OrishásOrishás

Orishá Babalú-Ayé – Embracing Duality

INTRODUCTION TO ORISHÁ BABALU AYE (OMOLU): THE VULCANIC ORISHÁ OF HEALTH

Welcome to our exploration of the roles, myths and archetypes of the Orishá Babalú-Ayé, a complex and fascinating Orishá revered across various Yoruba and diasporic traditions, including Candomblé and Santería. Known by many names, such as Omolu, Obaluaye, and Sakpata, Babalú-Ayé embodies the dual forces of affliction and healing, overseeing the realms of disease, health, and protection. This deity’s influence stretches from the physical ailments that challenge humanity to the spiritual rituals that foster communal and individual resilience.

In this blog, we delve into the ten pivotal roles that Babalú-Ayé plays within these rich spiritual landscapes. From being a guardian against epidemics to a symbol of transformation and renewal, his attributes reflect a deep connection to the earth and its cycles of life and death. Through understanding Orishá Babalú-Ayé, we gain insight into the profound ways in which these traditions interpret the interplay between suffering and healing, offering a unique perspective on resilience and renewal.

Join us as we uncover the myths, symbols, and rituals associated with Orishá Babalú-Ayé, shedding light on his significance not only as a deity of health and disease but also as a protector of the marginalized and a beacon of spiritual cleansing. Whether you are a follower of these traditions or a curious learner, this exploration offers a deep appreciation of the complexities of this revered orisha and his role in the spiritual lives of his devotees.

ROLES AND MYTHS OF ORISHÁ OMOLU (BABALU AYE)

Omolu (also known as Obaluaye, Babalú-Ayé, or Obaluayê) is an Orishá in Yoruba, Candomblé, and Santería religions. He is the deity of disease and health, affliction and healing, often associated with smallpox, leprosy, and other infectious diseases, as well as their cures. Here are ten roles of Omolu in these traditions:

  1. God of Disease and Health: Orishá Babalú-Ayé is associated with both disease and health, embodying the power to inflict illness and provide healing. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
  2. Healer: Despite his association with disease, Omolu is often invoked as a powerful healer, capable of curing even the most severe ailments. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
  3. Guardian Against Epidemics: Orishá Babalú-Ayé is seen as a protector against epidemics, often invoked during times of widespread illness. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
  4. Protector of the Poor and Marginalized: Omolu is also considered a protector of the poor and marginalized, as many of the diseases he governs disproportionately affect these populations. (Source: „Encyclopedia of African Religion“ by Molefi Kete Asante and Ama Mazama)
  5. Patron of Healers and Doctors: Orishá Babalú-Ayé is often seen as a patron deity of healers, doctors, and anyone involved in the medical profession. (Source: „Osun Across the Waters: A Yoruba Goddess in Africa and Americas“ by Joseph M. Murphy)
  6. Orisha of Suffering and Endurance: With his close ties to disease and suffering, Omolu embodies the human capacity for endurance in the face of hardship. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
  7. Provider of Spiritual Cleansing: Orishá Babalú-Ayé is associated with spiritual cleansing, as the purging of disease is seen as a form of spiritual purification. (Source: „The Yoruba Religious System“ by Mercedes Cros Sandoval)
  8. Guardian of Life and Death: As a deity who can inflict and cure disease, Omolu stands at the boundary between life and death, with power over both. (Source: „Yoruba Art and Language: Seeking the African in African Art“ by Rowland Abiodun)
  9. Symbol of Transformation and Renewal: In his role as a healer, Omolu symbolizes transformation and renewal, as he provides the opportunity for a fresh start after a period of illness. (Source: „Black Atlantic Religion: Tradition, Transnationalism, and Matriarchy in the Afro-Brazilian Candomblé“ by J. Lorand Matory)
  10. Deity of the Earth: Omolu is often associated with the earth, as it is from the earth that many healing herbs and medicines come. He is sometimes seen as a guardian of the earth. (Source: „Orin Orisa: Songs for Selected Heads“ by John Mason)

The roles of Omolu can vary widely among different communities and religious traditions, reflecting the diverse ways in which this orisha is understood and revered.

Sakpata (also known as Sakpana, Sopona, or Babalú-Ayé in the diaspora) is an orisha or deity in the Yoruba religion and its various branches, including Candomblé and Santería. Sakpata is associated with the earth and is often viewed as the god of smallpox and other infectious diseases. Here are ten roles of Sakpata in these traditions:

