Cowrie shells, sacred seashells, are messengers. Cast into silence, they reveal paths, whisper answers. Through them, ancestors speak, destiny takes shape. Their gentle form and pearly sheen inspire oracular, mysterious, and sensory jewelry. Each piece becomes a gateway to the unseen, a prayer worn around the neck.

THE COWSHIFT GAME

It takes mental acrobatics to enter the world of the Orishas, ​​to feel, perceive, or even observe a religiosity with powers emanating from nature. However, the more the veil lifts, the more questions arise. On my way to meet Babá Cláudio de Oshum and discover my Orisha, a podcast about Philippe Descola, a French anthropologist, is playing on my cell phone, while the GPS suggests a suspicious alternative route. "Nature doesn't exist!"

According to the author's theory, our relationship to the world rests on four systems, two of which are of particular interest to us here. From the perspective of naturalism, first, since Descartes, only humans possess interiority and intentionality. As for the second system, the animistic world, non-humans are not objects, but are endowed with "interiority" and are "receptive to the messages addressed to them." If Candomblé belongs to the animistic world, how can we find the psychological, perhaps even spiritual, posture that allows us to observe even a glimpse of this religiosity? I will begin by speaking to the trees.
The wooded area of ​​the Candomblé house is considered sacred, imbued with the power and energy concentrated in the vegetation. The trees are dedicated to the Orishas, ​​and sacred objects and offerings representing specific deities are placed at their feet. Beyond the gate of the Candomblé house stands a majestic ficus tree dedicated to Ogum, guardian of the entrance and Orisha of war, along with his representation in clay and iron, holding a shield and sword. Spreading its broad leaves, an umbauba (Cecropia palmata), dedicated to Eshu, the messenger of the Orishas, ​​also watches over the passage.

On a mezzanine level, near the grand stone staircase, is the room dedicated to the cowrie shell game, where various Orisha ornaments are displayed. Babá Cláudio invites me in, dressed in a delicate hummingbird-green tunic adorned with peacock feathers. The jogo de búzios, in Brazilian Portuguese, is the gateway to Candomblé, and it is through this oracle that priests and priestesses communicate with the Orishas to determine the rituals to be followed. Inside, an altar is decorated with various images of Orishas and Catholic saints, and a collection of small mirrors hangs on the wall, symbolizing one of the room's purposes: to offer those seeking guidance a "mirror" of themselves through consultation with the oracle.
In the center of the room, a tray with sixteen cowrie shells sits on a wooden table, dimly lit by two candles. Various objects are scattered on the table, including jars, semi-precious stones, coral, African statues, and owls. Babá Cláudio then asks me my birthday before scribbling it on a piece of paper. He then begins to recite prayers while rubbing the cowrie shells between his palms. The priest throws the shells onto the tray, creating a pattern of open and closed búzios. After reading the oracle, Babá Cláudio announces that it will be Oshaguiã, the Orishá representing a young warrior who was king of the Ejigbo people!

Originating from the Yoruba dialect of Africa, the term Orisha is composed of the words ori (head) and ashé (power). An Orisha is therefore the "power of the head" within each person. It represents a humanized vision of the energy of nature that manifests in the life of every human being. In Yoruba tradition, each Orisha is considered a superior being who lived among humans, most often as a king or queen, and who was distinguished from others by magical powers.
After a few unprepared exchanges and several shell tosses, revealing some details of my personal life, Babá Cláudio wrote two lines on the same piece of paper already scribbled with numbers, and handed it to me. "Banho de ervas. Galo," which translates to "Herbal bath. Rooster." Seeing my questioning look, Babá Cláudio explained that these were the directions given by the cowrie shell game. It was the Ebó, a ritual performed according to one's needs regarding health, finances, or career; a kind of "spiritual cleansing." On the way back, night had already fallen, draping the landscape in a deep veil, pierced here and there by a half-moon with timid glimmers. "Herbal bath. Rooster," I repeated to myself.

THE GAME OF COWSHIRT (MERINDILOGUN) AND THE EBÓ

All the concepts and orientations of Candomblé are expressed through the use of cowrie shells. It is through this oracle that priests and priestesses communicate with the Orixás to define actions, rituals, and procedures. It is therefore the first point of access to Candomblé, its gateway. It is also a form of assistance for those seeking help with their personal questions or problems, even without the intention of becoming a follower, because spiritual guidance is given through the cowrie shells.
One of the most common interpretations given by the cowrie shell game is the Ebó. The Ebó is a ritual performed according to one's needs (health, financial, or professional). It consists of various elements (herb baths, offerings, prayers) that change depending on the objective of the "cleansing."

INTRODUCTION AND LEARNING

Candomblé is an initiatory religion. Those who wish to become part of it must submit to specific rituals, live and participate in certain activities in order to learn about its religion, philosophy, and customs, until their initiation is defined. Learning Candomblé is done exclusively through experience, participation in rituals, and the teachings transmitted by elders.
The initiation, called "Feitura," is more of a rite of passage than a rebirth, during which the initiate establishes a direct relationship with their Orixá. From this moment, the adept begins to receive trance with the energy of their Orixá, which is commonly referred to as "turning in the saint."
The initiate is called Yawô or Muzenza depending on the nation. This term means "wife of the orisha" or "bearer of the secret".
The "feitura" requires renewing and strengthening the bond with the Orixá from time to time; this is called an obligation. These obligations take place one year after initiation, then every three years, and the cycle ends at seven years old, which corresponds to "adulthood." When a person reaches the age of majority, they are called Egbomy, meaning "elder sister." If it is in their destiny and they are deemed worthy, they receive their priestly rights and become Babalorixá or Yálorixá.
In the internal rituals of Candomblé, initiates have predefined functions, called positions. Among the most important positions are the Ogans (men) and the Ekedjys (women), initiates who do not go through trance, but who fulfill various functions essential to the functioning of the liturgy.
The initiate's head is shaved during Candomblé initiation. This rite is called "Katula" and symbolizes birth, the new beginning of life. Hair represents strength and is the only part of the body that continues to grow after death! Shaving the head represents the greatest sacrifice of the Candomblé practitioner, who offers it to their orixá.