dí.
76. Eshu Aroni: On this path he is a healer and a magician, but very violent. He holds dominion in the forests, where he practices medicine, for he knows all the secrets of Osaín. Among his duties is bringing fire to Oggún. He is described as a dwarf with a dog’s head; he has a single leg and a single arm, plus a long hairy tail ending in a ball. It is said that he instructs the brave in magic and in the power of plants, and afterwards offers a hair of his own tail as proof. This Eshu strikes terror into cowards.
77. Eshu Aronika: He is the guardian of Olofi in the land of Iyebú. Strongly built, he is represented by a doll carved from the trunk of a guacamaya francesa tree. They go on a wooden base, and he is born in the sign Otura Dí.
78. Eshu Aropiú: He lives with Olokum. He consists of a doll carved in cedar wood with a loaded head. He speaks in the sign Okana Sa.
79. Eshu Arudán: He is the one who creates, and he is carved in a piece of guayacán wood. Born in the sign Oche Sa.
80. Eshu Arufin: He is the one who sacrifices. Companion of Oro, he speaks in the sign Ojuani Bosá.
81. Eshu Atashó: He is of Dahomeyan origin. He is made of ritual paste and speaks in the sign Oddí Trupón.
82. Eshu Atalú: He is a snake.
83. Eshu Awá la Boma: He came down with the morning star to the ceiba.
84. Eshu Awálonké: He is grown and works with the dead.
85. Eshu Awere: His home is on the hills and mountainsides, and he is consecrated to Obatalá.
86. Eshu Awó Bará: He is a diviner from the land of Oyó. He serves as guardian in the houses of the babalawo, and so is considered a pillar and reaffirmation of Ifá.
87. Eshu Awoikogusi: He came to the land of Olúo Popó. He speaks in the sign Obbara Tura.
88. Eshu Ayankolo: He lives on the hill and also outside the house. He is a destroyer and is born in the sign Otrupon Ñao.
89. Eshu Ayé: He carries 101 cowries. He is also called Ayé Bele Bure and Ayé Burele.
90. Eshu Ayéntolú: He is a cobo shell without a base, loaded with the fundamental elements of Elegguá. Born in the sign Oché Omolú.
91. Eshu Ayerú: He is servant and guardian of Ifá. The babalawo who has Ayerú and Osaín stands on firm ground, for both are the guarantee of his work, and there is no danger to fear.
92. Eshu Ayé Yelú: She is the mother of all the Elegguá, and her father is Añaguí. She carries 42 cowries and speaks in the sign Ofún Juani.
93. Eshu Babikikeno: He lives beside the lagoon, eats cooked foods, and speaks in the sign Oggunda Leni.
94. Eshu Bankeó: He lives at the foot of an ateré plant and is a staff made from the root of that plant. Born in the sign Osa Kuleya.
95. Eshu Barabo: He carries a porous stone and speaks in the sign Ojuani Bosá.
96. Eshu Baraiñé, Okú Bara Iñe: He is a grown Echu closely tied to Echu Bí, born in Obbara Meyi. He is fiercely protective of his children, and is friend and messenger of Shangó.
97. Eshu Baraqueño: He is very mischievous and upsets and confuses everything. He is the smallest of all the Eshu. He dwells in the wilderness and hides among the thickets.
98. Eshu Bara Ala Asuayó, Lasuayó: He is the foremost Elegguá, owner of the door or entrance of the house.
99. Eshu Barakikeñerí: A path of Elegguá.
100. Eshu Baralanugbé: He is the solitary and terrible Arará Eshu who punishes with fire. He works with the dawn and the stars.
101. Eshu Baralayikú: He comes from the land of Oyó. He helps carry the dead when he goes about with Babalú Ayé, and also serves as Orula’s gatekeeper. He lives at the entrance of houses, and if he is not honored and fed as he deserves, he punishes by tangling one’s luck and bringing on mishaps and tragedies.
102. Eshu Barakikeño, Gúaga Barakikeño: He is a child Elegguá of harmful, treacherous action. (Obbarakikeño). He lives in a nest in the wilderness, among the thickets, and stands three inches tall.