  1. God of Smallpox and Diseases: Sakpata is most often associated with smallpox, but he also governs other infectious diseases. His ability to cause and cure these diseases gives him a formidable reputation. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
  2. God of the Earth: Sakpata is closely linked with the earth, having dominion over the soil and all the life it supports. This makes him a god of fertility and agriculture in some traditions. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
  3. Bringer of Prosperity: As a god of the earth, Sakpata is seen as a source of wealth and prosperity. Farmers in particular might appeal to him for a bountiful harvest. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
  4. Healer: Despite his association with disease, Sakpata is also invoked as a healer. Followers might seek his help in warding off illness or curing diseases. (Source: „Yoruba Art and Language: Seeking the African in African Art“ by Rowland Abiodun)
  5. Protector Against Epidemics: As the god of infectious diseases, Sakpata is often called upon to protect communities during epidemics. (Source: „The Yoruba Religious System“ by Mercedes Cros Sandoval)
  6. Keeper of Knowledge: Sakpata is also seen as a keeper of deep knowledge and wisdom, especially when it comes to the mysteries of life, death, and the natural world. (Source: „Osun Across the Waters: A Yoruba Goddess in Africa and Americas“ by Joseph M. Murphy)
  7. God of Punishment and Retribution: Sakpata can bring about disease as a form of punishment for those who break taboos or social rules. This makes him a god of justice and retribution. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
  8. Patron of Healers and Doctors: Given his dominion over disease, Sakpata is seen as a patron of doctors, healers, and anyone else involved in the medical profession. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
  9. Symbol of Transformation: As a god who can cause and cure disease, Sakpata is a symbol of transformation and change. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
  10. Guardian of the Outcast: Because smallpox and other diseases often resulted in social stigma and exclusion, Sakpata is sometimes seen as a guardian of outcasts and those on the margins of society. (Source: „The Yoruba Religious System“ by Mercedes Cros Sandoval)

The roles of Sakpata can vary widely among different communities and religious traditions, reflecting the diverse ways in which this deity is understood and revered.

DESCRIPTION OF ORISHÁ BABALU AYE (OMOLU)

Characteristics

SymbolBundle of Palm Stems surrounded by Cowrie Shells and Small Gourds (Sàsàrá), Spear, Raffia Strings with Bells on Ankles, Necklace with Buffalo Horn Rings
ColorsBlack, Red, and White
Natural PlacesCemetery, Caves, Beach
FlowersChrysanthemum
EssencesCarnation, Mint
StonesBlack Tourmaline, Obsidian, Onyx, Cat’s Eye
MetalLead
HealthAll parts of the body (he is the Orixá of health)
PlanetSaturn
WeekdayMonday
ElementEarth, Disease and Healing, Fire within the Earth
ChakraRoot Chakra
GreetingAtótó! (Peace)
Animals / OfferingsRooster, Guinea Fowl, Duck
PlantsPepper Plants, Costun, Santa Root, Miracle Tree, Parasitic Herbs, Stachytarpheta cayennensis, Urtica dioica, Miconia serialis, Bidens graveolens, Polygonum aquifolium, Macrosiphonia velame, Red Basil, Tillandsias
OfferingsPopcorn, Black Beans, Shrimp, Obi, Àkàsà, Latipa (Mustard Greens), Adun, Aberem (Corn Fritters wrapped in Banana Leaf)
DrinksAruá
FoodsAbado (Roasted Almonds), Mustard, Aberem, Black Beans, Deburú (Popcorn)
Number3
Commemoration DayAugust 13th or 16th
Associated OduOdi, Etaogundá, Obeogundá
ResponsibilitiesEpidemic Diseases, Healing, Health, Life and Death
SyncretismSt. Lazarus
ManifestationsAjagunsi, Jagum Ajoji, Akavan, Azoani, Arawe, Jagum Ode, Jagum Itumbe, Ajunsun, Agoro, Jagum Itetu, Ajagunsi
Incompatibilities (Kizila)Crab, Banana, Sardine, Ram, Red Clothing, Pumpkin, Whistling at Noon, Fruits of Climbing Plants, Pig, Clearings, Toads
TitleLord of Earth, Lord of the Invisible, Father of Heat, Fever

General Description

Obaluaiyê, Obaluwaye, Omolu, or Xapanã is the Orixa of smallpox and contagious diseases. He is symbolically connected to the world of the dead. Obaluaiyê is a word from Yoruba and means „King and Lord of the Earth“: Oba (King) + Aiye (Earth). He is also known as Babá Igbona = Father of Heat. Another definition of him is: Obàluáyê: Obá – ilu; aiye; King, Lord of Life on Earth; Omolu; Omo-ilu; King, Lord of Life. In Merindilogun, Obaluaiyê is represented by the Odus Irosun, Ossá, Êjilobon, and in Candomblé physically and immaterially by the sacred shrine called Igba Obaluaiyê. He is considered the energy that rules diseases such as smallpox, measles, chickenpox, and other skin diseases. He represents the point of contact between the (physical) human and the world (Earth), the interface between skin and air. His positive aspect is that he masters healing through death and rebirth.

This Orishá originally comes from Dahomey. He is a dark Orixa who is considered strict and terrible among the Yoruba if he is not sufficiently revered, but as a kind and brotherly father to those who have proven themselves worthy through humble, honest, and loyal gestures. Nanã pours forth the spirits to be reborn, and Obaluaiyê creates the energetic bond that connects the spirit with the body (fetus) that is conceived in the mother’s womb once it reaches minimal cell development (physical organs). When referring to this figure, both names appear, Omolu and Obaluaiyê.

For most followers of Candomblé and Umbanda, the names are practically interchangeable and refer to the same archetype and therefore the same deity. Technically, Obaluaiyê is the youthful form of the Orixa Xapanã, while Omolu is his old form. However, since Xapanã (Shapana, Sakpana) is a forbidden name in Candomblé and Umbanda that should not be spoken, as it can invoke unexpected illness, Obaluaiyê is more commonly heard. This distinction is similar to the one made for the basic forms of Oshalas: Oshalá (the Crucified), Oshaguiã, the youthful form, and Oshalufã, the older form.

