Who is an Ìyáláwo?

The term "Ìyáláwo" in Yorùbá language literally means "Mother of mysteries" (Ìyá: "mother" ; Awo "mysteries").

Ìyáláwo (female Ifá Diviner and Priestess) undergo training in the memorisation and interpretation of the whole 256 Odù-Ifá mysteries, as well as in the numerous verses (ẹsẹ Ifá)). The Ìyáláwo are generally trained in the determination of problems, or to divine how good fortune can be achieved and maintained, and the application of both spiritual and related secular diagnosis, treatment, and solutions.

Ìyáláwo usually have additional vocational skills in herbal treatment, spirituality cum spiritualism. Ìyáláwo study Ifá, perform Ifá divination, prescribe sacrifices and rituals, and performed them. And they are initiated into Ifá with their personal Ifá corpus like their male counterparts known as Babaláwos.

Both Babaláwo and Ìyáláwo use Ifá and its objects of divination, including the divining chain, popularly known as Ọ̀pẹ̀lẹ̀ or the sacred palm nuts called Ikin-Ifá on the traditional wooden divination tray or board called Ọpọ́n-Ifá to perform Ifá divination. And today in Yorùbáland, there are tens of women trained as Ìyáláwos.

Differences between Ìyáláwo and Ìyánífá:

Ordinarily, "Ìyánífá" is a Yorùbá word or term that can be translated as Mother (Ìyá) has or of (ní) Ifá or Mother in Ifá.

While Ìyáláwo and Ìyánífá are often used interchangeably, the terms have different denotations and connotations. The term Ìyánífá is specifically a recognised title in Ifá community nowadays, and it could also indicate that a woman has obtained Ifá (she is a custodian of Ifá in a personal capacity) and or performed "Ìtẹ̀fá" (Ifá initiation). The term Ìyáláwo indicates a woman who has knowledge of sacred wisdom of Ifá and she is a properly trained female Ifá Diviner and Priestess.

Categorically and assertively, the word or term Ìyánífá  is never a new one; it is as old as the word or term known as Babaláwo or Ifá, but certainly, it is not the opposite of or synonymous with Babaláwo.

But sadly, the etymological meaning and the actual definition of Ìyánífá is being badly altered and influenced, presently, by many Babaláwos (both in Yorùbáland and in the diaspora), objectively to promote Western values and ideas; and to also massage the ego and adress what they identified as "identity crisis" being faced by the so called "emerging" female Ifá Diviners and the ever rising number of female Ifá Devotees in Western world and Diaspora in general.

Traditionally, Ìyánífá refers to any woman (irrespective of age or spiritual background) married to any practising Babaláwo (Ifá Diviner /Priest) commonly called "Apẹ̀tẹ̀bí aya Awo" choosen by the Babaláwo for the singular purpose of serving as Ìyánífá (Godmother) during the "Ìtẹ̀fá / Ìtẹ̀lódù" (Ifá initiation) rituals and ceremonies of anybody that is performing his Ìtẹfá/ Ìtẹ̀lódù. And her major duty is to lead the procession of the participating Babaláwos to the Igbó Ifá / Igbódù (Ifá Grove) and also led them back home by carrying on her head Èṣù Ẹlẹ́gbára.

On this, Ifá says in Òtúrá Òdí:

Bí ẹ bá rí ọmọdé Ifẹ̀

Ẹ fi ìbò lọ̀ọ́

Bí ẹ bá rí àgbà Ifẹ̀

Ẹ fi ìbò lọ̀ọ́

Bí ẹ bá rí Olúwo......

Ẹ fi ìbò lọ̀ọ́

Bí ẹ bá rí Ojùgbọ̀nà

Ẹ fi ìbò lọ̀ọ́

Bí ẹ bá rí Ìyánífá aya Awo

Ẹ fi ìbò lọ̀ọ́.....

Torí a ò mọ ẹni tí baba rẹ̀ kú

Tó fi èbù sílẹ̀

A dífá fún Aṣẹ́gità ilé Ọba

Èyí tí yóò ti oko he òkú agbe wá sínú ilé.....

It’s instructive to note here  that this practice of choosing any woman to serve as Ìyánífá during Ìtẹ̀fá / Ìtẹ̀lódù is actually a standard practice in ONLY Ọ̀yọ́ speaking part of the Yorùbáland, and that it is Never a general practice in the whole of Yorùbáland.

