OpaTALA SANTERIA AND THE Wurte Roeep Kine OF THE OnIsHA Bapa Raut CanizaresOBATALA SANTERIA AND THE WHITE RoBED KING OF THE ORISHAS By BABA RAUL CANIZARES. ORIGINAL PLainview, New YorkObatala; Santeria and the White Robed King of the Orisha Copyright © 2000 by Original Publications Alll rights reserved. No part of this book may be reproduced in any manner whatsoever, including Internet usage, without written permission from Original Publications, except in the case of brief quotations embodied in critical articles and reviews. Please be advised that we cannot make any claims of supernatural effects or powers for any of the formulas, spells, rituals, etc. listed herein. The Author offers the contents for interest, folklore value, experimenta- tion and whatever value it may have to the reader thereof. This book is offered as a Literary Curio Only. No responsibility whatsoever for the contents or the validity of the statements herein is assumed by the author, publisher or seller of this book. FIRST EDITION First Printing 2000 Cover art by Raul Canizares Interior illustrations by Raul Canizares ISBN 0-942272-63-3 Original Publications P.O, Box 236 Old Bethpage, New York 11804-0236 (616) 454-6809 Printed in the United States of America INTRODUCTION HE Is PATIENT. HE Is SILENT. WITHOUT ANGER HE PRONOUNCES HIS JUDGMENTS. HE Is DISTANT, BUT HIS EYES REST ON THE TOWN. HE KILLS THE INITIATE AND ROUSES HIM TO NEW LIFE. ' It was December 24th 1954. At least 100 people had salheres abit rustic home of Amanda Gomez Ochalache, a senior priestess of the ( Obatala in the mostly A frican-Cuban township of Mantilla, just celebration’ soon turned into a full-fledged bembe (g as bata drummers began to play and the S. 0 Christmas carols they were singing for the mo iV ciation with the demonic, among believers in Santeria to witness a bona-fide Orisha possession is a sublimely positive experience. It is the only time that a part of Divinity becomes totally accessible to those of us still confined to the material plane. Although—— Obatala hysterical states of wishful thinkers prancing around saying they are possessed are as common in Cuban Santeria as all-out fakers pretending to be “mounted,” Amanda’s total transfiguration was so evident that few skeptics remained so after witnessing her in a state of possession. A ring of suppliants formed around the figure of Amanda, now possessed by the beloved Orisha, each hoping he or she would be singled out by the god for counseling. Locking eyes with a beautiful young woman who appeared to be white, Obatala said: “You are carrying a man-child who will be born on my feast day, bearing my mark. He will not be a normal child, but an incarnation of what I represent. That child must be initiated into my mysteries before his seventh birthday.” It finally dawned on the young woman that Baba, as Obatala is tenderly called by his devotees, through Amanda’s mouth, had just told her she was pregnant, a dream she had all but given up when told that her husband’s sperm count was so low it would be next to impossible for him to father a child. Obviously reading her mind, Obatala told the woman, “don’t believe about low sperm count, it only takes one!” The young woman was my mother, Roxana Gonzalez. Although a house full of relatives was waiting for her back in her 11th floor condominium in the lily-white enclave of wealth and aristocracy called El Vedado, it was in one of Mantilla’s primitive and crude wooden barracks topped with tin roofs and bearing earthen floors that Roxana felt truly at home, for this was her spiritual home, the place where she could be herself, where she was loved and accepted not as the illusion she had created as an entertainer, but for who she really was: a practitioner of Santeria, a descendant of black slaves and of African kings on her mother’s side. 1954 had been a banner year for Roxana Gonzalez and she wanted to pay her respects to her beloved Madrina (Godmother), whom she felt was responsible for her success. The people back in El Vedado, mostly relatives of her white husband, would just have to wait. se As a cabaret singer, Roxana Gonzalez had reached the zenith of her profession. She had received the coveted award “Queen of Radio,” she had appeared both at Tropicana and Sans Souci, the most prestigious night clubs in Havana. She had just finished work on a Mexican movie, Sandra la Mujer de Fuego, and to top it all off she had been signed to headline at the Santeria and the White Robed King of the Orisha 3 Fountainbleu Hotel in Miami Beach, Teal Frank Sinatra, who had just finished a triumphant seven week stay at the lege ian lounge. Married toa prominent physician from a rich and ari ‘yench-Spanish) family, Roxana said the only thing sh d sr to by happy was a child. Although she and her husband had i t ! centers in Cuba, North America, and $ count was thought to make it very unli naturally. Many years earlier, however, Ob would give birth to a powerful son of Obs one day happen. It did. “It only takes one! I was born on September 24th, the feast of Obatala. I was also born with “thi my entire body, a sure sign of children bor I was so light-skinned and blond at | grandmother thought I was an albino, children of the King of Whiteness. The Obatala means “King of the White Clot soft and beautiful white fabric assoc’ myriad threads are so masterfully int distinguish them. As Awo Fa’ lokun. White Cloth is to make a symbolic re consciousness possible . . . .it is ar universe together.”* Obatala is the great Orisha. ole, are said to be mother of all other thought to be paths of the one g tft The whole concept of the d been my experience that Yoruba people from Africa do not have the same hang-ups about race that we do here in the West. When Dr. Wande Abimbola, spokesman for babalawo around the world, visited my classroom at University of South Florida a few years ago, he told my Santeria students there thatObatala “Obatala is white.”