"Osanyin is owner of the herbs ... in the various leaves" (p. 71).

>a^da^m clad himself in leaves.

E-GuN is [exile ?] in forest.

QayiN was exiled to land of Nod.

O-GuN "is the patron of blacksmiths" (p. 70).

Tu^bal-QayiN was the first blacksmith.

Os^osi "is a pioneer deity" & "hunter" (p. 70).

Nimrod "was a mighty hunter".

"the primordial village" ILE-ife (p. 73)

primordial ("without father, without mother") Melki^-s.edeq, priest of >el <ELYo^n ("god most high")

Oba-tala is "the father of laughter" (p. 66).

>abram is the father of Yis.h.aq "laughter".

S^ango "imprisoned an incognito" Oba-tala; but "upon recognizing" Oba-tala, S^ango released him (p. 67).

The king of Gra^r seized the wife [each] of >abram & of Yis.h.aq while they were incognito husbands; but upon recognizing their husband-status, the king of Gra^r released the wife [of each].

Of S^anGo, the 3 wives, all rivers -- +Oya, +oS^uN, +OBa (p. 74).

{S^uQ "to overflow"} The 3 wells of Gra^r -- <es`eq, S`it.Na^h, rh.OBo^t (BR>S^YT 26:20-22), rh.OBo^t meaning "streets":

Orun-mila is "a quaternity" (p. 68).

Ya<qob had 4 spouses.

ES^U & Orun-mila "are the closest of friends" (p. 68).

<ES`aW & Ya<qob are brethren.

ES^U "travels the earth" (p. 69).

<ES`aW travelled while hunting.

Oba-tala saw "the redness" of ES^U's clothes, while S^ango saw only "their blackness"; each afterwards "reverses" this point of view and "both apologize" (p. 69).

<ES`aW was known as >do^m "ruddy"; and was [mistakenly] recognized (by Yis.h.aq) for his clothing; this point of view was afterwards reversed, with apology duly rendered.

ES^U "is a trickster who delights in confusion, mayhem ..." (p. 69).

{ditto for <ES`aW / >do^m, in mediaeval literature}

For Orula, the wristlet "is placed on the left wrist" (p. 284), whereby

Huitzil-opochtli "hummingbird to the left"

"we are at the fork before two roads" (p. 286).

led the Aztecs out of Aztlan, much as Mos^eh led of of Mis.rayim.

+Osun of "the little bells" (p. 283).

Huitzil-opochtli's sister +Coyol-xauhqui ("silver bells") = +Miryam the sister of Mos^eh.

S^OPPona "is a deity ... of ... epidemic diseases". "He is addressed as Oba luwaiye, "king of the world"." (p. 71).

Yho^S^U^<a exterminated (like an epidemic ?) the indigenous population [of Kan<an]. He was the first s^apat. ("judge").

"Oko is a phallic deity ... with huge genitals." (p. 76)

Cf. with the Sardinian place-name Sassari: Si^sra> who {according to mediaeval legend} repeated copulated with

"His emblem is an iron rod and

{cf. magnet-god Magnet-, father (according to Hesiodos) of hymen[-bursting] god Humenaios, whose attribute is the torch: "torches" (for smoking out bees from their hives) [feminine plural !] Lappido^t being the alleged huband (in S^PT.YM 4:4) of:}

his messengers are the honey bees." (p. 76)

+Dbo^ra^h "female honey-bee": cf. beehive-shaped nuraghi in Sardinia.

S^ango "assuming the titles and emblems of an older [oris^a] Jakuta ... as hurler of thunderbolts" (p. 73).

>bi^-melek of Gra^r was namesake to that >bi^-melek who at Tebes. was slain by (S^PT.YM 9:53) a millstone's being dropped upon his head.

The legitimate son of biaGE, Adototo`, became dispossessed of his inheritance by his brethren; but regained it (p. 233).

The son of GIl<ad, Yeptah., became dispossessed by his brethren (S^PT.YM 11:2); but was appointed chief nevertheless (S^PT.YM 11:11).

OBi was confronted by a beggar (p. 232).

>iyOB was reduced to beggary.


Joseph M. Murphy: Ritual Systems in Cuban Santeria. PhD diss., Temple U., 1980.