103. Eshu Baraiño: He goes about with Changó.
104. Eshu Baraña: He is the drummer. He carries three batá drums, lives beside Shangó and speaks in Obbara Sá.
105. Eshu Ba Ti Eyé, Batiyé, Batioyé, Batiele: He is the one who prevails by any means until he has finished off every harm. He achieves his purposes.
106. Eshu Beddún Bela: An advocation of Elegguá with two faces: one white and one black, like day and night.
107. Eshu Beleké, Belenké, Bereké: He is from Lucumí land and is represented by a mischievous child, very clever and an excellent guardian. A great knower of herbs and remedies, he loves to carry tales, meddles in everything, is a fibber, and becomes very dangerous when jealous (he should not be kept in houses where there are children). He has been compared with the Child of Atocha (Iborí Weno), or the good shepherd. He wears a magic güira (of the kind worn at the waist) as an amulet. He speaks in the sign Ogbe Tuá.
108. Eshu Bi Biribí: They call him the king of wickedness, the chief of the Ibeyis. He lives at street corners and in the wilderness. He is quarrelsome and wicked and causes accidents of every kind. He speaks in the sign Ika Meyi.
109. Elegguá Biawooná: An image of Elegguá made of wood.
110. Eshu Babikikeño, Kikañaó: He works with Orula and with Oshosi. He wears a metal arrow on his forehead, the emblem of his union with Ifá.
111. Eshu Baragaggalúo: He is the messenger bird of Orula.
112. Eshu Bobe: He is a guardian of the dead. He is built upon a mirror and speaks in the sign Oyekún Meyi.
113. Eshu Bodo: Guardian of Oggún.
114. Eshu Bragada: He is covered with a guano palm frond.
115. Eshu Cotero or Katero: He is made of ritual paste and speaks in the sign Ogbe Sá.
116. Eshu Chiguidí, Chugudú: He is represented as a clay cone decorated with cowries. He sends the evil dream (the punishment of nightmares) and works with Ifá. He is employed to make use of his wicked deeds, for he is very vengeful. In Yoruba land, merchants and the wealthy protect their riches and treasures with the help of the guardian Chiguidí, who is prepared by digging a hole in the ground and then offering a sacrifice of animals over it, so that the blood runs down inside. A cone of red clay is then built up over it, and a plate or pot is set before it, where he will periodically receive offerings and sacrifices. When a place is under Chiguidí’s guard, he will kill anyone who tries to plunder it. He is also represented by a grotesque figure with a broad chest and a small head. This Chiguidí, the avenger, kills by crushing his victims’ chests while they sleep, smothering them with his knees. But if the person is well protected and their guardian angel wakes them, Chiguidí vanishes. For this reason, whoever sent him must keep vigil until he has fulfilled his mission; otherwise — that is, if Chiguidí finds him asleep upon his return — he will execute him as well.
117. Eshu Chikua bú, Achicuagbú: He is from the land of Oyó and can create the world as readily as end it. He is the beginning of the world. He eats dogs and is called with the oro (or bullroarer), a fish carved in wood and tied to a cord, which is whirled and beaten against the air.
118. Eshu Chinkí: The one who is quick.
119. Eshu Daguese: He is represented by a cobo shell.
120. Eshu De: An Arará path. He accompanies Olúo Popó on the cart to fetch the dead. He speaks in the sign Oddí Fumbó.
121. Eshu Dexe: He lives in a frying pot set inside a basket, and a browband of leopard skin with 21 cowries is made for him. Born in the sign Osa Juani.
122. Eshu Doke: He lives in a basket.
123. Eshu Ebelakenú: He is a cedar doll and speaks in the sign Iwori Oggunda.
124. Eshu Eborikeke: On this path he is a child Elegguá.
125. Eshu Echeniké, Echeriké: He goes about with Osaín and smokes a pipe filled with aromatic herbs.
126. Eshu Efisa: He is from Carabalí land. He is said to work with the dead. He speaks in the sign Otura Adoki.
127. Eshu Egbayilá: He is the one who saves. Born in Okana-Wori, his load carries 9 kinds of metal: gold, silver or platinum, copper, iron, tin, lead, zinc, aluminum and quicksilver. Snake fat, corojo butter, a needle and four pins are added as well. He carries river and sea sand and water, earth from the cemetery and from the countryside, and fragments of the palos vencedor, amansa guapo, abre caminos, espanta muertos, tumba tumba and yo puedo más que tú. Other ingredients incorporated are cascarilla, grains of toasted corn, ñeque, fish, powdered ox and goat, rooster spurs, gunpowder and red precipitate.