Meaning of some of his Names

As can be seen, the names Omolu and Obaluaiyê have been used interchangeably to refer to this great Orixa of epidemics, which is entirely correct. Obaluaiyê means „King Owner of the Earth“ and Omolu means „Son of the Lord,“ with the „Lord“ referring to Omolu’s father. Analyzing each word of the name of this Orixa makes the matter clearer:

Obaluaiyê = Obá + Olu + Aiyé

Omolu = Omo + Olu

Therefore, Omolu is indeed the son of the Lord, but the Lord in question is Obaluaiyê. These are just two manifestations of the same Orixa, but often things are confused here, and Omolu is referred to as the father and Obaluaiyê as the son, an error that has crept in over the years. However, to facilitate reading, both names will continue to be used interchangeably here.

Myths and Mythology about Orishá Babalu Aye (Omolu)

Orishá Babalú-Ayé is venerated as the Orisha who resides in the cemetery and is responsible for carrying the dead. He separates the ethereal from the physical body. According to Yoruba mythology, Obaluaiyê is the son of Nanã and Oxalá (Obatalá) and was born covered all over his body with wounds and marks; this was a sign that they had made a mistake because Nanã had seduced Oxalá even though she knew he was not available as he was married to Yemanjá.

When Nanã saw her ugly and deformed son covered with smallpox, she brought him to the beach and left him to his fate, hoping the tide would carry him away. Yemanjá found him half-dead and partially eaten by crabs. With great effort, she managed to nurse him back to health. However, Obaluaiyê was left with scars all over his body that were so ugly he had to cover himself completely with straw. No one ever saw more than his arms and legs because they were unaffected. He learned from Yemanjá and Oxalá how to heal these serious illnesses. And so, Obaluaiyê grew up, always wrapped in straw, hidden from people, secluded and introverted, serious, and even ill-tempered.

One day, while traveling through an area, he became hungry and asked the people of a village he passed through for something to eat and drink. However, the people were frightened by this man covered from head to toe in straw and chased him out of the village without giving him anything. This made Obaluaiyê sad and troubled. He left the populated area and continued to wander through the surroundings, observing the people. During this time, the days became hotter, the sun scorched the crops, women remained sterile, children were covered in smallpox, and men fell ill. The people believed that the straw-covered stranger had cursed the land and begged him for forgiveness, asking him to set foot on the dry land again.

Still hungry and thirsty, Obaluaiyê granted the villagers‘ wish and entered their village again, putting an end to all the suffering. As a result, the people gave him food and drink and honored him greatly. At that time, Obaluaiyê commanded them never to deny food and water to anyone, no matter how they looked. And he went on his way.

When he returned home, a great festival of the Orixa was taking place. Since he didn’t feel comfortable going to a party covered in straw, he watched it through the cracks in the house. At that moment, Iansã, the goddess of the winds, discovered him. With her winds, she lifted the straw so that everyone could see the beautiful, flawless man hidden underneath, strong, full of energy and masculinity. And she danced with him into the night. From that day on, Obaluaiyê and Iansã joined forces against the power of death, diseases, and the spirits of the dead, preventing misfortune from befalling humans.

He is one of the most feared Orisha because he rules over sickness and therefore also over health. Just like his mother Nanã, he has a close relationship with death. He veils his head and body with raffia straw – in some legends, to conceal his smallpox scars, in others, he has already been healed and cannot be directly looked at because he is the sunshine itself. His symbol is the Sasará – a bundle of palm branches adorned with cowrie shells.

The figure of Omulu/Obaluaiyê and its myths are surrounded by unfathomable secrets and dogmas. In general, this figure is attributed with control over all diseases, especially epidemics. The fundamental essence and vibration of this Orixa include both the power to cause diseases and the ability to heal the ailments he causes.

Omulu/Obaluaiyê, dark and heavy like Iroko and Oshumarê (his brothers) and Nanã (his mother), is a figure from Jêje culture that was later assimilated by the Yoruba. While the Yoruba Orixa are extroverted and passionate, joyful, human, and full of small flaws that bring them closer to humans, the Daomean gods come from a religious worldview where the gods are much further removed from humans. When there is an approach, there is reason to fear: some tragedy will occur because mythologically, the Daomean Orixa have strict behavior, they are worthy and consistent in their threats.

ASPECTS, QUALITIES AND ARCHETYPES OF ORISHÁ BABALU AYÉ (OMOLU)

The perspective of Omulu/Obaluaiyê is that of punishment. When a person disappoints him or threatens one of his children, this Orixa punishes violently and resolutely, and it is difficult to negotiate or appease him, which would be more likely with the Yoruba Orisha. Daomean culture is much older than that of the Yoruba, as can be seen from their myths: the great age of the cults of Omulu/Obaluaiyê and Nanã (female Orixa), which are often confused in parts of Africa, is evident in a detail of the animal sacrifice ritual offered to them. This ritual is performed without iron tools, indicating that these two deities belonged to a civilization that existed before the Iron Age and the arrival of Ogún.

