Baba Who? Babalú!

 + I  I I  I O O I  I Pedro Abreu—Asonyanye uses signs under the awán basket and includes Irete Meyi. He glosses the sign as the spirituality of Asojano, and I have heard other babalawos say the same thing. Some people add that this sign is Babalú-Ayé in person. Nothing else gets said; apparently it is not necessary in the laconic style of the religion. Other things also appear in this sign: it is the birthplace of the bubonic plague, pleurisy, pestilent fevers, syphilis, leukemia, and leprosy. It speaks of illnesses in the legs and even paralysis. It also seems to rule skin diseases: it is the birthplace of eczema, abscesses, and furuncles. Some people say that smallpox was born here, but others insist it was born in Odí-Eyeunle. The sign also rules pimples on the skin. In Cuban Spanish, the word granos means both “pimples” and “grains.” So in some way, the universal offering to Babalú, the gourd filled with grains and beans, can be thought of a gathering of sores offered ba

Most knowledgeable people in Lucumí religion agree that Babalú-Ayé was born in the divination sign called Odí-Eyeunle. This fact fascinates me, because I have never heard the story of his birth recited when that sign comes out. Instead people just say, “This is the sign where the drum was born. This is the sign where Babalú-Ayé was born. This is the sign where smallpox was born.” Here is another example of Cuban laconics. But there is an Arará story about the birth of Babalú-Ayé. Dasoyi, the father of all the Babalú-Ayés, met Nanú, the mother of all the Babalú-Ayés, at the river in Dassa, Dahomey. They conceived a child, but when the child was born, he looked horrible. They named him Ason, meaning "sickness." He soon met death. They buried the child at the foot of a yamao tree at the edge of the water. When they conceived another child and the time of the birth approached, a bright red bird—a scarlet ibis—roosted in the same yamao where they had buried Ason. Every time th

My teacher, Ernesto Pichardo--Obá Irawó, likes rhetorical questions, so one day he asked me, "What odu does Babalú-Ayé appear in?" I mentioned that people say that Babalú is born in the sign Odí-Eyeunle, along with vomit and smallpox. He said, "Yes, that is true, but there is sickness in every sign, and so Babalú is in every sign. In this he is like Elegguá, who appears everywhere." It is true. The sign Oché Meyi speaks of problems with the blood and diseases like leukemia. The sign Iroso-Ofún speaks of impotence. In the treatises that compile the wisdom about the signs, each one speaks to particular diseases or vectors of infection. I have heard that some Yoruba babalawos always mark an offering for Eshu, and then one for Babalú-Ayé, who has immense power. "Always" is probably a figure of speech, but it does point to a pattern: Babalú-Ayé is offered something in every odu. Babalú-Ayé is strongly associated with the Earth itself, and West Africans and