Baba Who? Babalú!

The bakonos , as Fon-speaking babalawos in Benin are known, regularly deposit their sacrifices in the natural world. But oricha people everywhere know that it is sometimes difficult to make it to the sea or the forest or another natural location to hand over an offering to an oricha. So the bakonos have devised a remarkable solution: they have something called Kiti where they can deposit any offering. (It is called  Ñawo in Fon-gbe.) At a crossroads, a bakono opens a hole in the earth and offers a goat and four chickens. To the hole, he adds Ifá herbs, a wide variety of earths from different locations, a bit of money, and other secrets. He closes the hole, places a rock sacred to Sakpata on top, and plants a special tree. (Sakpata is a name for Babalú.) On the tree he hangs red, white, and black cloth. After offering a chicken to the stone and making the standard prayers for protection from death, sickness, and evil, Kiti is ready to work: from then on, the bakono leaves his offering

In the early 20th century, the legendary Pilar Fresneda—Asonsiperaco carried the dynamic traditions from the Cabildo Arará Sabalú Nonjó in Matanzas to Havana City. The stories about Fresneda are many. Some say she was born in Africa, consecrated to Asojano-Alua, and came to Cuba at age seven. Others say her mother was freed from slavery in Africa, and still others claim it was her father who was African-born. Some say she went to Havana as a child, and others claim it was much later. Similarly, some say she was 80-something when she died, but her son El Bate said she was 102 or 103 when she died. As Arará elder Milagros Sequiera Palma tells it, Fresneda left the Matanzas cabildo in a conflict over the emerging community in Havana. Fresneda wanted to carry the cabildo’s sacred drums to Havana to play at a drumming ceremony, but cabildo powerhouse Michaela Ruiz would not allow it. Fresneda then sponsored the creation of new set of sacred drums, and these were recognized by the Ma

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

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