128. Eshu Egbelukeño: He goes about with Alagwana.
129. Eshu Egbére Kikeño, Kinkeñe: He is a child Elegguá, tiny but very wicked. He goes out at night to roam the wilderness. (Egbé means whirlwind.)
130. Eshu Ejó: He is the twin brother of Laroyé. He is mounted on a sabicú-wood doll and speaks in the sign Otura Rete.
131. Eshu Ekileyo: He comes from the kingdom of Oyó and reached the sacred land of Ifé. He is wise, a great diviner, and a protector of those who seek knowledge. His load carries the head of an owl, of a snake, of a mouse and of a turtle, the teeth of a goat and of a dog, the eyes of a rooster, vulture feathers, three corals, iron oxide, a silver coin, gold filings, coconut, aguardiente and honey, black earth and red earth, red ochre, erún (a secret powder), vulture and coconut.
132. Eshu Elú, Eluama, Eluásama: He is used only to do harm, for he is a powerful sorcerer. He is not washed in omiero and is kept hidden from view beneath a conical clay mold (of the kind once used in the sugar mills to solidify sugar). He is made with pastillo grass, smoked fish, scorpion tail, snake head, and earth from the roads and from the burrows of 21 bibijagua ants. «He is looked upon only when he is being fed.» Born in the sign Okana Meyi.
133. Eshu Elufé: He is a most refined old man. His face is sculpted on a rough stone representing his head, and a broad neck or base is carved so that it stands firmly upright inside an earthenware dish. He is washed in an omiero made with abre camino, paraíso, pata de gallina, yerba fina, helecho macho, mejorana, mastuerzo, romero, ítamo real, meloncillo, piñón criollo, albahaca mondonguera, grama de caballo, espartillo, curujey, jagüey, yerba mora, guanina, yerba hedionda, lengua de vaca, cardo santo and yamao. He lives withdrawn in the yard, never in the house (far from the scent of women). Before him one must behave with devotion and respect, and near him no dishonest acts may take place, nor foul language be spoken, for he is a strict puritan. Elufé never had a woman and has kanchila — that is, a rupture (his testicles reach his knees). This old man used to be given snuff. He speaks in the sign Okana Logbe.
134. Eshu Eré: He is represented by a small figure of wood or clay with two faces.
135. Eshu Iléñi: He lives at the entrance of houses and is the one who stops every harm.
136. Eshu Ewé: On this path he is an Eshu of the savanna, near the wilderness of Oggún, and very ancient. Both his stone and his figure or doll are of great size. He is an Elegguá of great antiquity and of the countryside, nowadays very scarce.
137. Eshu Guirileyú: He is the head of the world and the life of the peoples. He carries a güira in his hand, and his figure is made from aroma wood. On this path of Elegguá, a separate doll (or agguona) must be placed before this Eshu. He eats doves, but he must be given only one, which stands for the 101 doves that Olofi sacrificed. The full number of doves is offered only in cases of illness or other grave circumstances. Legend tells that at the beginning, after the creation of the universe, Olofi gathered the sages of heaven to help bring forth life and the birth of the peoples upon the face of the earth. But each one thought that what had been done so far was good enough, and that nothing more needed doing. Thus many obstacles arose against the good work Olofi intended. Then it happened that, just when the sages and Olofi himself thought it impossible to accomplish, a spirit called Guirileyú appeared and said to Olofi: For this magnificent work to be carried out, you must sacrifice 101 doves as ebbó. Their blood will purify the many disorders that disturb the will of the good spirits. Olofi, hearing this, shuddered, for the life of the doves is deeply bound to his own and to that of Oloddumare. When at last everything Olofi wished for was achieved, he summoned that great spirit Guirileyú and said to him: «You have helped me greatly, and I bless your deeds forever and ever. You shall always be honored. Praised be Guirileyú.»
