The Inaccurate Saint: Devotion to San Lázaro/Babalú Ayé in

Cuban Culture in Miami, Florida Goizueta Foundation Undergraduate Fellowship

Alanna Pugliese

C04203991 Mentors: Dr. Chrissy Arce & Dr. Michelle Maldonado

September 3, 2010

Special thanks to the Goizueta Foundation, Dean Roberts, Mrs. Callesis, Dr. Arce, Dr. Maldonado, the

CHC staff and the participants for all their help.

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Devotion to San Lázaro/ Babalú Ayé in Cuban Culture in Miami, Florida

Driving through Miami, where a plethora of cultures merge into one, one is almost

slapped in the face with what the local people believe in and devote themselves to. The

botanicas, what are known to be herbal shops, are everywhere. Orthodox Jews in their

customary conservative clothing roaming around Miami Beach amidst the clubs and the baring

everything youth. People of any age wearing gold medallions with crosses, Jesus’ or other

saints’ faces hanging down their necks. Others wearing only white and full of beads symbolizing

they are being initiated into the Santeria religion. Houses with altars and life size statues of the

saints they worship and seek for protection.

One of the most prominent cultures in Miami is the Cuban culture. In this study, the

focus will be on one particular religious practice, the devotion of San Lázaro in the Cuban

culture in Miami, Florida. San Lázaro /Babalú Ayé is a prominent figure in the Cuban culture

that has migrated to Miami, Florida with the exiles of the Castro Regime. Through the

examination of history, religion, tradition, and case studies we will examine the evolution that

lead to the devotion to an inaccurate saint.

In order to examine the following ideas, the main protagonists of this discussion must be

first introduced and understood. For the purpose of this paper, when referring to the canonized

saint the name Saint Lazarus will be used. To refer to the saint that Cuban culture devotes itself

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to the name San Lázaro will be used.

Saint Lazarus

Canonized in the year 72 by the Roman Catholic Church, Saint Lazarus was also known

as the Bishop of Marseille. Lazarus was one of Jesus’ close friends and brother to Mary

Magdalene. Lazarus lived in Bethany and preached the word of Jesus. He fell gravely ill and died

despite all efforts. When Jesus heard of his death, he traveled to Bethany and went into his

friend’s grave. Jesus had resurrected Lazarus after 4 days of him being buried. It is said by Laciel

Zamora, author of El culto a San Lázaro en Cuba, that after Jesus performed this miracle “la

palabra “Lázaro” se convirtio para el mundo cristiano en: Dios ayuda”( Zamora 11)1. Lazarus

later on moved to France with his sisters and it was there that he became Bishop. At 73 years

old, on the 17th of December of 72, Lazarus is beheaded because of his faith.

San Lázaro

San Lázaro is portrayed as an old man wearing scraps of clothes on crutches followed by

dogs licking his sores. His Spanish speaking followers also refer to him with extreme affection as

“El Viejo Lázaro.2” He is the Lázaro they go to pray to in church or in their altars. He is the

Lázaro that is loved by the Cuban population. Unlike Saint Lazarus, Lázaro was poor during his

time on Earth and appears in a parable in the Book of Luke.

In the parable, the rich man gives himself all the luxuries one could have. He has

expensive clothing and daily feasts. Lázaro, full of sores and hunger, sits in front of a rich man’s

house surrounded by dogs hoping to get any help from the rich man. One day, Lázaro dies and

1 Translated to English: “the word Lazarus had become to symbolize for the Christian population: God helps.” 2 Translated to English: “Old man Lázaro”

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he is taken by angels to go eat by Abraham’s side. The rich man also dies but he does not have

the same fate. The rich man is sent to Hell, where he looks up and sees Lázaro by Abraham’s

side. He screams at them to please send Lázaro to quench his thirst. But Abraham responds and

reminds him that during their lifetime Lázaro had suffered and the rich man had not done

anything to help while he lived in luxury. Lázaro represents the poor, the suffering, the humble,

and the sick.

