Baba Who? Babalú!

When working in Dahomey, Herskovits recorded a very interesting story: When people came into the world, they had no medicine. No one knew that leaves could cure. When people fell ill, there was no knowledge of what to do to cure them. Now there were hunters in those days who went into the deep, deep bush. One day a hunter came upon a mound of Earth in the bush. When he was about to pass it, a voice spoke from inside it. The hunter’s wife was a leper, and the voice said, “Hunter, I will show you a medicine to cure your wife. When you give it to her, she will become well again.” Then the voice said, “Turn your back to me and wait.” It was Azizan, the Forest Spirit, who was in the mound, and as the hunter’s back was turned, Azizan put the leaves beside him. When Hunter looked again, he saw the leaves. The voice said, “Take these leaves, crush them, and mix them with water. Then give some of this to your wife to drink, and use the rest to wash her sores.” When the hunter came

There is an interesting story in the odu Irete-Oyekun that speaks of powers buried in the Earth. The King of Hebieque was called Disu, and he had a twin brother, Ajuangan, who was a sorcerer, a witch, and just terrible. He fed himself and his shrine objects with human blood. When the King found out about his twin brother’s evil deeds, he made a great hole in the Earth and placed Ajuangan there with every kind of food imaginable. He closed the hole and in that way consecrated Ajuangan as a fodún (oricha) so that he could do no more harm. When the King thought his brother had regenerated himself, he stood before the hole and said: Vitse dokpo meyi Ajuangan kuko No one can cut Ajuangan, I defend him. The next morning, Ajuangan turned back into a man and more of a sorcerer than ever before, and he named himself Akpodjivodu-Kombo-Kumku-Mabo (meaning, “He who has no friends”). He continued to kill people, and so they made a great hole in the Earth, filled it with dry wood to make a

As with most things in the Lucumí tradition, there is a good deal of variation when it comes to Echú Afrá. In most houses, he is simply the guide, guardian, and spokesman of Babalú-Ayé, and most—but not all—lineages do give Afrá when they give Babalú. He is usually attended and fed with Babalú and not worked on his own. However, Afrá is also given separately in some houses, particularly as the Echú Elegguá associated with the divination sign Obara-Irozo or in preparation for receiving Babalú. The stories give a sense of how this oricha works. In Oyeku-Ojuani, he speaks to Shakuaná, guiding him in the creation of secret place to feed his most difficult children. In Obara-Irozo, he shows Asojano to the herbs that would cure the Anai. Here you see his most fundamental qualities: Afrá is active, Afrá provides superior knowledge, and Afrá assists Babalú on his path to restitution and kingship. As I said before, most houses give Afrá as a simple coral stone. Some add a mixture of “

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