Globus: Globus, 37.1880

Globus, 37.1880

Bibliographische Daten

Zeitschrift

Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714784

URN:: urn:nbn:de:kobv:11-714784

Persistenter Identifier:: BV041217508

Titel:: Globus

Untertitel:: illustrierte Zeitschrift für Länder- und Völkerkunde

Weitere Titel:: Globus

Erscheinungsort:: Braunschweig

Verlag:: Vieweg

Erscheinungsjahr:: 1862

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

Zeitschriftenband

Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-708839

URN:: urn:nbn:de:kobv:11-708839

Persistenter Identifier:: DE-11-001738937

Titel:: Globus, 37.1880

Verlag:: Vieweg

Erscheinungsjahr:: 1880

Signatur:: LA 3252-37

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Vorsatzblatt

Strukturtyp:: Vorsatzblatt

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

374 William W. Megenney Anthropos 84.1989 the Yoruba word jerejere means “sparkingly, daz- zlingly,” so that, theoretically, this could be a play on words with double meaning - not only does the spirit sit on high deservingly, but he also spar kles! Strophe 4, which appears entirely in Portu guese, translates as follows: “Preserve this pretty Countryside / Which God has blessed / I praised Obaluiae / Who is the Saint of this dwell ing-place.” Strophe 5 contains only two non-Portuguese words: ago, and the proper name Benan. 6e. Ago. Yoruba ago < ya go “give way, let pass.” Twi (Ghana) has ago: “let pass,” and Fante-Ashante (Ghana) ago “salutation used in or before entering a house by day or by night, an nouncing that a visitor is.coming.” 6f. Benan. Twi bena “the genius of Tuesday, used in greeting people born on that day of the week.” Strophe 5 would then translate as; “God of physical plagues, God of leprosy / My God, may you be praised / Give me permission, Tuesday’s permission / May Obaluaie be worshiped.” The words in the sixth strophe have already been analyzed. Nana or Nan Buruku is known as the Senhora Santana in her Catholic counterpart. She is the ol dest of the spirits and is considered to be the grand mother of them, known in this capacity as Yia Oke or Yia Inla (stemming from Yoruba iya “mother or elderly woman,” Yoruba dke “spirit of the hills and mountains,” and Yoruba nla “large, great”). The common greeting used in her honor is Saluba (related to Yoruba salubata “sandals”?; cf. Cabre ra 1970: 300), her sign is fish and her planet is the moon. She carries an abiri “a type of ceptre” (ori gin unknown) 7 while participating in the ceremo nies. 7 In Luganda (Uganda) there is a word abiri, which means “two” when accompanying nouns of the li/ma class, and “twenty” when used with nouns from all other classes. It may be only coincidental, but the Afro-Brazilian abiri has two strings attached to its middle section, each with two pear-shaped tufts of cloth or thread: 7. Cantigas de Nanà Buruquê, na Umbanda Atraca, atraca Que ai vem Nana, ê á (bis) É Nana, é Oxum, É Sereia do mar, ê á. Que vem nos saravá, ê á. Nana vem das neves, Ela vem pelas ondas do mar (bis) Saravá, Oxumaré Saravá a Sereia do Mar Saravá Naná Buruquê, saluba! (bis) Yemanjá é minha mae, Saluba Naná é minha avó (bis) Saravá Nana Buruquê Eu lhe peço náo me deixe só (bis). Naná, Santa serena, Eu lhe peço sua bênçâo (bis) Irma de Nosso Senhor, Livrai-me da afliçâo (bis). Quando Naná vem à terra Filhos pedem, ajoelhados. Sua missura, Nana Divina, Nâo nos deixe abandonados. Saravá, Nana, Sua proteçào; Saravá, Nana, Dai-nos sua bênçâo (bis/estribilho). Minha mâe é Nana E o orixà mais velho do céu Naná, o Nana Buruquê, Firma seus filhos Agora que eu quero ver. Senhora Santana, Dai-nos vossa proteçâo, Valei-nos avó de Aruanda Valei-nos com a sua bênçâo. Com seu manto consagrado Com sua estrêla bendita Valei-nos Senhora Nana, Livrai-nos das horas añilas. 7a. Buruque. It would be tempting to assign this to two Yoruba morphemes: (a) burn “ill, wicked, infamous,” and (b) ke “to grow worse,” which would translate as “evil growing worse,” but in my mind this would not fit either the personality of Na na or the fact that this is a chant belonging to Um- banda which, theoretically, should be composed, for the most part, of Bantu expressions, where the songs do not appear in Portuguese. Nonetheless, it very well may refer to Nana's husband, Buruku, who is the “owner of infirmities.” This being the case, our Yoruba suppositions may not be too far from the truth. At the same time, we may note Twi

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