Baba Who? Babalú!

The COVID pandemic rages on. While the indicators suggest that we are all doing better at the basics of masking, hand washing, and physical  distancing , people are still falling ill. Many people have asked me about ceremonies and offerings to honor  Babalú-Ayé  and request protection and healing.    This simple ceremony is what I would call old-school. It is not flashy. It does not require a  lot of  people or animals. Rather, it is uses simple ingredients that please the  oricha , and it focuses on the most important ingredient of all—devotion.   Please note that this offering is primarily for those people who  Babalú-Ayé   Lucumí  and whose pots are not sealed.  Arará  vessels and those in some  Lucumí  lineages are sealed at the time of initiation. You can learn more about the different forms of  Babalú   here .    Go before your  Babalú-Ayé  and greet him. Say your  moyuba  to invoke the ancestors and the  orichas , and tell him why you have come.   In a basin, mix coconut water,

 Last fall, my goddaughter Phoenix Smith—Olá Otón Adélele asked me to participate in first activities of the Alliance for Ecotherapy & Social Justice . She asked me to explore how oricha religion provides us with a robust model for nature religion and healing as part of a video series called Ecotherapy for Everyone: Healing with Nature for Peace and Justice.   My presentation focused on three major aspects of oricha religion and how it links individuals to the natural world. First, the presentation explored the idea of the sacred forest as the source of divinity within the religion and how different ceremonies channel that divine energy back into human life. Then, it looked at many of the ways that specific religious ideas and practices link individuals to ecosystems or natural phenomena; this section of the talk also explores how the Arará deity Dandá-Jueró can be understood as a model for ecological connections that lead to wellbeing. Finally, the presentation introduces Babalú-

“Babalú-Ayé wants everyone to place his altar directly in front of the main door of the house,” a friend texts from Perico , Cuba. “He wants everybody to place seven gourds in front of him, each with a different kind of grain, a red onion, and cigar. And most importantly, he wants everyone to light two candles and pray to Him to scare away the pandemic.” This admonition is followed by another prescription for a cleaning at the foot of the Old Man. In this moment, the coronavirus pandemic has killed thousands of people, paralyzed whole countries, and quarantined millions. So oricha communities around the world are naming ways to acknowledge his impact and pray that he go easy on us. As one traditional praise song says: Ason kuele, Ason kuele, Ason kuele, Ason ño Sickness, be gentle with us Babalú is sometimes said to “rule” infectious disease, but in fact, he is infectious disease and its antidote. So at this moment, we are becoming intimately acquainted

Babalú-Ayé does not play a formal ritual role in the itutu, the funeral ceremony for those oricha priests that have passed away. However many elders contend that he delivers the body of the dead person to the cemetery on a cart, and so he is always strongly linked to death . Given the recent passing of friends, I have seen several itutus lately, and like most ceremonies in the religion, they invite reflection. The itutu brings transformation, as the deceased moves from the world of the living to the world of the dead. Essentials from the priest’s initiation are placed in an open gourd on the floor within the egun altar. We sing oro egun , the nine songs to praise and move the ancestors. For first time, we name the spirit of our departed colleague as part of the invocation, and we sing to them as an egun. We also feed the new spirit with a bird. For those of us who regularly honor the ancestors, their presence is constant, but we never lose track of the fact that we are living o

In both Cuba and Benin, the road of Babalú-Ayé known as Suvinengué is strongly associated with the vulture.   His name can be translated as “vulture-child of Dasoyi .”   The elders in Cuba say that Suvinengué is a vulture with the head of human being, and in Benin they also say he is bald and gray, like the vulture.   Some Dahomean elders say Suvinengué flies from Earth up to Heaven carrying messages from human mouths to God´s ears. They say he indicates whether an offering has been accepted or not. When an offering is left outside and then disappears overnight, it is thought that Suvinengué has taken it to the deity it was intended for.   Still others say simply, “He eats the dead.” This link between Babalú and the ancestors is quite profound, and other roads of the deity revolve around this link. Afimaye is said to seek out Arará priests at the hour of their deaths, but in Benin, he is seen as the overseer of a collective workforce made up of the spirits of the dead. Simil

