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The Mystical Power of Eggs in Iyá Mi Osorongá Worship

THE EGG: A SYMBOL OF FERTILITY IN RITUAL AND MYTH

Within the rich tapestry of Ifá tradition, the egg occupies a central role as a potent symbol of fertility, intricately woven into the fabric of purification rituals, initiation ceremonies, Borí, and Èbós for both propitiation and defense. This emblem of life is not only pivotal in ritualistic contexts but also features prominently in the narratives and lore of Ifá, where its significance is illuminated through tales of creation and divine intervention. This blog is a deep dive of another one I wrote about the Egg in Orishá and Odu Ifá traditions.

DIVINE GENESIS: THE ORIGIN STORY OF THE UNIVERSE

One of the most captivating tales from Ifá recounts how Òlódúnmàré (God), poised to create the universe, held „4 Eggs“ within a clay pot. These eggs served as the genesis for the pantheon of deities and the material world. The first egg birthed Òòrìsànlà-Òbátálà, emerging in an explosion of divine light, embodying formlessness at the very command of light’s creation. Following this, the second and third eggs brought forth Ògún, symbolizing form, and Òbálúwàiyé, denoting structure. The narrative takes a turn with the fourth egg, which, upon falling and shattering, revealed Ìyàmi-òsòróngà, the first universal woman, who unveiled to the Supreme Being her fertility and supernatural prowess, marking her as the life-sustaining source.

THE EGG IN ODU IFÁ MYTHS ABOUT THE ORISHÁS

The germinal force within the egg, linked to vital energy, flourishes significantly through Èsú, hence both the egg and Èsú play a crucial role in the Yoruba cult, especially in the worship of ÌYÀMI-ÒSÒRÓNGÀ, ÒSÚN, IYEWÁ, OYÀ, ÒMÒLÚ, etc.,

Affirming a total devotion to fertility, healing magics, purifying, and dispelling malevolent forces, the yolk, the germinal blood united with the white to obtain necessary nutrients and hydration, are transformed into a single living being within the egg, mimicking the same process inside the uterus, which is undeniably the same process occurring in rituals, with the same idea of the union of the universal couple; Òòrìsànlà-Òbátálà and Iyémowo.

However, in the egg’s context, the union occurs more swiftly without any biological link between mother and child, i.e., there’s no umbilical cord. This explains the power inherent in the egg itself, a creation directly from the omnipotent Òlódúnmàré (God). He first placed the Egg in the world, from which life emerged, namely, the bird. Therefore, the egg is an element originating from the creator, the most significant symbol, and representative of the power of ÌYÀMI-ÒSÒRÓNGÀ, the universal mother, inherently requiring the masculine power of ÒÒRÌSÀNLÀ-ÒBÁTÁLÀ, making the egg an element of immense Àsé (realizing power).

When an egg is broken in any ritual, the name Ìyàmi-òsòróngà is respectfully cited and revered, because whatever the egg, it belongs to her, as several Itãn-Ifá recount. Breaking an egg on the street (throwing it to the ground) in the morning for three or seven consecutive days, calling Èlegbara and Ìyàmi-òsòróngà and sprinkling palm oil over it, consists of a simple and powerful ritual of the Ìyàmi-òsòróngà cult, which aims to ward off any type of difficulty or loss, calming any adverse energy from a person’s path.

As Ifá narrates, the „Duck Egg“ is the symbol of life and one of the prohibitions of Ikú (death). The use of the raw duck egg is essential, especially in certain rituals, to break the force of death, serious diseases, and losses, thereby ensuring the individual emerges victorious, obtaining longevity, health, and gains. When cooked and crumbled, it is used as a purifying agent passed over a person’s body in èbós for Egungun or Onilé (into the earth), also with shell and everything, it is turned into powder (dried in the sun), used in igbà-Orì and settlements of Òrìsás related to ikú. Ex: Èsú, Ògún, Òbálúwàiyé, Iyewá, Òmòlú, Erinlè, Ibeji, Sàngó, Oyà, Iyémowo, Òòrìsànlà, Ajaguémó, Iroko, Yòbá, Onilé, Egungun, and Gèlèdè.

