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IYAMI OSORONGA-The lessons and machinations of Iyámi Eleye, the night
birds according to the analysis of Adeyinka Olaiya
Conference Paper · July 2021
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IYAMI OSORONGA- The lessons and machinations of Iyámi
Eleye, the night birds according to the analysis of Adeyinka
Olaiya
By Adeyinka Olaiya/Brazil
Myth, mysterious force, mother, Osororonga in the living, Osoronga in the dead,
power in the physical, force in the spirit.
ÌYÀMÌ ÒSÒRÓNGÀ
the Irrevocable power of our mother , the night fliers , the smooth operators , the
night celebrants , the force on the planet earth , the much feared ajogun, the
spirit present in instances , the caretakers in the physical and in the spirit , the
mistresses and the powers that dates beyond. Iyami Osoronga, the force of our
mothers , present in all spiritual references, the force that represents the central
source of fertility, the night ladies, present at the beginning of existence , the night
vigilantes , the reference who watched the first steps of man towards evolution ,
Iyami Osoronga, the pillars who watched time passed , the force who watched as
creations came from the plains to build own cities. Iyami Osoronga, the mother
spirit invoked and worshipped in the city of Babylon where she was adored and
called ISTHAR, a force in the third millennium before Christ, Iyami Osoronga ,
the significant air invoked with wisdom, the woman appeasable at all times , the
female power and looker . In Egypt , Iyami was loved by the name of NEITH,
appreciated as the oldest and wisest of the Deities, always ahead of the useful
arts. Acknowledged in the night sky that arched over the earth forming with the
hands and feet of the doors of life and death. Iyami, worshipped in their funeral
cults and protector of the deceased , associated with life and death, as the main
representative of God . For the Egyptians, Iyami was a totality of power, related
to ISIS, for being feminine , a goddess of beauty and fertility. Iyami , to the
Hebrews , was called, ASTARTE.
However in the Yoruba traditional religion , it is believed that the most terrifying
aspect of the Iyamis and the name which they became known in the spiritual
realm is Osorongá, a terrible witch who transforms into the bird of the same name
and breaks the darkness of the night with her frightening scream.
The Iyámis are the mistresses of life, but the fundamental corollary of life is death.
If properly worshiped, they manifest themselves only in their beneficial aspect,
they are the great womb that populates the world, Iyamis can be positive and as
well dreadful , they can not be forgotten. In some cases , they cast all kinds of
curses and become mistresses of death.
The good side of Iyami is expressed in deities of great foundation, such as
Apaoká, the owner of the jackfruit tree. The Iyami along with Esu and the
ancestors, are evoked in the rites of Ipadé, a complex ritual that, among other
things, ratifies the great reality of female power in the religious hierarchy,
denoting that the great mothers hold the secrets of the cult, because one day,
when they leave life, they will integrate the spiritual body of the Iyamis , who are,
in fact, the ancestral women.
Title - Iyámi Eleye / Artist-Adeyinka Olaiya/ July 2021.Brazil/ Mixed mídia/ 2/3 ft.
(Available for Sale) [email protected]
The Iyamis are caretakers of existence and guardians of destiny: that is why their
good will, essential to the continuity of life and society, must be cultivated. They
belong to a group of spiritual beings called Ajogùn, whose functions include
carrying the ebó to feed on it or, more precisely, the human suffering with which
it is impregnated. By processing the energies of the ebós, they enable healing,
overcoming difficulties and attracting necessary goods. Their relationship with
magical powers also enables them to neutralize the negative effects of
destructive thoughts, words and actions that one person directs against another
or against himself. Iyami's presence and influence in the oracular game is
fundamental, as it manifests itself in all the odus and, as their partners, they can
help them communicate with each other. Also partners with Esu and the other
Orisas , they indicate with them the necessary ebós (sacrifices) for each situation,
with the task of transporting them all to each desired realm
The female ancestors, the Ìyagbà or Ìyámi, have their institution in societies such
as Egbé Eleye, Egbé Ògbóni and Egbé Gèlèdé, which are considered secret
because their knowledge is transmitted only to initiates. The Iyami Oxorongá
represent the female ancestral power and the mystical elements of the woman in
their double aspect: protective and generous, dangerous and destructive. All
female orisas are holders of this power.
The expression Ìyámis , which means , my mother(s) or caretakers (s),
designates Ajoguns whose power is so great that everyone always refers to them
in the plural, alluding to a collectivity. If you want to greet them, you just have to
say one of their names, as they represent a collectivity of beings related to all the
fundamental elements for the survival of men: that is why betraying them means
betraying the very human vital essence. Invoking mothers implies associating
with a collective of energies that live in close relationship with elements
indispensable to human survival.
