Orisa

 

Orisa and the ancestors

Divinities and ancestors belong among venerable beings. Orisa, divinities, take their shape through expressions of nature. They are creators of the divine and they define the affiliation of the human being with the universe. This is why they represent virtues and powers of the universal nature and they are also managing the relationships with the system in its entirety.

The ancestors have to do with social order. One could say that the ancestors are creators of people that determine the affiliation of individuals with certain social structures. They represent virtues and powers that are owned by certain family and lineage groups and within these groups they determine and manage social relationships, ethics and moral discipline.

Obatala (Obatálá), also called Orisanlá or Osálá, the one, who created the physical appearance of human beings; Orunmila (Orúnmila), also called Ifa; Eshu (Esu) and Ogun (Ogún) belong among primordial divinities.

Orisa are called by different names imale among others, a word that probably comes from the shorter version of the term emó-ti-mbe-n’ile and means Superior beings on Earth. Each Orisa possesses its own attributes, qualities and characteristics. Let us take a look at basic characteristics and symbols of some Orisa that together with Eshu represent the Yoruba pantheon. How many Orisa constitute the Yoruba pantheon? Some oral sources say 201 Orisa, others say there exist 401, 600, 1060, 1440 or even 1700 Orisa. It is known to us that some divinities are honored through the whole Yoruba land whilst others enjoy their special importance only within borders of certain regions.

Eshu

Order comes from chaos and justice is often reached by fighting against injustice. Eshu, the owner of basic principles of peace and harmony, makes and manages order, discipline and organization as opposed to disharmony, disorder and confusion. Eshu trains discipline, he demands order and organization and at the same time he is the source of courage and power to which we turn to. For the devotees of Orisa Eshu is understood as the most powerful one, because he is omnipresent in each and every life situation. He is the middle man between people and Orisa and between Orisa themselves as well, because without his ashe no success can exist in life. Thus, even ashe of other Orisa cannot be fulfilled without the ashe of Eshu. 

Beside the fact that he runs and manages ashe of all Orisa Eshu is also present in peoples’ everyday life. He is the one people find additional strength in. Eshu is mighty, powerful, benevolent, magnanimous and fearsome. Mighty, because he is present in everything and everyone, because he brings to his devotees the ashe that makes them invincible; benevolent, because he leads the human to success and wealth and because he protects him from injustice; magnanimous, because he shares with the human everything what he is capable of; fearsome, because he can join all the existing forces and has the power to realize anything he wants whenever he wants.

Patience is a virtue that is obligatory for every devotee of Eshu to adapt. 

The symbols of Eshu are Agogo – a musical instrument that is used in cults of different divinities. 

Ate Esu – a sieve made of straw, covered in red leather. It is used for carrying of offerings for Eshu. 

The devotees use it for bathing or drinking. Clay or loam – symbolize soil, the source. In ancient times they used them instead of money; this is why they also represent prosperity, bloom and well-being in material as well as economical sense.

Ere Esu – the image of Eshu made of clay or wood of holy trees, such as Iroko for example. 

Ileke Esu – a necklace made of red and black bids. Irukere – irukere. Artistically processed animal tail, refined with magic that is worn by priests and kings to show their royal dignity. Lágídígba Esu – a necklace made of red and black bids, with addition of cowries. Obe Esu – an ordinary or better yet a double bladed knife. It is a custom that for Eshu there are two knives kept – a smaller one that is positioned at the side of the altar and the other one for ritualistic purposes. Yangí Óta – yangi, the holy stone of Eshu. 

 

Obatala

According to instructions of the Supreme divinity Obatala had to create the solid ground, inhabit it and shape the physical form of human beings. This is why he is often described as the representative of Eledunmare on Earth. He is Orisa of creativity, peace and tranquility that neutralizes turbulences and transforms his devotees that they become successful, if they strive to achieve this: Obatala gives his children a reason for laughing and they laugh. Regarding moral values Obatala has high expectations towards his devotees, because they need to be as pure as the spring water. 

Metals associated with Obatala are lead and silver. His symbols are efun (blessed natural calks that possesses great powers); ivory; ojé (lead); aja or adíja (a special bell); white calabash; opa osoro (scepter); ikódíde (red feather from the bird called odide); statue made of wood or ivory, that personifies Obatala; óta (altar stone); irukere (artistically processed animal tail, refined with magic, that is worn by priests and kings to show their royal dignity); cowries. The color that belongs to Obatala is white. Mostly he is represented as an old man wearing white clothing and white jewelry; all objects related to him are also white, including clothing and jewelry of his priests, priestesses and devotees. His necklaces are made of white or ivory bids. Obatala is being worshiped throughout Yoruba territory.  

