Baba Who? Babalú!

+ I I 0 I I I I I Pedro Abreu—Asonyanye also writes the sign Ogbe-Otura under the awán basket. Nicknamed Ogbe-Tuanilara, this sign is often referred to as the place where Asojano’s secrets were born and where illness was spread across the world. These may or may not have anything to do with each other, but it is interesting to notice these things share the same source. Which of Asojano’s many secrets are born here? The secret of what goes into the já to make it powerful? The secret that goes into the beaded and be-shelled bracelet called the cachá? The secret that Pedro places inside the covered vessel where Asojano eats? The secret place where he eats? The secret that Jundesi planted behind the house of Armando Zulueta? The sign does include a long story about why oricha priests and priestesses perform their cleansing offerings—why they make ebó—with Eleguá. Eleguá wants to know the secrets of Osain, the oricha of the secrets of the forest. In the process, his mother transf...

These seeds are central to the practice of Lucumí religion. Called Guinea pepper, Alligator pepper, or ataré , the seeds of the Aframomum melagueta appear in critical places in every major ceremony of the religion. Specific numbers of the seeds are used to “mark” or identify the presence of specific orichas. The ancestors are usually fed on a plate where 9 ataré sit on a pool of palm oil resting in 9 small pieces of coconut. The herbal concoction used to birth orichas is also coded with a specific number of ataré. Ochún’s osain takes five ataré, while Obatalá’s takes eight. When people really want to excite Elegguá, they will sometimes take seven ataré in their mouths and chew them, before taking a swig of rum and blowing the mixture out onto Elegguá. I was taught that it intensifies the aché of the prayers uttered. In Yoruba Beliefs and Sacrificial Rites , Omosade Awolalu says Yoruba people still use it the same way. So why is this particular kind of pepper so import...

 + I  I I  I O O I  I Pedro Abreu—Asonyanye uses signs under the awán basket and includes Irete Meyi. He glosses the sign as the spirituality of Asojano, and I have heard other babalawos say the same thing. Some people add that this sign is Babalú-Ayé in person. Nothing else gets said; apparently it is not necessary in the laconic style of the religion. Other things also appear in this sign: it is the birthplace of the bubonic plague, pleurisy, pestilent fevers, syphilis, leukemia, and leprosy. It speaks of illnesses in the legs and even paralysis. It also seems to rule skin diseases: it is the birthplace of eczema, abscesses, and furuncles. Some people say that smallpox was born here, but others insist it was born in Odí-Eyeunle. The sign also rules pimples on the skin. In Cuban Spanish, the word granos means both “pimples” and “grains.” So in some way, the universal offering to Babalú, the gourd filled with grains and beans, can be thought of a gathering ...

Santería priests work with bread in many contexts. There are only a few things that every oricha will eat: fruit, coconuts, the tamales called ekó, and bread. Seventeen rolls on a plate is a common offering to Babalú-Ayé, and in some house you even see them nailed to the inside of the door frame as a concrete prayer for a constant supply of food to enter the house. They are also placed in the bottom of the awán basket when they honor Babalú. What could be more essential, more basic, than bread--that ancient mixture of wheat, water, leavening, and fire? Bread remains "the staff of life." And as a culinary imperative, it holds a special place in the imagination of many cultures. Bread is the most basic food, the sine qua non of Western cuisine. Some writers have even seen bread as the best symbol for human beings' transformational impact on nature. It is the raw, and then cooked, as Levi-Strauss pointed out. As a basic building block of the Cuban diet, its inclusion i...