Baba Who? Babalú!

When working in Dahomey, Herskovits recorded a very interesting story: When people came into the world, they had no medicine. No one knew that leaves could cure. When people fell ill, there was no knowledge of what to do to cure them. Now there were hunters in those days who went into the deep, deep bush. One day a hunter came upon a mound of Earth in the bush. When he was about to pass it, a voice spoke from inside it. The hunter’s wife was a leper, and the voice said, “Hunter, I will show you a medicine to cure your wife. When you give it to her, she will become well again.” Then the voice said, “Turn your back to me and wait.” It was Azizan, the Forest Spirit, who was in the mound, and as the hunter’s back was turned, Azizan put the leaves beside him. When Hunter looked again, he saw the leaves. The voice said, “Take these leaves, crush them, and mix them with water. Then give some of this to your wife to drink, and use the rest to wash her sores.” When the hunter came

So I have set a new goal for myself: I have decided to rewrite the Wikipedia entry on Babalú-Ayé with the goal of making it more encompassing of the diversity of orisha religion's history and practice as well as rich in detail. I would love feedback on the proposed text. In the religious system of Orisha worship, Babalú-Ayé is the praise name of the spirit of the Earth and strongly associated with infectious disease, and healing. He is an Orisha, representing the Supreme God Olodumare on Earth. The name Babalú-Ayé translates as “Father, Lord of the Earth” (Idowu 1962:95) and points to the authority this orisha exercises on all things earthly, including the body, wealth, and physical possessions. In West Africa, he was strongly associated with epidemics of smallpox, but in the contemporary Americas, he is more commonly thought of as the patron of leprosy, influenza, and AIDS (Thompson 1993:216). Although strongly associated with illness and disease, Babalú-Ayé is also the deity t

Elders often refer to Babalú-Ayé as the oricha of the Earth, and his name alludes to this fact. Ayé means “world” or “earth,” so the whole name translates as “Father, Lord of the Earth.” The Earth supports us in all we do and is thought of as the universal witness of our actions. Forbearers of the Arará in Cuba, the West African Fon, traditionally made oaths with one hand on the Earth. In fact, husbands and wives would promise to be loyal to each other as they drank an herbal mixture with Earth mixed into it, knowing that the Earth would see if they broke their promise and in turn punish them. This bit of West African tradition intrigues me, because most lineages in Cuba include a bit of Earth in the herbal mixture called osain,  which is made to wash and cool the oricha when he is born. One Matanzas lineage I know focuses on travel and Earth as they prepare to give Babalú-Ayé . They take Babalú out to a cemetery and feed him with a guinea, white wine and cigar smoke. Then they

My teacher, Ernesto Pichardo--Obá Irawó, likes rhetorical questions, so one day he asked me, "What odu does Babalú-Ayé appear in?" I mentioned that people say that Babalú is born in the sign Odí-Eyeunle, along with vomit and smallpox. He said, "Yes, that is true, but there is sickness in every sign, and so Babalú is in every sign. In this he is like Elegguá, who appears everywhere." It is true. The sign Oché Meyi speaks of problems with the blood and diseases like leukemia. The sign Iroso-Ofún speaks of impotence. In the treatises that compile the wisdom about the signs, each one speaks to particular diseases or vectors of infection. I have heard that some Yoruba babalawos always mark an offering for Eshu, and then one for Babalú-Ayé, who has immense power. "Always" is probably a figure of speech, but it does point to a pattern: Babalú-Ayé is offered something in every odu. Babalú-Ayé is strongly associated with the Earth itself, and West Africans and