Babalu-Aye

The narratives and rituals that carry important cultural information about Babalú-Ayé include various recurring themes.

1. Transcending different domains: Babalú-Ayé regularly appears as a complex, even liminal, figure who unites various realms. Strongly associated with powerful herbs used for poisons and panaceas, he is sometimes associated with Osain and the powerful acts of magicians. Strongly associated with the Earth and the ancestors buried within it, he is sometimes ritually honored with the dead (Herskovits 1938, Vol. 2:142). At the same time, he is widely included as an orisha or a fodun, as the Arará traditionally call their deities in Cuba (Mason 2009).  Similarly the dogs strongly associated with Babalú move from the house, to the street, to the forest and back with relative facility. In Lucumí traditions, Babalú-Ayé is said to have traveled from the land of the Lucumí to the land of the neighboring Arará. Babalú-Ayé transcends various ritual domains, often separated in other contexts, and thus asserts a near universal authority.

2. The centrality of the material: Because Babalú-Ayé both punishes people with illness and rewards them with health, his stories and ceremonies often deal with the body as a central locus of experience for both human limitations and divine power. Similarly, his mythical lameness evokes the idea of living in a constant state of limitation and physical pain, while people appeal to him to protect them from disease. However, he also said to provide his followers with other material blessings as well.

3. The permeable nature of things: In the Americas, Babalú-Ayé vessels always have various holes in their lids, allowing offerings to enter but also symbolizing the difficulty in containing illness completely. This permeability also appears in the sack cloth and raffia fringe called mariwó used to dress the orisha. Things inside move out and things outside move in. This relates directly to the next two themes.

4. Secrecy and Revelation: The contrast between silence and speech, darkness, and light, and secrecy and revelation permeate the worship of Babalú-Ayé. According to the tradition, certain things must remain secret to sustain their ritual power or their healthy function. In turn inappropriate revelation leads to illness and other negative manifestations (Buckley 1985). Conversely the appropriate revelation of information can provide important teaching and guidance.

5. Movement and stagnation: Strongly associated with the forest and the road itself, the key stories and ceremonies related to Babalú-Ayé involve movement as an antidote to stagnation. In Lucumí and Arará ceremonies in Cuba, his vessel is ritually moved from place to place in important initiations.

6. Wickedness and righteousness: Represented in sacred narratives as a transgressor in some instances, Babalú-Ayé himself is condemned to exile because he breaks the social contract. The physical pain of his lame leg transforms into the emotional pain of exile. Only after spending much time in isolation does he return to society. In other contexts, he is lauded as the most righteous of all the orishas.

7. Death and resurrection: Last but not least, Babalú-Ayé’s own journey of exile, debilitation, and finally restoration addresses the cyclic nature of all life. While this theme of transcendence plays a much more prominent role in the Americas than in West Africa, it is also present there in narratives about epidemics befalling kings and kingdoms, only to find relief and remedy in Babalú-Ayé.

Labels: Babalú-Ayé, body, movement, permeability, revelation, righteousness, San Lázaro, Santería, secret, stagnation, transcendence, syncretism,

 Source:

http://baba-who-babalu santeria.blogspot.com/2010/11/themes-in-worship-of-babalu.html

Babalú-Ayé is often considered the son of Yemayá and the brother of Shango (Lucas 1996:112, Idowu 1962:99). However, some traditions maintain that s/he is the son of Nana Burukú, a Fon deity added to the Yoruba pantheon, and associated with fresh water moving underground and inscrutable female power, but others assert that she is his wife (Ramos 1996:68). However, some ritual lineages maintain that Nanú, a strong, mysterious orisha, is the mother of Babalú-Ayé (Mason 2010). Because of his knowledge of the forest and the healing power of plants, Babalú-Ayé is strongly associated with Osain, the orisha of herbs.

source: Wikipedia

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s