Baba Who? Babalú!

The elders say that Babalú-Ayé stalks the night accompanied by his dogs and the spirits of his children. He is immediately linked to the world of the spirits. During the day they rest in shade, leaning against the shade of large trees. He is especially fond of the yamao, the jaguey, the flamboyán, and the ceiba, and all are used in ceremonies of the oricha. They say Babalú lives in the heart of the forest during the rainy season, but in the dry season he enters the city, bringing epidemics. In fact, some people say when there are epidemics, you should not play for him, you should not call him. Instead, you should placate him with food and simple offerings. People also link him to epidemics of every kind: bubonic plague, yellow fever, the Spanish influence, AIDS. Historically, though, he was thought to control smallpox. By extension he has dominion over all skin sores and diseases. Since smallpox leaves visible scars, any transfiguring disease comes under his purview. Man...

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...

Many Cubans extol the virtues of the Baroque—in architecture, music, and personality, and they celebrate the tension and movement embodied in this tradition. This passion for profusion does come out in words—just think about Fidel’s eight-hour speeches. At the same time, many of the most important things in Cuba are said in single, laconic sentences. “Babalú-Ayé. Aso se dice.” Babalú-Ayé. Sickness they say. “Babalú-Ayé. Ajañajaña.” This has no real translation, but people use both of these phrases regularly as a kind of greeting. “Babalú-Ayé, el mendigo.” Babalú-Ayé the wanderer. “San Lázaro Obispo.” San Lázaro the bishop. These two refer to specific Roman Catholic images of the saint. “Babalú-Ayé es un santo milagroso.” Babalú-Ayé is a very miraculous saint. “San Lázaro es muy bueno.” San Lázaro is very good. “Babalú-Ayé es muy lindo.” Babalú-Ayé is very beautiful. The student of Santería hears these remarks again and again. They point to something, but their meaning is not prim...