138. Eshu Ibanlá: He is covered with a jícara (gourd bowl) and speaks in the sign Oggunda Keté.
139. Eshu Iborigüeno: He is the Child of Atocha. It is also said that he is a twin Elegguá who carries two blades and has a single face.
140. Eshu Idema: He carries a load with ivory, coral and jet, and speaks in the sign Oddí Meyi.
141. Eshu Ilaré: He was the one who followed Osaín on earth, and he is born in the sign Oche Niwo.
142. Eshu Ileloya: He lives in the marketplace. See Eshu Ka Oloyá.
143. Eshu Ilelú: He lives in a two-headed doll. He carries a garabato of yamao and another of abre camino. Born in the sign Oggunda Oche.
144. Eshu Imalé, Malé: He is an Eshu that Orúnmila Ni Agbomiregún gave to Orula. Accompanied by a monkey, this Echu showed him the palm tree that grows in the garden of Orungán (the midday sun) and yields the seeds or nuts of divination (obí kolá). With them are obtained the various oddun that the babalawos recite.
145. Eshu Iná: He works with fire.
146. Eshu Itokí: He came into the world with Naná Burukú and speaks in the sign Oyekun Wori.
147. Eshu Iyelú, Yelú, Osá lo Fobeyó: Born in the Ifá sign Osa Lo Fobeyó and in Oggunda Biode. He is the Elegguá of the alufá. He lives in the sky and the atmosphere and is the messenger of Olofi.
148. Eshu Jacuma: He belongs to the great bokonos of Dahomey and is charged with guarding the house of the wise, permitting and overseeing entry into their homes and sweeping away the traces of enemies and evil spirits. He goes in a doll of two joined bodies whose head is drilled to receive its load. When he is mounted, 7 chants of Osaín and three of Elegguá are dedicated to him. Three whistles and a pipe are set out for him, and he is born in the sign Ofún Yeku.
149. Eshu Jano: He is made of cedar, wears a yarey-palm hat and carries a garabato of yamao wood in his left hand. He eats facing forward and backward, and dresses in black, with a shirt half black and half white.
150. Eshu Jokoni: He is of Arará origin and keeps the secret of the drums, especially that of Nunufó. He speaks in the sign Oddí Oggunda.
151. Eshu Kaika: He lives in a doll of ramón wood and speaks in the sign Iroso Yeku.
152. Eshu Kakará-Kakará: He is prepared in a seashell or marine conch.
153. Eshu Kakesa: He has two faces and likes to be cleansed with pork fat.
154. Eshu Kakugbo: He is from the land of Oyó, speaks through shells, lives at the seashore and works with the sand. He is also called Osú Kakugwó.
155. Eshu Ka Oloyá, Koloyá, Ilé-Oloyá: He is a protector of the plazas or markets and of merchants.
156. Eshu Karuwó: He lives in a garabato of guava wood on which a long section is left at the crook, and in it a doll is carved, drilled along its length and loaded. Born in the sign Ofún Wori.
157. Eshu Kekeno: Of Arará origin, he works with Babalú Ayé. He is very old and stooped, lives inside whirlwinds and dust clouds, and is born in the sign Oche Yeku.
158. Eshu Kekite: He is from Iyebú land and eats dog together with Oggún at the branch points of the railway lines. He speaks in the sign Okana Sodde.
159. Eshu Keti: Of Arará origin, he also works with Babalú Ayé.
160. Eshu Kinkeyé: The name of a child Elegguá.
161. Eshu Koima: He is made of ritual paste and is born in the sign Osa Uré.
162. Eshu Kolofó: He is the bad one, the wicked Eshu.
163. Eshu Labolarinde: On his upper part he carries 18 cowries, 3 eyes and a mouth. His crown has seven needles. He speaks in the sign Oggunda Masa.
164. Eshu La Boni: Messenger of Oshún, he is always alert, listening to everything. He is a great talker, and his stone is a smooth pebble. He eats turtle. Born in the sign Ofún Nagbe.
