I.
It is a hot Friday night on the outskirts of Rio de
Janeiro. Inside a farmhouse, a congregation of the Quimbanda sect
is performing a ritual to call down the spirits. Songs to the
spirits (pontos contados) are sung in Portuguese to the rhythm of the
drums while the signatures of the spirits (pontos riscados) are drawn
upon the ground. Candles are lit around these diagrams and other
offerings are placed: liquor and tobacco, food and flowers. This
is a party as well as a religious service, and people are dancing and
swaying to the music -- the room seems to spin slowly as the party
rises to a place beyond time. From a side door a woman appears,
dressed in red skirts, bedecked with jewels and beads, holding a glass
of champagne in one hand and a long cigarillo in the other. An
aura of sex and danger radiates from her as the congregants clear a
path for her. If you are brave enough to meet her gaze, you will
know immediately whether or not you can approach her. If you do,
be prepared for direct and uncompromising answers to your
questions. Ask her for help, and be ready to reward her exactly
as you have promised, or face the consequences. This is not a
lady to be trifled with. This is Pomba Gira.
Pomba Gira, the voluptuous consort of the devilish
Exu, did not arrive in Brazil from across the sea in slave ships as did
the African gods that populate Candomble, Umbanda, and Quimbanda.
Nor was she one of the spirits of the native Indian tribes, or one of
the demons from medieval grimoires, or a spirit guide from Alex
Kardec's Spiritism, although Brazilian magico-religions draw from all
of these sources. Pomba is unique to Brazil, a magical entity
that grew from native soil; from the steam rising from manhole covers
in new urban centers in the early 20th Century, and from the deep needs
of the women who found themselves in disturbingly new economic and
emotional settings. Pomba arose, with red dress on, arched
eyebrow, a devilish grin -- and a switchblade tucked into her
high-heeled shoes.
The origin of her name does have African
roots. According to the author Nicholaj de Mattos Frisvold,
"Bongbongira" is the name of a Congolese spirit, and may be a
contraction of the words "mpungo" and "nzila", meaning "spirit of the
road". There may be traces of this Congolese spirit in Pomba
Gira, but the Pomba we see today is a new manifestation suitable for
the cultural conditions of 20th and 21st century Americas.
In Paganism, the general consensus seems to be: the
older, the better. If the Roman Diana is powerful, how much more
powerful must Isis be, or Ishtar? There is some merit to this,
but it is not surprising that many magicians who have called upon the
ancient gods have heard little in reply.
I believe that new gods, goddesses and spirits are
being created all the time, and these "new gods" are, for obvious
reasons, more accessible than their elderly counterparts -- their phone
numbers are still in service. Divinities have always adapted to
the new cultures they were absorbed into -- the Sumerian Inanna evolved
into the Babylonian Ishtar who eventually became the Greek
Astarte. Cultures evolve, and their gods evolve with them.
The Free Woman archetype, as opposed to the Virgin, Mother or Crone,
has been with us since the dawn of time. Lilith, the first wife
of Adam, comes to mind: she who was discontent to lie on her back and
be subservient to masculine will. The Free Woman has always been
vilified, because her freedom challenges and threatens to unravel the
very fabric of society. The same is true for the Free Man -- but
even he is challenged by the woman who will not play a subservient role
in his plans.
Pomba Gira first arose in the early years of the
20th Century in Rio. Her closest African counterpart is probably
Oshun, the Yoruban goddess of sensual love, whose cult was already well
established in Brazil. But Oshun, as sensual as she was, did not
quite fulfill the needs of the modern woman in an industrial/urban
culture, who for the first time, had the opportunity to be
independent. The Modern Woman no longer needed to rely on a man
for her and her children's survival. As long as she held a job,
she could choose her lovers as she would, and marriage was not the only
option. She was in control of her own sexuality and financial
security.
Like many gods, goddesses and spirits, Pomba can be
traced back to a real person: Maria de Padilla (1334-1361), the
mistress of King Pedro I of Castile, aka "Pedro the Cruel".
According to the author Mario dos Ventos, as early as 1640 the Holy
Office in Lisbon identified an entity known as Maria Padilha, who is
referred to as "Witch Mother". An opera based on her relationship
with King Pedro was composed by Gaetano Donizetti in 1841. She
must have been quite a lady.
The similarity of Pomba Gira to the Thelemic Babalon
is unmistakeable, in my opinion. This is a woman who, if not girt
with a sword, at least holds a trident -- this is a recurrent symbol in
her sigils. The word "trident" means "three teeth". Pomba
is Oshun with a bite! And I don't think it's a coincidence that
Pomba rose from the streets of Rio in the early 1900s -- around the
time Aleister Crowley transcribed Liber AL in a Cairo hotel room.
