Yoruba Religion

Who is Babalu Aye?

---

Babalú Ayé is the Orisha of leprosy, smallpox, venereal diseases and in general of plagues and misery. He is well known and revered. he represents the affections of the skin, the contagious diseases, especially the venereal ones and the epidemics in the human being.
In the daytime nature he hides among the ivy, the coralillo and the cundeamor to protect it from the sun. he comes out at night. Orisha very respected and even sometimes feared in Nigeria. His cult comes from Dahomey (Benin), where he receives the name of Azojuano (Azowano), King of Nupe, territory of Tapa. His name comes from Yorùbá Babàlúaíyé (father of the world), in Africa it was known under the name of Samponá or Sakpatá, for being smallpox and leprosy mortal diseases.
In some holy houses Babalu Ayé is not made at the head of any initiate, Yemayá is made with oro for Babalu Ayé, his receptacle and attributes are received. In others if the coronation is performed, in his ceremony an awan is performed with the required ministers, Oloshas Omo Azojuano are called to mount the Orisha during the ceremony, his attributes are born inside the kutu (pit that is made in the earth) and is received with Naná Burukú. His omìerós or Ossaín do not carry water, as it is his taboo.
His number is 17 and its multiples. His color is purple bishop. In the syncretism is compared to San Lazaro (December 17). He is greeted: Jekua Babalu ayé agrónica!

Family of Babalú Ayé.

---

Son in Arará territory of Kehsson and Nyohwe Ananou, for the Lucumí son of Naná Burukú, raised by Yemayá, brother of Oshumaré and Irokó. Couple from Oyá and Yewá with whom he had no relationship. Orisha closely linked to death by raising the 9 Eggún children of Oyá.

Diloggún in Babalu Ayé.

---

He speaks in the diloggún for Irosso (4), Ojuani (11) and fundamentally for Metanlá (13).

Tools of Babalu Ayé.

---

His receptacle is a large flat fryer and is covered with a gourd, güiro or semicircular lid that carries in its upper part a hole where he will receive the immolations, on its sides it also has holes. In the Arará rule this lid is sealed with cement, painted in blue, red, white and purple colors, around the upper hole is decorated with cowries. In the Lucumí rule the lid is not sealed. When Babalu ayé is received, it is received with the Eshu Afrá, a Osun that the tip is finished off by a dog, the cacha or bracelet that is made with the leather of the immolated goat decorated with 7 snails and beads of the Orisha, the Aha or brush of sprigs of coconut leaf adorned with snails and sealed with sack cloth (jute), guinea fowl feathers and beads. Its attributes are two puppies, a pair of crutches and a wooden triangular bell.
His elekes are made of white beads with a blue finite stripe, others are made by interspersing Oya beads, red and black.

Offerings to Babalú Ayé.

---

Toasted corn is offered, different grains, roasted corn cobs, burnt bread, coconut water, dry wine, shredded garlic, smoked fish and hutia, coconuts, green coconuts, onion, corojo, beef cogote, etc. He is immolated goat with beard, guinea fowl, rooster and pigeon. Their Ewe are cundeamor, sargasso, sassafras, alacrancillo, apasote ateje, pinyon botija, bejuco ubí, caisimón, basil, sarsaparilla, male alejo, artemisa, caguairán, ash, copaiba, cherimoya, yellow vine, worm vine, cardosanto, cabolletas, ortiguilla , incense, millet, pica pica, etc.

Objects of power of Babalu Ayé.

---

An aja, palma de corojo or coconuts, a branch with a piece of sack tied and decorated with beads and snails.

Suits of Babalú Ayé.

---

The suit of Babalú Ayé is made of a bag covered with snails.

Dances de Babalu Ayé.

---

Babalu Ayé always falls down like a sick person, with his back bent and his hands stiff. Limps and is very weak, falling sometimes. His nose is full of snot and his voice is congested and nasal. His movements are those of a feverish person, bewildering the flies that perch on their open wounds with their aja. Babalu Aye also makes gestures to sweep the air to cleanse him of bad influences. He who takes possession will want to lick pustules or wounds to heal those who watch the ceremony. While the bakini bakini is done, water is spilled on the floor. All wet their fingers and pass them on the forehead and behind the neck. Then they kiss their hands to protect themselves against diseases. The dancers put themselves in a circle, dancing bent and limping.

Dances de Babalu Ayé.

