Candomble ethnobotany: African medicinal plant classification in Brazil

24 Pages·1995·14.4 MB·English

by  Robert A Voeks

Ethnobiol 15(2):257-280 Winter 1995
/.
CANDOMBLE
ETHNOBOTANY:
AFRICAN MEDICINAL PLANT
CLASSIFICATION BRAZIL
IN
ROBERT VOEKS
A.
Department Geography
of
University
California State
CA
92634
Fullerton,
ABSTRACT—
The
the slave trade. Candomble priests and priestesses, serving as healers for the Afro-
commtm
Their
a pantheon of African deities, male and female, hot and cold, each of which retains
exhibit
link
The
shape, texture
size,
Based on
flowers, and fruit represent the principal organizational characteristics.
transmitted
from West
successful diffusion
World
RESUMEN.—
ha en
La candomble, de base africana, sobrevivido Brasil
religion
candomble,
desde comercio de Los sacerdotes y sacerdotistas
esclavos.
el
emplean un
como curanderos para comunidad afro-brasilena, arsenal
sirviendo la
enfermedades derivadas
de especies de plantas medicinales para curar espiritual-
Su organizada sistematicamente en referenda a un panteon
mente.
etnoflora esta
ima de
cada
de deidades masculinas y femeninas, calientes y frias, las
africanas,
de Las especies medicinales ex-
farmacopea personal plantas.
cuales conserva su
en menor medida propiedades medicinales^ que las
hiben rasgos morfologicos, y
vinculan a arquetipos de una o mas de las deidades. El tamafio, forma, textura,
los
organiza-
color y aroma de las hojas, flores y frutos representan las caracteristicas
fK/^c pn una Ipvenda voruba transmitida oralmente, este sis-
ririnrin^^Ti^Q R;it;;iHn
permitiendo
un
Mundo,
RESUME Afriqu
depuis des esclaves. Les pretres et pretresses candomble, qui font of-
Bresil le trafic
un
de
communaute utihsent arsenal
de dans afro-bresilienne,
guerisseurs
fice la
Leur
eth-
maladies d'origine spiritueUe.
pour des
plantes medicinales guerir
pantheon de
en fonction d'un deites
systematiquement organisee
noflore
est
chacune
montrent des
medicinales
pharmacopee personneUe a base de plantes. Les especes
dans une moindre mesure curatives, qui les lient
morphologiques
proprietes
et,
aux archetypes d'une ou plusieurs deites. La grosseur, la forme, la texture, la
principaux
des representent les
couleur des des fleurs et fruits
et I'odeiu- feuilles,
VOEKS
No. 2
Vol.
15,
258
une
Ce de fonde sur legende
de systeme classification,
criteres classification.
permis
hautement transposable, ce qui a
yoruba transmise oralement, avere
s'est
du Nouveau
un
paysage etranger
de I'Afrique occidentale k floral
sa diffusion
Monde.
INTRODUCTION
African souls dur-
immigration over four million
witnessed the forced of
Brazil
number
reached the
and imperial roughly eight fold the that
ing colonial history,
its
United (Rawley Uprooted principally from Yoruba-speaking areas of
States 1981).
and physical environ-
and from Angola, they found themselves in a social
Nigeria
and
the
ment altogether aUen. Forced to adapt to the rigors of slave existence life-
much what
con-
ways of an evolving Portuguese civilization, African slaves lost of
material culture. They succeeded, however, in introducing significant
stituted their
and ethnomedical systems. In the northeastern state of
elements of their religious
Yoruba and freedmen had successfully transplanted the
Bahia (Figure slaves
1),
Lima Can-
by
seeds of their belief system the early 19th century (Costa 1977).
and numeri-
came be expanded geographically
domble, as the religion to called,
the point that today represents a powerful cultural influence in the region.
cally to
it
Candomble
Although various factors contributed to the perseverance of
(Bastide 1978, Camara 1988, Voeks 1993), one of the most important is its preoccu-
op-
and good during as
pation with achieving happiness health for adherents this
and
Candomble and priestesses),
posed to the next pais maes-de-santo (priests
life.
source of
serving as healers for the Afro-Brazilian community, divine the spiritual
problems,
and Purely physical
prescribe culturally acceptable treatments.
illness
drug
such as colds, headaches, and muscle pain, are treated with an array of plants.