As Ifá narrates, the only Òrìsá that has no relation with ikú is Òrìsá Òsún. As she does not accept any relationship with death, she also does not permit the animals in her worship to be sacrificed (killed) on her Okuta. For this reason, she does not admit the use of any dark-colored utensil, ivory, bone, hole, aggression, and disease, which have total relations with death. This also explains why Òsún does not easily allow her daughters to die, thus Òsún protects them by granting long-life, in an action to extend contact with death as much as possible. All these aspects of Òsún are related in the Itãns of the Odu Ósé.

The Mythical Origin of the Egg – Iyami Osorongá

Iyá Mi Osorongá (Ìyá Mi Osorongà) epitomizes the feminine power, clearly manifested in the ability to bear children and, on a broader notion, to populate the world. When the Yorubás refer to „our dear mothers“ in addressing Iyá Mi, they attempt, in truth, to appease the formidable powers of this entity.

Possessing an asé as powerful as that of any other orixá, Iyá Mi’s worship spread through secret societies of women and is the highlight of the famous Gèlèdè festival in Nigeria, held between March and May, preceding the country’s rainy season start, immediately suggesting a fertility-related cult.

Through the procreative power, they became known as the ladies of birds, and their reputation as great witches associated them with the darkness of night; hence they are also called Eleyé, with owls being their most significant symbols.

Their most evident relationship is with the female genital power, the aspect that most closely ties a woman to nature, i.e., events beyond human explanation and control. Every woman is powerful because she holds a bit of Iyá Mi’s essence; the ability to bear children, expressed in the female genital organs, has always frightened men, and the chants during the Gèlèdè festival allude to this terrifying power – not exclusive to Iyá Mi but inherent in every woman.

“Destroying mother, today I glorify you:

The old bird did not warm itself by the fire.

The old sick bird did not warm itself in the sun.

Something secret was hidden in Mother’s house …

Honors to my Mother!

Mother whose vagina terrifies everyone.

Mother whose pubic hairs entangle us in knots.

Mother who lays a trap, lays a trap.

Mother who has pots of food at home.”

Mothers are understood as the origin of humanity, and their great power lies in deciding their children’s lives. It’s the mother who decides whether a child should be born and, once born, if he should live. A woman, especially in ancient societies, had numerous resources to terminate a pregnancy. And, in the first years of life, a child completely depends on his mother; without her care, the child does not thrive. In summary, every human owes life to a woman. If all women together decided not to become pregnant anymore, humanity would be doomed to disappear. This is the power of Iyá Mi: to show that all women together decide on men’s destiny.

“Almighty mother, mother of the night bird.

Great mother with whom we dare not cohabit

Great mother whose body we dare not look at

Mother of secret beauties

Mother who empties the cup

Who speaks thickly like a man,

Very great, atop the Iroko tree,

Mother who climbs high and looks down at the earth

Mother who kills her husband but pities him.”

Iyá Mi sanctifies the maternal figure, hence her worship is enveloped by so many taboos. Her great power stems from holding the creation secret. Everything round refers to the womb and, consequently, to Iyá Mi. The power of the great mothers is expressed among the orixás by Oxum, Iemanjá, and Nanã Buruku, but the power of Iyá Mi manifests in every woman, who, not coincidentally, is considered taboo in almost all cultures.

The denominations of Iyá Mi express their most terrible and dangerous characteristics, and for this reason, their names should never be pronounced; but when one of their names is said, everyone must perform special reverences to appease the wrath of the Great Mothers and, mainly, to drive away death.

The most feared witches among the Yorubas and in Brazil’s Candomblés are the Àjé, and to refer to them without any risk, just say Eleyé, Lady of the Bird. The most terrifying aspect of Iyá Mi and her principal name, by which she became known in the terreiros, is Oxorongá, a dreadful witch who transforms into the bird of the same name and pierces the darkness of the night with her frightening cry.

