Baba Who? Babalú!

So today I am reflecting on pilgrimage. Partly I am trying to honor the major spiritual work of the festival of Babalú and the thousands of people who made the journey to Rincón last weekend. Partly I am trying to prepare myself, because this summer I hope to walk the Road of Santiago with my thirteen-year-old. Moving toward the divine is a very old practice. The ancestors name its origin in the divination sign Ofún-Ojuani, and they taught us the value of this kind of prayer. In old Dahomey, the ancestors held an annual pilgrimage to Dassa-Zoumé. The ancestors said this was where Nana Burukú lived when she was on Earth, and each year those who worshiped her children Mawu-Lisa, the Obatalá-like sky deities, carried offerings to her special shrine there. Similarly, new initiates to Mawu-Lisa made a trip to Dassa to worship Nana Burukú. When they arrived, everything was provided for them. However, only the greatest and most powerful priests of Nana Burukú entered the temple becaus

As I have pointed out in other posts, Babalú-Ayé has many, many roads —perhaps more than any other oricha. Here is story from Oyekún Biká about a road called Soyaya. In the land of Dassa, there was a bokono , as the Arará call their babalawos. This bokono was called Juanlani and his sign was Oyekún Biká. He was plagued by many struggles with other bokonos, and one day he divined for himself. His own sign came out, indicating that he should give Babalú-Ayé a goat, a rooster, a guinea hen, smoked fish with jutía , cocoa butter, cascarilla, rum, a coconut, and money. Babalú-Ayé, who was called Tokuen in Dassa, said his brother Soyaya could solve his problem. Soyaya lived with the oricha Olokun at the bottom of the sea, so Babá sent Juanlani to take the ebó to seashore and call Soyaya with a gongoli , a old-fashioned wooden bell. Three times Juanlani did this and Soyaya did not appear. At the end of the third day, as Juanlani was leaving, a beautiful green and gold fish leapt from the se

So Pedro Abreu—Asonyanye includes the divination sign Ojuani Meyi as one of the atenas he writes under the awán basket. He says it is the birth place of Asojano’s vessel and ritual broom, his cazuela and his já . Priests like Abreu see themselves as ceremonialists, claiming that every ritual is a contemporary expression of a timeless story from a particular odu. In Ojuani Meyi is where Asojuano came down to end the war between Guinea and Partridge. In ancient times Guinea Hen and Partridge were the witches of the forest. They were both so strong in their witchcraft that they entered into a battle to the death, dragging all their followers into the struggle. While they cast great spells, terrible epidemics assaulted the Earth, and their children emerged from their eggs with witchcraft. Their young were witches by birthright. (Since that time, their eggs have been used in dangerous witchcraft.) So many were the deaths that Alakaso carried the news to Heaven. There, he found no one