Babalú Ayé

Brought over to the New World by the African Yoruba slaves, Babalú Ayé quickly

became a household name since he represented everything they would be encountered in this

new land. His name is translated to mean the” king who hurts the world” (Matibag 68). Babalú

Ayé is the Oricha of sickness and disease. Johan Wedel, author of Santeria Healing, brings to

light that “other names, such as Shoponna, exist for this santo, although they should never be

mentioned.[But] It is said that simply pronouncing them out loud might cause illness and

epidemics” (85).

His messengers are mosquitoes and flies since they are the carriers of disease and

similar to El Viejo Lázaro, Babalú Ayé also is covered in pestilent sores followed by dogs.

According to several Pataki,3 “his body is covered with ulcers, which, according to popular

myth, he contracted because he committed adultery. In another myth, the high god Olofi

punished him with syphilis because he lived a promiscuous life with many women” (Wedel 85).

He is an Oricha that is respected but at the same time highly feared. These two extremes exist

3 Patakis are stories and myths about Orichas that explain the universe.

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because as he cures he can simultaneously bring sickness and disease upon you. Baba Raul

Canizares explains in his book Babalú Ayé: Santeria and the Lord of Pestilence:

Babalú is himself afflicted, usually with smallpox or leprosy, in the stories that

have been spun about him. Yet in spite of his condition, he always endures,

limping along accompanied by dogs-for no human companion will countenance

one so hideously disfigured by illness-to become king and inherit the Earth. He

provides a stirring role model for all who suffer and testifies that however

horrible its circumstances, life is worth living (6).

Devotion to San Lázaro/Babalú Ayé

From this section on the names San Lázaro and Babalú Ayé will be used interchangeably

and will represent the same entity given that Cuban culture sees them as one person.

When thinking of devotion to San Lazaro, most think of Cubans and the famous

pilgrimage to El Rincon de San Lázaro on December 17th but devotion to San Lázaro is not

something from the New World. Laciel Zamora interviewing a priest at El Rincon de San Lazaro

discovers that “Por otro lado, su culto no es originario de Cuba. Este se remonta a la Edad

Media en Europa, donde hay noticias cieratas de una devocion a san Lazaro que quizas llegue

mas atras todavia” (6).4

When slavery was introduced to Cuba and Roman Catholicism was imposed on them

Babalú Ayé was quickly masked with San Lazaro. Both represented suffering and sickness. Both

could help and condemn. The consequence of this masking leads to a population that is not

4 Translated to English: “His cult does not originate in Cuba. It dates back to the Middle Ages in Europe, where

evidence has surfaced that devotion to San Lázaro was occurring but it might date back even more than the Middle Ages.”

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following Roman Catholic doctrine or practices but a population that is practicing popular

religion. Canizares reminds the reader with the purpose of differentiating between the

canonized saint and the popular one that “technically speaking, neither the strict Roman

Catholics nor the Afro-Cuban practitioners come to honor the Lazarus the chapel is named for”

(4). It has become a popular religion that has mixes of Santeria5, Catholicism, African religions

and is still seen and furthermore practiced in present day.

As Canizares mentioned above, most followers of San Lázaro go pray to him in Roman

Catholic churches. One might ask themselves do they not know they are praying to the wrong

person? Most do not know. In Zamora’s extensive interview with Priest Policari from El Rincon

de San Lazaro in Cuba, the priest explains to him in detail that not only do the general masses

not know they are praying and worshiping the wrong individual but that the way in which they

worship him is not at all following Roman Catholic ways.

A muchas personas les cuesta trabajo aceptar esto, pero en general ya no

solamente al pueblo o a la religiosidad popular, sino tambien a la cristianidad le

cuesta trabajo entender la gratuidad, es decir, esto es gratis, el Senor, te lo da

gratis, no espera que tu le tengas que dar algo a cambio para ofrecerte ayuda o

un favor o que te castigue si no le ofreces algo a cambio… Las personas se

encomiendan a San Lazaro y la iglesia cree y reconoce la intercesion de los

santos y las santas pero el poder del milagro solo lo tiene Dios.Yo aconsejaria a

las personas que son devotas de San Lazaro que le pidan de esta manera: Mire,

5 Santeria is defined as Afro-Cuban religious system, resulting from a syncretism between religion of Yorubas (which constituted most of the slaves brought to Cuba) and Catholicism.