The Yiá Mi are the ladies of life, but the fundamental corollary of life is death. When duly worshipped, they manifest only in their benevolent aspect, the great womb that populates the world. However, they cannot be forgotten; in such cases, they cast all sorts of curses and become the ladies of death.

The good side of Iyá Mi is expressed in divinities of great foundation, like Apaoká, the owner of the jackfruit tree, the true mother of Oxossi. It is said that the god hunter found honey at the foot of the jackfruit tree, and around this tree, the city of Kêtu was formed.

The settlements of Iyá Mi are located next to large trees like the jackfruit tree and are usually buried, showing their relationship with the ancestors, being also a clear representation of the womb. The Iyá Mi, along with Exú and the ancestors, are invoked in the Ipadé rites, a complex ritual that, among other things, reaffirms the great reality of female power in the Candomblé hierarchy, indicating that the great mothers hold the secrets of the cult, for one day, when they leave life, they will integrate the body of Iyá Mi, who are, in truth, the ancestral women.

The Egg’s Palette: Colors and Cosmic Significance

The saga attributes to the egg a triad of colors, each symbolizing foundational aspects of the universe: the blue-shelled egg, representing the dark abysses of earth and sea; the white-shelled egg, embodying the genesis of light; and the red-shelled egg, indicative of the fertile fire of life. These colors not only denote the physical attributes of creation but also encapsulate the spiritual and mystical dimensions of existence, underscoring the egg’s critical role in the ongoing dance of creation and life.

AN UNIVERSAL SYMBOL: THE EGG IN GLOBAL CULTURES

The motif of the egg as a progenitor and symbol of life permeates various ancient cultures, from the Yoruba to the Finnish, illustrating its universal resonance as an emblem of creation, potential, and the genesis of existence. This widespread symbolism emphasizes the egg’s integral role in human spirituality and myth, serving as a testament to its enduring significance across diverse civilizations and epochs.

RITUAL USES OF THE EGG: FROM PURIFICATION TO FERTILITY

In the realm of ritual, the egg manifests in various capacities, from purifying initiates and the heads of the devoted before significant ceremonies to serving as offerings aimed at eliciting fertility, prosperity, and spiritual harmony. Whether employed in raw or cooked form, the egg functions as a conduit of potent spiritual energy, capable of attracting divine favor, neutralizing adverse conditions, and fostering life and abundance.

The egg is widely used in rituals in various forms. After being enchanted with magical words for the purpose of neutralizing evil, purifying an Iyawó’s head before initiation, as well as purifying a head that will receive sacrifices in Orí, preceding the borí. The egg can also cleanse the path of people facing obstacles in their lives; remove problems and confusions; purify a person from evil spirits; cure diseases in women and babies; remove Ikú from someone’s path.

Eggs are also used in rituals of propitiation; for the purpose of achieving fertility, attracting money, business productivity, and calming certain situations when used in èbós dedicated to ÌYÀMI-ÒSÒRÓNGÀ. When cooked, the egg is used whole over the deities‘ offerings, serving solely to neutralize negative diseases. When cooked and crumbled mixed with „EKURU“ also crumbled, it is used as a kind of food that, when spread over the soil of the Òrìsá House, aims to please the „AYES“ (spirits residing in the earth), thereby scaring away evil or neutralizing negative energies, when invoked in this ritual; the AYES are under the domain of Ìyàmi-òsòróngà, Èsú, and Òbálúwàiyé, fostering abundance and prosperity for the House.

The raw egg, with its freshness, when used whole in offering, serves to calm and cool. Therefore, it’s common to see many raw eggs placed on the ground at the feet of certain Ajùbòs (Òrìsá settlements), aiming to attract abundance and protection. This intends to ensure all divinities fully understand that the èbò is a plea for fertility, germination of children. Depending on the Divinity’s action, it not only acts concerning fertility in the uterus but also brings money, luck, health, and life development, being a naturally fertile agent. When raw eggs are broken and directly applied to the head, they have the powerful function of purifying and removing up to 80% of any type of witchcraft or any other negativity over the person’s Orí.