Orúnmila, Orúnmila-Ifá or Ifá, Yoruba prophetic divinity that is highly respected and regarded due to his wisdom. The expression Orúnmila refers to divinity whilst the word Ifa at the same time refers to the same divinity but also the divination system.

The main symbols of Orunmila are ikin (seeds of a palm tree); óta (altar stone); ibo (an accessory that a Babalawo uses to confirm the question asked with consulting the divination, or to consult and receive an yes or no answer); irukere (artistically processed animal tail, refined with magic, that is worn by priests and kings to show their royal dignity); opele (divinatory necklace); opon Ifa (divinatory plate); cowries; carved ivory items that are placed in a pot, located a bit higher in a corner or in the middle of a room. His necklaces and bracelets are made of exchanging bids in green and brown. 

 

Obaluwaye

Obalúwayé is a name that comes from the shortened version of the expression Oba-'lu'aiyé, King that rules the Earth.  He is related to healing, justice and social piece. His energy is manipulated with the intention to express to the Earth the gratitude for everything he offers to people. His power is being used for healing of any kind of diseases, especially the most severe ones and the ones, related to skin.

The symbols of the Orisa Obaluwaye are óta (altar stone); irukere (artistically processed animal tail, refined with magic, that is worn by priests and kings to show their royal dignity); cowries; ejuwere (ritualistic instrument similar to irukere that is made of leather and sometimes it is decorated with bids or pearls); clay; yangi (volcanic stone, laterite, the symbol of Eshu) and agbada (clay pot with a wide opening) . His colors are white, black and red. Amongst his jewelry there are also to be found lágídígba, a necklace made of black bids, palm tree nut shells or buffalo horn and a necklace made of exchanging white and black bids.

 

Ogun

Ogún, divinity of iron, war and hunting; patron of blacksmiths, hunters, warriors and all those who manipulate iron, steel and other metals, including professions that deal with cutting marcations and circumcision, such as policemen and surgeons for example. Ogun also protects people and gives them sense for self defense.

Eledunmare chose him to open the way to civilization, because thanks to his strength and might he personifies a hero of civilization: he manipulates the nature of iron and fire. He also manages mining, metallurgy and agriculture. This is why he is highly connected to the question of work and technology. Ogun is the pioneer that opens paths towards realization. This is why he is highly connected to Iya-mi Oshoronga.

Ores that belong to him are iron, copper, coal and all forged metal objects. His symbols are óta (altar stone); irukere (artistically processed animal tail, refined with magic, that is worn by priests and kings to show their royal dignity); cowries; tusk or tail of an elephant; adá (single bladed long knife that resembles a machete); obe (knife); aké (wood carving knife or an axe); okó (hoe or stirrup); iyosó (hammer); agogo (bell); emú (pliers); omo owú (iron anvil); akokoro (sickle); ogbó (iron stick that is used in forgery); gbénagbéna (instrument that is used for cutting down trees); mariwo (palm tree leaf, clothing that Ogun was wearing when he came from Orun to Aye); peregún (lat. DRACAENA FRAGRANS); ibon (shotgun) and other iron objects. His clothing and necklaces are made in strong shades of blue.

 

Oshosi

In Africa hunters are regarded as soldiers. The first pupils Ogun was teaching the art of hunting and war were Oshosi and Erinle. Due to his tight connection with hunting and strategic skills he possesses sharp intuition and ability to sensing. Among his hunting activities, besides hunting animals, belong also all kinds of conquest or achievements respectively in the field of professional development and economics. He loves the forest and he knows each and every being that resides there. He highly respects and enjoys outdoor living and music. The purpose of the latter that is often used in hunting and military activities is to attract good luck and to make any kind of work a source of pleasure. He is the protector of the humiliated and those, who experienced injustice. He is being worshiped with the intention to attract agility and swiftness; he brings luck in business and in activities related to money. He also takes care of family affairs.