* A Jewish American babalawo has incurred the wrath of many practitioners of color by claiming the same thing. Obviously, these two babalawo made the same claim, but the personal history each brought to the equation made their statements sound very differently to the non-white constituency which makes up the majority of Orisha worshippers. The whiteness of Obatala’s clothes is symbolic of the enormous patience he must cultivate, for white becomes stained very easily. A man wearing immaculate white robes has to be very careful not to soil his garments. If someone by mistake spills something on that man, then he must cultivate a serene character and lots of patience so as not to allow his temper to explode, which is tantamount to losing control, something Obatala must never allow to happen. This, I think, is the quality of whiteness Dr. Abimbola was emphasizing. On the other hand, to have a white, wealthy, American man state that the king of the Orisha is white carries a number of painful connotations for people of color, especially black Americans, given the history of how Africans came to be in this country and how they have been treated by whites in power since their arrival. My opinion is that when certain pataki (sacred stories) talk of Obatala (or one of his avatars) as being white-complexioned, they are describing him as being an albino, which would explain his aversion to being exposed to sunlight and to hot climates. Ultimately this whole controversy is groundless, for the gods can appear in any human guise they choose. That the Orisha first appeared in the guise of African phenotypes, however, should be respected and celebrated, just as other families of gods that chose to appear in northern European guise are given homage by people from that part of the world. Santeria is a world religion, there’s no doubt about that, but those of other ethnicities who find a home here must accept and celebrate with us the glorious blackness of our gods. Although ideally we spiritual seekers should strive to minimize our awareness of physical characteristics and racial stereotypes, the truth is that being human means being mired in precisely such prejudices. The best we can do is be aware of them and fight to keep them under control. : In some parts of Yorubaland people praise the Supreme Deity by crying aloud “Olodumare, Olorun, Olofi!” These three names are frequently held to be synonymous, but some Yoruba theologians say that each of the names represents a different aspect of the Supreme being, a different stage in the Santeria and the White Robed King of the Orisha Si development of God and the Universe, During an interview I held with Salako, a nonagenarian priest of Obatala [ @ that Olodumare is God as potential. The first part n lord, of the odu. Odu are chapters in all of the observable and imaginab worldview, when odu becomes becomes manifested. Olodumare, and repository of all potentials, “/ike would say. Olorun is the light that alloy in the dark, to be found, and, finally, the potentials by turning them into a diamonds out of the cave to make use 6 the aspect of God most people relate prototypical Obatala, Some stories say and called them both “Orisha” or “Obi their progeny bear the name Orisha, Joht valuable writers and respected spokesmé the word “Orisha” as “select head.” In this t be wrong. The mother of Juan Garcia of Lu in what is now Nigeria, told me that Oris! tierra, ”® which can be variously transla the earth,” “the god that possess “the god that rises from an earthly pI of Orisha I’ve come across tend to si to believe my elderly source, § unswerving devotion to the old wi language, must have been wron; ¢ less a source than Wande Abimb as “select head” couldn’t be Abimbola: You could say isc) means something that you plant or establish on the ground and to which you have to pay homage or praise. . . [to say that the term “Orisa” is derived. Jrom “ori,” the head,] is incorrect. The word Orisa doesn t seem to have anything to do withObatala “ori,” because of the structure of that word. All the tones of the word Orisa are low; the first syllable, “O,” carries a low tone, the syllable “ri” carries a low tone, and the syllable “sd” also carries a low tone. It couldnt be related to “ori” at all, whose structure is mid tone, high tone. (pp. 154-155) I must admit I felt a tinge of pride when I realized that old, humble, almost illiterate Yeyita’s translation was closer to Abimbola’s than those of famous and respected scholars. For the record, Wande Abimbola’s credentials are unimpeachable. The Abimbola family of Oyo is one of the few lineages never converted to Christianity or Islam. (even the present Alafin of Oyo, supposed to be an incarnation of Shango, is a Muslim). He studied Ifa divination under famous babalawo from age four till thirty-eight. The Yoruba emperor’s council of Ifa priests, considered the leaders of Yoruba religion, elected Dr. Abimbola the Awishe (keeper of the Ashe) of the world. This is the highest nonhereditary position a babalawo can aspire for. He has a masters degree in linguistics and a Ph.D. in literature. In 1972 he established a department of African Languages at the University of Lagos. I think Iam comfortable in accepting that Dr. Abimbola’s translation must be the right one. But coming back to Obatala, it seems that in the older stories, the female aspect of the Orisha is usually called lyemowo, which in Cuban Santeria has been shortened to Yemmu. Iyemowo means “the mother of our hands.” Since hands are associated with doing, forming, and creating, the goddess’ name is indicative of the importance Obatala had in granting us the greatest gift, creativity. Sources in Cuba refer to the first male variously as Obatala, Obaigbo, and sometimes as Oduduwa. As in Africa, in Cuba Oduduwa is sometimes pictured as male and sometimes as female Oduduwa, the legendary founder of the Yoruba nation, features in some African tales as.a brother of Obatala who helped him in the creation of humans. One concept Salako shared with me that I’ve never seen discussed before is the idea that in the realm of the Orishafun, every later Orisha can find his or her perfect role model. This reminds me of Plato’s world of perfect forms, where for every image and construct one finds in the earth, there Santeria and the White Robed King of | already exists a perfect model in the realm of the p mentioned that lyemowo would be the prototypical Ij Oshanla the source of Oshun, Ajaguna of Shango (and O of Oya, Oshaginyan of Elegbara, and so on. Interesting myth (late 19th century) that has gained much accept (jemoya) as the mother of sixteen Orisha, the result of he perhaps concocted to clear Ogun’s name, since in the older stor! the incestuous child and Yemmu the is mother. Ogun’s pre: infallible deity of extremely high moral standards has grown ste of this is the fact that his name is now invoked in Yoruba when Orisha worshippers are sworn in, just as the Bible is us Christians and the Holy Qur’an for Muslims. It would not fit Ogun’s increasing reputation as a stalwart defender of veracity to him commit such a heinous action as incest.