Babalú-Ayé and Exile: One Old Story

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 place to place, living in desolate and isolated places.

This story highlights some of Babalú’s most important qualities. From the beginning, he is damaged, wounded, incomplete, and different from the other orichas. He is also secretive, trying to hide his imperfection. When his secret is revealed and then reviled, he responds in humiliation, rage, and vengeance, striking out at the others. Here he crosses a basic line in the life of the community, and this breaking of taboo leads to a further differentiation: he becomes an outcast. Here he moves into the territory for which he is best known, the desolate places of the Earth. It is no accident that the other protagonist in this tale is Obatalá. As the father of the orichas, Obatalá represents the cool and patient character needed to flourish in the center of the social world. As a vengeful and volatile oricha, Babalú-Ayé cuts a fine figure of contrast, but a figure who can only be allowed to survive on the periphery.

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Nanú, the Mother of Babalú-Ayé

So little is known about Nanú that many elders refer to her simply as “the mother of Babalú-Ayé,” “the mysterious one,” or “the stronghold” or “strength.” She is related to the other roads of Babalú-Ayé and has many of the same functions. She comes to remove obstacles to health and well-being, and she is treated in much the same way as other manifestations of Babalú: she is treated with great respect because of her awesome power. She is feared because death is always with her, and she too rules infectious disease. She is secretive, but provides important revelations. She is wealthy beyond our understanding. She lives in the wilds and wanders on the road. She struggles with how to express moral ideals in an imperfect world. She seems to be dead, only to rise again. Nevertheless, her iconography and ceremonies are slightly different from the other Babalú-Ayés. Nanú has a broom, which is received by her devotees the first time she eats goat. The já points to her work as cleans

Echú Afrá, the Messenger and Guardian of Babalú-Ayé

The odu Obara-Irozo contains both references to how Babalú-Aye made his way to the land of the Arará and to the role of cundeamor. Changó was returning from war and passed a garbage dump on the edge of the town of Osá-Yekú. There, he found a ragged, sick, old man. Changó sent his lieutenant to bring food and water to the old man. After installing his enormous army at the town of Obara-Koso (a nickname for Obara-Irozo), Changó returned to the place where he left the old man, who was none other than Asojano, and directed him toward a narrow pass. Changó told him to go through the pass and put on a cape made of tiger skin (some say leopard skin) that Asojano would find at the other end. Changó also told him that he would find a boy who would give him water and point out certain herbs that Asojano could use to heal sores and other illnesses. The boy was none other than Elegguá Echú Afrá, and he pointed out cundeamor , aguedita , zarzafrán , mangle rojo , and hierba de sangre , among

The Many Roads of Babalú-Ayé: Afimaye

Dasoyí , the father of all the Babalús, is the most common road of this oricha today, but the next most popular is Afimaye. His white beads with blue stripes are perhaps the most commonly used for Babalú-Ayé . This path of the oricha is said to be the youngest of the Asojanos, and some say he lives in a pumpkin plant and works as a lawyer. Some say he also comes to find the initiates to Arará deities at the hour of their passing. Afimaye’s youth evokes a physical strength and vitality for which he is renowned. When worshipped, he is famous for reinvigorating his devotees. In the house of Magdalena Fernández in Havana, I once participated in giving Afimaye to an 84 year-old woman. At the beginning of the ceremony, she sat speechless and inert, slumped over in a chair watching the ritual. After she was cleaned, Afimaye ate and then mounted her. After contorting for a few minutes, she rose and danced with great power for half an hour. Later she was a different woman, and the trans

Working with Substances: Cundeamor

Perhaps no other plant is more closely associated with Babalú-Ayé than cundeamor . Not only do many people cover his vessel with this herb, some houses wrap cundeamor around the horns of the goats they offer to Babalú. In fact, as part of the awán , everyone present must place a strand of this climbing vine around their neck. At the end of the ceremony, these necklaces are cast off and into the basket. Cundeamor grows aggressively at the end of the rainy season, fruits near Babalú’s feast day on December 17th, and then dries up and disappears completely. The fruits have a distinctive brilliant yellow-orange color and bright red seeds. Cundeamor acts just like the deity: emerging at the beginning of the dry season, he grows toward his feast only to disappear again. Not only does its growing habit mimic Babalú, both the leaves and fruits of the cundeamor have a long and well-documented history as a medicinal herb. In Cuba, both Momordica charantia and Momordica balsam

Babalú-Ayé Basics

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. Many pe

Pedro Abreu—Asonyanye, Son of Asojano-Afimaye

I first met Pedro Abreu in 2001. David Brown had been telling me about him for a few years at that point and when David introduced us, I immediately understood David’s fascination. The first time we met, Abreu outlined his whole history in the religion. He was born in Los Sitios in Centro Havana. He had a prenda from the African-inspired Regla de Congo from a young age, but he had not really believed in religion. In 1975, he received Asojano-Afimaye in Havana from Matilde Sotomayor—Asoninque, the famous Asojano priestess who worked with Pilar Fresneda—Asonsíperaco . The famous Ñica Fernández—Onojome and Victor—Quemafo were also there. On February 20, 1992, Abreu made Asojano- Afimaye at the Cabildo Arará Sabalú Nonjó in Matanzas City. It had been 36 years since anyone had made Asojano there, but his godmother María Isabel Reyes—Asonsímeneco did have Asojano made direct as tradition required. At itá he given the oricha name Asonyanye, after the famous Havana priest know

Baba Who? Babalú!

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