Documents Similar To Livro Exu Marabo3 Míriam de Oxalá – O Livro de Feiticos e Simpatians de Umbanda (1) Jose Maria Bittencourt No Reino Dos Exus. Title, O livro dos exus: kiumbas e eguns. Author, Antônio Alves Teixeira. Edition, 3. Publisher, Editôra Eco, Length, pages. Export Citation, BiBTeX. O livro dos exus; kiumbbas e eguns by Antônio Alves Teixeira. O livro dos exus; kiumbbas e eguns. by Antônio Alves Teixeira. Print book. Portuguese.

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A Study in Magic and Religion. Nemo Thezaura haurire deziderans v… fican? As such, this book somehow presents itself at the crossroads between the oral and the written word, as oral knowledge congealed in book form. Its structure goes as follows: Coming into the cult of Quimbanda, and its legions of spirits llivro to as Exu and Pomba Gira, for example, both St Cyprian and his book have taken up a relevant and prestigious role in this genuinely Brazilian system Frisvold, The second section of this part is then directly related to this narrative, as it lists one hundred and seventy four buried treasures, some of which feature in the narrative presented in the first section.

This may be solidly arrived at by the analysis of the works of J.

O Livro dos Exus: Kiumbas e Eguns – Antônio de Alva – Google Books

There he wrote nine books, in the old Danish tongue, on Witchcraft and magical spells. Whosoever has read all these nine books through becomes the property of the Devil.

As far as Denmark goes, there appear to be two distinct reports of who Cyprian was. The first part is divided into two sections: Revista Lusitana, I, pp. One other remarkable particularity about this section is an extremely lengthy and elaborate banishment for the disenchantment of one hundred and forty eight buried treasures, as this is a book that has always been intrinsically linked ecus magical treasure hunting. This is itself divided into nine chapters, being that the first seven present in fact a quite well structured system of healing, banishing and exorcism through prayers and orisons, having many interesting nuances and variations depending on the nature of the evil being treated, be it a devilish sorcery, an evil spirit or a good spirit.

Uma Legenda de Massas.

Besides this, Braga also mentions similar instructions, hailing from Spain, for the acquisition of a stone used for pivro curing of every affliction of the eyes. Upon realizing that their eggs are dead the swallows are said to go fetch an herb which restores their life, being that one merely needs to take this herb in order to operate similar miracles.

Exu Pagão e Exu de Lei

Variations and editions — The Iberian duality Before dwelling into this one single book, it should be understood that it actually inserts itself in a long and rich tradition of Iberian magical literature. The second part is divided into five sections: One of these books still exists in Flensborg. Besides this, one can find numerous folk legends that transport Cyprian from his distant Antioch modern day Turkeydirectly into the Iberian world Coelho, a.


Being a grimoire, the foremost grimoire of Portugal, one must always remember that these are objects that extend well beyond themselves.

A series of magical properties that can be summed up in the Portuguese saying: Help Center Find new research papers in: Remember me on this computer. As an offshoot of folk magic it has become truly a book of the people Ferreira, and although its readers and environment changes, its function remains the same: The structure llvro this book, although having suffered very minor alteration regarding sxus numeration of its various sections throughout the years, is in its essence the same as the most modern Portuguese editions.

The cultural significance of a traditional magic book is never restricted to the printed sheets of paper that make up its physical form. In more recent edition Anon, this list has been divided further into more than thirty eight entries, as its numeration is on occasions illogical, with a few distinct entries listed under the same number.

According to its own narrative, it is said that it was from the spirit Exu Meia-Noite that St Cyprian acquired his occult knowledge Alva, n. Such a text stands out in the book as it is clearly not from a folk or traditional source, quoting authors such as Johannes Hymonides, Antonio Possevino, Gerolamo Cardano or Alessandro Alessandri. The other account, also present in Norway Stokker,describes him as a gentle and orderly person, who, while passing by the Black School of Norway, made a pact with the Devil and become a Sorcerer.

Revista Lusitana, III, pp. Officina de Miguel Manescal. Finally, in this section licro should also be mentioned a particular procedure for the dispelling of the evil influence casted by a eus, point L. These, it should be noted, are not just beliefs exhs be found in old ethnographic records, but rather, they are very much alive still today. O Livro dos Exus Kiumbas e Eguns. This, over time, has then led to the association of St Cyprian with the African line of Umbanda and the spirits known as Pretos Velhos, later turned into the line of the Souls, the specific spiritual line worked in Quimbanda.

Enter the email address you signed up with and we’ll email you a reset link. One other remarkably different Scandinavian account describes Cyprianus as a beautiful Mexican nun from One says that he was an exceedingly evil Dane who was banished from Hell by the Devil himself Davies, Approaching the modern times, we find that the many current but not all versions of St Cyprian books can mostly be grouped into two main branches, which can currently be divided by the linguistic and national borders of Portugal and Spain.

Going south towards Germany, we once again encounter similar traditions to the ones presented in Denmark, the following account is given by Thorpe A count, who resided in the castle of Ploen, is said to have possessed a perfect copy, which he caused to be fastened with chains and buried under the castle; because in reading through eight books he was so troubled and terrified that he resolved on concealing it from the sight of the world.


While it is a clear and more than tangible physical object, today on sale in most bookstores, it is a highly complex symbol whose full significance may completely elude an outsider to its cultural environment. These two points, while sharing most of their attributes and general instructions, differ in the aspect that one is prepared by passing a needle thought the skin of a dead man point XXXVI while the other esus the eyes of a bat point XLVI. His book is said to have been written during his later years as he repented such evil actions, having the purpose to show how evil is performed so as one may counteract it.

This makes this book ligro invaluable window into the intangible Portuguese mental substrate from which all culture arises, both by its written and unwritten content and which has been unexplainably left unstudied and unattended by the academic community at large. Also interesting in this section is point XXXVII, the instructions on how to acquire a miraculous herb that is said to restore exsu to the dead.

Such a circumstance meant that these never came to crystallize into a standard version by action of the printing press. Magiae artes abjudicate manu; quis in illis aliquod deficiet, et tantum mea propria manu subscripta, et Typis edita valent, ed solum in ipsis data; potente pactum Verum facienti. In ancient times there lived in one of the Danish isles a man named Cyprianus, who was sxus than the Devil; consequently, after he was dead and gone to hell, he was again cast forth by the Devil and livrk on his isle.

This transmits the same clear notion of fluidity and plasticity as these various procedures also possess in their original folk roots, and which are merely collected and congealed here under the name of the Fxus Saint Hero of Iberia. Revista Lusitana, XX, pp. Although remaining silent about the process by which one may activate the magical power of such needles, Braga refers quite directly to the practice of the dead man needle, while Vasconcelos mentions a similar tradition which consists on passing a needle through the eyes of a snake, indicating that these are most likely to be flexible and wide spread customs.

In Portugal in particular, references to this orison can be found at least as far as the 16th century, when it was outlawed and consequently starts to feature in Inquisition processes Braga,