Baba Who? Babalú!

Tonight pilgrims are flooding the streets of Rincón. Some have flown into Havana from overseas and traveled the 39 kilometers to the little town. Some have walked from their homes in Santiago, and some have walked from Bejucal, the next town over. The police close the main road to cars around dusk, and so walking is the best way to arrive. But the walking is so central to the enterprise that no one calls it a pilgrimage. Rather they call it the "caminata," roughly the special walk. It is important to notice that all the popular images of San Lázaro show him walking on his crutches on a road that leads toward a distant tower. All the stories about Babalú-Ayé also include his walking long distances. In the end most everyone in Rincón will walk to the church. Some people promise to push a "carretilla," a little cart. Like the modest altar for alms, these improvised and portable points of praise ususally include a statue of San Lázaro. Often he wears a cloak ma

Here is an example of a humble altar for alms set up at the Church of San Lázaro. The base is sackcloth, the preferred fabric of penitents in general and Babalú in particular. On it sit four similar statues of San Lázaro, each with companion dogs, purple loin cloth, and crutches. This altar also includes an image of Nuestra Señora de la Caridad, Our Lady of Charity, the patron saint of Cuba. Common offerings to San Lázaro include flowers and cigars. There are candles to light the way. These altars line the sidewalk all the way up to the entrance of the church, and other pilgrims drop coins at each one as they pass by.

Already people have begun to arrive in Rincón and sit outside the Church of San Lázaro. They come, they create simple altars with candles, an image of the saint, and a candle, and they wait for people to leave them with alms. Juan Carlos was one such character I met in 2002. This is the story he told me: In 2000, he had gotten very drunk. When the police were called, he got into a "bronca" with them--this word deserves its own book, but it can be translated roughly as a brawl. In the process, he punched a policeman in the face. While this is not a good thing to do anywhere, it is really short-sighted in Cuba. He was arrested and sentenced to fifteen years in jail. Juan Carlos became a resident of a prison ironically called "Innocence." The terrible food and hard labor were taking their toll on him, as you can see. He had bribed the warden 100 pesos to give him a pass for three days, and he spent the entire time seated in front of the church, waiting for al

Every year on December 16th, thousands of people descend on the town of Rincón to wait for San Lázaro at his namesake church. Fidel never cracked down hard on the San Lázaro festival, and like so many other strange anomalies of the Cuban Revolution, no one really knows why. Called miraculous, mysterious, and good, San Lázaro is known for healing the sick and rewarding the humble. Every year on December 16th, thousands of people travel past the AIDS sanitarium Fidel built to the little church in Rincón, where the leprosarium has sat since 1923. In the maddening crowd—the matazón, some go by horse cart, some walk, some have push-cart altars for San Lázaro. Some go on their knees, and a few extremists drag themselves. All of them seek transcendence of some kind—or at least a break in the monotony of life under the Revolution. Everywhere people display the image of the saint on estampillas, prayer cards, posters, and statues. Everywhere people are imitating the saint in one way or anot

Perico, Matanzas Province In 1932 when Armando Zulueta was nine, he began to pass Babalú-Ayé. Again and again the oricha would take his body in possession, and so one day the African-born Ña Octavia Zulueta initiated him into the mysteries of Babalú-Ayé. Known as Jundesi in the religion, Ña Octavia said she was Arará-Dajomé, meaning her ancestors came from Dahomey in West Africa. In the ceremony, Ña Octavia gave Armando the spokesman and guardian, Afrá. She gave him an Osun with a rooster on top. She gave him a deep low-fired water pot with the sacred stones of Nanú, the mother of Babalú. “Nanú is the mother of Babalú-Aye,” they say in Perico, “and she lives at this side.” And she gave him a covered dish with the stones of Babalú-Ayé-Afrimaye, a specific manifestation of the oricha. She also gave him Babalú’s ritual broom—the já—with three times sixteen cowry shells on it. After that, Armando became famous for his knowledge of Babalú and his aché in possession: they say he could

There are many forms of Babalú-Ayé found in Cuba. Some are common and some are unique. Perhaps the best known forms are Babalú-Lucumí and Babalú-Arará, who is sometimes called Asojano. On the surface the distinctions are quite simple. The Lucumí form has its roots in people of Yoruba descent. It is unsealed and speaks through cowry shells. The Arará form has its roots in people of Dahomean descent. It is sealed and speaks through Ifá divination. If you look a little deeper, the distinctions become more complex. The Lucumí form is usually covered, but not always. It can have one stone or seven. It often carries a protective Osun, but not always. Sometimes it comes with the special Elegguá called Afrá, but not always. Sometimes it comes with Nanú, the mother of Babalú, but not always. In fact, there are a variety of ceremonies used to consecrate it. The most famous Lucumí lineage descends from Armando Zulueta—Omí Toké, but even that’s complicated. Armando’s favorite neice and goddaught

There are many stories that explain why Babalú-Ayé went into exile. This story has many versions told both in Africa and the Americas. Obatalá invited all the orichas to come to a big party. Babalú-Ayé was lame with one leg badly damaged, but he covered his injury in fine cloth, supported himself with a crutch, and went to the party. Everyone was dancing and having a good time, but Babalú stayed to the side. At one point, various orichas asked him to dance, but he declined, afraid he would reveal his imperfection. Finally Obatalá ordered Babalú to dance, but because of his deformity, he stumbled and quickly fell. All the orichas immediately burst out laughing. Humiliated and enraged, Babalú-Ayé cast sesame seeds upon all present. In the morning, all the orichas awoke infected with smallpox and covered with red and weeping sores. Realizing what had happened, Obatalá commanded Babalú-Ayé to leave the land of the Lucumí. Cast out and cut off from the other orichas, Babalú wandered from