Babalon is not mentioned by name in Liber AL but Crowley later used
that name to refer to the Scarlet Woman of the book.
I don't see Babalon as a literal goddess, and the
same holds true for Pomba. Neither, IMO, should be an object of
worship, because worship implies an ideal outside oneself. Both
are more accessible than that: spiritual forces to be worked
with. They have personalities -- they like to be flattered and
spoiled, and if you are successful at that, both can open a lot of
doors for you. Just don't piss them off or be neglectful, or
abuse them, or there will be Hell to pay. Pomba Gira is the
spirit that abused women can call upon to enact their revenge -- she is
the Switchblade Sister that can and will bring misfortune and even
death to the abuser.
II.
The Portuguese translation of the name Pomba Gira is
"spinning pigeon". This is an allusion to the behavior of the
people who are possessed or "ridden" by her in ceremony: they
dance and drunkenly spin. Clearly Pomba is not like the Priestess
Enthroned we see in the Gnostic Mass, a passive recipient of pussy
worship (and how does she keep her arms up there like that so long? ...
damn!) Pomba Gira is a Party Girl. A bellydancer and
firespinner. She is a pole dancer on the Poteau-Mitan.
Pomba would not be content sitting on a throne and being adored -- she
would jump down, grab the adorant by the hips and make him dance with
her! And buy her drinks and dinner afterwards.
Pomba is a Gypsy. She moves, and is a
traveller, and is never content in one place for a long period of
time. She is not a hausfrau. In "Jambalaya", Luisa Tesh
describes Pomba as even craftier than her male counterpart Exu: "She is
voluptuous, cools herself with a black lace fan, and is accused of
hanging in the doorways of bars and places of entertainment. She
stands with one hand extended palm up as if bestowing favor and the
other palm down as if denying it. Her lips are parted in such a
way that one cannot tell whether She is smiling or grimacing".
Eshu/Legba is primarily known as a Gatekeeper.
It is he who is called first in Vodoun and Santeria ceremonies because
he is the messenger between the world of the spirits and man.
Without his participation, and his agreement not to disrupt the
ceremony in his Trickster guise, the ceremony could not take
place. Exu's role in Umbanda/Quimbanda is much the same, but he
is not the same entity as Eshu or Legba -- Exu's roots are in the Congo
area, while Legba hails from Nigeria. Pomba, too, is a
Gatekeeper, and an intermediary between the world of spirit and
matter. Her role, though, as the female aspect of Exu, can best
be thought of in biological terms: the Gate she rules is a most
important one -- the vaginal gate. Usually depicted with breasts
exposed and a "come hither" attititude, she will smack down any suitor
who is not to her liking. With Pomba Gira, no definitely means NO!
Like Exu, Pomba Gira rules the crossroads.
Outdoor rituals for Exu and Pomba usually take place at a crossroad --
this is where the ritual is performed and the sacrifices left. In
Exu's case, this can be anyplace two roads cross: think of an "X"
shape. But in Brazilian magick, most rituals for Pomba Gira take
place at a "T" intersection, where one's choice is to go either right
or left; the option of continuing along the same road is not
there. This is worthy fodder for meditation, and yet another
reason why Pomba should be approached with the deepest respect.
She does not give you the option of continuing along the same
path. She forces you to choose -- so you must be ready to make a
choice when you approach her for help. Pomba does not fuck around
-- if you want her help and advice, you'd better follow through on it,
or it will be a dead end. Don't waste her time if you are not
serious.
Statues and drawings of Exu in Brazil depict him as
a handsome man in top hat and cape, holding a trident or cane -- the
popular image of the Devil Himself. Pomba, as the Devil's Bride,
is often shown as bare-breasted, leering and ready-to-ride. Not
surprisingly, people outside the Umbanda/Quimbanda cults take these
almost cartoonish depictions literally, and consider this to be a most
Satanic couple, and working with them flat-out Black Magic. In
some cases this can be said to be true -- Exu and Pomba are powerful
but ambivalent spirits, and will work as quickly for destruction and
revenge as they will for healing and aid in financial, legal and
emotional matters. They are not wholly good or wholly evil --
sort of like people. These spirits are messengers, and as
Shakespeare said, "don't shoot the messenger".
