From: eshin@ddsw1.mcs.com (Eshin-Fun)
Subject: LUCUMI GODS,5
Date: Mon, 5 Oct 1992 13:16:46 GMT
Expires: Sat, 31 Oct 1992 06:00:00 GMT
Organization: ddsw1.MCS.COM Contributor, Chicago IL
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                  LUCUMI GODS 5

               Shango, Aganyu, Babalu

Leading the gods as the god of kings, or king of the gods is SHANGO
virtually the god of thunder, the god of fire.
Similar in character to the Greco-Roman Jupiter/Zeus, Shango is
easily enamored of anything that moves.
He has a notoriety of seducing and enjoying practically every
goddess in the pantheon, though a few particularly shine in the
foreground of his adventures. These include Oshun, Obba, Oya,
Yeggua etc.

Shango's spawning, however is at the bottom of the sea, and is
considered one of the deities who reside with Olokun and the Seven
Ibedji. His name means "the revolutionary one" and as consequence
of the word, Shango is also known as a god of war. But unlike Ogun
(at times his bitter enemy), Shango is a god of intelligent war.
Not merely bellicose emotion and physical prowess as sometimes is
identified with Ogun.

Shango is in principle the general, the captain, etc. --the
bureaucratic war. Whereas Ogun is the "purpose" of a war; the
emotional pioneering struggle, Shango is his contrast as the
uniformed methodical art, strategy, ceremonial of war.
 Through the ages Shango has assimilated other deities or is
perhaps known as other aspects which include Jakuta, Jabioso, Oba
Lube, Oba Aina etc.

In his aspect of Jakuta (stone thrower) he has a similitude to the
ancient Egyptian god Ptah, though not directly.
Shango's greater notoriety is however in his affiliation with
music. Sacred to him are the "sacred drums", called "Bata".

 In the set of "bata" drums which constitute three hour-glass
shaped drums the smallest (Okonkolo), is particularly sacred to
him. Its playing is usually in rapid one-two movement alternating
each side of the drum where are the heads. The drum is played on
its side, hanging from a strap that is usually put around one's
neck. This makes the drums easy to pick up and walk around with or
parade while one hits either side. The bata, however when played
in the "ile-osha" or temple, are played by the drummers sitting
down.

The drums have a whole hierarchy of mysteries that constitute
initiation to it of its own. Though the drummers do not have to be
initiated into the mysteries of the god on their head they "must"
be "sworn" into the mysteries of the drum. Because of this, on the
day that they play the drums, (religiously) their lunch must be
offered to them alone, no one else but them or those sworn can sit
at their table and only a person initiated either Oshun or Yemaya
can serve them, but not be in the room whilst they say certain
recitations at the table not welcomed for profane unsworn ears.

The three drums have their own names and starting with the largest,
sacred to Yemoja they are called IYA, ITOTELE, and OKONLO.

The tradition of these "drums" is not only an extremely ancient one
but a very sacred one as "drums speak" and have within them a
"spirit" to which a whole ritual is designed. 

The drums which are arbitrarily played by any unsworn person are
usually called "Aberikula" meaning profane drums. 
It is interesting to note that the elders and some Santeros still
call the profane (aberikula) drums as well as anything else
"profane", "Judio" meaning Jewish. No doubt a carry over from the
prejudices of the Inquisition where Jews were blamed for the death
of Christ and therefore were considered "profane".

When aberikula drums alone are played it is usually called "guiro"
while the concert of initiated drums are called "tambor" (drum) or
"Bembe" named after a type of Hausa drum. Many Aberikula groups
abundantly exist.  Though some may play uninitiated bata they
usually and more commonly include all other type of drums that can
be played including the popular three set of conga drum etc. Of the
"sacred drums" there are but two or three groups in the United
States alone. These are not only made special, and magically but
are sanctified through special rituals which even the Babalawo's
consecrate.

But I hope that I can come back to the subject of drums at another 
thread.

