The iyawó

The Iyawó

Iyawó’s behavior and dress code during the first three months

The period as an iyawó, consisting of a year and seven or sixteen days, depending on the lineage, requires that the novice follow a series of strict behavioral and dress codes. As a newborn, most oloshas will assert that iyawó must be treated and cared for like a child. Many of these prescriptions and proscriptions often emphasize this belief, as they may appear as childish in many ways. These codes take effect on the first day of the ordination when the iyawó is reborn through the ritual processes. The first three months of this year are the strictest in every sense, as will be seen ahead.

An iyawó is expected to be well dressed, and the iyawó’s clothes are expected to be immaculately white, clean and never torn or mended. Well dressed does not imply, however, that iyawó has to wear expensive or name brand clothing. Men must wear sleeved undershirts, boxer shorts, long-sleeved shirts, loose-fitting pants, and socks at all times. Women must wear loose-fitting skirts and blouses or dresses—never pants—with minimum elbow length sleeves and a high neckline, brassieres, slips, panties, petite-pants—a boxer-like panty—, knee-high socks, and a shawl. Neither can wear sandals other than house slippers to be at home, nor can they wear shoes that do not fully enclose the foot.

Both men and women must wear a hat, cap, headscarf, or head covering of some sort during the entire period, removing it only to bathe and sleep. Under the head covering, a piece of cotton is also required for the first three months.

The novice is also expected to practice proper hygiene. Proper hygiene and cleanliness does not necessarily equate to “perfumed” and “made-up.” An iyawó is not allowed to use perfumes or cosmetics of any sort, including perfumed soap, though exceptions are made for deodorant. Bathing is ritually important as well as hygienically necessary, for iyawós and full-fledged oloshas, and especially for those who share their beds with significant others. It is forbidden to stand before one’s orishas or attend a religious function before one has bathed, and especially when sleeping beside a spouse or lover. Men must be well shaved and groomed, and after the third month may visit a barbershop to keep their hair at a reasonable length. Some ilés forbid growing a beard and moustache for the entire year. Though women are not forbidden to cut their hair, they must not style, dye, or submit their hair to any unnecessary beauty treatments. Still, iyawó must be conscious of his/her appearance and personal hygiene at all times.

Besides the use of make-up and perfume, women are also forbidden to pluck their eyebrows, paint their nails, and some ilés are so strict that they also proscribe shaving of the legs and underarms, the argument being that a razor should not come into contact with an iyawó until after their year is up. Neither is an iyawó allowed to use jewelry of any sort, and especially during the first three months. This includes the use of a watch. The only jewels the iyawó may use are the elekés, idé osha—the beaded bracelet worn on the left wrist that identifies the iyawó’s orisha—the silver or white metal bracelet that belongs to Obatalá, and women must also use all the bracelets of the female orishas received at the ordination. After the third month, however, some godparents allow women to use small, inconspicuous earrings, coral or other semi-precious stone necklaces, mostly associated with the orishas, such as amber, mother of pearl, ivory or jet. Because of the pressures and obligations of modern society, most ilés currently allow both men and women to use a watch after the third month.

The iyawó must eat on a mat on the floor, and never at a table. Iyáwó is provided with a plate, cup—usually enameled tin—and spoon with which he or she is expected to eat and drink for the entire year. For the entire year the iyawó must not use a fork or knife to eat. In modern society where most iyawós must work, most godparents give them permission to eat at a table or a counter during the workday as it would be awkward, and probably unacceptable at most restaurants for an iyawó to walk in carrying their mat, plate, spoon and cup to eat on. After the third month, iyawó may eat alone at a table, but never accompanied by anyone and especially not at a table where there are oloshas. Typically, at any Orisha event that the iyawó attends, eating on the floor on a mat is still required until the year is up.

