Babalu Aye or Asojano.

Asojano is the orisha of the epidemics that hover over the lands. Asojano also known as Babaluaye or Acronica brings diseases, infections of the skin and other sicknesses whether terminal or non-terminal onto humankind. Asojano is said to be a man that walks around on his crutches with abscess and other skin disorders on his body. He wasn’t like that before legends say but that is how he is now. Asojano was entrusted by Olofi after his punishment to inflict these epidemics onto the earth. He is said to be one of Olofi’s wrath and through his actions we suffer. He is also the orisha of discrimination. Due to his sickness and the epidemics he has conflicted on him, many people outcast him and did not want anything to do with him. They would throw water at him when he would try to approach them, which is an offense to Asojano in nowadays. He is also seen as a beggar. That’s what he disguises himself as to test and see how the heart of man is. When you fail that test, Asojano usually brings epidemics and sickness to your life. Whether it is direct to you or the closest person or thing to you. He is the epidemics that happen to the world in an instant. The people that are inflicted with these epidemics are said no to be victims but are now his messengers to show the world that he does exist and to have respect for Olofi and him.Asojano does not like water on him due to the discrimination he received. The only water he can receive is coconut water. He does not go out in the daytime because the rays of Olorun burn his skin that is infected. Rather, Asojano goes out at night and it’s there where he begins his work either releasing his wrath of epidemics on man or relieving and aiding epidemics on man. In the house of his followers, Asojano is received with a clay tureen that his secrets are kept. He is kept somewhere hidden where the light does not hit him. Asojano has received also with 2 cachas (bracelets made of goat skin and burlap) and an ajà (broom made out of dried palm branches) in which he uses his ajar to swat away the flies and mosquitoes that follow him everywhere he goes. He is also received with his personal Elegua, Eshu Afra, and Nanu.Asojano was exiled from Yoruba due to the epidemics and plague that followed him. The people were terrified and disgusted by him so they banished him. Chango led Asojano to the land of Mahoney/Benin accompanied by 2 dogs that were gifts from Chango and Asojano was received with open arms. There he was made the king and the lands progressed. He was treated fairly with love and respect and no one discriminated against him.

Paths of Babalu Aye, Obaluaiye, Asojano.

Babaluaiye is synchronized, adapted/identified with Saint Lazarus. There two to be found in the Bible one is Lazarus of Bethany, the village of Mary and her sister Martha. John Chapter 11 verses 1 through 46. The other is from Luke Chapter 16 19 through 31. The Saint Lazarus that Babaluaiye is concertized with is the one from the parable in Luke Chapter 16 verses 19 through 31. As far as I have been able to determine from the two editions (1878 and 1974) of the Lives of The Saints, this Saint Lazarus/San Lazaro in not canonized neither is the Lazarus of Bethany, the brother of Mary and her sister Martha.

Mary and Martha are the sisters of Lazarus of Bethany in both editions. I am of the opinion that the Saint Lazarus that Babaluaiye is as best as I can tell a blend of both and “Folk Canonization,” born in Cuba. Images of Saint Lazarus/San Lazaro show a man wrapped in the remnant bandages like those used to wrap a corps is covered with sores walks with crutches and is accompanied by dogs. Luke 16 verse 19, “And a poor man named Lazarus (19) was laid at his gate, covered with sores, and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores.”

Saint Lazarus/San Lazaro/Babaluaiye is very popular in Cuba. There is a Sanctuary in Rincon just outside of Havana where this Saint/Orisa is venerated. There is (or was) a hospital for Lepers there. After the Revolution the Socialist government closed this church along with all of the other churches in Cuba and the sought to change the “Religious” nature of the hospital. But all staff refused to work there because they would no longer be under the protection of Saint Lazarus/San Lazaro/Babaluaiye so the Revolutionary government relented or at least this is the story I know.

Luke 16 verses 19 to 31

The Rich Man and Lazarus

19 “Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day.
20 “And a poor man named Lazarus was laid at his gate, covered with sores,
21 and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores.
22 “Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried.
23 “In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom.
24 “And he cried out and said, Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.’
25 “But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony.
26 ‘And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us.’
27 “And he said, ‘Then I beg you, father, that you send him to my father’s house–
28 for I have five brothers–in order that he may warn them, so that they will not also come to this place of torment.’
29 “But Abraham said, ‘they have Moses and the Prophets; let them hear them.’
30 “But he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent!’
31 “But he said to him, ‘If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.’”