Shango usually is closely associated with another god that is
analogous to the aztec "Huehueteotl" the ancient god of fire, which
is Aganju" Though this god remains difficultly controversial, it
is no surprise that equivocally he is the embodiment of the ancient
Egyptian god Set. But not so much as the villain that late
ptolemaic or Greco-Roman times portrayed Set in favor of Horus.
But as the qualities of the god itself. Obviously the god Horus is
the equivocal of SHANGO in every way. Some people confuse Osiris
with Shango. Osiris however is Orisha-Oko the god of earth which
even in the tomb of Tut-Ank-Amon where we find evidence of rituals
that till this day are done in honor of Orisha Oko, was done then
to Osiris.

Aganju is extremely respected as he is considered a very ancient
god, and even some of the secrets of his rituals have been
forgotten in time. Some consider this one of the very first gods
to have ben created. He is identified with the heat of the desert,
foreigners, volcanoes, volcanic craters, fire, earthquakes,the
hairy-body people, sudden violence. A myriad of tales come to mind
but too lengthy to describe.

To the Westerner perhaps the most familiar name of these deities
might be from the popularity of a song that Desy Arnez of the "I
Love Lucy" show honored him in his son of "Babalu aye".
Desi was Cuban and was not only familiar with the religion but the
Cuban music and traditions as well.

Babalu the equivocal of Shoponna (Shopono)in Africa, is the god of
sickness, particularly small pox. His priests in Africa were the
only one that were forbidden by the British government to practice
their rituals. It seems that when outbreaks of the disease became
frequent in Lagos, some time ago, a Dr. Oguntola Sapara, a son of
the soil, who had received education in England, became initiated
into the small-pox cult and thus achieved entry to closely study
the >modus operandi< of worshippers of this god. As the priests
claimed and proved the ability to cure these priests also felt that
they had the divine right to also cause the disease to be
inflicted. Dr. Sapara discovered the method of spreading the germs
of the disease and the part played by the priest or native doctor
who, under the pretense of healing the disease, was the most active
agent in spreading it. Perhaps this was in part because the
property of the unfortunate victim who succumbed became the
property of the priests.

Dr. Sapara placed his findings at the disposal of the Government,
(at that time a British Colony??) who immediately declared the
worship of Shoponno illegal. It is said that outbreaks of the
disease since have become very rare.

In Cuba Shopono (also spelled Shankpanna by others),was identified
with one of two Catholic traditions of St.Lazarus. which display
Lazarus as a Leprous, sore ridden lame old man bestride by two
dogs. This is perhaps because in Africa Shopono had a tale which
depicted him as an old lame man who limped along with the aid of
a stick. According to another myth, he has a wooden leg.

"One day, when all the gods were assembled at the palace of Obatala
and were dancing and merry making, Shanpanna endeavoured to join
the dance; but owing to his deformity, stumbled and fell. All the
gods and goddesses thereupon burst out laughing, and Shankpanna in
revenge strove to infect them with small pox, but Obatala came to
the rescue and seizing his spear, drove Shankpanna away.

 From that day, Shankpanna was forbidden to associate with other
gods, and he became an outcast who has ever since lived in desolate
and uninhabited tracts of the country." (see Ellis, Yoruba speaking
peoples).

Baba olu aiye (Babaluaye) actually means Father, owner of the
world. Some would say that his name is derived from Oba olu aiye
(i.e. king, owner of the world), but the more consistent is Baba
olu aiye.

His traditional stories of wondering are consistent on both
continents. In Cuba still there is a long standing story that seems
to remind the Christian minded of the exploits of Job.

"It is said that Baba olu aiye, was a very powerful king. He was
Lord of Lords, king of the four quarters. Father to his people, and
owner of the world. But in spite of all this glory, he was a pious
man and worshipped his gods above all that he wanted and possessed.
One day Alosi, which we know is a most ignoble aspect of Eshu
(Eleggua) sought to question Obatala/Olofi, the god of gods, the
virtues of this humanly appointed owner of the world, and in a most
surreptitious tone suggested that Babalu was only so dedicated to
the gods because he had been bought. Alosi boasted that there was
not one man on earth that was just. That whenever a man's fortunes
would leave him, mankind was one of the most impudent and unjust
creatures that had ever been created.