When raw eggs are thrown to the ground or broken over a person’s body in a purification sacrifice, commonly called a cleansing, it aims to clear paths, removing life’s difficulties or any opposing spirit force attached to the body (obsessors). When broken, it reveals its wealth and power, both supernatural and concrete, as at the moment of breaking, the egg will no longer have the possibility of germination, i.e., birthing something from it, hence in a type of substitution or exchange, it will kill the problem, allowing the end of something or a negative situation. For this reason, the raw egg must be broken especially on the person’s Orí, in a kind of head preparation, which will then lead to sacrificial rites:

Starting with the first, the black blood, Agbo-tutu (juice of fresh herbs), followed by the red blood from birds or quadrupeds, and finally the white blood of the igbin (snail) squeezed over everything, thus purification is performed, enabling the existence of supernatural force, calming and fertilizing the head, which at this moment receives pure asé, with the union of the three primordial bloods.

7 TYPES OF EGGS: AN EGG CLASSIFICATION

  • Raw Chicken Egg:
    • Purifies and tranquilizes the environment, dispelling negative energies and promoting inner peace.
    • Use in cleansing baths, environment washings, or simply by passing the egg over your body and then discarding it in running water.
  • Boiled Chicken Egg:
    • Aids in removing illness and negative energies from the body.
    • Pass the boiled egg over the sick person’s body in circular motions, then discard it in a safe location.
  • Frosted Chicken Egg:
    • Neutralizes negativity in the environment, attracting prosperity and abundance.
    • Flour the egg and spread it around the desired location, visualizing positivity and prosperity flowing.
  • Raw Duck Egg:
    • Weakens the force of death, serious illnesses, and loss, offering protection during challenging times.
    • Pass the raw egg over the person in question, visualizing healing and protection taking hold.
  • Quail Egg:
    • Neutralizes spells and negative energies directed towards you.
    • Pass the egg around your home or body, visualizing the neutralization of any malevolent influence.
  • Guinea Fowl Egg:
    • Promotes money, luck, prosperity, wealth, and success in business.
    • Use in specific rituals to attract abundance and prosperity, such as herbal baths or offerings.
  • Pigeon Egg:
    • Promotes tranquility and fertility, fostering inner peace and family harmony.
    • Use in rituals to increase fertility or to calm turbulent situations.

Important Notes

  • Always use fresh and good quality eggs.
  • Intention and faith are essential elements for the success of any ritual.
  • Consult a specialist in ritualistic practices for specific guidance for your situation.

Conclusion

As we conclude our exploration of the egg’s deep-rooted symbolism within the Ifá tradition, it’s clear that this humble emblem transcends mere physicality to embody the very essence of creation, fertility, and divine wisdom. The narratives and rituals that envelop the egg in Ifá, Yoruba, and broader African spiritual practices serve as a testament to the interconnectedness of life, the divine, and the cosmos.

The egg, as revealed through the sacred tales of Ifá, holds within its shell not just the potential for physical life, but the profound mysteries of the universe and the divine blueprint of existence itself. Through the rituals of purification, initiation, and propitiation, the egg acts as a bridge between the mortal and the divine, facilitating communication, blessing, and protection from the Orishás.

In embracing the egg’s symbolism, we engage with a tradition that stretches back through the ages, connecting us with the ancestors, the Orishás, and Òlódúnmàré (God) in a timeless cycle of life, death, and rebirth. This journey through the egg’s symbolism in Ifá tradition invites us to reflect on our place within the universe, our connections to the divine, and the endless cycle of creation and transformation that governs all existence.

May the wisdom of the egg, as understood through the eyes of the ancients and the practices of the present, inspire us to see the potential for rebirth in every ending and the promise of new beginnings in every challenge. Let us carry forward the reverence and awe that the egg has inspired in countless generations, recognizing in its simple form the profound mysteries of life and the eternal dance of the cosmos.

In this spirit of connection, transformation, and eternal renewal, we close our exploration of the egg in Ifá tradition. May its lessons enrich our journeys, and may the blessings of the Orishás guide us on our paths. Àṣẹ.

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