More 21 Divisiones

VODOUN – 21 NATIONS UNDER GOD SANCE TRADITION

From thebestlovespell, 2013 [Edited]

Contrary to popular belief the first Africans to set foot on Puerto Rico or the Americas for that matter where free men. Even as late as 150, a West African man who was the son of a Yoruba King and later baptized “Juan Garrido” was an African Conquistador who worked for Juan Ponce de Leon, “Puerto Rico’s first Governor” and was the first African man to set foot on Puerto Rican soil after the European ‘conquest’ and almost 100 years prior to the first Africans caught in the European slavery system to be taken to the United States “Jamestown 1607”.  Another African man, called Pedro Mejías, was married to the last Cacica Chief of Puerto Rico, Yuiza who like Pedro Mejias, was baptized a Catholic and renamed “Luisa” in order for both to be legally wed under Spanish law. Like the Dominican Anacaona in the Agua Dulce Division, Yuiza was the last female Cacica “Chief” to then become part of the Spirits venerated in Puerto Rican Sance.

Like the European enslavers, the African people came from different societies and tribes, each having their own dialect, language and culture. Haitian Vodou or Voudun consists of 21 Nations or Nasyons of Lwa – what Dominicans call los Loases or Misterios de La 21 Divisiones (also known as Budű or Vudű Dominicano.)

ABT of Kemet

Kemet Gods and Deities

Pharaohs as deities
From earliest times in Kemet the pharaohs were worshipped as Gods: the son of Ra, the son of Heru, the son of Amen, etc. depending upon what period of Kemet history and what part of the country is being considered. It should be noted that prayers, sacrifices, etc. to the pharaohs were extremely rare, if they occurred at all – there seems to be little or no evidence to support an actual ‘cult’ of the pharaoh. The pharaoh was looked upon as being chosen by and favored by the Gods, his fathers.

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Amen, Amun, Amon (m): Supreme God. Amen was the patron deity of the city of Thebes from earliest times, and was viewed (along with his consort Amenet) as a primordial creation-deity by the priests of Hermopolis. Amen means “the Hidden One.” Up to the Middle Kingdom Amen was merely a local god in Thebes; but when the Thebans had established their sovereignty in Kemet, Amen became a prominent deity, and by Dynasty 18 was termed the King of the Gods. His famous temple Karnak, is the largest religious structure ever built by man. According to Budge, by Dynasty 19 or 20, Amen was thought of as “an invisible creative power which was the source of all life in heaven, and on the earth, and in the great deep, and in the Underworld, and which made itself manifest under the form of Ra.” Amen was self-created, according to later traditions; according to the older Theban traditions, Amen was created by Tehuti (Thoth) as one of the eight primordial deities of creation (Amen, Amenet, Heq, Heqet, Nun, Naunet, Kau, Kauket). During the New Kingdom, Amen’s consort was Mut, “Mother”, who seems to have been a “Great Mother” archetype. Their child was the moon god Khons. 

J-N of African and African Originated Deities

African and African Originated Deities

=== JJJ ===

Jaguruba (m) – River Gods – Kakwa of Sudan – Parents of the malevolent Ngulete

Jakar, Kar (m) – Sky God – Nuer of Sudan – Gaarwar ancestor

Jakuta – pre-incarnation of Shango – Yoruba of Nigeria

Jean Petro (m) – Leader of group of strong and violent Petro Loa – Vodoun of Haiti – deification of Don Pedro

Jeki la Njambe (m) – the son of God, Batanga, Duala, Malimba, Pongo of Cameroon

Jok, Lubanga – Supreme Being – Acholi, Lango of Uganda – omnipresent but distant

Jok (-) – Spirits of the dead – Dinka of Sudan

Juok, Jwok (-) – Supreme Being, Creator God – Anauk, Jo Luo, Shilluk of Sudan

Juon, Juong – Supreme and Creator God – Burun, Meban of Sudan – the Potter

=== KKK ===

[]Kagen – Trickster God – San of Botswana, Namibia, South Africa

[]Kai []Kini – Fire God – []Kung of Namibia – Owner of Doro (fire)

