Baba Who? Babalú!

Elders often stress the centrality of the odu Ogbe-Yono when they discuss Babalú. The sign is called Eyeunle-Ogundá by the babalochas. Here is a classic story from the sign: In his travels toward the land of Dahomey, Omolú traveled with his guide Ogbe-Yono, and they took their own sweet time in arriving, slowing traversing the long, rough road. When they arrived at the town of Shaki, they encountered its queen, a woman named Ottanagoso. She had many large, bearded goats that were strong enough to ride in those parts. When she saw how tired they were, she offered a goat to Ogbe-Yono, so they could continue their trip, and she gave him a special insignia so that wherever they arrived, her servants would offer him gifts and fresh goat. The insignia was beads and beautiful stones from her kingdom in the form of a necklace that people would identify as the mark of the Queen of Shaki. It took five days for Ogbe-Yono and Omolú to travel from Shaki to Saya, and each day they passed a n

The first time I ever got a reading in the religion, it was with Santiago Pedroso-Cálves, an Obatalá priest and orí-até who worked out of Philadelphia in the 1970s and 1980s. He told me a story about Ochún and Babalú-Ayé that I have never heard anywhere else. Babalú-Ayé was sick and covered with open sores from smallpox. When he arrived in the land of the Arará, he arrived at the bank of a river, the sacred realm of Ochún. He wrapped himself in a special cloth and entered into the water. He came out and he sat by the bank until he was dry. When he unwrapped himself, his sores were gone. Pleased with this new development, Babalú rested in this place. (At this point in the narrative, Santiago pointed to his Babalú-Ayé and said it was the same kind of cloth hanging over it--a square of sack cloth with a thick edging of purple cloth and four cowries in the middle, sewn in the shape of a cross.) After a few days, a child appeared covered in same sores that had plagued Babalú. He ex

Just as we begin in one place but often end up somewhere very different, so it is with the orichas and even Olofi, another name santeros give to Olodumare, the Supreme God. In the odu Ofun-Ocana, the elders tell another tale of the death and resurrection of Babalú-Ayé. It has some similarities to the one where Obatalá told him to keep to himself, but it also has a lot to say about promiscuity and the movement of the orichas. Olofi gave Babalú-Ayé the aché to sleep with any woman he desired. One day, Orunmila approached Babalú-Ayé and said, “As you know, today is a holy day, and Olofi would like you to control yourself.” But Babalú-Ayé answered, “If Olofi gave me the aché, it was so I could make use of it as often as I like.” “Do what you like,” answered Orunmila before leaving. On Thursday evening, Babalú-Ayé went to bed with a woman, and the next day his whole body was covered in sores. In a few days he died as a consequence of the syphilis that Olofi had sent as a punishment.

Key to understanding Babalú-Ayé is the fact that he moves: he moves out of the land of the Lucumí and into the wilderness. He moves out of the wilderness and into the land of the Arará. He becomes king of a foreign land. More simply, he moves from well-being to destitution and back to well-being. In addition to moving physically from place to place, he moves people´s emotions with his suffering. It is impressive, unforgettable even, to see people imitating him in the caminata, as they drag themselves along the pavement. The sound alone sticks with you, but their bloody hands and knees remind you of the pain you have lived through. In Spanish, the verb conmover captures both this shared moving and being moved. Even in the ceremonies that the now-dead elders taught to the living, Babalú-Ayé moves. In many houses, he travels to the ceiba tree and then again to the cemetery, eating at each stop. He then travels to the family shrine for the dead--the egun--and again shares a meal w

Lázaro de la Caridad Zulueta Soa had just recieved the final installment of the derecho, and Concepción was going to undergo the initiatation for Babalú-Ayé and his mysterious mother, Nanú. A few days later, Lázaro had a dream: Standing before the altar for the Earth Dieties, he was packing the underside of the lid of Nanú's container with "carga"--the herbs, oils, earth from various places, and other natural objects. He sealed the ingredients in place with molten beeswax. Then he turned over and placed it on top of Nanú's pot, a secret source of aché no one would see. After the dream, Lázaro went before Nanú and asked her if he should pack the lid of Concepción's Nanú with carga, imitating what she had showed him in the dream. Naturally he would follow her advice.   (Photo (c) 2007 David Brown/Folkcuba.com)

When I was a young priest, I was preparing to give Olocun, the mysterious oricha of the bottom of the sea, to one of my godchildren. We had the vessel, the tools, the shells, and the beaded necklace. As we waited for the date of the ceremony to arrive, he dreamed that he was wearing a bracelet for Olocun on his left wrist. It was like the multistranded idé that priests get when they are initiated but it had only one strand of blue and clear beads. I was a young priest, so I asked my teacher, Ernesto Pichardo, how to deal with this dream. He explained to me that the Earth Deities often communicate through dreams; furthermore, they often suggest more variations in their ceremonies than other orichas. His advice was to divine with Elegguá’s shells to see if the dream really was a revelation that should be followed. I no longer remember what sign came out, but when I divined for the addition of this bracelet it was approved by Elegguá. So we made the bracelet and when the ceremony came, we