His metal is iron. His symbols are óta (altar stone); irukere (artistically processed animal tail, refined with magic that is worn by priests and kings to show their royal dignity); cowries; efun (blessed natural calks that possesses great powers) and osun (a type of red pigment that is used for ritualistic purposes). The color of Oshosi is blue, the same shade as for Ogun. His bids are exclusively blue or they are exchanging with white bids, with or without cowries. His bracelets are made of leather and they can also be decorated with cowries.

 

Logun Ede

The warrior from the city of Ede located in the Nigerian country of Oshun (Osun) or Asíwájú Orisa, the leader of Orisa. Mythological he is the sin and pupil of Oshosi: he is highly connected with hunting and possesses extraordinary strategic abilities. He has a strong, sharp and perfect intuition and perception, courage. He is a poet and protector of the humiliated and those who have been falsely accused. This is why he is being worshiped to attract agility and prosperity, bloom and well-being; he brings luck in business and money.

Metals that belong to him are gold, yellow brass and copper. His symbols are óta (altar stone); irukere (artistically processed animal tail, refined with magic that is worn by priests and kings to show their royal dignity); cowries; ofa (a spear and a sword made of golden plated metal). His colors are yellow and blue. His necklaces and bracelets are made of yellow and blue bids as well.

 

Shango

In nature Shango is the Master of lightning and thunder; and amongst people he is the Master of justice. He is wild, good hearted; the one, who takes care of children, money, healing; he is the specialist for justice, because he strictly despises deception, lies and stealing. He is being equaled with the Orisa Jakuta, the one, who destroys with stones, with the original divinity of thunder and lightning.

Shango’s symbols are sink shaped pot containing ordinary axes and axes made of stone, called edun ara, that are used for punishment; irukere (artistically processed animal tail, refined with magic, that is worn by priests and kings to show their royal dignity); cowries. His clothing and necklaces are made in red and white.

 

Osanyin

Invaluable in life and in the cult of Orisa, plants are used as liturgical, magical and healing medium. Osanyin, the keeper of ashe of the plants and their protector possesses the power to maintain the ashe of the vegetal world and enables the power of plants to function efficiently. Thus he needs to be invocated every time the plants are being collected, cropped or harvested. Osanyin is a marvelous healer when it comes to eliminating difficulties and easing of suffering. People initiated in Osanyin receive the power to manipulate plants. Anyone, who deals with the kingdom of plants, despite not being initiated, always stays closely connected to this Orisa.

The basic symbols of Osanyin are opa (forged metal stick with sixteen birds); sekere (a kind of a rattle) and adó (little hollowed and dried calabash used for storing the powder that is used for healing and magical purposes).

 

Eshumare

Eshumare is a wise man related to aesthetics and self defense. He supports the communication between Orun and Aye; the communication between people and between people and the nature. He is sympathetic to transformations, because he applies magical powers to his initiated.

Metals that belong to him are iron and brass. His basic symbols are snakes, forged of the named materials, but also wooden statues that represent a human figure with one or more snakes twisted around them. Other symbols are cowries; calabashes; obi and orogbo nuts; efun (blessed natural calks that possesses great powers); osun (a type of red pigment that is used for ritualistic purposes); óta (altar stone) and irukere (artistically processed animal tail, refined with magic that is worn by priests and kings to show their royal dignity). His colors are green and yellow. 

 

Ori

Ori, the royal essence of beings is a personal divinity that leads, directs and helps human beings from the moment of their birth, through their whole life and after their death as well. The literal meaning of the word Orí is head, in the physical sense; and this is the highest symbol of orí inú, the inner head. The divinity is also called Orísé that means The origin of all Orisa. Ori as a partially independent entity on its own is regarded as divinity that is worshiped the same way as any other; he receives offerings and prayers. When orí inú is in a good position, the human being is in good situations.

The symbols of Ori are the head; óta (altar stone); irukere (artistically processed animal tail, refined with magic that is worn by priests and kings to show their royal dignity) and cowries.

 

Nana Buruku

In Abéokúta the capital of the Ogun state the divinity was brought by Saba people, a female slave to be more exact. Nana is extremely powerful, because she is daughter of the Supreme divinity, thus she is also called Omolú, an expression represented by two words omo, child and olúwa, god, God’s daughter that is. Among the people of Ewe and ?gbá Nana Buruku represents an androgynous being. Yoruba call the male principle Buruku and the female principle is called Omolu. This divinity that demands strict discipline is worshiped to avoid poverty, misery, distress and to gain power. The symbols of Omolu are edon (a statue of a couple male and female made of metal); ibiri, that Nana caries in her right hand and symbolizes the sequence of generations; carved wooden statues of different sizes that depict people, divinities, pregnant women or women carrying a baby on their backs; breastfeeding mothers with a child are also to be found. Among her symbols are also to be found óta (altar stone); irukere (artistically processed animal tail, refined with magic, that is worn by priests and kings to show their royal dignity) and cowries.