He is a deity of hard, dry, and hot earth. Occasionally, he is called „the Old One,“ with all the prestige and influence that age represents in Candomblé. He is connected to the sun, enables harvests, and at the same time, governs disease and healing. With his Xaxará, the ritual scepter made of raffia straw adorned with cowrie shells, he drives away pests and afflictions. However, illness can also be a sign for the chosen ones who are meant to serve Omulu. If someone had smallpox, they are often dedicated to Omulu, who is called the „Doctor of the Poor.“

His relationships with other Orixa are marked by disputes with Xangô and Ogum and neglect from the female Orixa. First rejected by his own mother, he is later abandoned by Oxum (Oshun), whom he had fallen in love with but who trades him for Xangô (Shango), together with Yansã. Finally, Obá, whom he had married, was also abducted by Xangô.

Omulu commands countless legions of spirits who act in this radiation or line, workers of the great space laboratory and true scientists, doctors, nurses, etc., who prepare the spirits for another incarnation and promote the healing of our illnesses. They also work in the physical world with doctors and nurses, providing the necessary balms to alleviate the suffering of the sick.

Omulu is the earth. However, it must be clarified that Omolú is connected with the precursor of the earth (ninù ilé), which signifies a very close relationship with fire because, as volcanic eruptions show, this element controls the deeper layers of the earth. All considerations related to Omolu have depicted him as an Orixa associated with the earth, which is also correct. However, it would be a mistake to neglect his relationship with the fire inside the earth, with volcanic lava, gases, etc. The epidemics, fever, and upheavals spread by Omolu correspond to the element of fire.

Omulu is also known as Ilé Igbona, „Lord of the Hot Earth,“ or as Babá Igbona, „Father of Heat,“ who enables all manifestations of life on earth: the lives of humans, animals, and plants. Another one of his names is Olodê, which means „The One Who Killed Death.“ This name appears in an Odus that speaks of Oxalufã – „Father of the Birth,“ „Lord of Birth“ – who sent Olodê, Obaluaiyê, to the world.

The path of Omolu is not easy, and the person chosen to incorporate him in Candomblé pays a high price. He has to live with his Eledá and his pain, as well as with all his knowledge. They are reserved and not allowed to expose or disclose to anyone the secrets learned from him. This figure is a source of deep respect and fear, which is why Omolu is one of the most important Orixa in Candomblé and Umbanda.

Manifestations of Orishá Babalu Aye (Omolu)

Omolu has many manifestations. In fact, several African gods with similar characteristics were merged into a single Orixa and then divided into different manifestations, including: Sakapatá, who carries a lance adorned with a horse’s tail; Jagum, the warrior; Akarejebe; Iji; Sapatái; Jambelé; Azauani, and others.

Omolu is the Lord of health and illness, and those initiated to him wear the black-white-red bead necklace. Obaluaiyê is the Lord of souls, binding them to the body and releasing them. Those initiated to him wear the Fios-de-Conta in black and white.

The qualities of Omolu mentioned in written sources in Brazil are:

  1. Agbaba Jagun – Jagun warrior connected to Oyá.
  2. Ahosuji Jagun (or Segi) – Jagun warrior connected to Oxumarê, Yemanjá, and Nanã.
  3. Ajoji Jagun – Jagun warrior connected to Ogum and Oaxguiã.
  4. Arawê (or Arapaná) Jagun – Jagun warrior connected to Oyá and Oxalá.
  5. Itetu Jagun – Jagun warrior connected to Yemanjá and Oxalá.
  6. Itubé Jagun – Young Jagun warrior connected to the Funfun Pantheon. The only Omolu that eats Igbin (snails). Carries a spear. Connected Orishás: Oxaguiã, Xangô Ayrá, Oxalufã.
  7. Omolu Afomam – This Omolu is related to infections and epidemics. He is associated with climbing plants. He dances as if digging in the earth. He dresses in Estopa (a type of woolen fabric) and carries a sack from which he symbolically takes diseases. He adorns himself with calabashes. Connected Orishás: Ogum, Exu, and Oxumarê.
  8. Omolu Agorô – Dresses in white with fringes made of raffia straw.
  9. Omolu Ajunsu (or Posun, or Ponsuru) – Energetic and jovial Omolu, connected to the seasons and the wealth of the earth. His offerings are directly deposited on the ground. Wears white (mainly), red, and black. Carries a spear and a steel bracelet on his left leg. Connected Orishás: Irokô, Oxalá, Oxumarê, Oxum, and Ogum.
  10. Omolu Akavan – Omolu connected to the spirits of the ancestors. Wears clothing printed in black and red. Connected Orishás: Oyá Igbalé.
  11. Omolu Avimaje (or Aziujiun) – Omolu connected to Nanã, Ossaim, and Odé.
  12. Omolu Azoani – Young and violent Omolu warrior. He is the great witch hunter who „kills and eats“ – Opanijé. Wears red and black, with straw that can also be worms. Connected Orishás: Iroko, Oxumarê, Oyá, Yemanjá.
  13. Omolu Intoto – Highly unstable quality of Omolu that is not initiated (instead, Azoani is initiated). He is connected to the holes in the earth and the deserts. Connected Orishás: Ewá, Oyá, Iku.
  14. Omolu Ipopô – Omolu quality closely related to Nanã. Uses Biokô. Connected Orishás: Nanã.
  15. Omolu Sapekó (or Savalu) – Omolu with strong connections to Nanã. Connected Orishás: Nanã.
  16. Tetu Jagun – Jagun warrior connected to Oyá and Ogum. Wears white, black, and red.