from
was
pharmacopoeia, however, largely assimilated
This portion of their plant
and
Amerindian and European and has minor relevance to health heal-
sources,
when
physical
by Candomble community (Voeks
ing concepts held the n.d.). It is
and
west-
symptoms become and medicinal plants
or emotional chronic recourse to
ern medicine that imbalances with the spiritual realm are suspected. Illness is
fails
com-
reahn of secular
then viewed as a physical manifestation of forces outside the
and
prehension. Priests seek out the other-world sources of such spiritual distress,
and
organized cere-
them with a plant pharmacopoeia that systematically
treat is
much
was West
monially administered as in Africa.
it
among Candomble ad-
This paper examines the role of ritual plants in healing
administered in
herents and secular focus on the plant pharmacopoeia
clients.
I
healing ceremonies and the system of classification used to organize this
spiritual
and
was Itabuna,
ethnoflora. Field research carried out in the cities of Salvador, II-
and
par-
heus, Bahia between 1988 and 1992. gathered data through interviews
1
four
and two representing the
observation with four maes-de-santo
ticipant pais
Angola
Candomble and Candomble de
prmcipal
Jeie,
guarded
Candombles se-
Ethnobotanical knowledge represents one of closely
and seldom responded to direct
crets. In the course of this study, pais maes-de-santo
was
pro-
and information
questions regarding specific plant use significance. Plant
under-
enough
when was knowledgeable to
vided
in each case the priest that
felt I
varied
stand and Moreover, what was considered part of the secret'
to respect
it it.
JOURNAL OF ETHNOBIOLOGY
Winter 1995 259
.—The Bahia
FIG. State of
1
dimension
one of plant
among Some were thus willing to discuss
temples. priests
correspondence.
such as deity
but not another,
use, such as medicinal application,
A ceremonies
Candomble healing
employed spiritual
162 in
of species
total
Of collected or oth-
were by informants or observed being used. these, I
discussed
Table
and determined associated deities
their
erwise 05 species (
identified ritual
1
Many were
species
of the cultivated
were various locations.
Plants collected in
1).
Other plants
company or mae-de-santo.
of the pai
gathered in temple gardens in the
growth
second or
or forests,
pastures,
were roadsides,
collected in disturbed areas,
Candomble herb stands
remaining species at
growth gathered the
in old forest.
I
m
vouchered and deposited in the her-
were
and dupUcates
CoUections
Salvador.
barium Centro de Pesquisa do Cacau, Itabuna, Bahia.
the
at
.
VOEKS No. 2
Vol.
15,
260
1— and were
TABLE Candomble Species associated deities
ritual species.
names
Vernacular are listed in
informants.
NW
OW
New
World
World
origin,
most use the
frequent in terreiro,
= unknown Cosm. = cosmopolitan, cultivated.
Unkn.
origin,
origin,
names bo
names African are in
Portuguese are in
italics.
and Voucher specimens
names underlined.
are italicized
do
herbarium, Centro do Pesquisas Cacau, Bahia, Brazil.
Family
number Associated Orixa(s)
Species /collection
names (number informants)
of
Vernacular
geographical origin-status]
I
Agavaceae
Ogun Ossaim
Oxossi,
peregun/nativo
Dracaena (4),
fragrans (L.)
Ker Gawl./172
[OW-cosm.
cult]
Ogun
Ogun/
espada de (4)
Sansevieria
cf.
Thiinb./NC ida orixa
aethiopica
[OW-cosm,
cxilt.l
Oxossi
espada de Oxossi (4)
Sansevieria cf
Thunb./NC
aethiopica
[OW-cosm.
cult.]
Anacardiaceae
Ogun
L./NC manga
Mangifera indica
[OW-cosm.
cult.]
Ogun,
lansa
aroeira/peroko/ajobiewe (2)
Schinus
terebinthifolius
Raddi/191, 220
[NW-cosm. weed]
Oxala
pau pombo
Tapir guianensis (2)
ira
[NW]
Aubl/354, 389
Apocynaceae
Nan3
bom
Catharanthus roseus (L.) dia
Don/398
G.
&
[NW-cosm. weed]
cult.
Oxala
Catharanthus roseus var. boa noite
Sweet/399
albus
&
[NW-cosm. weed]
cult.
Araceae
Ogun
comigo ninguem pode
maculata
Dieffenhachia
Don/222
(Lodd.) G.