The experts caution that it is not a good idea to
work with Pomba Gira too much. As seductive and powerful as she
is, magickal obsession is a real possibility. Women who work too
much with the "Pomba vibe" are said to commonly resort to prostitution
or reckless sexual activity. Men who do so are said to become
feminized or to lose control over their own sexual impulses.
Approach her with respect, as you would any strong and independent
woman.
III.
Pomba Gira is commonly referred to as the Queen of
the Seven Crossroads. The operational areas of the Exu and Pomba
spirits are categorized by 7 Lines (linhas in Portuguese) and within
each of these are a number of Legions, each of which are populated by a
number of individual spirits.
Mario dos Ventos, in the book "Na Gira Do Exu --
Invoking the Spirits of Brazilian Quimbanda", breaks this down into
Seven Kingdoms, ruled over in part by 7 Queens. The Kings (Exus)
of these paths are excluded here since this is a paper devoted to the
feminine energies, so I will call them Queendoms rather than
Kingdoms.
1 - The Queendom of the Crossroad is ruled by Pomba
Gira Rainha das Sete Encruzilhadas, the Queen of the 7 Crossroads, who
rules all magick done at crossroads.
2 - The Queendom of the Crosses is ruled by Pomba
Gira Rainha dos Sete Cruzeiros who reigns over magick done on the
street or streetcorners.
3 - The Queendom of the Forest is governed by Pomba
Gira Rainha das Matas who oversees magick done with trees, bushes, or
in parks or forests.
4 - The Queendom of the Cemetery is the domain of
Pomba Gira Rainha das Sete Kalungas aka Pomba Gira Rainha dos
Cementerios, who oversees the spirits and magickal work associated with
cemeteries.
5 - The Queendom of Souls -- Pomba Gira Rainha das
Almas or Pomba Gira Rainha da Lomba rule over magick done
in high places or on hills -- and also, hospitals and morgues.
6 - The Queendom of the Lyres. Lyres,
harp-like instruments, are rarely used today in popular music. I
prefer to think of this queendom as a lady with a guitar -- think
Bonnie Raitt or Nancy Wilson. Rainha do Candomble (Maria Padilha)
is the Star in this line. The Queen of any Party. Dance, music,
and the fine arts are her realm. This is the Gypsy Pomba, the
Tarot reader, the Poet, the Musician, and the Artist. We all know
at least one. She is the one who yanks us off our stools and
makes us dance with her. A real live wire, who has a lot more
depth than is apparent at first. She has a lot to teach us, and
we will have fun learning it.
7 - The Queendom of the Beach. Pomba Gira
Rainha da Praia presides over water magick and entities, whether it be
the ocean or lake, beach or island. Not surprisingly, this is
also where we find the "pirate" entities of Quimanda -- yes, they have
those too! Johnny Depp just might be the Exu is this scenario.
A detailed exposition of some of the most popular
Pombas can be found in Kiumbanda -- A Complete Grammar of the Art of
Exu by Nicholaj de Mattos Frisvold. I have excluded some but this
will provide a good overview of the varied nature of the Pombas.
Most of the information below is culled from that book.
-- Pomba Gira Maria Padilha is known for her efficiency and swiftness,
and is among the most popular of Pombas. Sometimes she is called
the "Queen without a Crown", and this certainly refers to the
historical Maria, who was the queen of King Pedro's heart, but who
denied his repeated proposals for marriage, preferring her independence
over courtly accoutrements. This also describes a certain type of
woman, one who demands respect, and whose demeanor is regal, even if
she is a poor or working-class woman. Maria is also a perfect
example of how "new spirits" are born: legends grew up around the real
woman, who had a Witchy reputation, and within a hundred years, witches
in Spain and Portugal were using her name and calling her spirit to
help them in their spells.
-- Pomba Gira Rainha Rainha means "queen", and even the macho
Exus bow to the Rainhas. Queens are both demanding and
generous. The magical technique for these rituals is simple and
direct: give them a small gift at first, offer your request, and
promise them a larger gift when they make it happen. And when the
request is granted, you'd better be damned sure you follow through on
your promise. You must keep in mind that you are asking for aid
from a powerful spiritual force that will turn the world upside down to
grant it; if you don't hold up your part of the deal, they can turn
your world upside down.