---

Crowning Babalú Ayé. Kari-Osha. To crown this Osha must have received before the warrior Orishas. Then during the coronation the following Oshas and Orishas must be received.
Elegguá, Obatalá, Oke, Yemayá, Shangó, Ogué, Oshún, Oyá and Babalú Ayé.

Paths of Babalu Ayé.

---

His paths are:
Babalú Ayé Ajorotomi.
Babalú Ayé Beluja.
Babalú Ayé Bokú.
Babalú Ayé Molú.
Babalú Ayé Olode.
Babalú Ayé Oloko.
Babalú Ayé Sapata.
Babalú Ayé Aberu Shaban.
Babalú Ayé Abokun.
Babalú Ayé Adan Wan.
Babalú Ayé Adu Kake.
Babalú Ayé Afisino Sanajui.
Babalú Ayé Afrosan.
Babalú Ayé Agdi.
Babalú Ayé Agrozumeto.
Babalú Ayé Ajidenudo.
Babalú Ayé Alino.
Babalú Ayé Alipret.
Babalú Ayé Aloa.
Babalú Ayé Amabo.
Babalú Ayé Ano Yiwe.
Babalú Ayé Apadado.
Babalú Ayé Avidmaye.
Babalú Ayé Avinuden.
Babalú Ayé Azon Tuno.
Babalú Ayé Bayanana.
Babalú Ayé Da Souyi Ganhwa.
Babalú Ayé Dada Punpola.
Babalú Ayé Dap Rodo.
Babalú Ayé Dasano Atin.
Babalú Ayé Dassano Molu.
Babalú Ayé Demashe.
Babalú Ayé Efundo.
Babalú Ayé Felu.
Babalú Ayé Gauze.
Babalú Ayé Gbo Zuhon.
Babalú Ayé Houla.
Babalú Ayé Hountebe.
Babalú Ayé Hountese.
Babalú Ayé Jolobato.
Babalú Ayé Joto Roñu.
Babalú Ayé Joto Sojura.
Babalú Ayé Jumewe.
Babalú Ayé Juoni.
Babalú Ayé Kalinotoyi.
Babalú Ayé Kanepo.
Babalú Ayé Kpada Dayigbo.
Babalú Ayé Kujunu.
Babalú Ayé Kusue.
Babalú Ayé Kutumase.
Babalú Ayé Laundo.
Babalú Ayé Leke.
Babalú Ayé Lumpue.
Babalú Ayé Miyanya o Miyanye.
Babalú Ayé Niyone Nanu.
Babalú Ayé Ogumo.
Babalú Ayé Ojukame.
Babalú Ayé Otobue.
Babalú Ayé Rujuere.
Babalú Ayé Shakuana.
Babalú Ayé Shamafo.
Babalú Ayé Shono.
Babalú Ayé Somemo Maya.
Babalú Ayé Soyaya.
Babalú Ayé Susana.
Babalú Ayé Suvinegue.
Babalú Ayé Tokuon.
Babalú Ayé Toseno.
Babalú Ayé Yanu.
Babalú Ayé Yonko.
Babalú Ayé Zoninu.
Babalú Ayé Zuko.
Babalú Ayé Nanú.
Babalú Ayé Asoyí u Asojí.
Babalú Ayé Ayanó.
Babalú Ayé Aguó.
Babalú Ayé Aliprete.
Babalú Ayé Afimayé.
Babalú Ayé Aluiyá.
Babalú Ayé Babá Aribó o Babá Arubó.
Babalú Ayé Socutá.
Babalú Ayé Lokuón.
Babalú Ayé Asudó.
Babalú Ayé Sujjú.
Babalú Ayé Dakuanambó.
Babalú Ayé Afrekereté.
Babalú Ayé Kaké.
Babalú Ayé Osuniké.
Babalú Ayé Babá Mafí.
Babalú Ayé Sagpatá.
Babalú Ayé Chakuaná o Chakpana.
Babalú Ayé Obarileo.
Babalú Ayé Lanwelosán.
Babalú Ayé Babá Aluwa.
Babalú Ayé Babá Agrónica o Acrónica.
Babalú Ayé Babá Yonkó.
Babalú Ayé Babá Odé.
Babalú Ayé Osanlao.
Babalú Ayé Babá Wueroato.
Babalú Ayé Abosojún.
Babalú Ayé Asojuano o Asowano.
Babalú Ayé Aldamacururú.
Babalú Ayé Yesá.

Characteristics of the Omo Babalú ayé.