I am inclined to think that Babaluaiye exhibits elements of both the rich man and the beggar Lazarus.

Babaluaiye, “Father of the World” or Obaluaiye, “King of the world.” Yoruba in Nigeria and in the New World know this Orisa as Sonopon, Sopona, or Sapana. Fongbe speaking people in Dahomey (Republic of Benin) and the New World know this Orisa as Sagbata or Sakpata. As is the case with all of the Orisa, translations of this name are only speculative, but it appears to mean to kill a person by covering them (dabbing, plastering, smearing) them with sores. SA = dab, smear, plaster, pa = kill, eni = person.

If this translation is accurate, it is in reference to the fact that Babaluaiye controls Small pox and other virulent diseases, such as leprosy, and other such conditions which make their presence seen on the victim’s skin as rashes, pustules, and other forms of degeneration or decay of tissue. Babaluaiye also controls all forms of venereal disease, including and especially the two great scourges of the late Twentieth Century, Herpes and AIDS. Small pox and other virulent diseases are only a minute part of what this Orisa is about.

Babaluaiye is an Orisa with at least sixty aspects (personalities) or roads. Sonopon, Sopona, Sapana, Sagbata or Sakpata, are not usually employed when addressing or speaking about this Orisa, both out of respect for the awesome destructive power that it implies and because this writer believes that they impose limitations on the scope of powers entrusted to this Orisa by Olofi. Babaluaiye, “Father of the World” or Obaluaiye, “king of the world,” are both more respectful and more accurate, as they allude to the scope of the power in and influence over the acts, actions, and attitudes of humankind in (Aiye) the physical world.

The physical world is the playing field for the forces of construction and destruction, increase and loss, life and death. The physical world is the only place where these forces fully, truly, and completely manifest themselves and thereby effect the human condition.

It is through Babaluaiye that one of the most important concepts of human existence is revealed to us: the law of limitations. Babaluaiye teaches us, that for humankind to function as both citizens of the “physical world” and as citizens of the “universe,” we must abide by certain earthly and “heavenly” laws which govern our behavior; whether we chose to accept their authority or not. Then, Babaluaiye tests us to see if we can keep our self-centered natures from throwing us out of balance and harmony with the universe by selling our “souls” for pleasure, temporal power and material possessions.

No matter how much economic influence we may amass in our lifetime, we will all eventually lose out to Babaluaiye, because we are all mortals and Babaluaiye is “Father Time.” Babaluaiye works in close partnership with Iku, the Orisa of death, whose function it is to take us of the face of this earth, regardless of our accomplishments on this Earth. Babaluaiye teaches us that material gains do not bring us physical immortality. If we learn the lessons and pass the tests of life, Babaluaiye extends a gentle hand to us.

It is through the lessons that Babaluaiye provides that we learn to mold our beings in order to live and prosper in the physical world. Babaluaiye teaches us that imagination must be harmonized with our immediate life circumstances. Babaluaiye, helps us to develop a pragmatic world view, so that we become better able to draw conclusions after all of the facts have been and proven. If we do not come to this understanding, we must live with the consequences of our rash actions.

From Babaluaiye we learn the often-harsh lessons that show us the value of acquiring these building blocks of personal growth: knowledge, wisdom, and understanding. With these building blocks of personal growth we develop patience, caution composure confident nobility of mind and dignity insight. Once we have acquired knowledge, wisdom, understanding, and developed, patience,caution and composure. We will be well on the way to having Iwapele, gentle character. It is then that we will be accorded, respect, by our elders, our peers, our juniors and will therefore be well on the way to being Agba, elders in our own right.