The Iyamis, healers with great magical power, can take different forms, they
intervene in human existence on an individual level (in physical, mental and
spiritual health, in marriage and sexuality) and on a social level (in work and
friendships). They support people in their task of organizing thoughts and
knowledge to better achieve goals, attracting luck and favoring material
achievements, they promote changes on the emotional plane, making it easier
for a nervous man to calm down and an impatient one to become patient. By
intervening in destinations, they protect people from damage caused by enemies
and their own faults. As they harmonize relationships, they favor marriages.
Iyamis are the carriers of Ase, they favor the acquisition and maintenance of vital
energy, protectors and caretakers of such energy, they guide people as to the
best way to fulfill their destiny.
In aiye, the Iyami work to put order in the knowledge and wisdom of beings, and
they transmit this to the orun ( heaven) through settlements already consecrated
to them, initiations and the realization of constant offerings and ebós. From the
moment you establish a connection with Iyami, you acquire better conditions to
achieve goals and realize your ideals.
Adeyinka Olaiya holding the staff, Ogboni symbol , EDAN, which also represents the
force of women , Iyami Abeni, Iyami Ogbodoora, Iyami Ajibola. / African Cultural
Center,Brazil
Nature, which includes human beings, has an energetic connection between the
visible and invisible worlds and receives the divine touch of mothers .waters , air,
earth and fire are elements through which they can be reached. Therefore, they
can be evoked with water, obi and orobo in rivers, seas, crossroads, roads, at the
foot of a peregun, in the forest or in the backyard, among so many possible
places, given the fact that they belong to nature , particularly to the ground.
These likes of women belonging to the group of devotees of the Iyamis are called
Ìyá-Agbà or Ìya Aiyé (Mothers of the Universe, Elder Mothers or Venerable Elder
Mothers), they are given the power to manipulate human destiny through rituals
of consecration. The acquisition of Iyami power occurs through birth, inheritance
and initiation. they can provide their protection for the initiate and his/her closest
family and friends and can, to a greater degree, allow for physical transmutation,
albeit exclusively. The proverb says that “ the son of Iyami has two ears, two eyes
and a single mouth, to hear and see much more than to speak” It is a fact that
talking about mothers inspires a sense of power and wisdom, often misplaced,
because a devotee who does not know how to protect and preserve the strength
and secrets entrusted in his command will easily be defeated. However , talking
about them is a challenging task because it requires complicity between the
speaker and the listener and a rare responsibility on the part of people in relation
to their use of words. Therefore, during initiation, people communicate as little as
necessary.
Initiates in Iyami have the symbolic marks of the Mothers on their bodies and can
even feel them physically. These marks indicate signs of nobility. Mothers'
devotees often end up becoming leaders. They are required to have a serious
and rigorous posture and a self-education so that they don't keep mentioning their
power. Indiscreet people or people who consider themselves powerful should not
worship them, as their posture drives away the power of mothers , tolerance and
patience, qualities of the sage, are the main ways of worshiping Iyami and the
other deities. The devotee of mothers must be true, loyal, faithful and respectful
to create spaces where they can live and act. The Iyami have the power to make
the weather favorable or unfavorable, which can cause premature death or
prolong life: the ability to work with their powers to act over the duration of
existence, however, is a privilege of few priests.
The synthesis of female power, Iyami Osoronga is clearly manifested in the
possibility of having children and, in a broader sense, of populating the world. If
a Yoruba person says “our dear mothers” to refer to the Iyámi, they actually try
to appease the terrible powers of this entity.
Owners of Ase, as powerful as that of any Orisa, the Iyami had their cult spread
by women's secret societies and are the great honored of the famous Gèlèdè
festival. In Nigeria, held between March and May, which precedes the beginning
of the country's rains, immediately referring to a cult related to fertility.
The iyami became known as the mistresses of the birds and their fame as great
witches associated them with the darkness of night; that is why they are also
called Eleyé, and owls are their main symbols.
Its most evident relationship is with the female genital power, which is the aspect
that brings women closer to nature, that is, to events that are beyond human
explanation and control. Every woman is powerful because she holds a little of
the essence of the Iyámi ; the ability to bear children, expressed in the female
genitals, has always frightened men.
Mothers are understood as the origin of humanity and their great power resides
in the decision they make about their children's lives. It is the mother who decides
whether the child should be born or not, and when he is born, she still decides
whether he should live.