Said he: "Sure he's going to lavish great adoration on your altars
when after all if he doesn't he'd surely know he would loose what
he possesses if he did not."

And Obatala answered this malevolent scoundrel saying:
"Come now, can't you understand that when a person truly loves
their master, nothing is so important than that love they choose
to give. Further what is the object of giving; but to give that to
which there is no expected return? Certainly Babalu *is* a just
man. For whenever and whatever he offers upon my he only gives
thanks and never asks anything for himself!"

"Hah!" laughed Alosi, "I'm sure if he were not king,and have the
ability to offer whatever at his command, this Baba olu aiye would
find it quite difficult to grovel at your shrine and give
mofuribale!" (obeisance).

And so, Obatala brought about a great dissatisfaction and doubt in
the minds of the king's people and before you knew it Baba olu aiye
was deposed and sent into exile, out of his own country.

Babalu wandered for many years, but no matter what his hardships,
he never forgot his god. He never blamed his gods for his condition
and in fact he learned from his newly found humility a great deal
more than he would have cloistered safe in his fanciful palatial
estate. Though he was forced to beg in the streets as a common
peddler, he never once became bitter nor disgruntled of his newly
found occupation. Of the little he had, he still offered to his god
some and when there was nothing he possessed a fervent prayer from
his heart lauded ancient praises that shamed Alosi in his
dissatisfaction.

Babalu's success and continued fealty only enraged Alosi the more.
So that again he was compelled to approached Obatala with vitriolic
sarcasm which he framed saying:

"Of course, Babalu is loyal. Who wouldn't be with the beauty you
have bestowed him? Look, he still is quite healthy and able. And
with the combination of his stamina and appearance he's quite able
to charm anyone into pity or seduce a stranger to assent any means
by which he can survive.
Hah! ruin his health, spoil his beauty. Make him seem as nothing
more than a ruinous decaying fruit and let's see how much he will
think of gratefulness to his gods!"
 
And so, Obatala brought down pestilence and shame upon Babalu. And
he was stricken with small pox and ulcerous sores. His bones no
longer had the verdure they had known in youth and they fell victim
to an arthritic deformation, so, that Babalu could no longer walk
easily and was forced to aid his ambling with the help of a crutch.
Dogs attracted by the stench of his squalid and seemingly leprous
condition would follow him licking the sores on his legs. So
revolting was this sight to the community that they took stones and
pelted him till he no longer could stay amongst them and was forced
to take refuge in the wildernesses of the forests and jungles.

But though alone and suffering from his condition, Babalu never
once bleated anger to his gods, or blamed them for his condition.
In fact he thanked them for the bit of life he sustained and in
humble abnegation only became more contrite in his alliance than
he had ever before while he had been king and full of health. The
people aware of this, were moved to pity and though he was
unapproachable they catered to him still, and left him things which
he could eat in the midst of the forest much like offerings made
to wild beasts lest they endanger the community by their proximity.

Alosi, more frustrated than ever and apparently obdurate, again,
once more belligerently challenged Obatala's attention and said:
"Bah! All this groveling thanks is only because you have provided
him with a way which he can still survive! Of course, he can remain
unshakable to your worship for he thinks nothing of himself!". 

Then changing his tone, and with lascivious approach he beckoned:
"Let you bring about a love interest, arouse his desires...Fill his
heart with that awesome desperation for the embrace and the loins
of a woman...her honey colored breasts..... Then cripple him
impotent! Confuse her interest so that she is led astray! That her
absence would frustrate him and in that hurt or denial, let's see
what honor he pays you then!"

So, while walking by a river one day, he was espied by a beautiful
young damsel. That though from a well to do family she found it no
disgrace to take an interest of this stranger that begged through
the streets. Curiously she pitied him for his coarse condition and
while everyone else ostracized him she would willingly meet with
him to cleanse his wounds and help him in his crippled situation.
Happily she took residence close by. But as time would have it,
this concern became more than curiosity and a philanthropic
endeavor; and she became enamored with Babalu. 
He still spoke of his gods with the greatest reverence, offered
what little he had or some wild flower he would find on the ground
and indeed nothing could shake his trust. He spoke so beautifully
that she not only was moved to tears and found a regenerating love
for the gods,  but because of his love of divinity, she became in
love with him.