Perhaps the most common road of Babalú-Ayé in Cuba is Dasoyí, who is also known as Asoyí, and Dasojí Kajua. People commonly refer to him as the father of Babalú-Ayé, and really this just suggests his authority and generative power. Together with Nanú , the mother of Babalú, he brought forth all the other roads of the Earth deity. He is commonly imagined reclining against the trunk of a ceiba tree surrounded by his children.   In some very traditional houses, Dasoyí can be seen resting on a divination tray supported by four skulls. The tray symbolizes the Earth, and seated on top of it, Dasoyí rules the world. The skulls tie him to the ancestors, who are buried in the Earth he rules, and they could stand for the generic dead of the four cardinal directions. However, they also allude to a time when he placed his throne on the skulls of the four vanquished kings of a legendary place called Igoroto. The skulls could represent these kings or royals from the Dahomean dynasty, who ba

In the religion, there is a long tradition of honoring the spirits once a week with simple offerings. The most famous of these offerings is tending the Warriors on Mondays. Pedro Abreu—Asonyanye taught me to tend Asojano and his family every Thursday.   Since Asojano only eats eat at night, so it has to be in the evening after dark. After placing a mat before Afrá , Nanú , and Asojano, you kneel and press your forehead to the floor. Then you do the Arará version of the invocation of God, the fodunces (orichas), the ancestors, and the living.    Unlike the Lucumí version that relies on the repeated use of the phrase “ mo juba,” the Arará invocation revolves around the phrases “ sofalú ” and “ emí chelé .” You can light incense if you want to. Next you make the simple offerings.   You spray Afrá with white wine or aguardiente (cane liquor, like rum). He also takes cigar smoke. Nanú and Asojano take white wine, rum, and gin. When you blow the alcohol from your mouth onto

Late last week as I sat with the ancestors, I had a very clear image of María Isabel Reyes—Asonsimeneco.   When I met her in 2004 with David Brown, she was all heart. Never a star, María Isabel was content to live in her small house and offer coffee to those who visited. Just as in life, she appeared warm, grounded, unambitious and just grateful for the attention. Until her passing a couple years back, she was the senior Asojano priestess at the Cabildo Arará Sabalú Nonjó in Matanzas.   Born on April 16, 1944, she was initiated on July 6, 1954 at age ten.   Amelia Mora—Chiarré was her oyugbona, and Dolores   “Lola” Vinajera—Juniko had Asojano made and served as her godmother. Lola had been made by Flora Heredia, who had made Towosi (the Arará Yewá). María Isabel waited 36 years to initiate her first priest, and that was Pedro Abreu—Asonyanye on February 20, 1992.   In time she gave other Asojanos and even made a young man from Miami.   While a legitimate defender of the Saba

I first met Pedro Abreu in 2001. David Brown had been telling me about him for a few years at that point and when David introduced us, I immediately understood David’s fascination. The first time we met, Abreu outlined his whole history in the religion. He was born in Los Sitios in Centro Havana. He had a prenda from the African-inspired Regla de Congo from a young age, but he had not really believed in religion. In 1975, he received Asojano-Afimaye in Havana from Matilde Sotomayor—Asoninque, the famous Asojano priestess who worked with Pilar Fresneda—Asonsíperaco . The famous Ñica Fernández—Onojome and Victor—Quemafo were also there. On February 20, 1992, Abreu made Asojano- Afimaye at the Cabildo Arará Sabalú Nonjó in Matanzas City. It had been 36 years since anyone had made Asojano there, but his godmother María Isabel Reyes—Asonsímeneco did have Asojano made direct as tradition required. At itá he given the oricha name Asonyanye, after the famous Havana priest know