Iyámi is the sacralization of the mother figure, that's why her cult is surrounded
by so many taboos. Its great power is due to the fact that it keeps the secret of
creation. Everything that is round refers to the belly and, consequently, to the
Iyámi . The powers of great mothers are expressed among the orisas by Osun,
Yemonja and, but the power of Iyámi manifests in every woman, who, not by
chance, in almost all cultures, is considered taboo.
The appellations of Iyámi express their terrible and most dangerous
characteristics and for that reason their names should never be uttered; but when
one of their names is said, everyone must make special obeisances to appease
the wrath of the Great Mothers and, above all, to ward off death.
The most feared witches among the Yoruba are the Àjé and, to refer to them
without taking any risk, just say Eleyé, “Owner of the Bird” . They are as powerful
as the force of Orisas
According to Mestre Chico Xavier , the late Brazilian spiritualist “ When the name
of Iyami Oxorongá is pronounced, whoever is seated must stand up, whoever is
standing will bow, because this is a fearsome Orixá, to whom complete respect
is owed” Xavier described Iyámis as Ajogun with the force as equal as that of the
Orisas.
African bird, Iyámi Osoronga emits an onomatopoeic sound from which its name
comes. It is the symbol of the Orisa Iyami. It is factual that Iyami Oxorongá is the
owner of the belly and there is no one to resist her fatal ebós ( sacrifices),
especially when she performs Ojiji, the most terrible spell. It is believed that with
Iyámi , you can't be too careful, she demands the utmost respect, it is the respect
that determines the reactions from Iyámis towards humans .
The required reactions to communicate the Iyámis, the night ladies , the night
powers , the owners of the night , the night deciders Is offering respect and the
right ebos at the right places of worships , these places, sacrifices are made,
offerings are harnessed and requests made for good and evil, especially in the
most dangerous hours, which are at noon and midnight, especially at this time,
because the night is ruled by the most dangerous Odu Oyeku Meji. At midnight
no one should be on the street and that's why we prevent the Iyawos ( initiates)
from passing through the streets at this hour, especially at crossroads, but if that
happens you must enter somewhere and wait for the first few minutes to pass.
Also the wind (afefe) that Oya or Iansan owns, can be good or bad, through it
good and bad things are sent, especially the bad wind, which causes the disease
that people call "wind air" . Ofurufu, the firmament, the air also plays its important
role, especially at night, when all its space belongs to Eleye , which are the Ajé's,
transformed into birds of evil, such as Elùlú, Atioro, Osoronga, among others, in
which becomes Ajé, mother, or better known as Iyami Osoronga. The creature
brought into the world by the odu Osa Meji, the Ajé, together with the odu Oyeku
Meji, form the great danger of the night, they are maintained by the female secret
society, from which the element Man has always remained outside, excluded, as
they are descended from this society. of female power
However, there are many complex female representations in the Yoruba
pantheistic structure through their orisas (ancestral beings of nature), but none of
them refer to the female as a whole, as each one presents its own feminine
perspective In the female orisas , the aspect of the instinctual nature is present;
however, this is more detailed and complexly elaborated in the narratives of the
myth of Iyámi Osoronga , who is the female ancestry of humanity and, also
described as the figuration of the female witch.
The witch , Iyami Osoronga exemplifies the intrinsic, inherent, typical and
fundamental nature of women.
In Yoruba mythology there are two worlds: Orun, spiritual and superior world; and
the Ayê, earthly and physical world. Orun coexists in Ayê through the double
Orun-Aye existence. The Yoruba ethnic people have an extended conception of
the inhabitants of Orun, differentiating the orisas from the human ancestors.
However, the orixás are the ancestry associated with the energy of creation and
their emanation comes directly from Olorum (supreme God); the human
ancestors who in the Yoruba language are called eguns are associated with
human history. The orisas are especially associated with the structure of nature
and the cosmos, and the eguns, with the structure of society.
The development of the cult of eguns and the relationship of its practitioners with
the various instances of African religiosity have remained, in short, as a social
sphere where proposals for the continuity of social groups occur or are
configured; “as a “cultural” factor that is part of the African worldview; as an
element linked to traditions; as a manifestation of social static and, at times, of
domination; as a religious value linked to African spirituality.
The eguns are differentiated between eguns on the left and eguns on the right,
to designate respectively female and male entities. According to the Yoruba
traditional religion, just as male eguns have their institutions in Egungun societies;
the Iyámi Osoronga , which constitute their female counterpart, have their
institution in the Gueledé society and also in another little-known society, the
Egbé Elékó
The Gueledé society is located in Dahomey, now Repúblic of Benin , and
currently
characterized as the community that performs contemporary worship and
originally African to Iyami Osoronga as a female ancestry.
