Baba Who? Babalú!

This story is sometimes called “The Vengeance of Oluó Popó” but I think it really gets to the deepest motivations of this oricha. In the land of Kowanilé there lived a diviner called Iká Bemí. He was a child of Changó and enjoyed great wealth. All of his lands were rich; he reined in tranquility, health, and economic growth. All of his businesses prospered and everyone lived well. One day a pilgrim arrived, leprous and dressed in sack cloth. It was Oluó Popó, who shook a conical bell made of wood and sang: “Babá odire agolona e ago e mowanile." He frightened all who saw him, and they fled from him. He knocked on Iká Bemí’s door. Hearing the song, the diviner was frightened and did not get out of bed. Oluó Popó continued to knock insistently, so Iká Bemí sent Elegba to find out what the beggar wanted. When Oluó Popó saw Elegba, he understood that Iká Bemí had belittled him. He became very angry and began to sing: "Echichi abe ikú Awó kigbáru ikú arun kosi kode kilo mow

As I reflected on the intersection of charcoal and Ojuani Meyi, I discovered something interesting. It turns out that the sign Ofún-Ojuani represents an important nexus of the various themes that surround Babalú-Ayé. I have a tratado that says explicitly that in this sign is born:  the secret of charcoal (and ashes); the curse of the color black; the pilgrimage; and the great secret of Shakuaná.  It is interesting to note that the sign also includes a recipe for the creation of Ibako, the prenda of Oluó Popó. While there is no story explaining the secret of charcoal or the curse of the color black, there is a story explaining the use of colored cloth in the crowning of new oricha priests. It lists black as the color for Shakuaná (though I should say that I think most people would say it should be red). The tratado does provide some detail about the great secret of Shakuaná. It says that before he was Asojano, he was called Kelejewe Kuto, and he had to die in order to be

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.