Mirrors, considered portals to other realms, are tabooed. The iyawó must never look in a mirror, and whenever coming across a mirror unexpectedly, is expected to direct his or her gaze elsewhere to avoid seeing his or her image in the mirror. This is very cumbersome sometimes, and especially so for men who must learn to shave without the use of this handy accoutrement. In addition, those who must get dressed for work, or those whose work requires that they use mirrors or look in mirrors—hairdressers and celebrities, for example—are often excused from this taboo during the work day as it would be impossible to observe the taboo and keep their job at the same time. In addition, in our motorized societies, it would be very difficult to drive a car without using the rear or side view mirror. Sometimes, this ewó is not observable.

Ideally, the iyawó must be home before dusk, as iyawó should not be exposed to the evening’s dew. Midnight and noon are considered two periods of unrest and an iyawó—and many oloshas with specific odús in their itás—must refrain from being outdoors at these hours. It is recommendable to stay indoors until 5 minutes past midnight or noon. The noon sun is also considered taboo for an iyawó, though not as strictly enforced. Most godparents perform a ceremony whereby the iyawó is presented to oshupá—the moon—and alé—the evening—in the eventuality that the iyawó cannot refrain from being outdoors at night for work or other pressing reasons.

An iyawó cannot attend any gathering, party, or event where there are large conglomerations of people other than a religious event. Likewise, iyawó must refrain from attending concerts, dances, theaters, movies, restaurants, bars, nightclubs, discotheques, congested shopping centers or markets. Iyáwó cannot bathe in a beach, pool, river, lake or any other body of water for entertainment purposes, nor should an iyawó travel for vacationing during the year. It is preferable not to travel during the first three months.

To attend a religious event or visit the home of another olosha, the first visit must be in the company of the godparents or another olosha designated by them. Iyáwó can never visit any olosha’s home alone, and the responsible elder should never allow an iyawó to enter their home, and much less salute the orishas that live in that ilé, unless the person is accompanied by an elder. In fact, though the elder and the iyawó are the visitors, it is the novice’s elder or representative who must present the iyawó before the orishas in the visited ilé. Once this first visit has been made, then, if the iyawó’s godparents give permission, he or she may visit this ilé unescorted.

Liquor, illegal drugs and any other hallucinogens are totally forbidden, nor should an iyawó be present anywhere where these are consumed.

Iyawó cannot be photographed unless it is an extreme necessity.

Iyawó cannot go anywhere where there are large conglomerations of people—e.g. ball game, concert, theater, movies, shopping centers during holiday rushes and other congested times.

Iyawó should not have his/her hair cut until after the third month.

Iyawó should not comb his or her hair until after the third month.

Iyawó must always carry his/her plate, spoon and cup wherever he/she goes.

Iyawó cannot shake anyone’s hand unless it is absolutely necessary.

Iyawó must be home before dusk unless it is an absolute necessity.

Iyawó cannot go to any olorisha’s house without her godparents or orisha siblings. Iyawó may go to an orisha sibling’s home with the godparent’s permission.

Iyawó cannot do anything to or with the orishas until after the ebó oshú metá—see ahead.

Whenever an iyawó enters the godparent’s house, he/she should immediately go to the orisha room and salute the godparent’s orishas. Then he/she has to salute the godparent and any oloshas that are present. Iyawó does not need to be told that he/she must salute elder olorishas.

Iyawó does not need to be told that during religious activities, he/she has to cooperate with anything that is taking place, in any way possible (e.g. sweeping, plucking, cooking. . . etc. . . .).

Iyawó does not speak unless necessary and does not ask questions unless necessary. Albeit, the iyawó should always keep his/her ear open to listen to important conversations where lessons and information is exchanged or given. All will come in good time to all those who earn it with their respect and humility. However, this does not mean that the godparent or elder oloshas may abuse an iyawó.

Nonetheless, iyawó should always exhibit respect for the elders, even if these are not always the most deserving of it. If there is a problem with any elder, the iyawó should address them with the godparent who should take care of it. If an elder calls the iyawó’s attention properly, the iyawó must respect the elder regardless. If there are issues, they should be addressed with the godparent.