165. Eshu Ladé Akongó Riye: He lives tucked among the roots of the jagüey and at the river’s edge. Born in the sign Irete Lazo.
166. Eshu Lalú: He is the one of the four roads.
167. Eshu Okirioke: He lives in the ceiba.
168. Eshu Laluokirioko: He lives in Aragba; he is the sentinel of Iroko and speaks in Ojuani Che.
169. Eshu Lameta: He is made of ritual paste and is born in the sign Iwori Koso.
170. Eshu Lamulamubatá: He is keeper of the drums and a shoemaker. Seven shoes are set out for him. Born in Edibre.
171. Eshu Laroke: He lives on the hill and dresses in blue.
172. Eshu Larufa: He is the son of Ikú (death) and Inle; he has two bodies (male and female), his necklace bears white, red and black beads with cowries, and he speaks in the sign Oyekún Bedura.
173. Eshu Lashe: He is mounted on a cobo shell and speaks in the sign Oché Turá.
174. Eshu La To Opá: His figure is carved in wood. The story tells that three friends were in dire financial straits and decided to consult Ifá. Ifá told them that each should endeavor to find a doll, for in this would lie their salvation. The three men set off at once, and one of them, on entering a village, stole an image and told the others he was leaving so as to arrive first at the feet of Orula. The second friend remained unconcerned, having no interest in what Ifá had advised. But the third took a road from which he could see a majestic tree that impressed him deeply. He went up to it, cut a thick branch, and with the point of his knife carved the green wood until he had shaped three images. Pleased with his work, he made his way to the house of Orula, who, upon seeing him, said: «That is your Elegguá, your guide, the staff of Olofi. And you are the best of the three, because without stealing you made the three appointed figures.» «TO IBAN ESHU.»
175. Eshu Lawona: The one who appears everywhere, scourging and striking down.
176. Eshu Layé Obaranké: He is the one of the shell.
177. Eshu Layí Borí: He is a stone planted in a malanga plant, topped with a mangrove stick covered with 101 cowries. Born in the sign Otrupon Birete.
178. Eshu Leyiboré: He is the iña of Elegguá and wears a mask.
179. Eshu Lode: He speaks in the sign Otura Roso.
180. Eshu Lona: He is mounted on a porous stone and speaks in Oyekún Bira.
181. Eshu Lonkokiki: Of the family of the Alayikí. He eats and lives on doorsteps.
182. Eshu Luyi: He is prepared in a seashell.
183. Eshu Makó: He is a tiny Echu made in an ayé — a shell of elongated shape, different from the cowrie of the diloggún, which the person consulting holds in their hand while the babalocha or iyalocha casts the cowries onto the mat.
184. Eshu Makenú: From Arará land, he is the companion of Echu Afrá.
185. Eshu Marimayé: He is one of the most ancient paths of Elegguá and holds the key of the cemetery, where he resides as gatekeeper. He also gives rise to another legion of Echu. His preparation includes a mouse’s head, and he is used to do harm. He eats anything, without discrimination. He speaks in the sign Oyekún Otrupon.
186. Eshu Masankío: He speaks in the sign Oggunda Leni.
187. Eshu Mawanilelé Orun: He lives at the seashore. He is made of ritual paste and covered with 14 cowries. He speaks in the sign Ojuani Tanshelá.
188. Eshu Merin Ba Ayé, Merin La Aiyé: He is the owner of the roads and appears carved on the divining board of Ifá, from where he watches everything that happens in the world. He also has four mouths and four eyes.
189. Eshu Nanke or Nangue: He is mounted on a porous stone and is born in the sign Oché Lazo.
190. Eshu Narará: He is covered with seashells.
191. Eshu Nikiniki: He is the mayito bird; he is made of ritual paste and speaks in the sign Iwori Koso.
192. Eshu Obá Keré, Obá Kekeré: He is the youngest king. He is carved in wood and wears a crown of goatskin and 21 cowries. Born in the sign Ogbe Tua.