-- Pomba Gira Rainha das Sete Encruzilhadas, the Queen of the Seven
Crossroads, is the ultimate Queen Pomba, the popularity of Maria
Padilha and others notwithstanding. Frisvold describes her as "strong,
harsh, generous, wise and murderous... (who) takes delight in
demonstrating the power of womanhood in front of men..." This is
the woman who dresses provocatively, or who is even naked with legs
spread, but when she says No, she means it, and is ready to kick the
balls or snap the neck of any man who doesn't get that. She is
also the woman who can accept a man and fulfill all of his needs, if it
is her choice. But that is just a sexual metaphor for the larger
picture: Pomba of the 7 Crossroads is the ultimate Initiatrix. As
Frisvold puts it, she can be "the best of friends and the worst of
enemies." Respect her, or pay the price.
-- Pomba Gira da Encruzilhadas could be called the Queen of All
Crossroads. She is very flexible. She is Legion. She
can act at, not just the "T" crossroads normally associated with Pomba,
but at the "X" crossroads of Exu as well. She is the one devotees
turn to for sticky situations, where things are complicated and the
solution calls for more than a yes-or-no answer. This is one of
the "red witches", and is useful in acts of destruction, love,
separation and binding, according to Frisvold. She operates not
only in complicated practical matters, but in more esoteric levels, he
says.
-- Pomba Gira Rainha dos Sete Cruzeiros, the Queen of the Seven
Crosses. Closely associated with the matron of witches in Mexican
magic, Our Lady of Guadeloupe. Associated with the cemetery, she
is rather cold and distant compared with other Pombas, and is one who
can be called upon to create turbulence in an enemy's life.
Frisvold calls her "a master of the black rites". She is a
willing teacher of the Nightside magicks. Make sure you place the
proper offering at the gate of the cemetery before entering her
domain. This is a heavy lady.
-- Pomba Gira Rainha da Calunga Pequena : Queen of the Little Water or
Little Cemetery. Her domain is at the bottom of the ocean, where
the spirits of those who died at sea live. I feel a special
affinity for this Pomba, because, as a Santero revealed to me years
ago, I am a child of Yemaya/Olokun, a dual deity associated with the
ocean. Yemaya represents the moving ocean, the source of so much
life, to the point that sunlight penetrates is. Below that, in
the darkness, the density of the ocean floor, where what life exists is
in almost alien form, where Cthulhu slumbers, and Dagon dwells -- this
is the Queendom of Calunga Pequena. It is very much like Outer
Space: "Space is Deep", like the Hawkwind song says. This
is the Pomba who can be called upon to reawaken the forgotten passion
in a lover, and make him or her realize the depths of love he or she
really has for you.
-- Pomba Gira Rainha da Praia (Queen of the Beach) is a bit less heavy
than some of the others, and is associated with Venus and the nurturing
aspect of Yemaya. This is a Pomba who would rather use Wisdom,
sweet talk and seduction to solve a problem than pull the switchblade
out of her high heeled shoes. She talks to you about your
problems, and helps you understand them. She makes you think
about them, so you can sort it out for yourself. She is the
one to turn to when your psyche is troubled -- she is sort of a
spiritual counselor. I see her as that gorgeous woman that a man
can talk to, but not chat up in hopes of a liaison. That said,
she can be very helpful in helping you get laid... just not by her!
-- Pomba Gira Cigana, my favorite -- the Gypsy. Not a royal who
rules a Queendom, like the Rainhas; the members of this family are
"nomadic spirits, unpredictable, helpful and demanding", according to
Frisvold. These Pombas are the masters of divination, not
surprisingly, considering the reputation of Gypsies as fortune tellers,
and all of the other things one associates with the popular conception
of the Gypsy: music, dancing, poetry, art, gambling, living on the edge
of society rather than as a cog in the wheel -- the Bohemian lifestyle,
in short. Offerings to these spirits are made, not necessarily at
crossroads like many of the other Pombas, but outside your friendly
neighborhood bar or bordello. Pomba Cigana is truly a free,
independent woman, and the person possessed by this one will publicly
reveal the secrets the revelers at her party would rather be kept
hidden, so that all can have a laugh, and the secret-bearer let go of
the shame of being yet another human being with faults like all the
rest of us. Bawdy, bold and brassy, she is the perfect foil
for the Macho Man, and will be wearing his cajones as earrings by the
end of the party. If you want to get a feel for what this Gypsy
Woman is all about, read what is perhaps Aleister Crowley's most
musical romantic poem: La Gitana (gitana is the Spanish word for
Gypsy). This poem, I think, is a fitting invocation not only for
Pomba Cigana, but for Maria Padilha as well (Your hair was full of
roses in the dewfall as we danced...)