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san lazaro yo le pido a usted que interceda por mi ante Dios nuestro senor en

esta necesidad que yo tengo, pero que no se haga lo que yo deseo, sino que se

haga en mi voluntad de lo que tu quieres y esperas, por tu hijo hijo Jesucristo,

que es diors, senor, redentor nuestro y muy por encima de todo, ayudame en mi

conversion persona (46-56).

The priest clarifies that this popular religion has been a consequence of tradition and lack of

church teachings. He sees the public come into his church and leave offerings to the saint that

are traditional to Babalú Ayé in the Yoruba culture. He tries to explain to him that those are not

offerings that should be given to the saint but the public continues to uphold their popular

beliefs.

Devotion to San Lazaro in Cuba has been thought to have fortified its roots when

Castro’s regime came to power. Since there was absence of church for a while and an unstable

economy along with other issues that come with a dictatorship the people sought help. They

found this help in San Lazaro who aids the poor and the sick.

When one makes a promise or a petition to Babalú they are asking him to help out in

whatever the situation maybe. There are different types of offerings and rituals done

depending on what the person is petitioning for. Most of his followers keep their promises even

if what they ask for is not received. “The standard offering for Babalú is a bottle of dry white

wine, sesame seed, a bowl of milk and bread (for his dogs) He also likes dried beans of many

colors, grains, toasted corn and tobacco. Do not include any water in any offering to Babalú. In

fact his omiero is made with green coconut mild or dry white wine. Water irritates his sores”

(Canizares 20). Devotees also have statues in their houses or they carry around pictures of him.

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It is also very common to build him an altar. An altar or shrine is usually a place where a

devotee can pay homage to the saint and pray there to him. “Babalú may be honored with a

simple shrine to reflect his humble tastes. Appropriate objects include sack cloth, raffia, straw,

brooms, dry grains, sesame flowers, representation of dogs, crutches, San Lázaro statues, and

chromoliths. Non initiates may wear a cacha, a bracelet of goat skin and cowries on their left

wrist to symbolize their devotion to Babalú” (Canizares 20).

As mentioned before, Babalú is not one to be messed with. Usually his statues are found

with a little offering plate by his feet. To pay respect tobacco or money is offered to him. In

Santeria Healing, Wedel recounts punishments done by San Lázaro by an informant and a

santero:

One informant told Lewis and his team that if someone stole money from the

altar of San Lázaro he would punish them by giving them a

headache…Punishment by San Lázaro was also described by the santero, Benedi:

“When somebody gets sores or starts to feel pains, it may be that San Lazaro is

punishing him. The only thing the person can do then is to pray to San Lazaro

again and again. When he answers and gives his word he'll take the case, then

there's no doubt the patient will get well” (88).

He helps but can also bring sickness.

The main practice of devotion seen by Santeria and Catholic followers in name of San

Lázaro is seen on December 17th. December 17th was the day that Saint Lazarus, Bishop of

Marseilles was beheaded but since the public is not really aware of the differences between

both Lazarus’ they celebrate San Lazaro.

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On this day, the masses in Cuba who worship San Lázaro make a pilgrimage to El Rincon

de San Lazaro. El Rincon de San Lazaro is a Roman Catholic chapel next to an old leprosarium. It

is thought that this also has contributed to the confusion of which Lazarus to worship. Since the

Lázaro from the parable had leprosy the reasoning was that the chapel next to the leprosarium

was made for him. Millions of people come walking or on their knees to pay tribute to San

Lazaro on the 17th and to keep their promises.

A massive confluence of humanity converges each December 17th on the

chapel of San Lazaro at the leprosarium. The statue of the old man on

crutches, suffering from painful boils and having only two little dogs for

company is so bedecked in gold that only his face is visible. Prominent

among the gold gifts visible behind glass enclosure where the statue

stands in solid gold and diamond Rolex Presidente that Fulgencio Batista6

gave as proof of his gratitude to San Lazaro for saving the life of his

cancer-stricken wife (Canizares 4).

Devotion to San Lázaro happens at all economic, political, religious levels. He defies age and

race. He is worshiped by all who need help and is loved by those that seek him.