[NW-cosm.
cult]
Omolu
[NW]
Philodendron sp./260 sete chagas (2)
Arecaceae
Ogun,
Exu,
dende/mariuo
guineensis
Elaeis
onxas
the
Jacq./NC [OW-cosm. all
cult.]
Asteraceae
Ogim Oxossi
[NW]
camtnho
Baccharis sp./151 abre (3),
Exu
susu
Bidens L./204 carrapicho/picdo/ewe (2)
pilosa
[NW-cosm. weed]
Ogun
Ogun
Blanchetia heterotricha selva de (2)
[NW]
DC./154
Oxossi
cama
Conocliniopsis prasiifolium de coelho
&
[NW]
(DC.) K. R./277
Oxala
Mikania glomerata do ar
fblha
[NW]
Spreng./334
JOURNAL OF ETHNOBIOLOGY
261
Winter 1995
Family
number Associated Orixa(s)
Species /collection
names (number informants)
Vernacular of
[geographical origin-statusl
Ogun
Pluchea (Lam.) assa peixe branco
sagittalis
[NW]
Cabrera/286
Omolu, Ossaim
Pluchea suaveolens (Veil.) quitoco
Kuntze/213, 236 [Unkn.]
Ogun
Oxossi
vence tudo
Rolandra (3),
fruticosa (L.)
[NW]
Kuntze/263
Omolu
Ogun,
alumd/ewe auro
Vernonia condensata
[NWl
Baker/177, 243
Ogun
demanda
vence
Vernonia cotoneaster
cf.
[NW]
Less./249
Omolu
Ogun,
aluma/ewe auro
Vernonia schoenanthus
L./190 [Unkn.]
Oxum
Omolu
joco
mal-me-querfbai (2X
Wedelia paludosa
[NW]
DC./383
Oxum
acoci
Wulffia baceata
[NW]
Bignoniaceae F %
Xango
akoko
Newbouldia
lai
Seem./319
Boraginaceae
Oxala
[NW] haba de boi
Caesalpiniaceae
Ogum, Yemanja, Exu
[NW] unha da vacajpata
da vaca/aba/e
Oxum
maravilha/barba
Caesalp
[NW-cosm. de barata
cult
lansa
fedegoso
Senna
occidentalis (L.)
Link/184 [NW-cosm. weed]
Campanulaceae
Xango
papagaioj (2)
de
bico
Centropogon cornufus
(L.)
de peruj
Druce/158 [NW] crista
ewe akuku
Caprifoliaceae
Oxdlk, Oxirni
&
sabugueiro
Cham.
Sambucus
australis
[NW]
Schlecht./254
Caryophyllaceae
Oxum
vintem
Drymaria
cordata (L.)
&
Roem. Schult./160
Willd.
ex.
weed]
[Unkn.-cosm.
Chenopodiaceae
Xango, lansa
mastruz
Chenopodium
ambrosioides
[NW-cosm. weed]
244
L./238,
Clusiaceae
Xango, the orixas
all
orobo
Heckel/300
Garcinia kola
[OW-cult.]
Commelinaceae
Yemanja
odo
marianinha/opodo
Burm.
Commelina
diffusa
[NW-cosm. weed]
f./385
Convolvulaceae
Nana
da praiaj
salsa
Ipomoea pes-caprae (L.)
orobo aiba
Sweet/384 [Unkn.-cosm.]
VOEKS
No. 2
262 Vol. 15,
Family
number Associated Orixa(s)
Species/collection
Vernacular names (niunber of informants)
[geographical origin-status]
Crassulaceae
Oxum
(Lam
Kalanchoe pinnata folha da fortuna/ (2),
Pers./175 milagre de Sao all orixas
weed]
Joaquimjsaido/
cult. &.
oju era
Oxal4 Yemanja
Kalanchoe integra folha da costal (3),
(Medic.) O. Kt27l69, 224 ewe dudu all orixas
&
[NW-cosm. weed]
cult.
Cyperaceae
Ogun
dandd
Cyperus rotundus L,/392 Oxala, (21
YemanjA
[OW-cosm. weed]
Exu(2)
Fuirena umbellata Rottb. tiririka/labe labe
[Unkn.-cosm. weed]
Euphorbiaceae
Omolu
Centratherum punctatum balainho do velho
[NW]
punctatum/250
Cass, ssp.