---

His sons are people concerned about the physical, mental and spiritual well-being of the people around them. They always try to give affection, understanding and help, but they have a hard time communicating. They are solitary and complex. They are people who instinctively become the backbone of sick people, both in body and soul, who come looking for a word of encouragement.

Who is Aggayu sola?

---

Aggayu sola is an orisha and represents in nature the volcano, the magma, the interior of the earth. He also represents the immense forces and energies of nature, the force of an earthquake, those of a flush of sea, the lava of the volcanoes circulating intensely in the subsoil ascending to the surface, the force that makes the universe and the earth rotate. He is the staff of the osha and particularly of obbatalá. He lives in the river current and the volcan. He is also represented by a boatman in the river in his human form.

Aggayu sola is also the orisha of the deserts, the dry land and the enraged rivers. He is the giant of the osha, orisha of the fire, of bellicose and angry character. He's obbatala's staff. Confused in some cases whith aganjú the 6th alafín de òyó. His cult comes from arará and fon.

His name comes from yorùbá aginjù sola (aginjù: desert, so: voice, àlá: cover), lierally "he who covers the desert with his voice". There are several ways to crown this Orisha. He can be done directly Aggayu or can be crowned Shango or Oshun, this is called making Shango with gold for Aggayu or Oshun with gold for Aggayu. Crowning directly is something of arará origin, while the lucumí tradition is more of making an oro, although this has been changing and what is recommended is to ask Orunmila what is best for the future iyawó.

If he is placed at the head, his main ota is pyramidal and must remain tied under the river for a period of 9 days. His number is 9 and his multiples. His color is dark red and white or 9 colors except black. He is compared in the syncretism with san cristóbal (july 25) or san cristóbal de la habana (16 de noviembre). Greetings Aggayu sola kinigua oggé ibbá eloní!

Family of Aggayu sola.

---

Son of Oroiña, is considered by some as the father of Shango and Orungán. Lover of Oshanlá and Yembó (paths of Obatala).

Diloggún in Aggayu sola.

---

In the diloggún he speaks for osá meyi (99).

Agayu sola tools.

---

His receptacle is a clay basin or a wooden basin, painted with his nine colors. His attributes are the oshé (red and white bipedal ax adorned with yellow and blue colors), 9 combat tools, 2 oxen jars, 9 mates, comet, a hand of snails and a cane. Their elekes are brown (cocoa), matipó, pearl, turquoise blue (blue), a red and sometimes a yellow or green, others are made by interspersing 8 yellow beads, 9 red and 1 white.

Offerings to Agayu sola.

---

He will be offered fruits of all kinds, eggplant, roasted corn chips, cane molasses, canary seed and biscuits with corojo butter. He is immolated goat, cock, guinea fowl, turtle and pigeons. His ewe are bledo punzo, atiponlá, moco de turvo, baría, platanillo de cuba, sarsaparilla, paradise, poplar, jobo, curujey and pacific sea.

Objects of power of Aggayu sola.

---

A two-headed ax and a wand.

Suits of Aggayu sola.

---

Aggayu is wearing a red suit and pants. Multicolored scarves hang from your belt.

Dances de Aggayu sola.

---

Aggayu takes long steps and raises his feet very high, as if walking on obstacles. At the same time, he wields the air with his oche. He likes to carry children on his shoulders.

Crowning Aggayu sola. Kari-osha.

---

To crown this osha must have received before the warrior orishas. Then during the coronation the following oshas and orishas must be received.

Elegguá, Ogun, Obatalá, Oke, Yemayá, Shango, Ogué, Oshun and Agayu.

Roads of Aggayu sola.

---

His paths are:

Aggayu kinigua.
Aggayu larí.
Aggayu babadina.
Aggayu aggarí.

Characteristics of the omo Aggayu sola.

---

Violent, irascible, angry, physically very strong. They are sensheive and love tenderness. They love children and are easy prey for women with fragile appearance, because they love protecting the weak.

Patakies of Aggayu Sola.

---

Aggayu the king.
Shango was proclaiming for all the peoples of the earth his religion but could never approach a land that thundered and trembled and was always covered by incandescent gases. He was eager to enter that land to proclaim the religion of osha.

Then he went to Orunmila's house, where he came with obara sa and Orunmila told him that he should go to the bank of a river, Shango did everything as Orunmila told him and when he met Elegba, they said hello and Elegba told Shango that after the river there was a very fertile valley, where there was a town where the people who lived there had no fixed sense of what they had because they were distracted, whatever the issue was the king of that place who spoke to the subjects from afar so as not to be seen.

