options and mutability to take place. Gates makes a list of Esus intercultural qualities:A partial list of these qualities might include individuality, satire, parody, irony, magic, indeterminacy, open-endedness, ambiguity, sexuality, chance, uncertainty, disruption and reconciliation, betrayal and loyalty, closure and disclosure, encasement and rupture. But it is a mistake to focus on one of these qualities as predominant. Esu possesses all of these characteristics, plus a plethora of others (GATES, 1988; p. 6).Due to his intercultural duality and multiplicity, Esu creates a double-voiced discourse, which makes of him the interpreter and translator of Ifas sacred texts. Esu translates, explains and liberates Ifas knowledge. As a result, he can affirm or condemn the messages in the texts. He also teaches how these texts should be read. In his trip to the New World, Esu survives from the waters, flowing over them until he finds a safe place. Gates argues that Esus safety is a positive aspect of his intercultural interpretation and translation, especially the one the Africans develop when they first step on the New World ground. Gates (1988) writes that We may take this sort of perpetual, or wandering, signification as an emblem of the process of cultural transmission and translation that recurred with startling frequency when African cultures encountered New World-European cultures and yielded a novel blend (GATES, 1988: p. 19).Besides his role as interpreter and translator, who makes different and opposite cultures to join together, Esu is furthermore the one who can dance. From dance gets his most important aspect, regarding interculturality: his capacity to signify through the movement that he generates, creates and translates. Esus intercultural signification is not denotative, but connotative. His connotation is always ambiguous because he uses a figurative language. Through ambiguity, his behavior allows many aspects to be included in the signification. His openness to many aspects of the cultural experience gives him the status of a metaphor for uncertain and multiple explanations.Esus presence in the crossroads allows him to exercise many aspects of his duality. One is his capacity to mix the feminine and the masculine in order to generate the son. Esu generates the third principle, making himself neither male nor female, neither this nor that but both, a compound morphology (GATES, 1988: p. 29). Gates finds out, in some studies, the explication that Esu carries the characteristics of his male and female ancestors, and that these qualities together make him to walk between the two genders with freedom.Esus ability to mix opposite aspects the male and the female, the moon and the sun, the night and the day transforms him in a mediator and interpreter. Therefore he becomes the interpreter who governs meaning because he determines our understanding of the text (GATES, 1988; p. 24), sacred or cultural. Gates believes that every text needs interpretation because it never has a fixed meaning, but a moveable one. He argues that a textConsists of the dynamic and indeterminate relationship between truth on one hand and understanding on the other. (...) The relationship between truth and understanding yields our sense of meaning (...) Indeterminacy functions