Entrevista realizada al segundo al mando de la sociedad Ogboni

Iyaami Osoronga
(My Mother the Sorceress)
By awo Fategbe Fatunmbi

Iyaami (or Iyami) have been characterized as a negative force in the universe frequently associated with "witchcraft" and the use of female power to harm others. However, this particular belief is ill informed and is in contradiction to both Ifa scripture and Ifa ritual practice. For one, offerings to Iyami are a component of nearly all offerings made as a result of consultation with Ifa divination. In addition, the use of the symbolic representation of birds (Eleye) on the crown of the king (Oba) suggests that the blessing of Iyami is an essential element in the sanctification of the monarchy. As a divine ruler, Oba William Adetona Ayeni in the northeastern Yoruba kingdom of Ila-Orangun, while referring to the cluster of birds (birds represent the power of the mothers) on his great crown, is reported to have said, “Without ‘the mothers,’ I could not rule” (J. Pemberton in Drewal et al., 1989)

According to Chief Ifawole of Ile Ife:
"The Iyaami are the women that guide Olodumare. They go by the name Aje or Iyaami. The three Iyaami that primarily guide Olodumare are called;

Ayere Eiye
Ayere Eiye
Oyeye Eiye Ti Se Oniko Eleiye.

These three Iyaami not only guide Olodumare, but they empower the Aje on the earth. They are the ones that originally sent the Aje to the World. The three Iyaami have supreme power over Aje on earth and they are the ones who initiated and spread Aje throughout the World. The Aje on earth fall into two categories, Oso, which are male Aje and the Eleiye which are female Aje. Esu has ability to enter among both Oso and Eleiye. No one can choose to initiate Aje/Iyaami, they choose who they want to initiate and “call” that person.

ÀJË: THE ENERGY AND THE PERSONA
by Chief FAMA
Across the board, there has been a high demand for ÀJË pot and ÀJË staff (õpa'gà). But, how much is understood of ÀJË? To discuss ÀJË pot and ÀJË staff, it is ideal to discuss ÀJË, the energy; and ÀJË, the persona. Who is ÀJË and what constitutes ÀJË? Popular western mythology considers ÀJË to be a witch. Is that so? In my opinion, there is a huge difference between ÀJË of the Yorùbá mythology and the witch of the western mythology. The analogue here can best be compared to Èsù of the Yorùbá myth and Satan/Devil of the Christian mythology. Just as Èsù wields a powerful influence in Yorùbá religion, ÀJË wields enormous power. ÀJË doubles in definition: ÀJË the energy (witchcraft) and ÀJË the persona (witch).
Even though the name, ÀJË, is used interchangeably, ÀJË the energy is the core of the definition. To be an ÀJË (witch), one must have acquired ÀJË the energy, referred to in Yorùbá local parlance as 'gba eye àjë' (receive the bird of ÀJË.) The receipt of the ÀJË in this instance is not the same thing as receiving a physical pot of ÀJË. Also, the reference to 'bird' in the parlance does not mean that a bird is literally received, either. ÀJË, the energy, is invisible; it is usually transmitted invisibly and discretely, too. ÀJË the energy can be inborn, it can be acquired and it can be received unsolicited.

An example of an inborn ÀJË can be found in young children who are naturally pure in spirit and innocent in character by virtue of their closeness to nature at the early ages. At this stage of young children's lives, the purity of their minds are without equal and their acts without prejudice. If a particular child has ÀJË, such a child's pronouncements will be laden, surprisingly, with forecasts of future events and/or accurate references to past occurrences. In a particular instance, the child might reveal information about his/her past life -family history, occupation, even his/her gender in that past life.
For example, a young male child once asked his parents, "Where are my tools?" This child was about three years old at the time. He had rushed to his parents from outside while playing with other children when he asked the question. In this family, there was once a knowledgeable herbalist. The herbalist had died decades before the child was born. Since it was already predicted that the herbalist would reincarnate, his tools and other significant elements of his trade were kept in an attic, out of everyone's reach. So, when this child asked for his tools, his parents took him to the room and showed him the tools. That was the end of that story at that stage as the child never asked for the tools again.

This recognition of ÀJË's might brought about her many alias’, some of which are: Àgbà (elder); Ìyá (mother); Ìyámi (my mother); Ìyá àbíyè (mother of a child that will not die), meaning that the ÀJË being so addressed at this juncture, will not attack or kill a child remotely. Importantly, this definition should not be confused with the 'Ìyá Àbiyè' title in the Ògbóni society. Then, eleye (one who possesses a bird) - a fighting term. So, is ÀJË a bad energy; a wicked person? No. ÀJË is good, both ways. ÀJË, the persona, is given an enormous gift by Olódùmarè and she should be so appraised and extolled so that humans can benefit positively and profitably from her influence with the cosmic forces. According to Õsë Òtúrá in the Odù Ifá, Õsun was the first human to possess ÀJË.