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In the religious-mystical system of the Candomble the "horse" (Portuguese: "Cavalho") is the receptive vessel or medium who "receives" the Orixa and passes into a state of religious-mystical ecstasy. The practice is pronounced in the cult of the Yoruba war deity, Sango. In the cultic ceremonies of the Yoruba devotees of Sango(the Afro-Brazilian Candomble or "Lucumi" is derived from West Africa religion in the mass translocation of African populations in the Trans-Atlantic Slave Trade) the medium, referred to as the "Esin"("Horse") receives the deity and passes into a state of spirit possession ecstasy induced by the technique of dance to the polyrhythmic percussion of the "bata" drum.
The "Elegun" (the deity's horse) might be male or female in physical sexual identity but, regardless of his physical-sexual identity, his-her role is interpreted in feminine gender terms. He is referred to as "Iyawo Orisa," that is, the deity's wife. He is typically cross-dressed (as a woman) and his spiritual feminine gender identity is emphasized by his feminie hairstyle(the "suku" or "agogo" hairstyles of Yoruba women). He is in effect a "woman" in spiritual sexual union with the deity who rides "her" as a man "rides" a woman in the "horse-ride" physical-sexual intercourse posture(the Yoruba verb "gun," in describing the deity's action, means to "mount," as one mounts a horse or bicycle, or as a man is said metaphorically to "mount" a woman in the sexual act).
The male "Iyawo Orisa," as transvestite shaman ("man in drag") is, thus portrayed, in relationship to the "Orisa," in the metaphor of a woman in sexual union with a man. Similar spirit possession religious cult practice is reported in the Afro-Brazilian cult of Omolu, the deity of small-pox(Yoruba: Sonponno).
The religious-mystical cult of the possession deity is perpetuated among Africans in the post-colonial guise of "Christianity." The possession deity ceases to be identified as "Sango" or "Ogun" but now as "Jesu Kristi," through the "Emi mimo"("Holy Spirit"). The medium, typically a woman(women seem to be more psychologically prone to spirit possession trance states), in response to monotonously throbbing pulsation of native drums and repetitious lines of song, falls into a state of "hysterical" frenzy interpreted as "Pentecostal" holy spirit possession state.The medium is said to be "ridden" (again the verb "gun") by the holy spirit. She will, after the manner of the cultic Sango spirit possession practice, often have to be restrained to prevent her inflicting grievous bodily injuries on her person.
The more westernized("educated") African elite, in eschewing their "pagan" religious heritage, often forbid dancing and drumming to prevent such spirit possession events in their congregations(as some women are so susceptible to acquiring spirit riders that they go off at the first beat of a native drum!) The portrayal of women as susceptible to the charms of male spirit riders is also reflected in ancient Greek culture. The Sibyl was the priestess who served as the medium-prophetess of the male spirit deity in his temple. She spoke as the oracle of the male deity. Aeneid provides a graphic description of an incident of spirit possession of a Sibyl by the male deity Apollo. The famous oracle at Delphi was similarly officiated by women who spoke the gods' words in parables.
The New Testament similarly promotes the cross-cultural opinion of the woman as the preferred "horse" of spirit-daemons. Mary Magdalene was a particularly favorite "horse" of the spirits. Seven spirits competed for her highly priced "horse-ride" service. But as we have seen, the "horse-ride" service provider is not always female. As in the Sango cult of the Yoruba and the Afro-Brazilian Candomble, the "horse" could be male(it really is a matter of the individual's spiritual disposition). Thus, in the New Testament, we read of the multiple daemon possessed man in the grave yard at Gadarenes ("spirit husbands" are prone to sadistic abuse of their wives). The incident on Pentecost in which the holy spirit from heaven descended on the Apostles led to spirit possession state characterized by ecstatic gibberish utterances.
The pleasure of the ride in spirit possession states is, of course, the spirit-rider's and not the horse's. On the contrary, the horse is seen as rewarded with the masochistic satisfaction of having provided "her" body as consecrated sacrificial vessel for the deity's use.
The writer JohnThomas Didymus is the author of "Confessions of God: The Gospel According to St. JohnThomas Didymus."( http://www.resurrectionconspiracy.com/ ) If you have found this article interesting please read the article: HORSE RIDE POSTURE OF SEXUAL INTERCOURSE: THE METAPHOR OF THE RIDER AND THE RIDDEN on his blob: http://johnthomasdidymus.blogspot.com/2010/09/horse-ride-posture-of-sexual.html
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