-- Pomba Gira Maria Mulambo is the patroness of the widow and the poor
and abused woman. Sadly, she is called upon often these days,
because far too many women are victims of abuse, or feel trapped in a
loveless relationship. We all know a few of them, and usually
they suffer in silence. Maria Mulambo is not just another
shoulder to cry on, though; she is the one who will shake you and say,
"Wake up, girl! Do something about it! Leave him!
Reclaim your Spirit! Your friends will help you!" This
spirit demands nice things for her assistance -- wine, jewels and
flowers -- but she is not so demanding as the Rainhas/Queens. A
nice thing, from the heart, a gift you make yourself, is what she
appreciates. Dandelion Wine, a mere semi-precious stone, and
flowers you picked yourself, rather than a store-bought bouquet --
these are the things that win her heart. She does not work as
quickly as some of the other Pombas, but she is always there when you
need her, and will help get you through the ordeal.
-- Pomba Gira Dama da Noite, (Queen of the Night), shares that title
with a plant she is closely associated with: the night-blooming jasmine
(Cestrum nocturnium). She is a gentle and sweet Pomba, who works
in the Queendom of the Lyre; Frisvold likens her to a geisha, and there
is an elegance to her -- she is usually depicted in a simple black
dress, rather than the flaming red of other Pombas. She is
especially suited to helping women in the entertainment industry: I see
her as the patroness of the stripper and the burlesque diva. This
is one Pomba who does not reveal secrets, unlike some of the more
vulgar Giras. She likes champagne, but is especially fond of nut
liqueurs: Amaretto, Frangelico or Pisa would be suitable. She can
also assist in the creation of magickal oils used for attraction.
-- Pomba Gira Rainha das Almas, (Queen of Souls) is a stern and serious
spirit. She will assist you if your request is a just one, but if
she finds it dubious you might find your wish granted, but will learn a
hard lesson from it. She respects discipline and integrity, so
slackers and bozos need not apply here. She can help with
fertility problems, and to heal a broken family. She can be
called in the cemetery as well as T-crossroads.
-- Pomba Gira Menina -- the Girl-Pomba. This one seems to be a
perfect counselor to the teenage witch, and can be called at the
roadside or in gardens, or other places where teens and young adults
congregate to party. She understands angst and can help one go
deep into the tunnels of the psyche. Obsession and compulsion are
things she understands -- she might be particularly helpful for people
with eating disorders, for example. Many Pomba Giras can help
procure a temporary, sexual relationship, but this one can help a young
person find their true love. She is said to manifest as "a
laughing angel", and likes soft alcoholic drinks such as wine coolers,
and is fond of yellow roses.
-- Pomba Gira Rosa Caveira (Rose of the Skull), the Witch-Warrior, has
two faces: one is beautiful, the other a skeleton-face. A mucho
scary Lady. Not surprisingly, she is of the Queendom of Souls and
lives in the cemetery. Legend has it she was the seventh daughter
of a wealthy family, and all of her sisters also had the name
Rose. But her mother died in childbirth, and so she was named
Rose of the Skull. Her mother, a powerful sorceress, was buried
near the house, and her spirit instructed Rosa Caveira how to use her
own witchy-mediumistic powers as she grew up. Her father taught
her the ways of the warrior and how to use swords and knives.
(Pretty cool parents, eh?) Her sisters were jealous of her and
forced her into a situation which forced her out of the family.
In her wanderings she met an old wizard who taught her the black
arts. The story goes on from there, and can be found in
Frisvold's excellent book. This is the Pomba to call when you
need to open a can of whoop-ass on somebody. She is a powerful
teacher and avenger. She likes the usual Pomba things, but also
knives and peppers -- go figure. This is the one I would call the
Switchblade Sister.
IV.
Rituals to call upon the aid of the Pomba spirits
are almost always performed outdoors, and generally at a "T" crossroad
or at a cemetery. Commonly used items are red and black cloth or
paper, a bottle of Anisette liqueur, roses and candles, and boxes of
wooden matches. The number 7 is ubiquitous in Pomba magick -- not
surprising, as Pomba is essentially a Venusian energy (I feel it is a
blend of Venusian and Mercurial energies). Generally the ceremony
goes like this: go to the crossroad, lay down the black and red cloths
or papers -- this is your altar. Around it, place and light the
candles. Upon the altar cloth, place your offerings. Then
make your request, and promise a larger gift to her after she has
fulfilled your desire. And make sure that, after she has granted
your request, you return to the site and present her with what you have
promised. Follow-up is very important when working with this
entity. Keep your promises, and she will keep hers.