Babaluaiye teaches us that for there to be personal growth we must fulfill our obligations and responsibilities. Babaluaiye teaches us of duty and the duties we must perform in order to build, Iwa, character and Ewa, beauty. The example of Babaluaiye helps us to understand the concept of” Iwa ewa”: Iwa (character) is Ewa – (beauty). Iwapele, gentle character, imparts, Ewa Inu, inner beauty. Babaluaiye teaches us that life is an exercise in problem solving. The trials and obstacles we face help us to develop the wisdom to deal with all of life’s difficulties. Babaluaiye tests our endurance. Babaluaiye is the Orisa of discipline and consequences. Babaluaiye deals with the concept of personal growth and responsibility.

Babaluaiye is the Orisa of self-discipline. Babaluaiye teaches of the benefits gained by having self-discipline and he of all that can be lost by not having self-discipline. Babaluaiye, teaches us that life a without discipline is a hollow and worthless, illusion. A life based on illusion and falsehood must in time face the consequences: loss, ruin and sorrow. The following Sacred legend, illustrates this point very well:

In the old days when the African world was being created, Babaluaiye, was a young and handsome prince, who did not live an organized and disciplined life. He wanted to live on his own and did not want to obey the older Orisa. He was so disobedient that he caught every contamination in Yorubaland. The complaints were so numerous about him that all the Olorisa gathered together and repudiated Babaluaiye because of his condition; (among the contamination’s he contracted were Smallpox and leprosy) No one helped him or presented him with offerings of any kind.

He was even disrespected by his sons, who saw him as cripple walking with a cane. The only Orisa who looked on him with pity was Esu Eleggua. As a penalty for his “sins” all of the Orisa decided not to speak to him or hear him. Babaluaiye, repudiated by his own people, exiled himself to another town. When he would pass a town or village the people would throw water across his path and say “Molo boro, “take harm with you Babaluaiye would then bless them.

In his travels, Babaluaiye met with Esu Eleggua who took him to the house of Orunmila, in the land of Ole Ile. Orunmila said to Esu Elegba “You always bring me these difficult commitments, but, I will consult Ifa for him.” Orunmila consulted Ifa and told Babaluaiye that he had been repudiated because of his lack of discipline and disobedience. But he would be greatly admired and loved in another land.

First, he would have to make Ebo with different grains and that dog should be his constant companion.

Babaluaiye obeyed the counsel of Orunmila and gave his thanks to Esu Elegba. When Babaluaiye left, Esu Elegba presented him with a dog, which Esu Elegba had gotten from Ogun and Osanyin. Babaluaiye continued on his way until he reached Dahomey. The people of that land paid homage to all the terrestrial Orisa (Orisa of the Earth/the soil). At that time in that land everyone lived on their own, except the king, who believed himself to be a God.

The king killed, plundered and did what-so-ever his heart desired, without any consideration for the consequences; but at the sight of Babaluaiye the king knelt at his feet and asked for forgiveness for his wrong deeds. Olofi blessed Babaluaiye for listening to Orunmila. Then Olofi anointed Babaluaiye with a fish and cleansed Babaluaiye. This is how Babaluaiye established his kingdoms amongst the Ewe speakers (Fongbe, Arada or Arara}, Mahi Etc., West of Yoruba Land.

The example of Babaluaiye teaches us that no act or action is without consequences. The example of Babaluaiye can help us deal with the idea that what can’t be cured should and must be endured. It also teaches us that in time all illusions are torn apart. How many stories have been told and written about people who realize on their deathbed that they have wasted the precious gift of life by living it in an illusion? The example of Babaluaiye teaches us that if we do not pay attention and suffer the consequences, it is possible to learn from the consequences and rise above them.

Babaluaiye suffered harsh consequences. He lost outer beauty and was scorned, but with the help of Elegba and Orunmila, Babaluaiye overcame the consequences, developed gentle character, (Iwapele) and inner beauty, (Ewa Inu), and thus became a king.

The lesson of Babaluaiye teaches us that we must learn – we can learn the lesson hard or we can learn the lesson soft, but we must learn. Babaluaiye is symbolic of the struggle for survival and advancement that we must face every day.

The legend above, sets the stage for talking about much of the lore and symbols connected with Babaluaiye:

* Babaluaiye controls and can give protection from, Small pox, syphilis, cholera, AIDS, Herpes, internal and external ulcers, and infections such as gangrene, all diseases which effect the skin. . Babaluaiye also offers protection from loss of limb and paralysis. Olofi conferred this power (Ase) on Babaluaiye, after He experienced their awful and humbling effects as a direct consequence of his former profligate life style.