 

Yemanja

Yemanja, mistress of all waters is related to fertility and giving birth. To her devotees she gives the blessing of fertility, longevity, welfare, prosperity, bloom and patience and inspires them to fight for their life.

The metal that belongs to Yemanja is silver. Among her symbols are also to be found the sea, vessels, corals, seashells and starfish, sea fossils; óta (altar stone); irukere (artistically processed animal tail, refined with magic, that is worn by priests and kings to show their royal dignity) and cowries. Her color is white and all shades of blue. Her necklaces are made of transparent white bids and bids in different shades of blue.

 

Oshun

Oshun is the mistress of rivers, precious metals, fertility, prosperity, sensuality, sexuality and love. Also called The mother of all children she extremely strives to fertility, prosperity, bloom and well-being of men and women. She protects from any unfavorable event and she is invoked in many different circumstances; namely, there is no thing she couldn’t do to help.

The symbols of Oshun are ankle bracelets, bracelets, various objects made of copper, gold, brass and other golden plated metals, a sword, a fan, a comb and a mirror being among them. Her symbols are also óta (altar stone); irukere (artistically processed animal tail, refined with magic, that is worn by priests and kings to show their royal dignity); cowries; coins; peregún; osun (a type of red pigment that is used for ritualistic purposes); white linen and statues representing a woman with her hair braided into braids that holds a child in her hands or breastfeeds it. The color that belongs to Oshun is yellow. Her necklaces are embellished with transparent bids in the shades of amber, yellow gold, but also light yellow and ivory.

 

Oya

Oya, a lithe, lissome and swift Orisa; mistress of winds and storms; she is partner of Shango, master of thunder and lightning that expresses her dissatisfaction through strong winds and storms. She enables her devotees to reach the right speed for their lives. She is Orisa of fidelity and courage.

Among her symbols are swords; buffalo horns; stones from the river Oya; clay pots; óta (altar stone); irukere (artistically processed animal tail, refined with magic that is worn by priests and kings to show their royal dignity) and cowries. Her necklaces are embellished with bids in brown shades.

 

Oba

Oba is calm, compliant, tolerant, devoted, good-hearted, magnanimous and motherly. She is tightly connected to Mothers Oshoronga and devoted to principles of female aesthetics.

Metals that belong to her are gold and iron. Among her symbols are rivers; vessels;  óta (altar stone); irukere (artistically processed animal tail, refined with magic that is worn by priests and kings to show their royal dignity) and cowries. Her colors are white and multicolor. Her necklaces are embellished with bids of all colors and golden or metal bracelets in golden shades, such as brass.

 

Aje

Aje is Orisa of development, prosperity, bloom and well-being, recognition of efforts and economic prosperity. She supports wise and prudent use of money and good luck. Her devotees she protects against jealousy and other energies that might compromise their economical development, such as against energies that are connected with money and result from payments made with anger or in bad mood. At the same time Aje also possesses the power to make people’s actions visible and recognizable. This is why she is being worshiped by Orisa themselves as well. As the representative of money and success she needs to constantly confront other Orisa to retain her power that each and every Orisa wants to possess.

Aje is connected to all precious metals. Her symbols are óta (altar stone); irukere (artistically processed animal tail, refined with magic that is worn by priests and kings to show their royal dignity); ajé (seashells); cowries; starfish; calabashes and cotton. Color that belongs to Aje is white. Her necklaces and bracelets are embellished with small shells and cowries.

 

Erinle

Erinle creates a strong relationship with Mothers Oshoronga and thanks to their powers she functions as female Orisa of hunting, medicine, magic and wisdom. She is one of the first pupils Ogun taught about the art of hunting and war. Thus, she is regarded as the female patron of hunters. She is Orisa of fertility. She possesses striking intuition and perception and great strategic skills. She protects the humiliated and those, who experienced injustice. She is being worshiped with the purpose to attract agility and swiftness. She brings luck in business and in everything that deals with money. She also takes care of family affairs. She highly values life outdoors and she adores the forest; she is familiar with all characteristics of beings that live there. She is being worshiped together with Osanyin.