The following examples are paraphrased from the book
Pomba-Gira -- Enchantments to Invoke the Formidable Powers of the
Female Messenger of the Gods, by Teixeira Alves Neto, translated by
Carol L. Dow, and published by Technicians of the Sacred.
Pomba Gira Cigana, the Gypsy, is most helpful in
legal and financial matters -- lawsuits, divorces, estates and the such.
Go to a "T" crossroad and lay down the red
cloth/paper, and place the black one on top of that. Place a
bouquet of 7 red roses, with thorns removed, on the altar cloth.
On either side of the roses, place an ace and seven of diamonds.
The pray to Cigana: "Roaming along the roads of destiny, I met a Lady,
Pomba-Gira Cigana, a faithful Gypsy of much conviction. I plead
with you now to resolve for me the following issue (and state your
desire or problem). Your magical knowledge must bring me
tranquility and relieve me of this terrible affliction. I count
on your impartial spirit and on your famous mirongas (mysteries) to
find an answer to my predicament, and defeat the injustice".
Then, promise an even better offering when she grants your
request. Cigana acts quickly, so this should be within a few days.
Maria Padilha is the Pomba who specializes in
conjugal matters, although she can be called upon for many kinds of
aid. Her offerings must always include red roses, cigarillos and
anisette.
At a "T" crossroad, open a bottle of anisette and
sprinkle some on the ground. At the corner of the longest branch
of the crossroad, lay down the black cloth and on top of it the red
cloth. On top of this, arrange 3 or 7 red roses, and place
the open bottle of anisette next to these. At the bottom of the
rose bouquet, place an open box of matches with the heads pointed
towards you. On top of the matchbox, place a cigarillo from which
you have already taken 3 puffs, and place an unwrapped cigarillo next
to the matchbox. Then recite this: "The Umbanda song says you are
the Wife of Seven Husbands. Your power and majesty, Queen Maria
Padhilla, is sung in praise by the People of the Street. And I am
one whose faith in your capacity is unshakable. My problem is...
(explain it). I know, Maria Padilha, that your spiritual
vibration will resolve this trouble of mine, and in exchange, I shall
give you (make promise of future offering). I count on your help
and on the help of all the Legions of Pombas Giras who work under your
orders".
Results should come within 7, 14, or 21 days.
Maria Molambo can solve any problem, but is
especially skilled at changing destiny and pulling one up from
spiritual malaise. She is the one who can give power back to the
powerless. She expects little as an initial payment, but does
expect payment in full when she completes the job.
Call her at a "T" crossroad by saying: “Greetings to
you, Pomba-Gira Molambo! Greeting to your crossroads!” Then
spread on the ground a red cloth, topped with a black one. Place
on this a lighted double-action candle (red and black), and 3 roses
with stems crossed. Put down an open box of matches with the
heads turned toward you, and on top of this, an unwrapped cigarillo
from which you have puffed 3 times. Present these offerings by
saying: “Pomba-Gira Molambo! With your mental and physical powers
you are capable of solving any problem, capable of changing a cruel
destiny, capable of ending my spiritual travails. I entreat you
to resolve for me (explain your situation). In the conviction of
your success and also of my own worthiness, I petition all the People
of the Crossroads to light the way for you, and give you even more
power to solve all problems like mine. In the faith of Lebara, in
the faith of all your Legion, I look forward to the resolution of my
problem within (X) days and, when all is resolved to my satisfaction, I
will give you a beautiful present”.
This ceremony is to be performed 3 days in a row,
beginning on a Monday.
V.
A note on sources:
There is very little available in the English
language regarding work with Pomba Gira and Exu. Most of the
information is this paper was culled from the following books:
Pomba-Gira -- Enchantments to Invoke the Formidable
Powers of the Female Messenger of the Gods, by Teixeira Alves Neto,
trans. by Carol L. Dow, PhD., Technicians of the Sacred, 1990.
Sarava! -- Afro-Brazilian Magick by Carol L. Dow,
Llewellyn Publications, 1997 (revised edition printed in 2001 under the
title Magic from Brazil -- Recipes, Spells and Rituals by Merwyn).
Na Gira do Exu -- Invoking the Spirits of Brazilian
Quimbanda, by Mario dos Ventos, 2007, Nzo Quimbanda Exu Ventania,
available from Lulu.com.
and last but not least...
Kiumbanda -- A Complete Grammar of the Art of Exu by
Nicholaj de Mattos Frisvold, 2006, Chadezoad, available from
Lulu.com. This one is by far the most comprehensive book on this
subject I have found in the English.