Exu
Cnidoscolus urens cansanqao/jojofa
(L.) (5)
[NW]
Arthur/17a 180
Exu
Dalechampia
ilheotica urtiga/esitnsitn (4)
[NW]
Wawra./281
[NW] Oxam
fatropha curcas L./218 pinhdo branco
Omolu
Jatropha gossypifolia L. pinhao roxo
&
[NW-cosm. weed]
cult.
Exu
Pera glabrata aqoita cavalo
cf
[NW]
(Schott) Baill./257
L./NC
communis mamonajewe Yemanji,
Ricinus lava
&
[OW- Omolu/ AbaluaiS
cosm. weed]
cult.
Fabaceae
mulungu Omolu^ Exu
Erythrina poeppigiana
Cook./310
(Walp.)
O.F.
[NW-cult.]
Exu
Machaerium
angustifolium capote
sete
[NW]
Vog./271
Oxum
Zornia gemella (Willd.) arrozinho
cf,
Vog. vel aff./256
[NW-cosm. weed!
Flacourtiaceae
Xango, Iroko
Casearia sp./306 [Unkn.] Sao Gonqalinho Ox6ssi,
Gentianaceae
OxaW
Coutoubea spicata papai nicolau
[NW]
AubI./253
Exu
purpurascens
Irlbachia corredeira (3)
[NW]
Mass/264
(Aubl.)
Lamiaceae
Oxum,
OxaM,
Hyptis Saizm
fruticosa alecrim
[NW] NanS, Yemanja
Benth./255
ex.
Nana
Hyptis suaveolens (L) neve cheiroso
Poit./164 [NW-cosm, weed]
Xango
Ogim,
Leonotis nepetifolia (L.) corddo de Sao Francisco
f7229 lOW-cosm. weedl
Alt.
Nana
Mentha
sp./205 [Unkn.]
horteld grosso
JOURNAL OF ETHNOBIOLOGY
263
Winter 1995
Family
number Associated Orix5(s)
Species/collection
names (number informants)
Vernacular of
[geographical origin-status]
Lamiaceae
(cent.)
Oxum
YemanjA
Mentha
pulegium L./233^ poejo (2),
[OW-cosm.
318
cult.]
Yemanjd
Ocimum canum Sims/211 manjericaoj Ox6ssi, (3)
[OW-cosm. catinga da criola
cult.]
Xango
Ocimum cravo
gratissimum L./ quioio/alfavaca (2)
23a 247
219,
&
[OW-cosm. weed]
cult.
da Oxald Oxal^(3)
amboinicus tapete
Plectranthus
Lour.
cult
Oxum
Oxumarg, Nan5,
patchulf (2),
1-
Yemanji, lansS
Benth
cult.]
Lythracc
barba de Sao Pedro lanscL
Cuphea
7
[NW]
Malpigh
Ogim, Xangd
Ox6ssi,
murict
'sontma
[NW]
DC/294, 349
Malvaceae
oxu OxalS(2)
algoddo/ewe
Gossypium barbadense
L./NC
[NfW-cosm.
cult.]
Ox6ssi
lingua de teiu
Cav./258
Sida
Unifolia
[Unkn.-cosm. weed]
Melastomataceae
Exu
XangS,
aina
do fogojewe (2)
CUdemia folha
hirta (L.)
[NW]
D. Don/159, 363
Omolu
Oxali,
branca
candeia
Miconia hypoleuca
[NW]
Triana/356
(Benth.)
Omolu
[NW] de velho (3)
Miconm canela
276
so./178,
lansa
do de lansS (2)
fogo
folha
Ihotzkyi
cf.
[NW]
Cogn./279
(Presl.)
Mimosaceae
Exu
malissa
Mimosa
pudica
L.
[NW-cosm. weed]
Moraceae
Omolu, XangS
embauba/abao
Cecropia pachystachya
[NW]
Trecul/355
Iroko
(6)
[NW] iroko/locoj
sp./NC
Ticus
branca
gameleira
Myrtaceae
Katende/Iroko
pitanga
Eugenia L,/189
uniflora
[NW-cosm.
cult.]
Oxali
jambo branco
Syzygium jambos
(L.)
[OW-cosm.
Alston/394
cult.]
Fassifloraceae
Oxumare
Dryand./NC maracujd
Passiflora alata
[NW-cosm.
cult.]