Categorically factual, Ìyánífá is never an ordinary title or chieftaincy title until very recently (few decades ago) when our traditional narratives are being changed; and traditional concepts and practices being polluted, all in the name of promoting them and widening women participations; partly in response to the ever changing socio - cultural values in our society. Before now; "There is never anything like Ìyánífá of this town or that community. Never"!

According to a particular verse in Ogbè Atẹ̀ (Ogbè Ìrẹtẹ̀), Ifá says;

Ẹ̀ ní ó gbà

Kò wá gbà

Ẹ̀ ní ó tẹ̀

Kò wá tẹ̀

Mo gbà.......

Mo tẹ̀

Ìrègún Ifá tán

Ìrègún Ifá ò tán

Ìrègún Ifá kù lẹ́yìn jọjọ 

A dífá fún Ọ̀rúnmìlà.....

Baba ń lọ rèé gbé Odù ní ìyàwó

Ǹjẹ́ ta ló bí wa bá wọ̀nyí wẹrẹ

Odù ló bí wa bá wọ̀nyí wẹrẹ......

The first Ìyánífá in history is the powerful female Irúnmọlẹ̀ called Odù; the first and the most prominent wife of Ọ̀rúnmìlà Baraà mi Àgbọnnìrègún.

In ancient Yorùbá spiritual world, Ifá practice, specifically as a Babaláwo is exclusive to the men only. No woman can become a Babaláwo or practise as a female Ifá Diviner. It's against the sustained tradition of the land. Women are only required or expected to practise Divination, using ever popular ẹríndìnlóógún (special sixteen cowries called owó ẹ̀rọ̀) as Olókun Devotee (obìnrin ló ń dá Olókun) in Ilé Ifẹ̀ or as Ìyá Ọ̀ṣun, Ìyá Òòṣà, Ìyá Ṣàngó, and Ìyá Ẹgbẹ́ across lands (particularly in the Western axis of Yorùbáland, comprising Ọ̀yọ́, Ìjẹ̀bú, Ẹ̀gbá, Ìgbómìnà, Ìbọ̀lọ́, and Àwórì lands). 

Until very recently in the history of the developments in Ifá community in Yorùbáland, its a well known interdiction or taboo, particularly in the Eastern Yorùbáland (comprising the Ifẹ̀, Ìjẹ̀sà, Èkìtì, Àkókò, Ọ̀wọ̀, Ìkálẹ̀, Oǹdó, and Ìlàjẹ lands) for a woman to become a "Babaláwo" (Ifá Diviner / Priest).

But, around early Sixties (1960s), a certain woman of courage, popularly known as Ìyánífá and reputed to be very brilliant, skillful; and of exemplary life "pioneered" the ever tedious and laborious learning of Ifá as a vocational discipline in Ọ̀gbáàgbá, a relatively small community near Ìwó, in the present Ọ̀ṣun State.

Her successful practise as a first female Ifá Diviner / Priestess later inspired about four other women in her locality and around Ìwó entire axis; and they successfully proved their mettle as reputable cum professionally competent female Ifá Diviners / Priestesses - Ìyáláwos.

After the death of these first generation of the female Ifá Diviners; years later in the late Eighties, another woman of faith and destiny, very hard-working, resourceful, brilliant; and a woman blessed with native intelligence and retentive memory in the person of Chief (Mrs) Mofáwokẹ́ Fáníyì (née Ọ̀ṣúnmákindé), born into Ifá household in Fèéṣú, also in Ìwó  emerged again; and she was successfully trained as a female Ifá Diviner / Priestess - Ìyáláwo.

Conclusively, one can sensibly, reasonably, and safely assert here that, if the male Ifá Diviner and Priest is a Babaláwo (Father of secrets or mysteries) and Not Bàbá Onífá or Bàbá Ifá, any female Ifá Diviner and Priestess is an Ìyáláwo (Mother of secrets or mysteries), and definitely Not Ìyánífá! And that Ìyáláwo is the opposite of Babaláwo! 

A bọrú bọyè o!

Adérẹ̀mí Ifáòleèpin Adérẹ̀mí

(Olúwo Ifákòleèpin)

Founder and Chief Coordinating Officer

Society for the Ifá Practice in Nigeria (SIPIN) 

#CustodianofYorubaTraditionandCulture