The search for San Lázaro/Babalú Ayé in Miami

My interest in San Lázaro was a result of my upbringing in Miami and my background as

a Microbiology/Spanish major. I was raised in Miami, Florida and would always see his statues

at friends’ houses or in public places. I knew his name but I did not understand who he was or

why so many loved him. I chose him as my research subject because I thought it would be a

6 Fulgencio Batista was President of Cuba and was dethroned by Castro’s regime.

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perfect way to bridge across all my interests. I was finally combining what I had learned in the

laboratory, diseases and sickness, to something in another realm of academia.

Sitting in the library trying to find out the depth of the public’s devotion to him, I

realized that I had to go and find out for myself how the people in my city devoted themselves

to him. I had decided that in addition to my research done at the Cuban Heritage Collection and

ethnographic component was crucial.

The ethnographic component of my research which is to follow consists of 4 case

studies. All participants are of Cuban nationality or of Cuban descendants and reside in Miami,

Florida. The participants were given a questionnaire and based on their answers were asked

additional questions.

Case Study #1: Marlen

Born in Havana Cuba, Marlen who is 48 considers herself to be Cuban-American since

she was raised in Miami from the age of five. She grew up being affiliated to both Catholicism

and Santeria and still considers herself members of both. When asked as to how she learned

how to practice both religions she responded saying that most of it was through mimicry.

Marlen usually does not attend church services but rather she keeps the tradition of the acts

her mother taught her.

To her San Lázaro was the man that Jesus Christ resurrected and he is the same entity as

Babalú Ayé. She says that to her San Lázaro is a defender of dogs. She prayed to him to “forgive

me for putting my dog Attila to sleep.” She had also promised San Lázaro an offering to thank

him for his forgiveness and she remarked about how she quickly made an effort to carry out

that promise because she knew he was a vengeful Oricha.

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Marlen in the interview conveyed to me that San Lázaro is not the only saint she prays

to but that there are many others. She doesn’t believe that a conflict will arise from

worshipping many at a time and believe that “when you pray to them and it’s done with

sincerity in your heart. They hear you and help you… Praying and making offerings to them

helps me spiritually and emotionally.”Marlen however does think that race plays a crucial role

into one’s personal religious practices. Marlen clarified that race plays a difference because she

feels that white Cubans are raised Catholic and Afro-Cubans are raised following Santeria and

therefore the practices change. She also explained that her practices were not to harm but “for

the prosperity for my family and myself.” Marlen, used to partake in ceremonies in the name of

San Lázaro on his feast day but not anymore. She occasionally visits El Rincon de San Lazaro in

Hialeah, Florida to “ask for forgiveness, offer donations, take him some flowers, and light a

candle.”

To Marlen, San Lazaro is a prominent figure “because he was the only human, that I

know, that was resuscitated by the son of God, Jesus Christ.”

Case Study #2: Jason

A young owner of a local botanica, Jason, says he always grew up here in the United

Stated following Yoruba Santeria and still practices only Yoruba Santeria. Jason akin to Marlen

prays to other saints as well. “Different saints are prayed to for different purposes but all are

loved equally.”

To him, San Lázaro is “a powerful entity who can help with health issues and also

protects women from injustice.” He is not a regular devotee of San Lazaro but prays to him

when needed. He has prayed to him but not made any promises. He prayed to him to help heal

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his hand after an accident he had suffered. His prayer was answered. He explains that the

offerings he has been taught to give to San Lázaro are “mixed beans, toasted corn, and cooking

wine.” When asked why he gave these offerings he responded with “it was what I was taught.”

He didn’t know their meanings he just knew what to give as a sign of appreciation.

Case study #3: Indiana

Indiana recently came to the United States from Cuba. She is 16 years old and is coping

with attending high school in a completely new language. She works at her mother’s botanica

shop and says she considers herself to be part of the Catholic and Santeria religions. Even

though she considers herself to be Catholic at the same time as a santera she says she calls San

Lázaro by Babalú Ayé because it’s his rightful name. She goes into some more detail and makes

clear that San Lázaro from the Catholic Church is someone else very different to Babalú Ayé.

Babalú to her is a good person that helps the sick and people with problems on their feet.