Oriki fún Iyamì Osorongá
Okiti Kata, Ekùn A Pa Eran Má Ni Yan
Olu Gbongbo Ki Osun Ebi Ejè
Gosun-gosun On Wo Ewu Ejè
Ko Pá Eni Ko Je Oka Odun
A Ni Esin O Ni Kange
Odo Bara Oto lu
Omi a Dake Je Pa Eni
Omo Opara Oga Ndanu, Sese Iba o !
Iba Ìyàmì o !
NiMo Mo Je Ni Ko Je Ti Aruní
Emi Wa Foribale Fun Sese
Olu idu Pe O papa
Ele Adie Ko Tuka
IyaTemi Mi Ni Bariba Li Akoko
Emi Ako Ni Ala Mo Le Gbe Agada
Emi A Wa Kiyà Onile Ki Ile.
Ìbà Ìyàmì o !
Asé O !
Oriki to Iyamì Osorongá
Present here and there, leopard that kills the animal and continues to walk
sovereignly. Boss listens, listens, Òsun travels in blood, red, red, she dresses in
blood clothes, and grudgingly kills the person by surprise so that he doesn't
grumble around tormenting her. I know she drives today and will knock on the
door. The rough river isn't cheating, he warns. Calm water lets people kill. Òsun's
son, Ògà (the chameleon) who perplexes ÌYÁMI, greetings! Greetings ìyámi! The
one who knows how to respond to the call of Aroni (spirit of the forest) Spirit come
bow to ìyámi, the Mistress of the forest. The bird that moves away in the sky
above. My mother, I recognize you anytime. You are the strong person who
possesses the sword's brilliance. I came here, mother earth, to salute your origin
and fire your weapon. so be it!
The writer , Adeyinka Olaiya, In recognition and respect to the forces of Iyami
Osoronga, I reverend the following , so should I continue to benefit the positive
powers from
Iyami Eleye; Iba oooo!
IBÁ AKODÁ TO DA TIE LORI EWE , akodá is our first created being, and was
created on the sheet IBÁ ASEDÁ TI TE TIE NILE PEPE asedá, the one who
created the first human being. remembrance of you on earth.IBÁ IYÀMI
ÒSÒRONGÁ my mothers, all powerful, above all my respects. APANI MA A GUN
those who control, being fully, all ground forces AWON NI OLOKO KI ORU
ATORI JAPA! ATEDO JOKAN that everything is in my favor. from head to arms;
from liver to heart; from bile to anûs. ATIDI JORONRO EYE AKE GAN RAN RAN
birds, immense birds of wisdom AGBO KEKE LORI IROKO MAYE iroko, great
tree that is above all heads ARO RO RO ILE SE IRO EYE ABAPAYE land that
witnesses all events and knows everything , ELESE IRO EYE A BIDE LENU
WAKO WAKO , large bird with bronze beak AWON NI IGUN TI GUN OMO EJA
NINU OMI precise when catching the baby fish in the water , AWON NI
OYANYAN GANGA TI GUN OMO AKAN LODO , conscious bird that can reach
and reach the crab at the bottom of the river EMI MO ORUNKOO YIN EMA PAMI
EMA PA AWON OMO O MI. don't kill me or my offsprings , MOJÚBÁ OKUNRIN.
MOJUBA OBIRIN. his universal male blessing. her universal female blessing. IBÁ
LOWO OGUNSO LEGELEGE TI DORI KODO TIKO , your blessings , the one
that inverts man internally and even then he dies IBA LOWO ILU GBEDU TI O
DORI KOLE greetings to the rhythm of death, and may my head not hear you ,
TI O WAMI LOJU GBURUGBU , this sound will not tremble with dread my vision
MOJUBÁ ODUNDUN TI DUN BI EEGUN , bless the ancestor in his peace that
makes me alive MOJUBÁ OLOLO TI LOHUN ORO , bless me the power that
grinds the grain and plays the drum, let me not be in the middle of your friction.
IBA LOWO ONA OMO OSOROROO JIRO I respectfully revere the space beyond
the universe of my path. IBA LOWO AYE!, greetings to what exists intensely from
earth to sun, and that they recognize me. may everything be accepted; without
detour and bless me.
Adeyinka Olaiya, Brazil based Nigerian Artist, painter, writer and journalist /African
cultural Centre, Brazil
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