Phytolaccaceae
Ogun, lansa
ojusaju (2)
guini
lpipil
Petiveria attiacea
295
L./171,
&
[NW-cosm. weed]
cult.
VOEKS
No. 2
264 Vol. 15,
Family
number
Associated Orixa(s)
Species /collection
names (number
Vernacular of informants)
[geographical origin-status]
Piperaceae
Oximi, Oxala
Peperomia alfavaquinha de
pellucida
HBK./176 INW-cosm. weed]
cobrafiriri/oriri
Xango
aduncum
Piper betis branco
[NW]
L./210, 376
Oxum, Oxumare,
Piper sp./283 [Unkn.] bet cheiroso
is
I
Nana, lansa
Omolu
agogo Abaluaie
Pothomorphe umbellata capeba/ iya /
Miq./231
(L.)
[NW-cosm. weed]
Planta^naceae
Yemanja
Plantago major L./208 transagem
&
[OW-cosm. weed]
cult.
Plumbaginaceae
Exu
Plumbago sp./165 lUnkn.] loquinho Iroko,
(2)
Foaceae
Andropogon schoenanfhus capim santo Oxala
L./187 [OW-cosm.
cult.]
&
V ^
Oxossi
Lasiacis ligulata Hitchc. taquara
[NW]
Chase/314
m
Zea mays var. rugosa oca Oxossi
Bonaf./NC [NW-cosm.
cult]
Rubiaceae
Ogun
Oxossi
Borreria verticillata caiqara
(2),
G. Mey./275, 296
(L.)
[Unkn.-cosm. weed]
Exu
Borreria sp./269 [UiJoi.] corredeira
(3)
Rutaceae
L./NC Oxum(2)
Citrus aurantium da
laranja terra
[OW-cosm.
cult.]
Nana
Murraya
paniculata (L.) murta da praia
[OW-cosm.
Jack
cult.]
Ruta graveolens L./201, arudda Oxossi
202 [OW-cosm.
cult.]
Omolu
Zanthoxylum Ogim, Oxossi,
sp./273, teima
tira
303 [Unkn.]
Schizaeaceae
Ufgodium samambaia/ewe amin Oxossi
volubile
SW./262 [NVf]
Scrophulariaceae
Oxum
Scoparia dulcis L./207, vassourinha santaf
391 [NW-cosm. weed] da Nossa Senhora
V.
Solanaceae
Oxum
Oxumare,
Brunfelsia uniflora (Pohl) macaqa
(3),
Don7203, [NW] Nana Yemanj^
D. 317
(2),
lansa
(4),
L./NC
Nicotiana tabacum fumo Ossaim(3)
[NW-cosm.
cult.]
Solarium americanum maria pretajerva lansa
[NW]
Mill./185, 215 Santa Maria
JOURNAL OF ETHNOBIOLOGY
265
Winter 1995
Family
number Associated Orixa(s)
Species /collection
Vernacular names (number of informants)
[geographical origin-statusl
Sterculiaceae
Cola acuminata obi/noz de cola l{&, all the orix^s
(Beauv.)
&
Schott EndI./307
[OW-cosm.
cult.]
Verbenaceae
Oxal^
cambara branca
Lanfana camara L./312,
[NW-cosm- weed]
396
Oxum
cambara amarella
Lantana camara L./386
[NW-
Oxum
rUnlcn alfazema
Violaceae
OxaM
campo
purga do
Hybanthus
colceolaria (L.)
Schulze-Menz
[Unloi.]
Zingiberaceae
Exu
Aframomum atare/pimenta da casta (3)
meleguetta
Schum.
K. [OW-cult.]
Oxum
OxaU,
kopoldina
(2),
Alpinia zerumbet (Pers,)
Odudua
&
M. Sn
Burtt R.
B. L.
[OW-cosm.
cult.]