Armando Zulueta—Omí Toké certainly put Perico on the map because of his active life traveling around Cuba and giving Babalú-Ayé to many, many people. However, just a block west of his house lies the Sociedad Africana de Santa Barbára. Founded by the Arará Ma Fementina Zulueta, the family’s religious tradition has deep ties to Babalú-Ayé. Ma Fementina had a Babalú-Ayé and a full set of Arará drums. When she died, he stayed with her daughter, Victoria Zulueta. Victoria’s great-grandson, Aristites Angarica, still uses this Babalú-Ayé on the rare occasions that he he initiates others into the mysteries of this oricha. Unlike most other Babalús, this one has one large, solitary stone. While he receives a single hand of cowries so he can speak, he usually speaks through coconut divination. He insists on having his own room, so he shares a building in the back yard of the family house with the drums.

There are many accounts explaining why Babalú-Ayé was exiled from the land of the Lucumí by the other orichas. In some versions, he spread disease after being mocked, and then Obatalá exiled him. In some, his exile is one of many tests sent by Olodumare, the Supreme God. But in one story, he could not contain his desire for sex. The story goes that Obatalá blessed Babalú-Ayé with peerless sexual prowess. He was a great lover, and all the women wanted him. In exchange for this gift, Obatalá only asked for one thing in return: Babalú was forbidden to have sex on Obatalá’s feast day. Well, after many years of observing this taboo, Babalú was consumed with desire for a new woman he had been seducing. She finally admitted that she wanted to hook up with Babalú, and she told him to come back the next day. Despite the fact that the next day was Obatalá’s festival, Babalú returned and lay with his new lover. When he left the tryst, he realized that his body was covered in sores. Babalú went

In his book, Ewe , the French photographer, ethnographer, and babalawo Pierre Fatumbi Verger describes a work to obtain favors from Obalú-Ayé from the odu Ogbe-Ogunda (p. 314-315). In Lucumí, whether in Cuba or its Diasporas, Ogbe-Ogunda is usually called Ogbe-Yono, and it contains the most famous story about Obalú-Ayé, in which he is exiled from the land of the Lucumí, spends years as a homeless wanderer, and then finally becomes king of the Arará. Verger gives the following description: Open a hole in the floor of the house. Inside the hole, place the unidentified herb called ewe ajade and ewe popo ( Adenia lobata ) along with seven hard stones. Kill a rooster and pour its blood into the hole. Also place its body in the hole. Draw the odu Ogbe-Ogunda in iyerosun powder and place that in the hole as well. Cover the preparation. This work sounds a lot like like another variation on the secret of San Lázaro that Ña Octavia Zulueta--Jundesi planted in the house of Armando Zulueta--

It turns out that my brand new daughter is a daughter of Babalú-Ayé. Yes, it is a bit daunting to think that this tiny baby embodies the god of infectious disease and healing, but the religion revolves in some way around these identifications. Two days after we learned that she belonged to Babalú-Ayé, she was having some intestinal distress. Gas, and lots of it, was making it hard for her to sleep. As I held her in my arms and rocked her at 2:30 in the morning, I began to speak to Babalú about taking away her pain. In the process, surprise, surprise, I fell asleep. I immediately began to dream: Babalú-Ayé was standing before me holding a very intricate já, a ritual broom covered in cowry shells. I held Nati in my arms, and Babalú said, "I will lead her on travels through the darkness." This is one of those moments where the revelation is not entirely clear, but we have confidence from experience that it will become clear with time. Babalú certainly knows about traveling

People know that Jundesi planted the secret of San Lázaro at Armando Zulueta’s house, but no one really knows what the secret is or why Jundesi planted it there. Many new compendia of religious information are being published these days, and in one of them, I found the following mythic narrative in the divination sign or odu called Oyekun-Ojuani: In this road of the odu, Shakuaná—another name for Babalú-Ayé—did not stay in any single house, but when he arrived at the house of a priest called Oyekún for divination, the sign Oyekún Ojuani came out. The priest marked the following sacrifice: two pigs, sixteen fish, two pots of palm oil, and a hat. Shakuaná made the sacrifice, and since he had no secret place to eat, the priest sent him to leave the offering exposed at the entrance to the town. When Shakuaná arrived to leave the sacrifice on the Earth, he heard the voice of Elegba, the messenger of the orichas, from behind him: “The sacrifice that you placed on the Earth will be separate