E-I of African and African Originated Deities

African and African Originated Deities

=== EEE ===

Ebele – Hunter God, former King of Ohumbele – Igbo of Nigeria

Egbe, Egbe Orun – the “heavenly gang” or collective Spirit of various beings (from other planets) living in the Orun, in charge of still waters – Yoruba – they work closely with the Egungun

Egungun – the collective spirit of the ancestors – Yoruba of Nigeria – also: the children of Oya

Ekineba – Mythic being able to visit the gods – Kalabari of Nigeria

Ekwensu – Trickster God of testing, bargaining, cunning and negotiation – Igbo of Nigeria

Elegua, Papa Legba – God of Death, the gatekeeper, guardian of crossroads and doorways – Haiti Vodou and Yoruba of Nigeria

Enkai – God of fertility, maker of rain, Mediator between God and men – Masia of Kenya – wife Olapa, the Moon [may also be Neiterkob (See Netcher Keb/Kab/Geb of Kemet)]

Epilipili – the Creator God – Efe of Congo – has characteristics of the first ancestor and hero Aporofandza

Erinle, Inle (m) – God of health and medicine in general – Yoruba of Nigeria

Erzulie, Erzulie Freda (f) – Goddess of Love, Beauty, Dreams and Creativity, former Sea Goddess – Haitian and Dominican Vodoun, Dahomean in origin – female energy of Legba, but husbands Damballah, Ogoun and Agwe, syncretized with Virgin Mary

Nana Buluku

Anana Buluku, Nana Buluku, Buluku

As millions of West Africans were captured and enslaved during the colonial era – taken to the Americas to work on sugarcane, cotton and tobacco plantations – they brought with them their own religion. The Gods and deities prayed to included Nana Buluku.

Nana Buluku, Nana Buruku, Nana Buku or Nanan-bouclou, is the female Supreme Being in the West African traditional religion of the Fon people (Benin, Dahomey), the Akan people (Ghana) and the Ewe people (Togo). She is called the Nana Bukuu among the Yoruba people.

She is celebrated as Nanã in Candomblé Jejé and as Nana Burukú in Candomblé Ketu, where she is pictured as a very old woman, older than creation itself. She is found in French, Dutch and British West Indies in particular, such as among the African-Caribbean communities of French Guiana, Suriname, Guyana, Brazil, Trinidad, Martinique, Haiti and other Caribbean islands.

Akan Gods of Ashanti

Ashanti Gods

The Akan are a people from Ghana and Ivory Coast. Their number is estimated at around 20 million people in both countries. They are divided in several subgroups. There are the Asante (Ashanti), Akwamu, Akyem, Akuapem, Denkyira, Abron, Aowin, Ahanta, Anyi and Baule, among others.

The Ashanti, located in central Ghana, is the largest tribe of the region. It is the major indigenous of the Akans (Ashanti and Fanti) of Ghana. The Ashanti people were always fierce fighters. They emerged as the dominant power in 1670. It conquered other areas, declaring a monopoly on the routes to the coasts. Kumasi, the capital, became the practical urban centre with services and facilities. Until the British capture over the capital Kumasi in 1874.

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Aberewa: Primordial woman (see Asase Ya)

Abosom (-): the Gods, “the children of Nyame”, that assist humans on earth. They are akin to Orisha in Yoruba religion, the Vodun in West African Vodun and its derivatives, and the Alusi in Odinani. Abosom receive their power from the Creator Cod and are most often connected to the world as it appears in its natural state. Some of the most famous gods are associated with lakes, rivers, rocks, mountains and forests. These Spirits of nature are of three categories: state Gods, family or clan Gods, and Gods of the medicine man. The continued featuring of a particular god largely depends upon the ability of that Abosom to function to the satisfaction of supplicants.