Indiana did not wish to divulge with me what type of promise she made to Babalú or

why but tells me that she will one day carry out her promise when she can. She is waiting to go

back to Cuba to El Rincon de San Lazaro to carry out her promise. Indiana tells me about how

when she was little her mother would always take her to El Rincon for December 17th. She

remembers the people who would come on their knees dragging rocks from other cities. Sick

people being carried by their relatives. Indiana says the most vivid memory she has are moans

and screams of the people making their way to the chapel all to honor San Lázaro and keep

their promise. She says that on the 17th of December, they would always offer him dry wine and

would light 17 candles. Another offering she remembers is getting dogs as pets since they are

the ones that helped Babalú and accompanied him always.

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“Aqui abusan mucho de la religion.” Indiana with this statement said that here in the

United States she feels that they abuse the religion in comparison to the practices she saw in

Cuba. She did not know how to explain what she meant but made it clear that people here

flaunted their religion whereas she was taught that it is something personal and sacred.

Case Study #4: Sussette

Growing up a Catholic, Sussette who is 27 years old now practices only Santeria. She

changed affiliations when her “mother started practicing and as I learned about Santeria I fell in

love with the practices.” Sussette explained the way she practices: “I am a believer of all the

saints. I see no conflicts and my religion allows for the devotion of all.”

When asked who San Lázaro was her response was “a saint who started as a king-

punished by contracting all communicable diseases because of his lifestyle.” She considers

Babalú Ayé and San Lázaro as interchangeable terms and both as healers of all diseases and

illnesses.

Personally she has never made any promises to San Lázaro but has prayed to him. She

relates to me that her father has prayed and made promises to him. “I have never made a

promise personally but my father did when my mother was critical due to an accident. My

mother had shattered her hip in a car accident and my father promised to give a gold him/leg

charm to him.” The prayed was answered since her “mother’s leg healed enough for her to lead

a semi normal life and my father carried out his promise.”

In rituals she has performed or been a part of Sussette said that red onions, raw black

beans and salt less cooking wine was usually given as offerings but that she was not sure of

their significance. Sussette also stated that for the San Lázaro’s feast day she usually “awaits

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the 17th by lighting a candle at midnight.” Sussette has not been to Cuba but has gone to El

Rincon located in Hialeah, Florida where she lights a candle and prays.

Sussette sees San Lázaro as a prominent figure because: “I believe it has to do with

mankind’s search for answers and miracles. Since he represents health, I think that most turn to

San Lázaro for some form of escape.”

Conclusions

When I set out to do the ethnographic component of my research paper I

underestimated the difficulties I might encounter. What I was rapidly encountered with was

people not wanting to answer specific questions about San Lazaro but willing to answer

questions about Santeria in general. This silence that I was encountered with led me to see the

significance of the saint and also realize that even though very popular his following is

somewhat clandestine and misunderstood.

The silence represented a resistance to the possible intrusion from strangers and non

practicing santeros to their world. They questioned my academic interests, my interest in their

saint, and most of all my interest in their personal practices. San Lázaro is everywhere here in

Miami but what I discovered was that no one knows an abundant amount of information about

him.

Syncretism of religions also plays a major role in this idea and confusion. Syncretism has

become the reason why the academia cannot come up with exact definitions for who San

Lázaro was, what he represents to people, and how one should devote themselves to him. This

might bother the academia but it certainly does not seem to bother the participant.

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Through the case studies, it was apparent that no one had an exact definition for who

he was. Marlen had a statue of Lázaro from the parable but her definition was of the canonized

Saint Lazarus. She did not know the difference between both. To her he was both. To Jason and

Indiana, San Lázaro was the Oricha Babalú Ayé but whereas Jason interchanged the names and

also referred to him using other Yoruba names, Indiana did not. Sussette’s definition and

understanding of San Lázaro was more of what had been taught to her by oral tradition. The

definition of who he is turns out to be something academia cannot explain with a definition

since it changes from person to person.

Similar to the definition I received for who San Lázaro was when questioned about their

offerings and practices most participants had similar offerings but no one knew the

significances of their offerings. This I found was just as important as was the silence of the

people that refused to be interviewed. The idea that most people do not understand why they

make the offerings they do or what their rituals mean shows that popular tradition is taking

over at least in the Cuban culture in Miami. To understand these practices the academia must

not turn to religious institutions or organizations but to the people. The inaccuracies have

become the rule.

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