Iyalorisa, Babalorisa
Iyawo
Apetebi
Aya Ifa
Babalawo
The difference between some of the above Orisa terms seems
confusing, at least to some extent, and to some people. Iyalorisa and
Babalorisa terms need little or no explanation: they refer to iyas
and babas who have been initiated into any of the Orisas, be it Orisa
Sango, Oya, Esu, Babaluwaye, Orisa Nla, Orisa Oko, Osun and so on.
The term Iyawo serves dual purposes. In its traditional, polygamous
definition, it means "the most junior wife." In its Orisa definition
which is our focus in this forum, iyawo means "a new initiate into
the Orisa." As for Apetebi, it is a spiritual term for a wife of a
Babalawo. In general Apetebi means, "The Wife of a Babalawo."
Aya Ifa, which literally means, wife of Ifa, is spiritually deeper in
meaning than what it appears to be. Aya Ifa can be used to refer to a
young lady who must be married to a Babalawo because Ifa has
recommended that she should be married thus, for her own spiritual
growth n and protection. Aya Ifa can also be employed when referring
to a female child who must of necessity be married to a Babalawo when
she is old enough for marriage.
Just as the term says, Babalawo means, "Baba in Awo." To understand
this term fully, we must understand the term "awo." Awo is a generic
term for everyone in Orisa worshipâ€"Orisa devotees in general. The
term Babalawo is not used loosely, either. Qualification for the
position of Babalawo means studious training that must cover all
aspects of Orisa worship. A Babalawo must be able to cover almost
every topic that pertains to any of the Orisas and Ifa, including all
Orisa protocols. A Balalawo must also know the use of both hands of
Ifaâ€"left and right Hands of Ifa. The term, left and right hands of
Ifa, refers to deep training of Ifa, not the physical left and right
hands, or the term used when referring to the receipt of Ikin Ifas in
the diaspora.
Lastly, Iyanifa, a term not included in the above list, is a loose
addition to the "Table of Contents" of Ifa practice. The definition
of Iyanifa is still evolving, and it seems there is no definitive end
to the term, yet. Iyanifa has gone from its traditional descriptive
definition of a chieftaincy title, to a more elaborate term for
female initiates into Ifa.
May Odumare, via Ifa and the Orisas, guide us aright. Ase. What do
you think?
Aboru aboye
Chief FAMA
Ileorunmila. com
Ire O !
Apetebi Yeye Olomitutu
Obadele, I've read descriptions online of some of these definitions before and it's made me wonder. I always see references to "wife" and it's like they attempt to make the relationship between the deity and the woman seem to be like a sexual one.
Why do they use references like that anyway? And does it depend on the gender of the deity? Are male initiates/ priests referred to as husbands of the deities?
Quotepain;32421 wrote: Obadele, I've read descriptions online of some of these definitions before and it's made me wonder. I always see references to "wife" and it's like they attempt to make the relationship between the deity and the woman seem to be like a sexual one.
Why do they use references like that anyway? And does it depend on the gender of the deity? Are male initiates/ priests referred to as husbands of the deities?
Interestingly enough, male initiates are also wives.
Obadele