It is from Babaluaiye that we acquired the knowledge of preventing the spread of Smallpox by inoculation. The priests of Babaluaiye, would use the pus from a Smallpox victims sores, process it in a way still not known, scratch themselves and other members of the cult group with sharp piece of shell. A mild case of the pox would follow and immunity was insured. Priests of Babaluaiye also understood how the disease could be spread.

Smallpox usually struck in the dry season, and spread on the hot dusty wind. The priesthood of Babaluaiye would often engage in “germ warfare”, to eliminate enemies, foreign and domestic, royal and common. One means by which the pox spread was by sweeping up a dust cloud with a contaminated broom. . Ha is broom in Fongbe and Sasara means broom in Yoruba. JA, (pronounced Ha) in Cuban Creolized Fongbe.

The shrines and pots of Babaluaiye are covered or veiled by a skirt of palm fronds (mariwo) because Babaluaiye wore palm fronds to hide his scared, wasted face and body. The skirt of palm fronds (mariwo) also alludes to the broom, Aha. It is said that when Babaluaiye wears the palm leaf skirt walks with his limping gait it makes the mariwo moves like a broom sweeping. The Ha, A, Ale and Sasara, is usually made from the veins or spines of the palm leaf and is a symbol of the power Babaluaiye to heal and kill.

This is more than likely where the African American “superstition” of not touching people with a broom started. Several kings of Dahomey are reputed to have met death from small pox spread by priests of Babaluaiye. It is also the belief of this writer that members of the priesthood of Babaluaiye who found themselves transported to New World slave ports used this knowledge against their captors on more than one occasion. The worship of Babaluaiye was banned in Nigeria and in Dahomey (Rep. of Benin).

It is claimed that the Priesthood were selectively killing people with the pox so as to steal their property and belongings, sine all that belonged to a person taken by the pox went to the priesthood. Perhaps, it was because British Colonial Governors in Nigeria and French Colonial Governors in Dahomey were being killed by the pox? In spite of their best efforts colonial laws did not stop the priesthood of Babaluaiye. Worship of Babaluaiye continued; and his devotees just called him “Oluwa,” Our Lord. Here we have another example of Babaluaiye exemplifying the struggle for survival.

* Smallpox is an airborne contagion that usually struck in the dry season, and spread on the hot dusty wind.
As a result, Babaluaiye is associated with heat and the “hot earth,” (Ile gbona.) People are warned not to go out in the hottest part of the day. Water is sprinkled on the floor or ground to cool and calm Babaluaiye. As stated earlier when Babaluaiye would pass through certain areas the local peoples would throw water in his path, saying “Molo boro”, “and take harm with you”.

* In several legends, Babaluaiye went to Dahomey and became a prince or king. In three legends I know of, Babaluaiye was driven out because of his own behavior, but in one legend, Babaluaiye was taken to Dahomey by his brother Sango so he could marry Nana Buruku the queen of the Arara people and thereby become king. Some writers say Babaluaiye came from Dahomey to Yorubaland, but all the legends I have been able to find either in the sacred legends of the Dilogun divination system and from elders in the culture indicate that Babaluaiye went to Dahomey.

According to Melville Herskovits, the Sakpatases, (priests of Babaluaiye in Dahomey), always dress in a beautiful loincloth, that is richly ornamented with jewels and silver. Which seems to be an indication of the royal status of Babaluaiye/Sakpata among the peoples of the former Kingdom of Dahomey.

Babaluaiye is closely connected to these other Orisa:

Afra is the Elegba that is the “traveling companion” and protector of Babaluaiye.

Babaluaiye can and should be considered a “God of the road”, because of the time spent “running the street” chasing the wild life and for the time spent wandering in exile.

Babaluaiye lives in the deep forest with Osanyin until the hot dry season draws him in to town.

Babaluaiye has a connection to Orisa Oko, who is also an “earth” deity. They share duel status of healer and killer, builder and destroyer. Both growth and decay are central to the nature of Babaluaiye and Orisa Oko. It is said that by day Orisa Oko is a handsome man that all enjoy seeing, but at night Oko is the face of death, Oko, is the earth from which our food grows and the earth in which our graves are dug.

