Baba Who? Babalú!

The elders say that Babalú-Ayé can possess anyone, because he is compared to an ancestor, and anyone can get possessed by an ancestor. Similarly, they say it is because all human beings are subject to illness. So it is no surprise that many people seem to pass Babalú-Ayé or ancestral spirits who serve him. In fact, in Matanzas City, Chino Pérez is widely known as a horse of Babalú-Ayé, even though he is the keeper of the house of Ferminita Gómez, the home of one of the original Olocuns in Cuba. While he has received Babá’s fundamento , when last I visited him, he had not undergone the full initiation known as the asiento , nor was he inclined to. It seemed unnecessary as Babalú-Ayé came and went quite fluidly in possession, and he frequently did miraculous things when he did appear. In fact, when Saúl Fernández—Babá Ni Beleké made Lucumí Babalú-Ayé direct in Havana in the late 1990s, he called upon El Chino to create the secret that went inside. Justly or not, many people in Ara

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)

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