Banyani, (some call her Dada) found in this grotesque indigent
something that no where in the world she could find; sincerity. For
men had become vain with their self worth, conceited by their
prowess..yet Baba olu aiye was kind and understanding, he loved her
not for her sex but for herself and not for anything more he could
expect of her. 
And so, in the waning moon's shadows she was moved to couple with
him, trembling but determined and not fearful of the contact that
would pollute her.

In time Eshu heard a cry, deep in the forest he so often lurked,
and seeking out his curiosity he found Banyani whom in pain cried
out. Inspecting her over, he noticed an ulcerous sore on the top
of her head that was dangerously rotting through the flesh into
her skull which she had covered out of sight with her long black
hair.
Immediately Eshu took her before her brother Aganju. Aganju
at once, sent for Babalu and asked him for the truth. But as Babalu
was a just man, he told him no lies, he made no excuses and found
himself exiled of the land that Aganju reigned.

Once more, Baba olu aiye was forced to flee, but this time very,
very far.

Then Obatala said to Alosi;
"See? Even the worst of disgrace does not daunt his soul. There he
crawls in the desert, and forests totally a recluse from the sight
of the living and yet he still worships, lauds his gods with out
ever an accusative tone. Confronted by the worst of tragedy he is
still just and his integrity knows no bounds. All, all that he has
left to his name, by this celestial chastising, is his life! What,
you would have me do? Take that as well away from him too?
No! This game has gone far enough. I am satisfied! Now, I will give
him back his health and quadruple his seed, his fortune and his
possessions on earth. For never has there been one or will ever be
he who can understand the will of the gods and can remain loyal
against all odds, just, and resilient to consequence, or patient
enough to learn the virtue of how to win by loosing!"

And it is said that Baba olu aiye rose from the hot desert sun, and
that the sun cured him of his ill. He wandered into a seeming
mirage that was in truth an oasis wherein he found himself amongst
a lush verdure, teeming with exotic plumed birds. But more than an
oasis it was a luxurious land that was quiet and hardly anyone
passed by it. So he named it Arara. There he settled to quench his
thirst, and rest by the river that to this day both the land and
its river are still called Arara. It was there that he forgot to
speak like the Lucumi and in time there he learned the local tongue
he found among its natives. This was a different language than he
was born to have known.

Alone Baba olu aiye remained there for some time as he healed and
regenerated his health then one day he was espied by a beautiful
young damsel who came to him for conversation. He asked her name
and she replied that it was Nana'. This was indeed a surprise for
she was none other than the well known NANABURUKU, of the land of
Takua whom because of a disagreement with OGUN left so far away
that she found herself in this new land.

Together they had found peace there and in so an compatible
attraction they mated. Together they established a new city where
once more Oba olu aiye reigned and what was past was left to the
conversation of legend."


In Cuba, was where the Arara became most affluent, in particular
the province of Matanzas and Habana. We find that the ceremonies
of Saint Lazarus or Babalu in Habana are done differently to those
of the Province of Matanzas however.

There are seventeen recognized aspects of Babalu. The number 17 is
one of the numbers sacred to him. Ironically his festival is the
17th of December and heralds a golden age that is said to be that
which after his ordeal, he created in the land of Arara.

I said ironically because this is the same date that begins the
Roman Saturnalia which beckons the self same thoughts. In the
Palatine, the god Saturn was housed in his temple and woolen stuffs
and a kind of burlap were used, not unlike used in the Babalu
rituals for the same reasons. Babalu's identity with the color
purple is also similar and in the end this may be an assimilation
of that Saturnine god that teaches us all perseverance, patience
and understanding with the object end of longevity, wisdom and peace.

Eshin-Fun 


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