Her symbols are óta (altar stone); irukere (artistically processed animal tail, refined with magic, that is worn by priests and kings to show their royal dignity); ejuwere  (ritualistic instrument made of leather that resembles irukere that is also embellished with cowries and pearls); cowries; opa (forged metal stick with sixteen birds); sekere (a kind of a rattle) and adó (little hollowed and dried calabash for storing the powder that is used for healing and magical purposes).

Metal that belongs to her is iron. She likes to put on multicolors clothes, golden bracelets or bracelets decorated with cowries or leather and necklaces embellished with cowries and leather.

 

Ewa

Ewa or Yewa, Mother that will exist for all times, The everlasting mother, is Orisa related to Mothers Oshoronga. A warrior, related to fire; the owner of magical powers for healing and transformation is motherly and patronizing. Being aware of human suffering she always strives to transform pain into joy. Blessed with creativity and sense of aesthetics she highly values handcrafting skills.

Her symbols are óta (altar stone); irukere (artistically processed animal tail, refined with magic that is worn by priests and kings to show their royal dignity); osun (a type of red pigment that is used for ritualistic purposes); ikódíde (red feather from the tale of the bird odide) and cowries. Multicolored clothing is her favorite. Her necklaces are embellished with green, yellow and brown bids.

 

Aragbo

Egbe Aragbo, Egbe Abiku, spiritual friends

 

About Abiku

Events like abortions, premature death of children, young people and adults is possible to explain as a result of the Abiku energy called emeré. These are spirits that belong to igbA-Abíkú (Egbe Abiku or Abiku society).

The expression abíkú constitutes of a, bi and ku (born for premature death) or from a bí ó kú (we had born him and he died). It describes children or juveniles that die before they reach the adult stage; grown-ups that die before their parents and grown-ups that die before they managed to conclude their existential cycle. There are two types of Abiku: abíkú-omodé, that die during their childhood and abíkú-agba that die as juveniles or grown-ups. It is believed that Abikus make a pact with Egbe Abiku called ójó orí; a pact that they will return to Orun once they reach a certain age.

When a woman suffers of continuous loss of her children that die before birth or in their childhood is considered that abíkú-omodé is at work. In this case the sequence of loosing children is possible to interrupt only, if all necessary actions are taken to cut the bond of these spiritual beings with the society they belong to in Orun.

And for abíkú-agba it is believed that their pact they had made with their spiritual community in Orun determines their return to Orun in a highly meaningful and important time of their lives: in a critical moment; in the period of their success, closely before graduation, marriage, birth of a desired child or closely before reaching an exceptional social achievement for example.

The Abiku manifestation can be also expressed in a following way: with stubbornness and stubborn persistence, self-destructive processes such as addiction to drugs, alcoholism, depression, interest in activities with high exposure to risking life and frequent sickening. Usually Abikus are highly intuitive and blessed with the sense and sensitivity for occurrences of the spiritual world.

 

About Egbe

Egbé, Egbe or Society is a spiritual society, brotherhood Abikus in orun belong to. It is constituted of Egbé Aiyé, The society in the visible world and Egbé orun, The society of friends in the invisible world or Spiritual friends. These two worlds are connected so tightly that they constantly influence each other. This is why it is believed that in order for a human being to be able to happily live in aye it is necessary that he or she lives in harmony with his or her spiritual friends in Orun.

The basic solution of the Abiku problem is in their salvation from their promise they had made to this society. This actually means that a certain Abiku needs to become totally unwanted within this group he or she belongs to; this is made in a way that their comrades in Orun no longer wish their return into spiritual world on the predicted date. The purpose of worshiping and offerings that are made for Egbe Abiku is to keep the Abiku in Aye by making the members of his society loose interest in him or her. At the same time Aragbo or Eré igbó is being worshiped that protects them from joining their colleagues in the invisible world. If an urge to keeping the balance between Aye and Orun occurs then Egbe works together with Eshu.

 

Orisa Egbe Aragbo

Egbé, literally, Society, is the name for the Society of friendly spirits or spiritual friends. At the same time the name refers to Orisa and the society of spiritual beings that live in Orun, in a world that is parallel to the physical one. Yoruba talk about two societies that evolve simultaneously – one Egbe in Orun and the other one in Aye. It needs to be emphasized that there exists a strong influence between these two societies. On the basis of this knowledge it is easier to understand all the events that occur in human lives. Everything that happens in the filed of human relationships and each and every achievement on the level of Egbe possesses its double on the level of Egbe in Orun.