“PATAKI” SACRED STORIES ABOUT OBATALA Obatala’s Creation Among the Yoruba, there are several stories about how the world as we know it was created. The most popular one has the Great God Olodumare gave his son Obatala a long silver chain, a palm nut, a snail shell filled with earth, and a five-toed guinea fowl, telling him to go to the Great Expanse of Cosmic Waters and make a habitable world. Obatala fastened the chain to a strong pole in his heavenly abode, letting it fall down to the mysterious seas of primal matter. The chain was not long enough to reach the mystical waters, so Obatala emptied the earth from the snail shell on top of the iter, later on sending the guinea fowl to scatter the soil all over the oceans, ddenly forming the continents. Obatala then allowed the palm nut to )p from where he hung at the bottom end of the silver chain, he then saw Im tree rise and rise from the earth until it nearly reached where he ited. Obatala then descended to the newly-created world, naming the where he landed “Ile-Ife.” From there, life spread to cover every inch ¢ planet. nmentary: | never cease to be amazed by the degree of sophistication 9 Santeria and the White Robed King of the Orisha father of humankind, descend from his godly realm to live on supported by plant life. An allusion to the harmonic golden yea vegetarianism that humans enjoyed during the early history of their appearance in the world.Obatala & Yermmu 10 Santeria and the White Robed King of the Orisha il Ogun’s Incest with Yemmu One of the most often-told, yet controversial pataki (sacred stories) about the First Couple has to do with Ogun’s incest with Yemmu. Lost in time’s sage memory, but remembered by those who look upward in their search for home is the story of how the first men and women to appear in the earth were not human at all, but titans from another dimension. Later on these superbeings, called Orisha, created humankind in their likeness. The primordial orisha couple was made up of Obatala Obaigbo and Obatala Yemmu, whose firstborn was Ogun, lord of the forge, inventor of iron. The eternal child, Blegbara, was not Yemmu born, but lived with the primordial couple as if he were their youngest son. Elegbara, of course, was as old as time itself, but enjoyed being treated as Baba’s little boy. As Ogun grew into a strapping youth, it fell on him to care for his mother and the eternally little Elegbara when Baba was away, Baba’s guard, the one who told him all that transpired at home while he was away, was the rooster Osun (not to be confused with Oshun, the Orisha of rivers and sensuality). “You are reaching the age of responsibility, Ogun” Baba told his son one day. “Choose from the daughters of men or one of your own sisters, for you are ripe for marriage,” Uni ly had fallen in love with his own mother, and she had alli ‘possess her in forbidden embraces. In fact, Ogun had de’ p ossess his mother each time Baba was away by giving Osun, dso that the vigilant rooster would fall asleep from overeating, then ordering Blegbara to stay out while Ogun and Yemmu made shameful love. Noticing that Elegbara had lost a great deal of weight while Osun became obese, Obatala demanded to know what was going on. “Oh, Baba” a downcast Hlegbara sadly stated, “I wish I could spare you such a painful truth, but each time you go away Ogun feeds Osun with my food so that the gluttonous rooster will fall into a stupor, then he orders me out of the house so that he can have his way with Mother.” His enormous eyes filling with tears, Obatala says nothing, but decidesI2 Obatala curses Ogun after finding him with Yemmu to test the validity of Elegbara’s information. Pretending to go on a long trip, Baba leaves with plenty of provisions only to turn right back and find Osun sleeping, Elegbara locked out of the house, and Ogun and Yemmu naked in bed. Lifting his hand to curse Ogun, the young man covered his face and shouted “Do not curse me, my father, for I'll curse myself. From this day forward I'll toil night and day never again knowing what rest is, and my precious secret of how to forge iron to the humans I’ll give.” Santeria and the White Robed King of the Oris a “So be it!” said Baba. “Leave now and never come bae cannot curse, for we are two halves of one, but the next m TILK!” % One year later Yemmu gave birth to Orunmila, who was an in of wisdom and music. Baba took the baby and buried him at the fo Iroko tree®, believing he had killed him. Iroko, however, managed the baby’s head up from the earth. There, buried from the neck Orunmila was miraculously kept alive by the tree. Twenty years Elegbara thought it was all right to bring up the subject of Orunmil father. “I think it’s time I spoke to Baba about releasing you, my broth r Elegbara said. t “T don’t mind staying here forever, my brother, | know no other life ” responded Orunmila. “But you are the living incarnation of Ifa! I cannot stand by while the living symbol of destiny wastes his life away buried next to a tree.” ’ “This isn’t just a tree, Elegbara, it is Mother Iroko, a powerful provider, goddess of all trees. She has given me shelter, food, and teachings. I know no mother but Iroko.” “J don’t care, Orunmila, a fortnight from now I shall approach Baba with your dilemma.” True to his word, at the appointed time Elegbara brought to the attenti of the aging Obatala Obaigbo Orula’s problem. “He still lives, Baba, Iroko has kept him alive all these eg now, Elegbara, take me to Orunmila.” Seeing the face of the youth protruding frgm the earth brought the venerable old orisha’s eyes. “Earth, open up, give me back my § A loud rumble was heard and there, in front of Obatala and B) stood a small, thin youth, naked but for a few [roko leaves covet genitals. Hugging Orunmila, Baba cried “Forgive me, my son.” To which Orunmila replied “Oh, no, father, you mustn’t ask me to for ‘You, for there is nothing to forgive. Whatever Obatala does Obatala does‘for @ reason and everyone must accept this as an undeniable truth.” Draping his own royal cape around the youth, Obatala said; “Come, let Us go to Ile-Ife (the center of Orishaland), I’ll declare a one-month holiday to celebrate your return.” Looking down at the ground, Orunmila said: “I am sorry, father, but J cannot leave the side of Iroko. She is the only mother I’ve ever known.” Lifting his arm towards the grand old tree, Baba sends a ray of energy that transforms the tree into a tray. Handing it to Orunmila, Baba says “Here, carry Iroko with you wherever you go.” This is why even today the spiritual descendants of Orunmila, the babalawo, divine using a wooden tray. The next boy Yemmu had was Shang6. So beautiful was this baby that Baba didn’t have the heart to kill him, so he gave him to his eldest daughter Dada.’ “Keep him away from Yemmu, my daughter, take him to live with you atop the palm tree.” Dada raised Shang as her own, bringing this most gorgeous of creatures to visit with his father every day. Although Yemmu longed to hold her beautiful baby, she dared not raise her voice in protest, for she felt guilty about the part she had played in allowing Ogun to defile her. Santeria and the White Robed King of the Orishd ——_meeme 15 Since Ogun’s betrayal, Baba had not been the same, He had become morose and melancholy, never enjoying the drumming parties given in his honor, but preferring to stay inside his house wallowing in his pain. The only time he was seen smiling was when playing with his baby boy Shangd. By the time Shango was of marrying age, Baba deeided to tell him about Ogun and his treason. Feeling an intense desire to ay ; asked Obatala where he could find Ogun, “He lives with Oya in the far side of the forest,” This was all Shango needed to hear. He went 0 and managed to do what he had set out to do, aveng Oya left Ogun and went with Shangé, forever bi