Babaluaiye has a connection to Ogun, because Elegba borrowed the two dogs that travel with Babaluaiye from Ogun. Like Ogun, Babaluaiye also wears “clothes” of palm fronds (mariwo). At one point during his period of exile Babaluaiye was so poor that he had to clothe himself in palm fronds.

Babaluaiye is connected to Oya as both use the wind to “work.”

Babaluaiye is connected to Osun, because Osun owns the blood stream that carries the infections through the body.

Babaluaiye is connected to Orunmila because Orunmila did a reading that set Babaluaiye on the path to recovery and success. This is also why in many Orisa houses in Cuba and the US. Dilogun is only read up to the thirteenth Odu, the Odu dedicated to Babaluaiye, because Orunmila read Babaluaiye and set him on the right path. Now, Orunmila knows all the secrets Babaluaiye has.

Babaluaye’s colors are those that are of Purple and Gold. In Africa his color is known as scarlet.

Asojano speaks in the Odu of Ojuani (11) in this Odu he brings to us indication of droughts. Famine and disease. Of course in the Odu of Ojani melli is where Asojano passes his ordeals on ara and leaves for the lands of the Arara and the Dohomeyan religion. In ojuani he tells us that “Water cannot be carried in a basket”. Here he speaks of the land drying up and the winds that carry epidemics because of the refusal of rain.
In his Odu of Metanla (13) asojano once again shows himself to the world and he says “Where illness is born and the blood is bad”. In Africa they tell the story (Itan of Ika) of Asojano when he was horrible disfigured when the elders used unclean knives, during his scarification ceremony and from this negligence he brought pestilence into the world. Metenla is an Odu of revenge, manipulation of people and the fight for control.
When a person suffers unjustly at the hands of another or afflicted with a contagious disease Asojano usually will come as the patron Orisa to tend to their needs. He is considered Olofi’s lawyer of defense especially in case where mental disease occurs.
Usually Asojano’s children carry scars from the pox, or tend to be disfigured or have a loss of a limb.
His roads are many here is just a bit of information I can give at this time

“Father of the Rain that kills with burning temperatures”
It is said this Path is the one that kills many with smallpox His eleke takes 17 beads of brown , 3 black, 1 azabache, 3 blacks and 17 brown until you reach the desired length.

Wisdom personified on earth in this path 17 black , 1 azabache

The ancient father …..7 brown beads, 1 azabache

grave digger , this path walks closely with Oya, Necklace 11 Babalu beads , nine brown.

Babalú Ayé Niyone Nanu. (Nanu):
A female road of Asojano/Babaluaiye who dresses entirely in black. She lives in the ceiba tree and her sacred stone is petrified wood. In some houses her eleke is all black, while in others it is interspersed with white beads with black stripes.

Other paths of Babaluaye

Babalú Ayé Ajorotomi.

Babalú Ayé Beluja.

Babalú Ayé Bokú.

Babalú Ayé Molú.
Male. Identified with SAN BENITO , is a hunter, uses a bow and arrow, which is lined with leopard skin and they put 9 snails.

Babalú Ayé Olode.

Babalú Ayé Oloko.

Babalú Ayé Sapata.

Babalú Ayé Aberu Shaban.
Male. This is the one who eats the intestines, is the delivery of food to the children of Azojuano is identified with SAN JUAN

Babalú Ayé Abokun.
Male. Fertilize the earth, is a farmer, is identified with St. James, has three companions who are:The Majá, The Lion, The Crocodile. Its secret is buried

Babalú Ayé Adan Wan.
Male. Kills people when he is offended.

Babalú Ayé Adu Kake.
Male. In Cuba he is called KAKE, is said to be a dog, living naked in the middle of the mountain, has a head of a dog and man’s body, bone isset out for him , is identified with SAN RAMON. They call him the mouth of sharp teeth, you put a nightstick of Jocuma rojo

Babalú Ayé Afisino Sanajui.
Male. Lives in the markets, is said to be the mouse, is tough and friend of few words, he is identified with SAN MODESTO

Babalú Ayé Afrosan.
Male. It works with air is identified with San Lorenzo, you give him a ring.