193. Eshu Obaniwana: He is the king of the dead.
194. Eshu Obansí Layé: He accompanies Oddúa, lives inside a jícara and is mounted on a cobo shell that carries a hand of outer cowries. He speaks in the sign Baba Eyiogbe.
195. Eshu Obaralaketú: He accompanies Changó.
196. Eshu Obasin: He is the companion of Oddúa in the founding of Ilé Ifé (the sacred city of the Yoruba) and also the assistant of Orula.
197. Eshu Obayila: He speaks in the sign Okana Wori.
198. Eshu Obina: This Elegguá is from Carabalí-Ekoi land. It is said that he accompanies Orula in freeing from trouble the spirit of the íreme Akurumina Ataré Engongo Iyá. Born in the sign Otura Ofún.
199. Eshu Obiwé: He is made of bronze with a removable head and carries a staff, all set upon a turtle breastplate. He speaks in the sign Ogbe Wanle.
200. Eshu Oddémasa, Oddémora: He is a most fickle Echu: «Today he helps you, tomorrow he punishes you.» He acts at the precise moment, whether for good or for ill.
201. Eshu Oddé Mata: He resides outside the house and roams the forest and the savanna in the company of Ochosi.
202. Eshu Odubule: He works with Ifá. This is a two-faced Echu carved in cedar wood and dressed in a shirt that is red on one side and black on the other. He may wear red trousers, a hat or a garabato, or be left bare. He receives his offerings doubled, from the front and from behind. He speaks in the sign Ofún Fundá.
203. Eshu Ogomeyo: He wears a crown made of a chain with 8 keys.
204. Eshu Ogwuani Lelé Alaroyé: He is a grown Eshu, very astute, cruel and restless, inseparable from Oggún, for whom he works. He stations himself at street corners and along the roads. He kills by provoking quarrels, great tragedies, accidents and catastrophes. At other times he settles for killing a dog to drink fresh blood, when he and Oggún are hungry.
205. Eshu Ogwuani Logbo: He causes accidents.
206. Eshu Ogwiri Elú (Ogguiri): He is an Eshu of the Arará nation, mischievous but a great and mysterious sorcerer, who was raised by Obatalá Ayágguna.
207. Eshu Oká: His load of ritual paste carries the following signs: Otura Che, Oggunda Masa and Oché Turá.
208. Eshu Okaddá: He lives in the rubbish heaps, where he feeds on scraps. When that path comes up in a reading, some ebbó end up there.
209. Eshu Okokoyé Biyé: He was born in the kingdom of Oyó but raised in Mina land, because his mother Oyá cast him out. He is grown.
210. Eshu Okongo: He lives upon cemetery earth, and when he eats, he does so upon it. Born in the sign Irete Intelú.
211. Eshu Okuandé: He lives in the earthenware jar at the river’s edge; he is from Egbadó land and keeper of the drums of Olokum. Born in the sign Osa Wori.
212. Eshu Okú Boro: He is a king and the father of Elegbara. He is the one who kills swiftly, at once; this old one holds power over life and death. He speaks in the sign Okana Gío.
213. Eshu Olanki (Olonki): He is from Mina land. He is considered a child who joins Echu Akokorobiya and Osika in their mischief. He is the brother of Orayoyi.
214. Eshu Oló Kako Alagadá: This path is called «The one who twists luck,» for he is a tremendous meddler.
215. Eshu Olorum Geyimbó: He is the guardian of the secrets of Olofi. His sign is Oggunda Bede.
216. Eshu Oloyó: He is a stone that is asked which road to take. He speaks in the sign Otura Oggunda.
217. Eshu Onibaraqueño: He lives beside the meloncillo plant.
218. Eshu Oní Boddé: As gatekeeper, he is placed outside the house to guard its entrance. He also serves as guardian of the entrance to the town or city. This Eshu carries arrows and two keys. His figure is molded in cement or clay, full-bodied but seated. He has 17 cowries set into his head and four more marking his eyes and ears. He wears a beaded cord knotted at the neck. He belongs to Obatalá and is given when one receives Oddúa.