Babalu Aye in Cuba

In Cuba, the „umbrella term“ for all aspects and paths of Omolu is „Babalu Aye,“ with a clearly different connotation and ordering. This is likely due to different regional origins of the slaves. The Santeria circles with closer ties to Candomblé also linguistically refer to Omolu as „Babalu Aye“ in Yoruba. Other traditions use „Asowano.“ This term comes from the region of Dahomey, Benin, and designates him as the King of Nupe from the Tapa region.

In the pantheon of Candomblé Ketu, some Orishás from the Tapa family were adopted, including Nanan, Oshumarê, Yewa (Euá), and Omolu, among others. Some of their qualities were adopted, while others continued to be worshiped only in that region. Due to this proximity and fluid transition, they are listed here.

Qualities, aspects, and paths overlap, and there is no clear boundary. During rituals, it is important to ensure that one remains within the tradition’s perspective of Candomblé. For example, it is completely uncommon in Candomblé to invoke associated Eguns during the rituals of the Orishás.

In many writings, the names of the Orishás listed below are followed by the title „Babalu Aye …“ along with the term that distinguishes their quality.

  1. Butu Shaban – Male. He is the one who eats the entrails, the one who brings and distributes the food of Asowano’s children.
  2. Abokun – Male. He fertilizes the earth, he is a farmer. He has three companions: the Majá, the lion, and the crocodile. His shrine is buried, and a stone and a thorny thistle are placed on it.
  3. Abosojún
  4. Adan Wan – Male. He kills people when they insult him.
  5. Adu Kake – Male. In Cuba, he is called Kake, said to be the dog. His shrine is covered in leather, in the middle of the mountain. He has the head of a dog and the body of a human. He lays bones in front of him because when he goes down, he bites the feet of those present. They call him „the one with the mouth full of sharp teeth.“ He is placed on a red tree stump by Jocuma.
  6. Afimayé
  7. Afisino Sanajui – Male. He resides in the markets, said to be the rat (Ratón). He is quarrelsome and a friend of few words.
  8. Afrekereté
  9. Afrosan – Male. He works with the air, and rings are added to his shrine.
  10. Agdi – Female. This is the messenger who gathers the entire family of Asowano on Dasoyi’s behalf.
  11. Agronica, Acronica (Baba Agronica)
  12. Agrozumeto – Male. He lives in ruins, very old and aged.
  13. Aguó
  14. Ajidenudo – Male. He is a cursed dwarf, a goblin. He lives with Osain and defends witchcraft. His shrine receives an Osain with the hands of Waraniya kolá, red earth from the lagoon, and water from the lagoon.
  15. Ajorotomi – Through this path, Babalu Aye brings pestilence and the black magic of the water witches who can poison water.
  16. Aldamacururú
  17. Aluiyá
  18. Alino – Male. He exists in all manifestations of decay.
  19. Alipret – Male. He is the brother of Alibo, the one who surveys and leads the streets of the Asowano kingdom. He is a surveyor.
  20. Aloa – Male. His necklace is entirely made of stones (Azabache), and it is double-layered. He has no hands, humanoid appearance, and is a being that wanders at night.
  21. Aluwa (Baba Aluwa)
  22. Amabo – Male. He produces elephantiasis and chickenpox; he is the apothecary.
  23. Ano Yiwe – Male. This is the Asowano who is the spiritualist of all rituals. He resides in heaven, Elemere (Irete Meyi).
  24. Apadado – Masculine. He lives in the Bibijagüeros, he is a warrior.
  25. Aribó, Arubó (Babá Aribó)
  26. Asowano, asojuano – Similar to Babalu Aye, an umbrella term or a defined quality.
  27. Asoyí, Asojí
  28. Asudó
  29. Ayanó
  30. Avidmaye – Male. In Cuba, he is known as Aemaye and said to live in pumpkin bushes. His necklace is striped. He is called the „lawyer,“ and he carries a feather. He is responsible for taking the Voduncis (Tapas Orishás) from Asowano at the time of death.
  31. Avinuden – Male. This Vodun represents the wind and lives in darkness.
  32. Azon Tuno – Male. He is the one who always accompanies all diseases.
  33. Bayanana – Female. She is said to be the patroness of Kenesi, and in Cuba, seven spirits are worshipped: Na, Gologu, Gliñanu, Azefo, Afosonarpe, Mayimu, the one who knows all secrets and reveals everything.
  34. Belujá – Associated with the sea and the adopted child of Yemanjá. Belongs to the realm of fish.
  35. Bokú – The Orishá between life and death, represented as a zombie. He brings pestilence. A strong contrast to the Eguns. Resides in cemeteries and on the sacred mountain.
  36. Chakuaná, Chakpana – He collected all diseases and was banished as a result. Only Eleguá stands by him. So, when he is appeased, he takes all diseases back with him.
  37. Da Souyi Ganhwa – Male. In Cuba, he is called Soyi Gajua, the father of Asowano. He leans against the Ceiba tree, and his necklace is made of Matipo and Azabaches. He carries a walking stick and a staff. He carries a double-edged axe. The true way to consult Soyi, inherent to the oracle, is on a board Orunla (Oponifá) resting on four human skulls, symbolizing that Soyi sat on his throne on the skulls of the four Igoroto chiefs.
  38. Dada Punpola – Male. He is the Dalanga, a shepherd who tends to the animals.
  39. Dakuanambó
  40. Dap Rodo – Male. He is the executioner, a warrior who fuels the Orishás.
  41. Dasano Atin – Male. He lives in the crowns of the Iroko trees, accompanying Oduduwa.
  42. Dassano Molu – Male. His shrine is in a gourd, said to be the scorpion. He lives on the street, wears a hat, and comes from the Dasa land.
  43. Demashe – Masculine. He lives in the bushes of the palm tree.
  44. Efundo – Male. He was the one who created the necklaces of Asowano. His necklace is an insignia of Asowano.
  45. Felu – Male. He is the lamplighter, responsible for illuminating the houses of his brothers and sons.