Eré igbó or Aráagbó means The inhabitant of the forest or The inhabitant beyond. According to all that has been explained so far this Orisa protects from premature death and eases and calms down material as well as spiritual suffering of its devotees. It directs Orisa of Abikus and other devotees in a way that they create conditions for reaching success. It reigns over resources that speed up healing and well being; it interferes in human destiny and removes all obstacles from people’s lives; it attracts economical prosperity and spiritual growth; it harmonizes the material life with the spiritual one; it brings fertility and the feeling of piece, tranquility, stillness and trust. It turns tears into laughter.

Among the symbols of Egbe are óta (altar stone); irukere (artistically processed animal tail, refined with magic, that is worn by priests and kings to show their royal dignity); yangi (volcanic stone, laterite, symbol of Eshu); atori (holy stick);  cowries; iróko (Iroko, the holy tree); banana tree; akoko (holy tree with leaves used for royal initiations and several rituals in the cult of Orisa); peregún (tree of life, holy plant with lots of vital power); yeyé (a sort of plum tree, holy tree). Egbe loves multicolor clothing and multicolor necklaces. Its bracelets are made of pearls in various colors in combination with cowries.

An important relationship exists between Egbe and Ibeji, Orisa that is generally connected to the nature, especially with the forest, the residence of Aragbo. Worshiping of Orisa Ibeji demands worshiping Egbe as well.

 

Ibeji

Ibéji, a word that constitutes of ibí, to give birth and eji, two; it means to Give birth to two or Double pregnancy and refers to birth of twins. Ibeji protects from premature death; it calms down material and spiritual suffering of it’s devotees; it orients Ori of Abiku in a way that he or she walks on their own paths; it attracts economical prosperity and spiritual development; it harmonizes material and spiritual aspects of existence; it brings the feeling of calmness, tranquility, stillness and trust; it encourages fertility and turns tears into laughter. It is related to duality; for example between to be or not to be, to do or not to do. 

Ibeji is always manifested as a duality: through its own symbolism and through twin children. 

The symbol of Ibeji are statues, carved out of wood of the tree iróko – male and female figure that represent twins; cowries; iróko tree (iroko, holy tree) and it’s wood. Twin children the physical manifestation of Ibeji is also holy and thus venerable.

 

Iroko

Iroko is Olúwéré, The master of secrets and speed. This Orisa is represented by the African holy tree with the same name as well as forests, parks and gardens. His symbols are space, time, Earth, óta (altar stone); irukere (artistically processed animal tail, refined with magic, that is worn by priests and kings to show their royal dignity) and cowries. Iroko is dressed in white and his necklaces are multicolor.

It is being worshiped for healing, conservation of peace, social harmony and tranquility, for fertility and spiritual power that attracts and preserves the ashe. Thanks to the support that Iroko gives to growth of Ori it eases at the same time the state of mental restlessness and encourages personal firmness and stability that make the person become stronger and capable of facing challenges in their lives. It is being worshiped as a sign of gratitude towards nature for everything it offers to human being.

 

Iya-mi Oshoronga or My mothers Oshoronga

Female ancestral/parental help

Iya-mi Oshoronga represent the collective aspect of female ancestral powers. They are the keepers of destinies and are constantly striving to keep the existence; this is why to achieve survival of life and the society one needs to cultivate their benevolence.

Iya-mi Oshoronga occur in many shapes. They are healers and they possess enormous magical powers. They intervene in peoples’ lives in the personal – physical and mental health, partnership, sexual life – as well as in the social level – work and friendships. They protect against diseases and they especially take care of internal organs and blood. They offer support to human beings with tasks that are related to harmonization of thoughts and knowledge for better achievement of goals. They attract good luck into life and encourage business activities as well as material achievements. They stimulatively influence changes on the emotional level; a restless person for example calms down; impatient one gains patience etc. They interfere with human destinies always with the intention to protect the affected one from harm as a result of enemy’s actions or their own mistakes. With their inclination towards marriage they harmonize interpersonal relationships. They are the bringers of ashe and they strive to gain and retain vital energy. They are the protectors and guardians; they direct people and guide them so that they can realize their destiny in the best possible way.