consort, of his three wives the one most like him Commentary: This Santeria story rivals any of the world’s great religions. Here we see how di pristine harmony of the early days of the inhabit Ogun’s incest, and Yemmu’s adultery and deceit all discord into the world. Rather than a set of “thou shall find that just the telling of how unbalanced became after they committed the offenses desert to encourage right behavior. There are no just simple suggestions that will hopefully a state of balance which is the highest as Mistaken Identity lents of a great storyteller Another story about Obatala that can reach epic proportions is the about his imprisonment. Obatala decided to go visit Shanj , Dressing in his trademark impeccable white gowns, Obatala headed for the great city. While at the outskirts of Oyo, Eshu decided to play one of his pranks on his father, spilling some palm oil on Baba’s white robes, Unable to stand having his clothes stained, Baba went to a nearby river and took off his clothes, washed them, and placed them on trees to dry, He then entered the river to bathe. Unfortunately, thieves stole his robes. Guards happened upon the naked16 il, taking him for a wanted criminal known for always being arrested him and threw him into prison. Obatala decided to endure erience without protesting. He was appalled to see the conditions ‘0's prison, and how easily guards threw people in there without giving jem a chance to defend themselves. _ Since the day Baba was thrown into prison, all sorts of calamities befell Oyo, famines and plagues, draught and floods. Shang6 was going out of his mind trying to figure out what had happened. He finally brought all the diviners of his vast realms to advise him. They all came to the same conclusion: “One higher than all of us is in prison.” Not wanting to waste any more time, Shang6 ordered all prisoners released. Baba then went to his son and explained what had happened. Shangé fell on his father’s lap crying, and the everforgiving Obatala did not hold his son Shangé responsible for his ordeal. Commentary: The image of the beloved father Orisha stoically enduring an ignoble incarceration in his own cherished son’s dungeon is a powerful one. It has an effect on Orisha worshippers similar to what Christians experience when they meditate on Christ’s suffering under Pontius Pilate. Although there is a hint of stubbornness in Obatala’s refusal to extirpate himself from such a terrifying situation, his humility in accepting his lot, his patience and willingness to suffer for his fellow beings, and his lack of rancor when finally released make Obatala an Orisha people brought up with Christian values can easily identify with. In fact, many missionaries in Nigeria have commented on Obatala’s “Christ-like” qualities. Just as the missionaries wrongly labeled Eshu as the Devil, it can also be said that by labeling Obatala as “Christ-like” they are committing the same mistake they made with Eshu: the ascribing of Judeo-Christian values to a deity conceptualized outside the parameters of Judeo-Christian modes and mores, Obatala is a divinity as integrated into the Yoruba/Santeria weltanschauung as Jesus may be to Christianity. Problems arise when foreign concepts are artificially grafted and forcibly imposed on a people that had developed a _ well-defined religiosity and its own set of values which, while perhaps not the same values espoused by the Christians, were values that worked within context of this people’s societal standards, and which were intrinsically ilid, Luckily, in places such as Cuba and Brazil, as well as in Yorubaland if, these holy truths were preserved, sometimes in totality, sometimes ments, but fragments so lovingly kept that when it came time to Santeria and the White Robed King of the Orisha reassemble the pieces, it was not difficult to do so. Obatala and Eshu Celebrate the Creation of Humanity One of the most important pataki in Santeria has to do with the differently abled and the marginalized. The story goes that Olodumare gave Obatala the task of creating humans in the image of the Orisha. Obatala, an exquisite artist, began to sculpt beautiful people, men and women, all as perfectly proportioned and supple as he was. After a few hours, Obatala became tired and decided to take a break. He sat by a palm tree and took a deep breath, enjoying watching the fruits of his labor of love. Suddenly, little Eshu appeared bringing with him a terra-cotta barrel full of palm wine. “Come on, Obatala, drink a little, let’s celebrate your creation!” “T don’t know, Eshu, you know that I never drink spirits.” “This isn’t just any day, Baba, it is the dawn of the age of man! Let us drink to your creation!” “Oh, all right, little fellow. Just one swig of that red nectar.” One drink led to the next and by the time Obatala went back to his work he was feeling elated and creative in a drunk sort of way. The h Obatala created while he was drunk were different--REALLY Some had huge Seen others were tiny, still others were albinos again. A more recent version of this story finish creation after Obatala got drunkObatala 18 Obatala gets drunk and creates the differently abled Commentary: This wonderful story teaches that no one should be considered outside the mercy of God. It also places the blame for the existence of the deformed and the different on the creator, who in turn becomes particularly attached to his less-than-perfect creations. Santeria and the White Robed King of the Orisha 19 The Great Flood The following pataki is Santeria’s version of the flood story. It seems that every major religion and every indigenous culture has a corresponding fable describing how the world was once nearly destroyed by water. After God Almighty Olodumare left the world in the very capable hands of his son Obatala, all seemed to be harmonious among the three main groups that inhabited the earth: The Orishas, demigods born to Obatala and his wife Yemmu, the Irunmole, powerful titans that came to earth more or less without anyone’s permission, and the human beings Obatala so lovingly formed and gave consciences to. Among the irunmole, none was more powerful than the deity of the oceans, Olokun, whose watery domain rivaled dry land in wealth and scope. One day Olokun decided to challenge Obatala’s position as king of the Orisha by causing his waters to rise, Obatala ties Olokun down at the bottom of the oceanPL Ls | )() engulfing the whole world. Every creature that couldn’t survive in water risked drowning. Olofi sent a silver ladder from heaven where Obatala, the Orisha, and some humans and terrestrial animals hung for dear life. After a great battle, Obatala and all of the Orisha were able to subdue Olokun, who was tied down at the bottom of the ocean with seven silver chains. As an offering to his awesome power, however, Olofi allowed one human life to be given to Olokun per day. This is why at least one person loses his life at sea each day, and why the Lukumi in Cuba refused to be sailors. Commentary: The Cuban navy was notoriously racist against blacks. In this story we see how, as a psychological defense, joining the navy was discouraged among the Lukumi not because of the discrimination they would suffer, but because it would make them more susceptible to Olokun’s wrath. Who's the Boss? The following Pataki was collected by the legendary ethnographer Lydia Cabrera. Although somewhat humorous, it carries some deep lessons. Bangoche tells me the following story: ‘While it may be true that Obatala’s creation, the head, is the one who rules the body, the asshole proved to be its real king.’ After a pregnant pause, the old man lit up his cigar stub and continued the tale: Since Ori [(the head)] kept saying he was the king, Asshole said, “I’m the real king and I’I] prove it!” So what did that orifice do? He shut down! He just closed up! A day went by and Ori didn’t feel a thing, by the fourth day Ori was still O.K., but Stomach was very uncomfortable, as was Funo, the Intestines. By the sixth day Ilu, the Gut, was very swollen, Wo Wo, the Liver, was hard as a rock, and Ori started to get real sick. Elugo, the Fever, woke up then, and everything just went from bad to worse from then on .. . After the tenth day nothing was functioning. Arms were immobile, Legs the same, Ori was so sick it couldn’t get up from the sleeping mat. Mouth continued eating, but nothing was being discarded. Finally, all of them went to Asshole to beg him to open up. He felt Santeria and the White Robed King of the Orisha 21 vindicated and did as he was asked, so though even poor little Asshole is down there in the dark, hardly ever receiving respect, he proved his importance. (E? Monte, p.393) Commentary: One of the most precious legacies the Yoruba have legated to us Cubans is their particular sense of humor. Here we see how by personalizing the different parts of the body, the important lesson of appreciating everyone’s contribution to the general well being is imparted. A nuclear physicist may have more status in American society than a garbage collector, but as some garbage strikes in the past few years have proven, the latter is much more important to the general well-being of the population than the former.2 ATTRIBUTES Necklace Obatala’s “generic” all-purpose necklace is usually made up of white beads. Some others include either eight, sixteen, or twenty-four white beads interspersed with one red bead. Shrine (igbodu)--How initiates honor Obatala In Merindilogun divination, Obatala speaks through Ogbe, also called Baba Ejiogbe and Eyeunle (eight shells falling natural opening facing up). Just as Obatala is the father and king of the Orisha, Baba Ejiogbe is the father and king of all the chapters in Merindilogun. Obatala also speaks in Ofun Mafun (ten shells up) and Merindilogun, also called Irete (sixteen shells falling with natural opening facing up). Also, since Obatala is Consciousness itself, and each letra (chapter) in Merindilogun divination is a personification of some aspect of consciousness, Obatala, like Eshu, Lord of Choices, may be said to be present in all of the chapters due to Obatala’s unique status as father/mother of the family of Orisha, his receptacle must be placed higher than all other Orisha. His representative vessel for initiates in Cuban Santeria is usually a white porcelain soup tureen. Some of the older houses (such as mine) also use the traditional Santeria and the White Robed King of the Orisha 23 large gourd to house the Orisha’s symbolic “mysteries.” (initiatory tools). Allowing for some slight variations due each of the different roads, the tools that go inside the receptacle are: a silver moon (femininity, the left-hand path, the unconscious, yin), a silver sun (masculinity, the right-hand path, conscious purpose, yang), a hand holding scroll or a scepter, called opaye in Lukumi (law-giving, rulership), a coiled silver snake (readiness to act, subtlety; also a symbol of Yemmu and Oshumare), twenty-four cowry shells (the oracle through which Obatala speaks, “his mouth.”), an egg made of ivory (creation, potentiality), two, six, or eight silver bracelets (wealth), and a large, white stone called “oke” accompanied by some smaller ones (number varies; represents the mountain where Obatala lives and his physical reality: his “body”). Outside the receptacle, Obatala’s shrine usual ly include white cloth (consciousness), a silver or pewter bell called ajija or agogo (for calling the Orisha), an iruke (royal fly whisk), a miniature wooden ladder (uniting heaven and earth), and a cane, opa in Lukumi (symbol of great age and authority). Obatala priests often wear a crown made of cowry shells festooned with a red feather taken off the tail of an African gray parrot. Shrine (olujo alejo)--How non-initiates may begin to honor Obatala Non-initiates who want to honor Obatala but have no access to elders who can help them with their altar can set up a temporary shrine as a focus of their devotion featuring an image of Our Lady of Mercy dressed with a sumptuous white cape adorned with rhinestones, sequins, and pearls. If you are not comfortable with Catholic imagery, you can place a picture of a mountain in an altar made of white fabric. A large quartz can also be positioned in a place of honor and surrounded by eight white candles as a focus of veneration to Obatala. Offerings (adimu): Obatala in Africa rarely receives blood offerings, he is therefore identified with adimu. Obatala loves meringue and any white food such as rice or white yam. He loves fresh water and milk, as well as vanilla pudding. Obatala likes white corn and cocoa butter as well as pop corn,Obatala re 24 Blood offerings (ebo): In Africa, Obatala rarely receives blood offerings. His favorite animal sacrifice there is the snail, the white liquid that comes out when a snail’s head is pressed is called “omiero,” (in Cuban Santeria omiero means water mixed with the plants and herbs ofeach Orisha). White pigeons, white hens, and white she-goats are offered to the Orisha in the New World, but, generally, the receptacle that contains Obatala’s secrets is not opened to receive blood’ the way other Orishas’ receptacles are opened in order to be “fed.” Characteristics of Obatala (and of his devotees): Obatala’s main Catholic disguise in Cuba is Our Lady of Mercy, whose feast day, September 24th, is celebrated as Obatala’s day. His emblematic color is white. His number is eight and all multiples of it. It is traditionally said that Obatala has eight paths, four male and four female, though in reality this number varies depending on who you are asking. When speaking of Obatala in general, Spanish speakers usually, say “she” while English speakers say “he.” Ofall the Orisha, Obatala is the most like Western conceptions of “God” in that he practices and expects a strict ethical and moral way of living. He is identified with patience, purity, temperance, and selfless love. Obatala