  46. Gauze – Male. He is a guardian who never sleeps, neither day nor night. He wears a chain and a bell.
  47. Gbo Zuhon – Male. In Cuba, he is known as Bozujon. His necklace is made of red Matipo, alternating with Azabaches. He is a guardian. His shrine receives an Osain from a jug made of ox horn. He killed his sons, and when he died, he was buried between the two.
  48. Houla – Male. He is a glutton who keeps everything in his mouth, the one who drinks dry wine.
  49. Hountebe – Male. He is a hunter in this path.
  50. Hountese – Male. He always works in witchcraft; the offerings are laid out small or in pieces for him.
  51. Jolobato – Male. He is the one of revenge, very bloodthirsty.
  52. Joto Roñu – Male. This one has two mouths.
  53. Joto Sojura – Masculine. He produces diseases of the legs; he is the ancestor of the güiras and lives in two distinct cups.
  54. Jumewe – Female. She is a young girl, living with Toko in the lagoons, very wealthy. Her ajarara has a golden chain, and her necklace is made of azabaches and beads.
  55. Juoni – Male. He has two heads.
  56. Kaké
  57. Kalinotoyi – Male. He lives both in the sea and on land, compared to the manatee.
  58. Kanepo – Male. This is an envoy of the candle.
  59. Kpada Dayigbo – Male. He is a drunkard, living in the three corners. In Cuba, he is known as „Alibo.“
  60. Kujunu – Male. He lives in the caves and walks the streets at night with a lantern.
  61. Kusue – Male. He is the caretaker of the cemetery, old, cruel, and eerie.
  62. Kutumase – Male. He is a spirit that resides in the river, the son of Mase and Zuhon.
  63. Lanwelosan
  64. Laundo – Male. He is a monster born without feet, from the Tohozu family.
  65. Leke – Male. He lives in the sugarcane fields, receiving sugarcane and an adimú made of black sugar. It is said that he wakes up with the cackling of chickens.
  66. Lokuón
  67. Lumpue – Male. He has five hands. In the first hand, he carries a lamp that illuminates the way. In the second, he carries treasures for his children. In the third… In the fourth, he carries a hand to open the door for diseases to leave the house. In the fifth, he stops the man who needs to be stopped. He sends all the spirits of the world and all the fish; he resides in dry forests.
  68. Mafi (Baba Mafi)
  69. Miyanya or Miyanye – Male. He lives in the excrement.
  70. Molu – Male. He is a hunter, using arrows and bows. His shrine is adorned with a leopard’s skin and nine cowries. He captures humans and animals, brings pestilence, and kills everything in his path.
  71. Nanú
  72. Niyone Nanú – Female. In Cuba, she is known as Nanú, the mother of Asowano. Her necklace is made of Matipó, black and made of jet stones (azabacho). She is identified with Sitiadeni, the evil goddess of smallpox. Her shrine (pot) is painted in the middle, and her ja bends at the top. She resides at the top of the Ceibas. She represents the spirit of the Ceiba tree, as in Dahomey, flowers are considered the spirits of trees. She met Soyi in the Agbogboji River, and she is the daughter of Juero and Naná Burukú, the mother of Agiyelu. She has three brothers named Jorobo, Bayajana, and Junegu. Her favorite dish is oshinshín and malva, platanillo, or malvaté. Her name is Nanú, and her shrine is made with Ifangabaeta, not Mekukuto, every two months because she is a very strong Orisha.
  73. Obaraileo
  74. Odé (Baba Odé) – Babaly Aye Baba Odé in some writings.
  75. Ogumo – Male. He is a warrior, living in the river, riding a horse, and wielding a knife and machete.
  76. Olodu – He works outdoors in open squares and fields. He brings the diseases of the sun, fever, pus, and viruses that spread in the sun and heat. He primarily affects people during the times of the highest sun.
  77. Oloko – He works in the cold on the fields. He brings pests to the fields, diseases to the plants, and humans as well.
  78. Ojukame – Female. She resides inside the mother-of-pearl oysters, living in the sea.
  79. Osanlao
  80. Osuniké
  81. Otobue – Male. He is the weaver, covered in fabric, covering all his brothers with clothes.
  82. Rujuere – Male. He is the owner of grains, the house, the cowries. He is a plowman and a gravedigger, residing in the pits.
  83. Sagbatá
  84. Sapata – The path of those „whose arms are like rocks.“ When he encounters someone, he kills them. He brings deadly diseases and epidemics.
  85. Shakuana – Male. He is the genuine one.
  86. Shamamafo – Male. He is given a scepter with a horse’s head. His shrine contains a bird that was hunted.
  87. Shono – Female. She renders people impotent.
  88. Socutá
  89. Somemo Maya – Male. He lives in the tree cavities; they are the termites.
  90. Soyaya – Male. He lives in Asoloke Kolá. He lives among the waves, he is young, and he is dedicated to fishing.
  91. Sujijú
  92. Susana – Male. He lives at the top of wild sugarcane, a companion of Ogún.
  93. Suvinegue – Male. He is a Tiñosa (a small bird of prey, known and sacred in Cuba) with the head of a man. His shrine receives a sweet potato adorned with five Tiñosa feathers, and his necklace is striped in blue and black (azabacho – jet).
  94. Tokuon – Male. It is said that he is the one who takes away the spirit of his brother, Agokun.
  95. Toseno – Female. She is old, said to be as old as Nanu. She is the cook for the entire Asowano family.
  96. Wueroato (Babá Wueroato)
  97. Yanu – Male. He is the talkative and chatty partner, represented by the parrot.
  98. Jaa
  99. Yonko (Baba Yonko) – Male. He is lame, walking with only one foot, using Mensu, and is very wild.
  100. Zoninu – Male. He is infected with syphilis, a libertine and adulterer.
  101. Zuko – Male. He is called Yema Zuko, living among garbage, the one who made the „ja“ and lives in organic abscesses.

