To truly understand the oral tradition of Ifa, grasping the nuances of the Yoruba language is essential. The rituals, invocations, incantations, and recitations of traditional Yoruba religion are not expressed through conversational Yoruba but rather through liturgical Yoruba (ofo ase), a specialized language used among diviners to convey transcendent ideas.
Many words used in Ifa possess a tonal resonance that serves to access the power of Spirit. Physics elucidates that all power in the universe is part of a sign wave, representing the full spectrum of light. Each segment of this sign wave manifests as both color and pitch. The tonal quality inherent in liturgical Yoruba places the diviner in harmonic resonance with the tonal essence of a wide range of Spiritual Forces (Orisa).
For example, the word Obatala describes the Force in Nature that science refers to as white light. Ifa teaches that everything in the universe has some form of consciousness (ori). Saying the word Obatala places human consciousness in alignment with the consciousness of white light, while simultaneously revealing something about the quality of white light. The word Obatala is an elision of the phrase; O (Spirit) ba (power of expansion or male energy ie; Baba) ota (stone) ala (light). All Yoruba words are a combination of these fundamental sounds.
Doubling a word often refers to its source or parent. For example, Dada (Spirit of Vegetation) would be the parent of da (create). If we double each of the one hundred and twenty-six combinations used as the basis for Yoruba language we get two hundred and fifty-two fundamental linguistic building blocks.
Ifa scripture is based on two hundred and fifty six fundamental principles. The first four principles represent the cycle of birth, life, death and rebirth. These four principles support the rest of Creation. This suggests to me the foundation of Yoruba language has been linked to Odu Ifa from it’s inception.
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The first Yoruba English dictionaries were prepared by Christian missionaries who had no understanding or desire to learn the spiritual mysteries preserved in the Yoruba language. When Ifa and Orisa spread through the Diaspora it was influenced by non African religions concepts. I looked up the word Ifayabale in the Yoruba English dictionary in an effort to better understand a metaphysical concept. The dictionary defined Ifayabale as the ascension of our Lord and Master Jesus Christ. I believe the word predates Christianity and this definition is in error.
This glossary is a preliminary attempt to understand Ifa theology through an understanding of Yoruba language. The words were taken from Odu Ifa as it is recited in Ile Ife and most of the vocabulary reflects the dialect of that particular region. I am sure many of my definitions will change as my understanding of Ifa and Yoruba language grows. This should not be considered a definitive study. Hopefully it will serve as a point of departure for theological linguistic analysis.
Here are some examples of Yoruba words and their meanings:
- abá: Ladder.
- Abata: Mud.
- abé: Bottom, behind a reference to the human buttocks.
- abigba: Four chains with nuts attached, used in some regions of Nigeria to perform divination; the marks used to represent the verses (Odù) of Ifá scripture.
- àbíku: A child who dies at a young age and reincarnates through the same mother. The word refers to the spiritual cause behind a sequence of deaths among children in the same family.
- aborí: The elevation of consciousness through the use of invocation and spiritual cleansing.
- adaba: Dove, sacred to the Spirit of the King of White Cloth (Obàtálá).
- àdán: Bat.
- adánri: One who has shaved their head for religious reasons, usually in preparation for initiation.
- adé: Crown worn by Yorùbá Kings (Oba). The crown symbolizes the spiritual transformation that occurs when the Kings (Oba) are installed in office.
- Adógunsílè: The chief warrior priest among those who worship the Spirit of Iron (Ògún).
- àdúrà: Prayer that generally follows an invocation to the Spirits.
- afára - oyin: Honeycomb (Bridge of Honey).
- afári: Barber, the person who shaves the head of an initiate during religious rites of passage.
- agaro: Shovel.
- àgba: Manhood, someone who is recognized as a male adult in the community.
- Àguala: The planet Venus, sacred to the Spirit of the River (Osun). It is also known as the companion of the Moon or the dog of the Moon.
- Agunmola: The planet Venus, sacred to the Spirit of the River (Osun). It is also known as the companion of the Moon or the dog of the Moon.
- akàbà: Ladder.
- akese: Cotton.
- Akiko: Cock, male chicken.
- ako: Sheath of a knife.
- white cloth: in both literal and symbolic terms.
- invisible: physically invisible.
- àlákala: Nightmare.
Additional Yoruba terms and their meanings:
- bá: To meet, to find, against.
- bawo ni?: How?
- ejurin: Ifá leaf (Momordica Balsamina M.
- epo: Palm oil, sacred to most male Forces in Nature (Òrìsà).
- Èlà: The Spirit of Purity, the First Reincarnation of the Spirit of Destiny (Òrúnmìlà). It is also the name given to the ceremony that celebrates the first harvest of yams.
- erun: Tree used for making charcoal.
- igbá: Calabash, take, eggplant depending on context.
- iherehere: Bit by bit.
- Korí: Spirit who creates the calabash of the inner self.
And also:
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- for abundance and justice.
- crown of the Yorùbá Kings.
- personal Spirit of any given individual.
- sleeping.
- Spirit of Destiny (Òrúnmìlà).
- children.
- first harvest of yams.
- of Ifá scripture used in divination.
- iyo.
- environment.
- that which is invisible, the opposite of light.
Introduction to The Yoruba Language
To visualize the relationship between Yoruba language, Ifa principles, and the spiritual realm, consider the following representation:
Odu Ifa Symbols
This should not be considered a definitive study. Hopefully it will serve as a point of departure for theological linguistic analysis.
Read also: "Oshe" in Yoruba Culture
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