Oxum
do
Hedychium jasmin brejo
coronarium
eedl
PLANT
USES
RITUAL
myriad
Candomble prepared in a
The ethnoflora
is
based
be organically
perceived
to
illness
come
do even contac
not in
and occasionally
seldom ingested
with
whip-
by brushing or
from patients
remove negative fluids
evil eye. Priests
smaU amulets around
wear
Adherents cloth
ping body with a bundle of leaves.
the
order
and other sacred objects in to
magical phrases,
necks containing leaves,
their
and hung above
on
the floor
scattered
avoid magical speUs. Selected leaves are
might
negative energies that
neutralize
ways pubUc ceremonies to
entry before
room
cleanse the
burned as incense to
Aromatic leaves are
with
enter strangers.
and mhabitants of negative spirits.
its
plant species
descendants several
Among and Brazilian
Yoruba
their
African
the
mclude
These the
ceremonies.
primary initiation
considered indispensable to
are
m
employed West
kohl species
and orobo (Garcinia
seeds of obt (Cola acuminata)
fohar con-
and (Verger 1981). Secret
initiation
and during divination
Africa Brazil
powder
magicd
and pre-
of adepts,
wash necklaces
sacred
used the
coctions are to
on shaved heads of mitiates
the
painted
and
chalk
pared from seeds, is
leaves, m
smaU
mghts
spends or her a
novice his
Durmg
months the
the early of initiation,
room on bed of sacred leaves.
sleeping a
ironed)
common novices
prescription for
most plant
The abo bath) represents the
(leaf
improvement.
financial
employed mitiation, for
for
and Baths are
secular patients.
VOEKS
No. 2
266 Vol.
15,
most important however, medic-
and (Williams Their
for purification 1979). role, is
Abo taken organically based medicinal problems, such as rheumatism,
are for
inal.
skin ailments, headaches, and the More commonly, the pai or mae-de-santo pre-
like.
and
scribes baths for psychological disorders, such as anxiety depression, partic-
where viewed
ularly these are as spiritual in origin.
There
needs
Leaf baths are prepared according to the individual of the patient.
The determines
no set of predetermined set of foliar recipes. priest or priestess
is
the etiology and the prescriptive remedy during a divination ceremony using the
cowry (Braga Introduced along with other divination
jogo de buzio, or toss 1988).
methods during the course of the slave trade, the jogo de buzio system allows the
on
temple leader to consult directly with the deities. After rolling sixteen shells a
number open and
board, the pai or mae-de'Santo identifies the of closed shells, that
up down. The combination corresponds one or sev-
apertures facing or shell to
is,
and
odu, or Yoruba myths, which suggests the cause of the problem
eral specific
When
remedy,
the appropriate course of action. a bath enters into the prescribed
and macerated
the appropriate leaves are placed in a basin of cool water slowly
with the hands. Physical manipulation of the leaves essential, as this transfers
is
axe energy) from the priest to the developing bath. The resultant greenish
(vital
concoction, charged with the innate power of the leaves and that of the priest of
the (Candomble temple), placed inside a small altar dedicated to one or
terreiro
is
another of the African deities until the medicine has assimilated further axe. Fi-
nally, the patient pours the cool leaf bath over his or her body, usually starting at
and
dry
the shoulders, allows before dressing.
to
it
AND
GODS
LEAVES
Candomble the
around pantheon African
revolves propitiation of a of deities,
may
Although number have been enormous (Bascom 1991),
orixds. their in Africa
only a dozen or more orixds gained prominence in the newly constituted Brazilian
he perceived
terreiros. Devotees recognize the existence of a high god, Olorun, but is
be and unapproachable by humans. serving as the earthly
to distant the orixds,
It is
who
ambassadors of Olorun, are directly linked to the health and happiness of
mortals (Povoas
1989).
Each orixd associated with a distinct realm of nature: earth, wind, water,
is
Xango
and Ogun god and
(Elbein dos Santos the of agriculture iron,
fire 1988). is
and
the god of lightning and thunder. Nana the goddess of swamps, rain, soil.
Temperament and behavior further divide the deities; masculine orixds are gener-
and
hot tempered and unpredictable whereas feminine orixds are cool bal-
ally
and His person-
anced. Thus, Oxossi the orixd of the hunt of the forest.
volatile
is
and
by keen
ality as well as that of his mortal devotees characterized intelligence
is
curiosity. He the itinerant seeker and explorer. Oxum, on the other hand, is the
is
goddesses,
feminine deity of fresh water streams and rivers. Like the other water
phys-
Yemanja and Nana, her temperament the perceived condition of her
reflects
—
realm and
cool calm*
ical
and
The prohibi-
orixds are also connected with specific symbols, preferences,
of
and
tions {eu6\ These include color choices of clothing sacred beads; offerings
food, drink, and sacrificial cinimals; food taboos, icons, and geographical locations.