CHARACTERISTICS OF DEVOTEES INITIATED INTO ORISHÁ BABALU AYE (OMOLU, SAKPANA)

Many see the divine Obaluayê only as the Orixá of healing, which he indeed is. But Obaluayê is much more than that. He is the „Lord of Transition“ from one level to another, from one dimension to another, even from spirit to flesh and vice versa. And he is the Lord of cowries and wealth.

Psychologically, the Lord of Disease is associated with an archetype derived from his posture in dance: when Omulu/Obaluayê hides his flames from the audience, he also conceals the suffering implied by his posture, the misfortune that overwhelms him. In daily behavior, this tendency manifests as a often masochistic character. Archetypally, he instills tendencies of masochism or self-punishment in his children, a strict code of conduct, and potential issues related to the lower extremities in general or other minor ailments.

Children of Orishá Babalú-Ayé are unable to find contentment when life goes smoothly for them. They can achieve great material success and yet one day renounce all that wealth due to some imagined scruples. They are people who, in certain cases, are capable of dedicating themselves to the well-being of others while completely neglecting their own interests and essential needs.

The strongest sign of Omulu/Obaluayê is not the display of his suffering but rather the ability to live with that suffering. It manifests as a strong inclination toward self-punishment, which can be seen in a great capacity for somatizing psychological problems (transforming emotional traumas into genuine physical illnesses) as well as strict moral convictions that distance his children from everyday life and from other people, particularly from pleasure. Their fundamental discontent is directed not only at life but also at themselves, as they are already stigmatized by the signs of their illness, which becomes a form of self-punishment.

Another, less negative expression of his archetype as a child of this Orishá is to approach the material world with greed, as if all riches were denied to them. This can lead to an obsessive pursuit of money and social advancement.

The suffering and self-punishment of Omulu/Obaluayê are visible in the relationships of his children. They often fall in love with extroverted and sensual individuals (like the uninhibited Iansã, the encompassing Oshún, or the warrior Ogún) who naturally take center stage and assign a more discreet role to their partner. They enjoy seeing their loved ones shine but at the same time envy them and live their own lives very insecurely, believing that others are the targets of everyone’s passion and interest.

Similar to Ossaim, people of this type are fundamentally lonely. Despite having a large circle of friends and socializing with others, their behavior remains superficially open while they close themselves off from the world deep inside, keeping their true feelings to themselves. The child of this Orishá hides their individuality behind a mask of toughness and even exudes an aura of respect and awe, a certain fear of others. Considering the Orishá’s obvious immense experience, this is somewhat ironic. However, their comments are not verbose or superficial but rather dry and direct, contributing to their self-perception as mysterious individuals. Yet, they can also be humble, likable, and compassionate. Thus, this Orishá assumes the personality of mercy in the healing of diseases and is considered the „Orishá of Health“ in Umbanda.

The psychological type of a child of Orishá Babalú-Ayé is reserved, clumsy, rustic, lacking elegance or charm. They may bear the marks of smallpox or a skin disease and are often hypochondriacs. However, they possess great resilience and can endure sustained efforts. They are slow but persistent, steadfast. They lack spontaneity and adaptability, making it difficult for them to accept changes. When offended or humiliated, they often become vengeful, cruel, and merciless.

Most children of Orishá Babalú-Ayé are pessimists with self-destructive tendencies that weigh them down in life. They are bitter and melancholic, becoming loners. However, once they set their goals, they persistently fight to achieve them. When disillusioned, they suppress their goals and live in humility, self-imposed poverty, and self-mortification.