Shango was intrigued and asked Elegba how he is possible for a people to have a king, whom they do not know or see. Shango decided to go see that king and Elegba told him that the king went in the afternoon to the river bank to cool off and that there was a person Oshun waiting for him and she knew where he lived.

At dusk Shango came to the river and soon after being there he heard a loud noise, like a roar and saw a woman running down the opposite bank of the river, shortly after he saw a very large man arrive, who was submerged immediately to remove the smoke that was on him and the woman waited for him to come out to the surface of the river and began to pour water on his head to refresh him.

Shango who was watching everything, began to shout for them to see him and when he looked at him they asked him what he wanted and Shango answered him, go over the river. Aggayu that was that king pulled a palm tree and using it as a stick crossed Shango from one bank to another, after crossing him the relevant presentations took place, and they asked Shango again what he wanted, and he replied that he wanted get to know his town.

Shango went to the village and observed that his inhabitants were behaving without control and saw how Aggayu did not approach any of them. When Shango inquired, because of that attitude of the people, Aggayu said to him: Come to my house and you will see why and that is how Shango observed that Aggayu lived in the volcano.

Aggayu was surprised to see Shango walking on the lava without getting burned and asked him how he did not burn, Shango told him: I am the only son of iyamese and now I want to fix this town because I have seen some of your children that can talk to you directly but others when you approach them are upset. Aggayu, Shango and Oshun made a pact, so that Shango and Oshun had the same right to settle the heads of the sons of Aggayu, as long as they could not speak to him directly

To seal the Aggayu pact he served Shango, akuko meyi, etu and eyele and painted him on the head under the crown of Shango a red, white and red line where Shango served Aggayu, etu, akuardo, oka, olele, ekru, aro and for everyone to know the pact, when the volcano erupts first comes the candle that is Shango and then the lava that is Aggayu.

Who is Oya?

---

Oya is an Osha and is closely related to Iku, the divinity of death. She is the promoter of storms, hurricane winds and sparks. She symbolizes the violent and impetuous character. Oya lives at the door of the cemeteries. Represents the intensity of the mournful feelings and the world of the dead. In nature she is symbolized by the spark. Together with Eleguá, Orunla and Obatalá she dominates the four winds. She is called with the sound of the flamboyant pod. Represents the reincarnation of the ancestors, the lack of memory and the feeling of regret in the woman. Oya's flag, skirts and cloths carry a combination of all colors except black.

Oya is the Orisha of the Niger River, formerly called Oya, by its 9 tributaries. She was born in Ira. Oya is one of the so-called Orishas of the dead with her sisters Obba and Yewa. Oya exercises a special power over the eggúns, because she is the mother of 9 of them. Lover of war she fought with Oggun and Shango in the campaigns that these carried out. Accompanied Shango when he left Òyó and was named queen of Kosso. Her cult is of territory Tapa, Kosso and Òyó. Her name comes from Yorùbá Òyá (Oló: Mistress - Oya: Darkness) meaning "Mistress of Darkness" also known as Yansá from Yorùbá Iyámsá (Iyá: mother -Omó: sons - Mesá: nine) "Mother of nine".

The children of Yemaya and Shango do not receive her during the Sodo Orisha and when she is established as a tutelary Orisha, her children must receive Yemaya with a special ritual. Her stpmes are 9 of brown color that are collected in the river.

Oya's number is 9 and its multiples. In the syncretism she is compared with the Holy Virgin of the Candelaria and Santa Teresa (February 2). Her color is wine red or brown and 9 colors except black. She is saluted: Greetings, Jekua Jey Yansá!

Family of Oya.

---

Daughter of Obbatala and Yembó, wife of Oggun, Shango. She kissed Babalu ayé for the first time, she is also Ayaó's sister who is a virgin and does not settle.

Diloggún in Oya.

---

Speaks in the diloggún for Osá (9).

Oya's tools.

---

Her receptacle in an earthen vessel with a lid or a tureen of brown or various colors. Normally she lives dry, in some cases in river water and in others only a little river water is sprayed on its ota. Her attributes are 9 adanes (handles) of copper, flamboyant sheaths, Irukes (horse's tail), a hand of snails, tools of work and war, swords, shields, lightning swords, crown, handkerchiefs of 9 different colors except black, guataca, peaks, arrow, ray, scythe, stick, hoe, rake, ax, saber, etc. Her elekes are of 1 brown account with black and white stripes for every 9 browns, in some Osha houses they are made of lilac beads with yellow stripes or alternating 9 white and 9 black beads.