B-D of African and African Originated Deities

African and African Originated Deities

=== BBB ===

Baatsi (m) – Creator God – Efe of Congo

Balewa Yola – Fulani of Nigeria

Babalu Aye (m) – Earth God and God of healing and disease – Orisha of Brazil, originated in West Africa – also called Shanpana / Shakpana / Sopana, also Saint Lazarus of Dives

Bade (m): Loa of the wind – Vodou of Haiti

Bail (m) – Supreme God, giver of life – Dilling of Sudan – using the Arro in the next world to perform his work in the world of the humans

Bakulu (m) and Bakala (f):  Loa of the woods – Vodou of Haiti – also deemed Loa of ruin and misfortune

Buluku, Nana Buluku, Anana Buluku (f): Cosmic Creator Goddess, great grandmother of all the Orisha Vodoun – Mother of cosmic twins Mawu (Moon Goddess) and Lisa (Sun God), the first man and woman

Banga – God of clear waters – Ngbandi of northern Zaire

Baron Del Cementerio (m) – Loa of death – Vodou of Dominican Republic [See Baron Samedi]

Baron Samedi (m): Ghede Loa, keeper of the cemetery and primary contact with the dead – Vodou of Haiti – wife Maman Brigitte [See Ghede]

A-A of African and African Originated Deities

African and African Originated Gods and Deities

Until you remember to honor your ancestors, you will continue on the path of self destruction your enemies have planted for you.

=== AAA ===

Abasi (m) –  Creator God – Efik of Nigeria – wife Atai

Abasi (m) – Messenger God – Anang of Nigeria

Abasi Ibom, Abassi Enyong – Ibibio of Nigeria

Abewera (f) – Primordial woman – Akan Ashanti of Ghana

Abonsam (m) – Spirit of Accidents and Disease – West Africa

Abora (m) – Creator God of the heavens – the Canary Island of Palma

Abradi (m) – Creator God – Ama and Nyimang of Sudan

Abua (m) – first man on earth – Abua of Nigeria – wife Egule (first woman), children Otabak (water), Amogan (hunt) and Akpede (medicine)

Abuk, Abuku (f) – first woman, after death merged with Ayidawedo into fertility Goddess – Fon of Benin and Dinka of Sudan – husband Garang (first man)

Yoruba Gods and Deities

Yoruba Gods and Deities

The Yoruba are the majority ethnic group living in south west Nigeria and there is a Yoruba minority in east Benin, numbering approximately 20 million in all. The Yoruba language belongs to the Kwa branch of the Niger-Congo family. The Yoruba kingdom was broken up in 1820 by an invasion of the Fulahs who captured the city of Ilorin.

According to Kola Abimbola, the Yorùbá have evolved a robust philosophy, in brief, it holds that human beings possess “Àyànmo” (destiny, fate) and are expected to eventually become one in spirit with Olódumarè (the Supreme Creator) or Olorun. The emissaries of Olodumare are the Yoruba Gods and deities called Orishas. The Orishas rule over the forces of nature and the endeavors of humanity. All the Gods have their own duties; and while perfectly independent in their own domain, they cannot trespass upon the rights of others.

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Aganjú, Aganyu (m): Orisha of volcanoes, the wilderness and rivers. Aganjú is a force that is essential for growth, like his symbol the Sun. Like the volcano, Aganju forms the foundation upon which societies are built and is the catalyst for the production of vast amounts of wealth and commerce needed for advanced development, assisting humans in overcoming great physical as well as psychological barriers. Aganjú is noted for his legendary strength and his ability to bring about drastic change. As the third Orìsha to have come to earth, Aganjú is a God of great antiquity. Together with his sister Yemaja, he is the offspring of Heaven and Earth (Obatala and Odudua).

Igbo Gods and Deities

Igbo Gods and Deities

Igbo traditional religion is based on the belief that there is one Creator God, also called Chineke or Chukwu. The word that is used for God in Igbo is Chi. It is a reference to the individual spark of divinity that exists within everyone. The collective spirit of everyone and everything is known as Chukwu. It is a contraction of two words: Chi (God) and Ukwu (great or large in size). Literally, Chi-Ukwu or Chukwu means the Great God or the Great Spirit.

The Creator can be approached through numerous other deities and spirits in the form of natural objects, most commonly through Ala, the Goddess of Earth or Amadioha, the God of thunder. There is also the belief that ancestors protect their living descendants and are responsible for rain, harvest, health and children. However, the western influence, Christianity, has taken a dominant role in modern Igboland.