The fabrics of the stall they carry the fundamental colors of each Orisha or Osha, it is a sacred ceremony and secret in the Yoruba religion that takes place in the holy room at the initiate (Iyawó).
It is done using colored fabrics, according to the Guardian Angel of the person who is being crowned.
Formerly in Nigeria the colors that were used were red and white only.
According to history, when Oba Timotea Albear (Ayai La Tuan, Osha's name) arrived in Cuba in the middle of the year 1800, the color blue was added due to the great meaning of power, luxury and wealth that color contains.
Later Victoriana Rosalía Gramosa (Efushe Worikondo, Osha's name) also at that time introduced the color yellow, thus the four colors of the main Orishas would remain.
Meaning of the colors of the stop fabrics:
|Blanco||It represents creation and purity.|
|Red color:||It symbolizes life and blood.|
|Yellow||It is the representation of the ups and downs, and the vicissitudes of life.|
|Azul||Represents creative work.|
In the Odun Ofun Juani (10-11) is where the Telas de la Parada are born
- Patakin where the consecration is born in the land of Oba Ate Inle in Ofun Juani.
On earth, Oba Ate Inle faced great complications because there was no evidence left in the consecrations they performed.
So they decide to go to the land of obbatala to talk to him, and he is the one who takes them to the Awo Yeyeroko Infabi for consultation.
The priest marks the Oddun Ofun Juani and tells them to do ebbó (cleaning) with fabrics or fabrics of the fundamental colors of the Orishas.
In addition, it guides that when doing the consecration ceremony in the lerí (head) of the initiate, they had to cover it with the fabrics of the corresponding color and on top they would settle the Ashé or power of the Osha to swear it in the secret of the Orisha.
Later, when the fabrics were removed, the letter would be marked on it and that would be the signature or seal that would represent the consecration of the Orisha on the head of each Omo Orisha.
Each Orisha pacts that each one would leave for last in the leri of the Iyawó, the color that corresponded to him to crown.
From then on, evidence of consecrations always remained in that land.
Some traditions with the Telas de la Parada in the holy houses:
These cloths are then washed and laid out in the sun to inform King Olorun (Sun) that a new Iyawó has been born.
But this theme goes much further according to the traditions, some houses give the main cloth of the Orisha with their seal to the Iyawó, so that he can make ebbó at a certain moment in his life.
Others keep it for when the religious dies and bury themselves with it, while in other houses Osha's godmother stays with her, that is, she does not give herself up, she only cleans herself and tells Olorun that in that holy house a new Iyawó.