is considered an aspect of God Almighty made comprehensible to finite, flesh-encased humans through his own incarnation and because he chose to remain on the earth rather than go back to heaven as Olodumare did. Just as Shang6 is loved because he shares so many of our faults, Obatala is loved because he is so pure and faultless that he inspires us to achieve such a high state. It is said that Obatala owns all the heads, even those of other Orisha. Obatala’s invention of the head is his greatest gift, for not only do the Yoruba consider the head the seat of consciousness, but also the home of the soul. The following animals are sacred to Obatala. The monkey, the snail, the elephant, the boa constrictor, and the chameleon, Each of these animals bare characteristics that remind one of Obatala. Some traditions in Africa describe Obatala’s faithful servant Ogan as a monkey or a gorilla, which brings to mind the Hindu simian-god Hanuman, said to be Sri Ram’s greatest and most faithful devotee (Sri Ram is an avatar of the Great God Vishnu). The snail’s slow and deliberate movements makes it appear thoughtful. Its Santeria and the White Robed King of the Orish@ ——_—_—_—_—_—_—_——een 25 shell bears the magical shape of a spiral, it brings to mind a labyrinth, symbol of intelligence, and is a shape Greek philosophers considered divine--they called it “the Golden Mean.” The elephant is the most powerful land animal and a traditional symbol of royalty in Africa. The boa’s ability to shed its skin, leaving behind a replica of itself in the empty shell, has been interpreted as a form of self-rejuvenation, of perennial revitalization making it immortal. The Fon people’s version of Obatala, Damballah, is thought to have the shape of a boa or to have the ability to become a boa at will. The boa also serves as a reminder of Obatala’s connection with the snake-shaped Orisha Oshumare, the rainbow. The chameleon’s ability to adapt its coloring to its surroundings symbolizes Obatala’s deftness in empathizing with his creation, for Obatala usually serves as humanity’s defense attorney while Eshu is its prosecutor and Olodumare its judge, Obatala cures madness, blindness, and paralysis. His children may have a propensity for obesity. They are highly intelligent leaders. All eccentric, differently-abled, and unique individuals have a spark of Obatala in them, Obatala’s devotees say “Hekua, Baba!” as a special salutation to their beloved Orisha. Herbs and plants: Almond tree, silk-cotton tree, cotton, annatto, marshmallow, rice, soursop, witch hazel, white pineapple, periwinkle, and tamarind. Roaps OF OBATALA Baba Asho: According to Andres Hing, when this Obatala possesses his devotee, he dances on one foot, trembles with chills, falls in prostration in honor of the earth, and then gets up to dance like the young man he is,!! Oekobo: Lydia Cabrera in El Monte names this as an “hermaphrodite” path of Obatala. (p. 307). This must represent the time before life evolved into separate genders, before Obatala divided him/herself into two beings one male, one female, thus bringing fertility into existence,OA Ns 7) Akkado: An Arara path. Obaigbo: King of the forest, thought by some to be the most ancient path. Lukumi informants of Eguado stock say that Obaigbo and Yemmu were the first couple, Santeria’s Adam and Eve. Obaigbo punishes evildoers by making them blind. Yemmu: The original mother. She likes to be offered eggs. The lotus is sacred to her. Oshanla, Obanla, or Orishanla:'? An old woman said to be nearly blind but wielding great power. Sometimes syncretized with St. Ann or “La Purisima,” Mary as the embodiment of purity. Oba Moré: Syncretized with Jesus Nazarene, a powerful warrior path, called “the ghost catcher.” He was identified with Alafin Abipa of Oyo. Yeku-Yeku: Sometimes called the prototypical Oya. Yeku-Yeku walks with death, syncretized as the Holy Trinity. Yeku-Yeku is sometimes thought to be an old man, syncretized with St. Joachim. A hard ball that grows inside a cow’s stomach serves as one of Yeku-Yeku’s implements. She also needs seashells instead of stones inside her receptacle. Obalufon; Oshalufon: Said to be the prototype for Ogun. Like Shango, Obalufon was a deified king, the third Oni of fe. Synchretized with the Most Holy Sacrament. Aguemo: The chameleon, his necklace takes green beads. A great friend of Shango. Ajaguna: Synchretized with Christ at thirty-three", a prototypical Shango and Ogun combined, inventor of warfare and gunpowder. Wears a red sash over one shoulder. Rides a white stallion and wields a saber. Ekenike: Another warrior path. From the land of the Ijebu. Talabi: A path that enjoys pretending to be deaf. Synchretized with St. Rita. said to be connected to the Ibeji (twin gods). Santeria and the White Robed King of the Orisha 27 Oshaguinyan: Similar to Eshu, you have to ask the contrary of what you want when you petition him. He likes to do things backwards. Some say he is the oldest Obatala. Ogan, Ogbon, and Ogboni: Are the three most faithful followers of Obatala. Baba Fururu", Osha Orolu, Akeyabiano, Katioken, Mabu (Mawu Lisa?), Suare, Bibinike, Oshari, Abalashe, Alamorere, Obailo, Odufara, Oyufande, and Onoro: Are all male paths mentioned in various sources. Oduduwa, Odua: Although Oduduwa is a separate Orisha, the mythical founder of Yorubaland and ancestor of the Yoruba people, and we will dedicate a separate book in this series to him, he is so strongly identified as a path of Obatala in Cuban Santeria that to do justice to the tradition, we must include him and his roads in this work as well. It appears as if Obatala is a pre- Yoruba deity already widely worshipped when the legendary Oduduwa who is thought to have come from Egypt invaded and conquered the territory about a thousand years ago. Since then many different myths have grown linking Obatala and Oduduwa in different ways. In Cuba, however, Oduduwa and his paths are considered either avatars or aspects of Obatala. Odua is synchretized with St. Manuel. Oduaremu: A female aspect of Oduduwa. Odua Yommu: Synchretized with Mary Magdalene. Bebenike Olu Mio: From the land of the Ijebu. Eyuaro: Said to be Olofi’s only daughter, wife of Ajaguna. Oloyueko: Synchretized with The Divine Providence. In Arara Obatala is called Malé and Daiié. Some people consider Nana Bukuu a path of Obatala. In Vodou Obatala is Ayida Wedo and Damballah Wedo, in Palo Mama Kengue and Tiembla Tierra. Obatala in Brazil: Although arguably more people practice Orisha worship in Brazil than in any other country, including Nigeria, little is known—— Obatala a 28 about their practices outside the country. This is due to the extreme hermetism practiced by priesthood holders there and because of their unwillingness to allow the religion to be exported. As many priests and priestesses of Brazilian Orixa come to live in the United States, however, an inevitable shift will occur and their version of the religion will be opened to others