Babalú Ayé Agdi.
Women. This is the messenger responsible for part of DASOYI to bring the whole familyof Azojuano together is identified with Santa Primitiva.

Babalú Ayé Agrozumeto.
Male. He lives in rundown places and is very old and ailing.

Babalú Ayé Ajidenudo.
Male. Is like a midget, or an elf, lives with Osain defends witchcraft, He is a Osain with wings and hands, land of the lake, red water of the lagoon.

Babalú Ayé Alino.
Male. He is identified with San Rosendo, lives in all decay.

Babalú Ayé Alipret.

Babalú Ayé Aloa.
Male. His necklace is all jet, that is double, appears on Fridays, is identified with SAN BLAS. No hands, is crippled, is a person who wanders at night.

Babalú Ayé Amabo.
Male. This the one that produces elephantiasis and chicken pox, is the chemist, is said to SAN.AMARASTO

Babalú Ayé Ano Yiwe.
Male. This is the Azojuano that is spiritualist of all rites. He lives in heaven, is ELEMERE (IRETE MEYI) identified with SAN JORGE

Babalú Ayé Apadado.
Male. Lives in the ant hill. It’s a warrior.

Babalú Ayé Avidmaye.
Male. In Cuba it is known by the name of AEMAYE, is said to live in the bushes of pumpkin, is identified with SAN LUIS BELTRAN, he talks like an attorney, you put a feather. He is responsible for coming to look for VODUNCIS of the hour of death.

Babalú Ayé Avinuden.
Male. This Vodun represents the wind, lives in darkness, and is identified with SAN AGUSTIN.

Babalú Ayé Azon Tuno.
Male. Is the one that always goes with all diseases.

Babalú Ayé Bayanana.-
Is Female, virgin, and is a diviner and clairvoyant is said to be the patron of KENES

Babalú Ayé Da Souyi Ganhwa.-
In Cuba, Gaju SOYI says, is the father of Azojuano lives lying to Ceiba, the necklace is Matipó and jet, you put a cane and walking stick, is identified with St. Thomas Aquinas, is a iron ax two-edged.

Babalú Ayé Dada Punpola.
Male. This is the Dalaga, a pastor, keeper of the animals.

Babalú Ayé Dap Rodo.
Male. This is the executioner, a warrior, is identified with St. Paul, this is the one that dismisses theVODUCIN.

Babalú Ayé Dasano Atin.
Male. He lives in the tops of the Iroko, is co-oduduwa.

Babalú Ayé Dassano Molu.
Male: Lives in long-necked guiro, is identified with St. Benignus is said to be the Scorpionlives on the roads, wears a hat, is from the land of DASA.

Babalú Ayé Demashe.
Male. He lives in palm fronds.

Babalú Ayé Efundo.
Male. This was the one who created Azojuano collars. His necklace is an Azojuano flag.

Babalú Ayé Felu.
Male. This is the lighthouse keeper, is responsible for lighting the house of your brothers and sons, is identified with SAN FELIPE.

Babalú Ayé Gauze.
Male. It is the sentinel, never sleeps, day or night, leading chain and bell, is identified with

Babalú Ayé Gbo Zuhon.
Male. In Cuba it is known by the name of BOZUJON his collar is red and streaked with jet and Matipó he is identified with St. Bernard, the watchman, takes an Osain in horns of cattle,when the person is died they are buried among them.

Babalú Ayé Houla.
Male. A glutton, keeps everything in his mouth, the wine is dry.

Babalú Ayé Hountebe.
Male. This is Hunter.

Babalú Ayé Hountese.
Male. Witchcraft is his way of always working

Babalú Ayé Jolobato.
Male. This is the revenge, very bloody.

Babalú Ayé Joto Roñu.
Male. And has two mouths.

Babalú Ayé Joto Sojura.
Male. It is responsible for diseases of the legs, is the ancestor of the guiras.

Babalú Ayé Jumewe.
Female. It’s young, lives in the gaps with TOKO, is rich its AJA takes a gold chain andnecklace is made of jet and pearl.

Babalú Ayé Juoni.

Male. Has two heads.

Babalú Ayé Kalinotoyi.
Male. Lives the same in the sea as on land, compared with the manatee.

