Who are the Ìyá mi Òṣòròǹgà in Yorùbá Belief?

The Meaning of “Ìyá” and the Concept of Àjẹ́

The core meaning of “Ìyá” which means “mother” in Yoruba society goes beyond just the woman who gives birth to a child. In fact, it extends beyond simply raising a child from infancy. This is because, there are certain beings that are referred to as “mothers” Àjẹ́ or Òṣòròǹgà among the Yorùbá people, whether in Nigeria or in Diaspora.

In Yorùbá cosmology, Àjẹ́ represents a complex and powerful spiritual force, often personified as witches. Unlike the Western notion of witches as purely malevolent figures, the Yorùbá understanding of Àjẹ́ encompasses both destructive and protective elements. They operate within the invisible spiritual realm but have the ability to influence the physical world through their mystical powers.

After the earth was formed, Olódùmarè gave the gift of spiritual insight and influence to certain women, granting them the ability to manipulate the natural and spiritual realms. These women became known as the Àjẹ́, and their powers were seen as a divine inheritance from the deities Thus, the concept of Àjẹ́ reflects the sacred nature of feminine energy and the role of women as custodians of spiritual knowledge and power.

Eulogies to Ìyá mi Òṣòròǹgà in Yorùbá

Iya mí òṣòrò
Ẹ bá wa ṣé o
Iya mí òṣòrò;
Iya mí òṣòrò
Ẹ jẹ́bọ fín o
Iya mí òṣòrò
Ẹ má ṣòkò lu àṣá
Ẹyẹ ìyá mi ni
Ẹ má ṣọ̀kọ̀ lu àṣá o;
Ẹyẹ ìyá mi ni o
Ẹyẹ ìyá mi ni

Translations:

My Mother Òṣòrò,
Come and assist us.
My Mother Òṣòrò,
My Mother Òṣòrò,
Accept this offering.
My Mother Òṣòrò.
Do not throw stones at the kite,
It is my mother’s bird.
Do not throw stones at the kite,
It is my mother’s bird.
It is my mother’s bird.

The Origin of Àjẹ́/Òṣòròǹgà

The origin of Àjẹ́ in the world has been a subject of numerous ancient narratives. One source states that Ọ̀ṣun was the first to bring the power of Àjẹ́ to the earth. This source recounts that when all the divinities descended to the earth, the male ones among them disregarded the women entirely. The level of oppression women faced at that time led Èṣù to approach Olódùmarè to request that mystical power be granted to women.

Another account points to an event that took place in Ilé-Ifẹ̀ in ancient times. During this period, husbands treated their wives like slaves. Women had no voice in public matters, and any woman who dared to challenge the norm was seen as a troublemaker.

Three women, each suffering in her own way, met by the river Òṣòròǹgà. They wept together, lamenting their hardships, and shared their grievances. Each of them reflected on the suffering their endured in her husband’s home. They resolved to seek Èṣù Ọ̀dàrà, also known as Láàlú. Èṣù Ọ̀dàrà took up their case before Olódùmarè, the Supreme Creator, and pleaded for them to be granted mystical power so they could have a voice in Ilé-Ifẹ̀. Because it was Èṣù Ọ̀dàrà who interceded for them, Olódùmarè granted their request. The power bestowed upon the women was called “Ṣóṣóró,” according to this source.

This mystical force had three aspects, represented by the colors red, black, and white. Olódùmarè handed the power to the three women and warned them before they left. He instructed them that if they ever wished to use the power, they must activate it with their tongues, but only once every three months. Whatever they declared within those three months would come to pass. If they used the power indiscriminately, it would transform into a living creature in them and they would be in trouble.

They chose not to take the power home but hid it in a sacred tree by the river Òṣòròǹgà. Ọlákẹ́miníjú Ọ̀pàkẹ́ Ẹ̀rẹ́, also known as Ọ̀pàkẹ́, took the black Ṣóṣóró. Ajímájàsán Ọ̀làkẹ́, called Ọ̀làkẹ́, took the red Ṣóṣóró. Ọlámọ̀pó, Ajíbọ́lá Ẹdánróngbé took the white Ṣóṣóró. These three were the first elders who established the first Àjẹ́ group.

Over time, the black Ṣóṣóró became a source of dark enchantment. Its keeper used it so frequently that its mystical powers transformed, manifesting as a bird that thrived on human blood. As a result, she began seeking out her offenders to kill, drinking their blood to appease the power. Similarly, the white Ṣóṣóró transformed into a bird that fed on human tears. She, too, relentlessly sought out sorrow, causing pain wherever she could so she could feast on tears. Only the guardian of the white Ṣóṣóró, who followed Olódùmarè’s decree faithfully, kept her power intact beneath the sacred tree by the river Òṣòròǹgà.

As time went on, the keepers of the black and red Ṣóṣóró, whose powers demanded blood and tears, started gathering women in the town square. They encouraged them to report grievances against those who had wronged them so they could use their mystical powers to destroy the offenders, offering them as sacrifices to the ever-hungry birds within them. They are often associated with night gatherings, where they are believed to commune with spiritual forces and carry out mystical activities. These gatherings, sometimes referred to as Ìpàdé àwọn àgbà (meeting of the elders), are thought to be spaces where decisions affecting the spiritual and physical worlds are made.

The Diasporic Legacy of Àjẹ́

Across the Yoruba diaspora, particularly in Cuba, Brazil, and the Americas, the concept of Àjẹ́ remains a significant cultural and spiritual force. Through the transatlantic slave trade, Yoruba religious traditions, including the reverence for Ìyá Mi Òṣòròngà, merged with indigenous and European influences. This has lead to unique adaptations of Àjẹ́ in Afro-Atlantic religions. In Cuba, Àjẹ́ is recognized within the Lukumí (Santería) tradition. Similarly, in Brazil, Àjẹ́ manifests within the Candomblé tradition, where powerful priestesses, known as Iyálòrìṣà, are believed to wield spiritual influence akin to the mystical powers of the Ìyá Mi Òṣòròngà.

In the Americas, particularly among practitioners of Hoodoo and other African diasporic spiritual systems, the legacy of Àjẹ́ persists in beliefs surrounding ancestral veneration, spiritual warfare, and the unseen forces that govern human destiny. Despite variations in practice, the fundamental essence of Àjẹ́ as both protectors and enforcers of cosmic justice continues to thrive, affirming the resilience of Yoruba spirituality beyond the African continent.

Conclusion

Overall, after making a clear distinction between the different aspects of Òṣòròngà, it is important to note their significant roles in Yoruba cosmology. They are believed to have control over fertility and childbirth, influencing both conception and safe delivery. Additionally, they possess the power to shape wealth and prosperity, determining financial success or hardship.

More importantly, this dual nature of Òṣòròngà reflects the Yoruba belief that power itself is neutral, it is the intention behind its use that determines whether it is good or bad. While they provide protection from harm and misfortune, they also have the ability to inflict illness or adversity as a form of retribution.

You can also see: Mothers – Motherhood, Mother’s Day a Yoruba Perspective