as Cuban Santeria has, In Brazil Obatala is usually called “Oxala,” though the name Obatala is also used. He is synchetized with the Lord of Good Death, with the Holy Ghost, and with Christ. He is called “O Maior de Todos os Orixas” (The greatest of all Orisha). In Recife state Obatala is synchretized with God the Father. His feast day in Brazil is June 29th, Catholic festivity of St. Peter and St. Paul. As in Santeria, there are hints to a time when Obatala was both male and female. A praise song collected in Bahia by ethnographer Artur Ramos calls the orixa “tei o mae de Deus” (king and mother of God). Generally, in Brazil Oxala is thought to have three manifestations: as an adolescent, a warrior, and an elderly man. Initiation names: At a recent initiation ceremony, where an orisha name is selected for the neophyte through the use of the oracle, I was appalled to see that after about seven tries, each time the oracle saying “no,” the oriate conducting the ceremony looked blankly around, for he had run out of names! Luckily, those of us who were present and knew other proper names to offer saved the situation. Respected elder Andres Hing (Chango Yemi) published the following list of allowed names for Obatala in 1971.,'5 Baba Miwa Areti Oshalashé Baba Funké Oyemiwa Alabi Baba Lari Odun Talami Oduanla Awimbi Salako Odeni Ewij imi Adekin Odoun Ewetolit Ewin Tolt Oduaara Ofun Mojuwa Ewin Koladé Oduaribi Akala Olofundei Odunfonda Alamito Abero Odufora Omostin Shaitu Edubi Oshabi Adufe Oyeyedei Obaleti Ayeleti 3 OBATALA AND SANTERIA’S CELESTIAL Court In Africa, Orisha worshippers generally belong to a society (“egbe”) dedicated to the worship of a single Orisha, thus, worshippers of Obatala would belong to egbe Obatala, those who worship Yemaya would belong to egbe Yemaya and so forth. These societies were in fact denominations, fully self-sufficient and not necessarily having anything to do with initiations into Orishas other than their own. The three elements of Orisha worship that transcended the boundaries of egbe were Elegbara worship, ancestor veneration (“egungun”) and Ifa divination. Elegbara was worshipped across the board because, as the Orisha who opens and closes doors, both literal and metaphysical, he could keep anyone from achieving anything. The ancestors, of course, form the backbone of most indigenous spiritualities, for it is in great part deified ancestors who receive the greatest amount of worship in many of these primal societies, [ff priests have attained great fame and respect as codifiers, recorders, and teachers of Orisha worship. Although strictly speaking they are one more egbe among many, in reality they are the scholars of Orisha worsh ip and have attained the status of high priests. During the shameful days of the slave trade, members of all egbes were criminally brought to the Americas, Due to the horrible conditions endured by these incredibly brave men, women, and children, they found theirOD tL 30 lives interrupted in a fashion so lacking inhumanity it is hard for us today to imagine our ancestors being subjected to such ignominy just a few generations ago. Members of different egbes would be grouped together in different plantations. Lacking the infrastructures they had enjoyed in their homeland, egbes that in Africa would have nothing to do with each other became associated by necessity. A member of egbe Oshun, for example, would teach a member of egbe Obatala about his religion, while the member of Obatala’s egbe would reciprocate. In this fashion, each worshipper made sure his or her Orisha would not fall into oblivion. Eventually, a synthesis began to occur where the egbes began to become fused into a single religion, Lukumi, also called “Regla de Ocha” and Santeria, Where the ashe of a single Orisha would be revealed to an initiate in Africa, a standard five Orisha were offered automatically in a Santeria initiation, though only one of these would be installed in a person’s head. The five standard Orishas were: Elegbara (Eleggua), Obatala, Shango, Yemaya, and Oshun. Obatala holds pride of place in Santeria’s “celestial court.” He is the king of kings, the chief of the Orisha, the father of creation. While it is said that the actual spark of life came from Olodumare, the human form and its intelligence was a gift from Obatala. Becoming two beings, one male, one female, Obatala brought fertility to existence as the original couple gave birth to the generation of Orisha. Obatala is, therefore, Father/Mother to Orisha and humans as well. Cuban elders refer to the Santeria pantheon as “La Corte Celestial,” the Celestial Court. Obatala’s position in the pantheon as the king and queen, mother and father of the Orisha is paramount. Simply stated, Obatala defines the Orisha. 4 Orikt OBATALA; Orin OBATALA PRAYERS AND SONGS TO OBATALA Those who have been initiated as priests and priestesses in Santeria can increase the power of cleansings and works they do with Obatala by reciting praise verses called “oriki” and by singing praise songs called “orin” (also called “suyere”) to the Orisha. Following are some oriki and orin in Lukumi that have been in use in Cuba for hundreds of years. Speakers of standard Yoruba should have no trouble recognizing the meaning of the Lukumi words, Ormki FoR OSHAGINYAN (per John Mason)'® Aji-Wa’gun ka flu on nikan soso Jagidi-jagan Orisa ti I kole s'arin igbe Alo ku-lowo gha omo re sile, Ko je fi oriki ti o dun fun eru je Ori l'onise, aboki ara EjigboSH Ob eth nF) He wakes up early to drive his wagon around the town by himself Turbulent Orisa who builds his house in the midst of the field. He twists Death’s hand to rescue his child, He never gives praise to any servant, The head is the bestower, the friend of the people of Ejigbo. oriki Oh white dove. Little white dove of Oxala! Oh white dove, Little dove of Oxala! Oh white dove, Little dove of the gods! Oh white dove, Little dove of the gods!!” orin Baba Fururu eleri o Quiet Father, owner of all heads. Oba kanyenye"® Elejigbo Old king of Ejigbo Eler’Ifa Wasi Basawo Witness to destiny, preaches in elegant parlors E’yigbo rere wasi bawo This forest closely keeps your words and your secrets Santeria and the White Robed King of the Orisha Eru Aiye, yawa loro The earth fears you, Mother of character who owns the morning Tyawa l’oro elese okan Mother of character, owner of the morning, “(I am] At your feet, with heart!” Eru Aiye mi bose ‘O The earth fears he who covers my feet. Eru Aiye mi Baba The earth fears my father Eru Aiye mi bose ‘O The earth fears he who covers my feet. Eru Aiye mi Baba The earth fears my father Obatala, ta wini wini, se kure Obatala, persistent like fine rain, so familiar. gbogbo la iyan serere. He certainly makes the white yam appear. serere, Baba, serere’O He is certainly my father, he certainly is gbogbo la inya serere. He surely makes all the white yam appear. 