Essentially virile, as Obaluayê is fundamentally a male Orixá, they lack a touch of seductiveness and are left only with brutal solitude. It seems to be quite similar with Nanã: the more powerful and accentuated her femininity, the more dangerous she becomes, paradoxically losing her power of seduction.

Children of Obaluayê often appear older than their actual age because their Orixá is older, and they behave as if they were already advanced in years. They are warm-hearted but complain a lot, and they can be grumpy and a bit ill-tempered. If they desire something, they simply do it and always help others unconditionally. They often have persistent health problems, typically since childhood or even birth. Initiated into Omolu are loyal, devoted, and genuine friends. They tend to have premonitions, and even as children, they think like adults, which helps them avoid behaving childishly and prevents them from being irresponsible. And they love order and discipline.

They don’t bring problems home and don’t talk behind people’s backs and they detest gossip and similar obscenities. Children of Obaluayê are ironic, dry, and direct. Despite their many „quirks,“ they have qualities that can make up for them: they are extremely helpful and hardworking. They are true friends.

The positive side of children of Obaluayê compensates for their self-destructive tendencies, which they all have to a greater or lesser extent: they are extraordinarily joyful, persistent, patient, and loving. They can make sacrifices to please others, use money for pleasure and to fulfill their needs. They are extremely loyal to a cause. Justice, for the children of Obaluayê, is not the justice of people but the justice of God (Olorun). They are very clean and vain. Unlike many other archetypes, they are usually beautiful, if not physically, then spiritually. The attractiveness they exert on others is of great importance to them. Their intellectual abilities meet the demands of their time.

Individuals of Omolu tend to pursue real change to achieve what they want. They seem to be in constant Opanijé dance and are always searching. As tireless workers, they till every field. However, they should not be hurt or treated indifferently; they are jealous and prone to exaggeration, feeling misunderstood. Often, sudden bouts of depression occur, and the triggers for these episodes are not always clear. Children of Omolu are children of the sun and the earth, of a living Orixá, and wonderfully humble. Yet, they are radical and can change their minds from one moment to the next. They approach their faith with skepticism, intuition, restlessness, and frenzy.

Children of Obaluayê are typically reserved individuals, calm and peaceful. They are sober and can renounce their own lives in favor of others. They even forget their own interests and dedicate themselves entirely to helping others, even if they gain nothing from it. However, this does not deprive them of their independence and longing for freedom. From time to time, they enjoy aimless wanderings, a kind of pilgrimage to remember their Vodun. They are always dissatisfied, even when everything is going well. They always strive for more, even if they already have plenty, and yet they are never satisfied.

Devotees of Obaluayê are extremely ambitious once they succumb to material seduction. They feel a strong urge to be better understood, less oppressed, and less submissive. The fact that they are willing to live for others and live modestly assigns them a subordinate role. Their peaceful and non-violent nature makes them an easy target for despotic individuals lacking compassion.

Children of Omolu are intelligent and excellent students of life, observing well and absorbing everything they easily come across. They are very determined and, if necessary, can be forceful. Children of Omalu don’t forget the pain they have endured and the oppression they have faced, but they also don’t complain about it. They carry on and only let their anger out when necessary. If needed, they bury it in some corner of the past, but eventually, it resurfaces.

They may appear grim, but they are generous toward those with whom they form an immediate bond. They are serious, honest, and kind toward their friends. Their seriousness can be intimidating at times, but when you know them well, you understand and accept it. They are usually people always ready to respectfully assist others, but they also become easily angered. At such times, their independence and love for freedom take over, and they fully embrace those feelings. The world belongs to them.

CONCLUSION AND SUMMARY

As we conclude our exploration of Babalú-Ayé, we have only scratched the surface of the profound impact and depth this orisha holds within Yoruba and diasporic traditions. From his roles as both healer and harbinger of disease to his guardianship over the marginalized, Orishá Babalú-Ayé embodies the intricate balance of life’s dualities.

For those who wish to delve even deeper into the rich tapestry of myths and stories surrounding Babalú-Ayé, I highly recommend exploring the book „The Myths of Orishá Babalu Aye.“ This comprehensive work offers an expansive look at his various manifestations, historical significance, and the enduring cultural reverence across continents.

Whether you are a practitioner, a student of comparative religion, or simply a lover of mythological stories, this book will enrich your understanding of one of the most complex deities in the Yoruba and related faiths. Dive into „The Myths of Orishá Babalu Aye“ to continue your journey through the fascinating world of Orishá Babalú-Ayé and the myriad ways he touches the lives of his followers.

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5 Recommended Deep-Dives about Babalú Ayé

  1. Smithsonian Folklife on Babalú Ayé – Insight into Babalú Ayé’s role in healing and African traditions.
  2. AfroCubaWeb – Santería and Babalú Ayé – Exploration of his significance in Afro-Cuban culture.
  3. World History Encyclopedia – Orishás – General overview of Orishás including Babalú Ayé.
  4. BBC Religions: Santería – Overview of Babalú Ayé’s role in Santería.
  5. Global African History Archive – Context on African diasporic religion and culture.

READ THE MYTHS: I recommend to read the myths of Orisha Babalu Aye collected by the author.

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