Babalú Ayé Kanepo.
Male. This is an envoy of the fire, is identified with St. Hilarion.

Babalú Ayé Kpada Dayigbo.
Male. That is drunk, living in three different corners

Babalú Ayé Kujunu
Male. It lives in caves and come out at night on the road with a lantern, is said to be SAN VICENTE.

Babalú Ayé Kusue.
Male. It is the keeper of the cemetery is old, is horrible and ghastly, and identifies with SAN CARLOS.

Babalú Ayé Kutumase.
Male. He is a spirit that lives in the river

Babalú Ayé Laundo.
Male. It is a monster who was born without feet, is the family of TOHOZU, identifies with SAN BARTOLOME.

Babalú Ayé Leke.
Male. He lives in the sugarcane fields, you put sugar and brown sugar addimú is said to be awakewith the clucking of hens.

Babalú Ayé Lumpue.
Male. He has 5 hands.1. The first is a lamp that illuminates the path.2. The second is wealth to their children.3. In the third …………….4. In the fourth a key to open and leave home diseases.5. At the fifth stop the man must be stopped. Send to all the spirits of the world and toall fish, lives in dry forests.

Babalú Ayé Miyanya o Miyanye.
Male. He lives in the feces

Babalú Ayé Ogumo.
Male. A warrior lives on the river, horseback riding and handles knife and machete.

Babalú Ayé Ojukame.
Women. He lives in Oyster Mother of Pearls that lives at sea, is identified with Santa Edelmira.

Babalú Ayé Otobue.
Male. This is the weaving, lives covered, covered with clothes all his brothers, he identifies with JUANNEPOMUCENO.

Babalú Ayé Rujuere.
Male. This is the owner of the grains, home, snails, and digger of graves, lives in the pits of the earth

Babalú Ayé Shakuana.
Male. Is identified with San Roque. He is the truth.

Babalú Ayé Shamafo.
Male. This will put a horse-headed scepter, SAN is identified with Moses, in his secret one makes a bird that is hunted.

Babalú Ayé Shono.
Female. Leaves men impotent is identified with Santa Coralia.

Babalú Ayé Somemo Maya.
Male. He lives in hollow trees, is termites.

Babalú Ayé Soyaya.
Male. ASOLOKE KOLA lives in, the waves is young and is dedicated to fishing.

Babalú Ayé Susana.
Male. He lives at the top of the cane, is co-inhabitant with -Oggún.

Babalú Ayé Suvinegue.
Male. He is a scabby-headed man, you put a sweet potato garnished with 5 buzzard feathers areidentified with St. Ignatius, his collar is blue and jet rayadito.

Babalú Ayé Tokuon.
Male. It is said that aside the spirit of his brother AGOKUN.

Babalú Ayé Toseno.
Women. She’s old, it is said that as old as NANU, is the cook Azojuano whole family.

Babalú Ayé Yanu.
Male. This is the talker, is represented by the parakeet, and is identified with SAN RICARDO.

Babalú Ayé Yonko.
Male. It goes lame on one foot, using measurable, is very fierce, and is identified with St. Cyprian.

Babalú Ayé Zoninu.
Male. It’s the one catching syphilis is profligate and adulterous.

Babalú Ayé Zuko.
Male. Lives in the trash was the One Who Made the JA living in organic brains

Babalú Ayé Nanú.

Babalú Ayé Ayanó.

Babalú Ayé Aguó.

Babalú Ayé Aliprete.
Male. Is the measure and guide the ways of the kingdom of AZOJUANO, is a surveyor.

Babalú Ayé Socutá.

Babalú Ayé Lokuón.

Babalú Ayé Asudó.

Babalú Ayé Sujjú.

Babalú Ayé Dakuanambó.

Babalú Ayé Afrekereté.

Babalú Ayé Kaké.
This is the wizard of OLUWO-POPO.

Babalú Ayé Osuniké.

Babalú Ayé Babá Mafí.

Babalú Ayé Sagpatá.

Babalú Ayé Chakuaná o Chakpana.

Babalú Ayé Obarileo.

Babalú Ayé Lanwelosán.

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 Aldamacururú

Babalú Ayé Yesá.