335 DeEspojos CLEANSINGS WITH OBATALA I'll never forget the first time I read Lydia Cabrera’s El Monte. Although the book had attained some renown in literary circles, most Santeros in the beginning were either hostile to it or simply ignored it. By the time I got around to reading it, however, I was seventeen years old and living in New Orleans. I had left Cuba with my mother, little brother, and grandfather seven years before. In New Orleans | found an ambiance as charged with magic as I had felt in Mantilla, back in the island. Within the small African-Cuban community and the larger Voodoo world that thrived in the Crescent City I experienced one of the most remarkable periods of learning in my life. The confluence of factors that surrounded me during that enchanting time expanded the boundaries of my spiritual awareness. It was then that El Monte literally fell into my hands while I was browsing through the African studies section of the public library. No book had ever touched my soul so deeply. At times I found myself blushing as I felt Lydia was exposing the most cherished secrets of my life. How can this be happening to me? El Monte was written two years before I was born! I then realized that in some inexplicable way, I was one with the old informants Cabrera charmed into giving her their greatest treasures, their sacred knowledge of epic stories of the Orisha and herbal remedies and cleansings I had been told were “not to be revealed to the profane,” yet here they were written down for all to see. 35 Santeria and the White Robed King of the Orisha | immediately recognized that as the elders whose artistry of language and potency of word Lydia Cabrera so masterfully captured were becoming extinct, this marvelous book would become more and more cherished by those of us who believe that the paradigm of the Orisha needs to be preserved. The following cleansings with Obatala are taken from El Monte. It is my small way of paying homage to that transcendental being called Lydia Cabrera who managed to capture between the covers of a book a remarkable portrait of a soul so complex it took a genius like her to truly do it justice, The soul of African-Cuban religiosity. Woe when Obatala is upset! . .. When he’s in a foul mood, I wrap his receptacle in four pounds of cotton and I perform a rogation that lasts eight days. I begin by offering him a great plate full of uncooked white rice, ] also spread some rice around the room. The second day I give him a tower made up of meringue garnished with silver-colored edible ornaments. The third day I give him an offering of egg custard. On the fourth day I give him four litters of whole milk served on white cups which rest on white dishes. The fifth day Rice pudding served in eight white dishes. The sixth day rice boiled in milk, without salt. The seventh day I give him white-colored squash. And on the eight day a pitcher full of champola [a refreshing drink made with milk, ice, and soursop pulp]. I then take all of these offerings to a hill or to a wooded area. [A great cleansing for Obatala goes as follows:] Take a small white pouch made of cloth, stick either four or eight small pieces of cocoa butter inside, the same number of pop corn, pieces of coconut pulp, and the white eggshell chalk called “cascarilla.” Pass the little sack all over your body, beginning on the forehead. While doing this, ask Obatala for health and tranquillity. Then leave sack in a shady, wooded area. (p. 315)Obatala 36 To ease an earache, take a green cotton bud, soak in lukewarm water, and let water from it fall directly on the affected ear (p.317) Annato seeds, although red, are sacred to Obatala, boil a few in water, drink it as a tea, and Baba will calm your asthma! (p.292). A lamp for Obatala is made with vegetable oil, six pieces of cocoa butter, and a wick. Light it every Thursday for six consecutive weeks, and Baba will make you triumphant in your battles. (p.391). FOOTNOTES Ulli Beier, Yoruba Poetry (Cambridge: Cambridge University Press, 1970) p.27. ? Like in many other Spanish-speaking countries, Cubans traditionally celebrate Christmas eve as the big feast of the season, not Christmas day. * The Orisha are the efficacious deities of the Yoruba pantheon, the Yoruba once constituting a powerful empire in West Africa. In Santeria, the Orisha are conceptualized not as gods, but as guardian angels. The majority of Santeros consider themselves monotheists. I personally have no problem with the labels polytheist and pagan, but I do not criticize those who feel differently, If the Roman Catholic Church with its myriad saints and angels and its triune God can call itself monotheist, I don’t see why Santeros can’t do the same! * Awo Fa’lokun Fatunmbi, Obatala, Ifa and the Chief of the White Cloth (Original Publications: Plainview, N.Y., 1993), p. 3. * Although a disciple of Dr. Abimbola’s, Ogunronke, has publically stated that she did not believe Dr. Abimbola made such a statement, I have the whole lecture on tape. © She was speaking in the now defunct Bozal dialect. Rendered into correct Spanish, this would be “los dioses que se suben de la tierra.” It can also mean “The Mother of our Wealth.” Santeria and the White Robed King of the Orisha 37 In Cuba, the silk-cotton tree is called Iroko. In Africa, a different tree is called Iroko, the silk-cotton tree is called Egun okeere. In Africa Dada is thought to be Shango’s older brother. The warrior paths of Obatala--Ajaguna, Obalufon, and Oshaguinyan-- do receive blood inside of their receptacles. Andres Hing, Oddun de Ifa al Caracol (Self:Published, 1971), p. 50. In the Yoruba language, these phrases simply mean “the great Orisha” or “the great king,” but in Cuban Santeria they have come to be synonymous with a feminine aspect of Obatala. Or with St. Joseph, according to Andres Hing “Christ in Calvary” according to Andres Hing. Andres Hing, Oddun de Ifa al Caracol” Self-Published, 1971. John Mason and Gary Edwards, Black Gods: Orisha Studies in the New World (Brooklyn: Y.T.A, 1985, 1998) p. 47. Serge Bramly, (San Francisco: City Lights, 1994), p.104. ‘The word “Kanyenye” is Lukumi for “very old.” It has passed on to the Spanish that is spoken in Cuba as “cafiefie” its meaning becoming slightly altered to “decrepit.” “Christ the Calvary” according to Andres Hing Andres Hing, “Oddun de Ifa al Caracol” Self-Published, 1971 John Mason and Gary Edwards, Black Gods: Orisha Studies in the New World (Brooklyn: Y.T.A. 1985, 1998) p. 47 Serge Bramly, (San Francisco: City Lights, 1994), p.104 The word “Kanyenye” is Lukumi for “very old.” It has passed on to the Spanish that is spoken in Cuba as “cafiefie,” its meaning becoming slightly _ altered to decrepit.Our catalog of over 00 titles published or distributed by O.P. includes books on Santeria, Yoruba, Voodoo, Candle Burning, Herbs, Oils, Spells, Dreams, Kabbalah, Self Help, Prayer, Astrology, Tarot, and Spanish Language. For a complete catalog CHECK THIS BOX and send $2.00 to the address listed below. 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