219. Eshu Oniburu: He accompanies Orisha Oko. He is mounted on a small hoe and speaks in the sign Oggunda Masa.
220. Eshu Onini Burukú: He is the one who brings death — the bad one, the wicked one.
221. Eshu Orayoyí: He is the gatekeeper of Olofi.
222. Eshu Oróiguí: He accompanies Orun. He came down to earth with Iroko; he is made of ritual paste and covered with 16 cowries, 8 on each side. He speaks in the signs Ojuani Enigbe and Ojuani Che. X (OJUANI ENIGBE?)
223. Eshu Osá Iká: He takes his name from the Ifá sign.
224. Eshu Osiká: He is from Mina land. Being a child, he likes playing with spinning tops and balls, getting into mischief and smoking. He keeps company with Eshu Akokorobiya.
225. Eshu Ojuani Legbe: This is the letter of Ifá by which is named the Echu in whom the 21 paths of Elegguá are concentrated. He causes accidents.
226. Eshu Owó: King of silver, he is mounted on one of the coins known in Cuba as the peso plata or peso macho.
227. Eshu Shikí: He is made of ritual paste and speaks in the sign Ogbe Sá.
228. Eshu Sokere: He is the one who speaks upon the mat.
229. Eshu SokoYokí: He carries one hand of ikines of Ifá, one of cowries, and a stone, which is asked whether it is Elegguá and whether it eats with the head of the person concerned. He speaks in the sign Otura Bara.
230. Eshu Sauyú: He lives in the yaya tree and before the door.
231. Eshu Unyoló: He is so named because he shouts a great deal. His blade is an Oshosi, and he carries three cowries. He speaks in the sign Iroso Dí.
232. Eshu Wonké: He is truth and falsehood. Born in the sign Ogbe Roso.
233. Eshu Yekúnyelodó: He is made in a stone from the cemetery gate and is born in the sign Oché Yekú.
234. Eshu Yelú Lo Torun Boayé: This means that he came from heaven to be worshipped on earth. It is the greeting to Eshu Iyelú.
235. Eshu Zangbto: He is of Arará origin. He works at night and is the hunter of the dead. He is an acrobat and is compared with Chicherekú. It is said that he can live as a dog, a cat, a crab or a bird. A doll of moruro wood is made for him, dressed from the neck down in guano palm fronds, and he wears a yarey-palm hat. Born in the sign Osá Lo Fobeyó.
236. Elegua Alagguana: This is the path of Elegua with the power to grant fortune and good luck to people. He is associated with the number 3, and his colors are red and white.
237. Elegua Agbanukué: this is the path of Elegua that represents innocence and purity. He is associated with the number 7, and his color is white.
238. Elegua Akéru: this is the path of Elegua with the power to deflect evil and protect people from danger. He is associated with the number 21, and his colors are red and black.
239. Elegua Ayé: this is the path of Elegua who holds the power to give and take life, and who represents the duality of life and death. He is associated with the number 13, and his colors are white and black.
240. Elegua Bara: this is the path of Elegua that represents masculine energy and vigor, and he is regarded as a warrior. He is associated with the number 6, and his colors are red and black.
241. Elegua Bi: this is the path of Elegua that represents ambiguity and confusion, associated with the image of a blind man. He is associated with the number 9, and his colors are red and black.
242. Elegua Echú: this is the path of Elegua that represents cunning and mischief. He is associated with the number 11, and his colors are red and black.
243. Elegua Iworo: this is the path of Elegua that represents intelligence and wisdom. He is associated with the number 8, and his colors are red and black.
244. Elegua Laroye: this is the path of Elegua associated with dance and music, regarded as the king of the celebration. He is associated with the number 12, and his colors are red and white.
245. Elegua Odara: this is the path of Elegua that represents beauty and perfection. He is associated with the number 10, and his colors are white and red.
246. Elegua Ojuani: this is the path of Elegua that represents wisdom and knowledge. He is associated with the number 7, and his colors are white and black.
247. Elegua Oke: this is the path of Elegua associated with the mountains and with nature. He is associated with the number 4, and his colors are red and black.
248. Elegua Okokán: this is the path of Elegua associated with energy and strength. He is associated with the number 16, and his colors are red and black.