Offerings to Oya.

---

She is presented with colored fruits, mainly eggplant, sweet potato, Indian plantain, buns of beans, white rice with eggplant, corojo butter, grapes, cocoa butter, toasted corn, coconut, etc. He is immolated goats, chickens, guineas, pigeons. Her ewe are flamboyán, caimitillo, pump fruit, yucca, pomegranate, marigold, thousand flowers, geranium, purple coralillo, pacific sea, cucumber cucumber, verbena, cemetery flower, dead scarecrow, change voice, plantain, shameful, mugwort, cordovan, camphor, curujey, croto, cherimoya, mongoose, etc.

Objects of power of Oya.

---

A tool made with black mane of horsetail, called Iruke. Nine copper bracelets.

Oya's costumes.

---

Oya wears a dress wine and a skirt with 9 stripes of different colors. She can also dress in a dry fiber dress from the top of the royal palm, called yagua. Nine-colored ribbons cover his head.

Dances of Oya.

---

When Oya dances, her iruke wiggles to clear the bad air influences. Her dance is very frenetic and very fast. It's delirious, a bacchanal. Sometimes she charges with a burning torch in her right hand, making fiery circles as she turns to the left.

Crowning Oya. Kari-Osha.

---

To crown this Osha one must have received before the warrior Orishas. Then during the coronation the following Oshas and Orishas must be received:

Elegguá, Oggun, Oshosi, Obbatalá, Oke, Yemayá, Shangó, Ogué, Oshún and Oya.

Roads of Oya.

---

Her paths are:

Oya Yansa Bí Funkó.
Oya Dumí.
Oya De.
Oya Bumí.
Oya Bomi.
Oya Nira.
Oya Igbalé.
Oya Nike
Oya Tolá.
Oya Dira.
Oya Funké.
Oya Iya Efon.
Oya Afefere.
Oya Yansá Mimú.
Oya Obinídodo.
Oya Yansa Duma
Oya Yansa Doco.
Oya Tombowa.
Oya Ayawá
Oya Tapa.
Oya Tomboro.
Oya Yansa Odó.
Oya Yansá Orirí.

Characteristics of the Omo Oya.

---

They are reserved people, of calm character like a breeze but when they get angry they are a tempest. They are like the wind, they do not like to be locked in a place, they tire easily with the everyday and monotonous behaviour. They are in extremely faithful in some cases, but in others are given to extra conjugal adventures. In all cases they are very jealous.

Patakies of Oya.

---

A long time ago three sisters lived in a tribe: Yemayá, Oshún and Oya, who, although very poor, were happy. Yemayá was the oldest and kept her two sisters fishing in the sea. Oya was the youngest and Oshun took care of her, while doing this she also fished in the river and collected stones, which they sold. Love among the three sisters was very big. One day the tribe was invaded by enemy troops. Oshún could not hear the cries of Oya, which she tied so that she would not get lost doing her usual pranks since she was submerged in the river, nor heard her Yemayá, which was far away from the coast. Thus, the enemies took Oya as a captive.

Oshún when she discovered the loss of her beloved sister, sick of melancholy began to slowly consume. However, she managed to find out how much the enemies were asking for the rescue of Oya and little by little began to keep copper coins, until she had enough money to rescue Oya. The head of the tribe, who was madly in love with Oshun and who knew the poverty of her, doubled the price of the ransom while the negotiations were being made. Oshún knelt, wept and begged, however the Oba asked her for her virginity in exchange for her sister's freedom. Because of her love for Oya, Oshún agreed. When she returned home with Oya, they told everything to Yemayá, and the older sister in recognition of the generous gesture of Oshún never forgot the sacrifice of her sister, she adorned the head and her arms with coins of copper.

While Oya was captive, Olofin had distributed the earthly goods among the inhabitants of her tribe: to Yemayá she made her absolute mistress of the seas, to Oshún, of the rivers; Oggún, metals, and so on. But since Oya was not present, she did not received anything. Oshun implored her father not to omit her from his earthly representation. Olofin, was thoughtful to realize the fairness of the request and remembered that there was only one place without an owner: the cemetery. Oya gladly accepted, and thus became mistress of the cemetery. This is why Oya has copper tools to show his eternal gratitude to Oshun's sacrifice and eats by the river, as a reminder of her childhood. Moforibale Oshún, Moforibale Yemayá, Moforíbale Oya.

More patakies ...