Iyawó is expected to attend the anniversaries or religious activities of all his/her siblings. The dates will be provided as the need arises. There too, iyawó helps in anything possible.

Iyawó’s dress and behavioral code after the third month

Many of the prescriptions and taboos are relaxed after the third month. Women are especially relieved, as they no longer have to use the shawl. This is removed in the three-month’s ceremony. During this ceremony, the head-covering is withdrawn. Henceforth, the iyawó may only be required to wear head-covering for specific rituals and when going outdoors, though some lineages demand that he or she wear it only to be outdoors at night. The sleeve-length requirement is also relaxed, and some ilés also discard the men’s underclothing requirements as well, allowing men to use briefs and sleeveless undershirts. Women must continue to use slips and petite-pants, though some godparents may be flexible in this respect as well.

Many lineages also withdraw the elekés and the women’s bracelets, though the idé osha and Obatalá’s bracelet will remain on the wrist for the entire year. The iyawó is only required to wear the eleké of the tutelary orisha, though free to use others as well if it is of his or her choosing.

The iyawó may also eat at the table now, but as already stated, alone. The dusk requirement is now loosened, though the iyawó is still expected to keep reasonable hours, and always be home before midnight. Likewise, the taboo against being in public places is loosened, allowing the iyawó to go to a shopping center or the marketplace whenever necessary. Other public outings are still tabooed until the year is up. Most other taboos remain in place for the entire year.

Adimú to the iyawó’s orishas

An iyawó cannot place any offerings to his or her orishas until after the three months ebó. There is one exception, though. If the iyawó had received guerreros—the warriors—before the ordination, adimú may be offered to Elegbá, Ogún, Oshosi, and Osun, the four deities commonly called los guerreros.

There is a bit of divergence in terms of adimús requested during itá. Some oriatés and oloshas insist that these offerings must be placed immediately, to the iyawó’s orishas. Others counter that any pressing adimús that were requested in the itá must be placed before the godparent’s orishas until the iyawó makes ebó.

Itá book

The information contained in your itá book is private and for your eyes only. Anyone with malice can use your odu to cause harm or disrupt your life. Do not show your book or tell your odu to anyone.

Divination and iyawó

Unless it is a case of life and death, iyawó should not have divination performed during the initial year. After an itá during which a minimum of five orishas spoke to the iyawó, there is no true necessity for any further communication from the orishas. The problems that arise, if any, should be addressed in light of the odús that came in the iyawó’s itá. If, however, an extreme necessity arises that was not addresses in itá or a solution is not evident in the iyawós odús—and I stress that this must be a life or death situation, literally—the dilogún from the iyawó’s orishas cannot be used to perform the reading. The reading must be performed with the iyalosha’s or babalosha’s dilogún. Likewise, Ifá readings can only take place in life or death situations.

The three-month’s ebó

On or shortly after the third month, the iyawó is expected to perform the ebó oshú metá or what is more typically known in Spanish as ebó de tres meses—as its Lukumí name implies, three-moons or months ebó. This ceremony requires the sacrifice of fowls to all the orishas consecrated at the ordination to which a four-legged animal was sacrificed. Some lineages sacrifice a he-goat to Elegbá for this ceremony, though most just offer feathered animals.

The arrangements for the ebó are worked out with the godparents in advance. The ebó can take place in the godparent's or in the iyawó’s home, though it can be done elsewhere as well. Some time before the date, the iyawó must come to the iyalosha’s or babalosha’s ilé to present two coconuts, two candles, a plate, and the stipulated ashedí—rights or money—agreed upon with the godparent for the ceremony. That same day or soon thereafter, the iyawó must also go before the ojigbona’s orishas, with two coconuts, two candles, a plate, and an ashedí for the ebó.

Saluting the orishas daily

Every olosha should pay tribute to the orishas daily. This obligation is especially important during the first year of ordination. The godparents must take the time to teach an iyawó the proper manner in which to proceed, but this does not always happen.[1]

After washing up and taking care of personal necessities, the olosha takes a gourd or any other available container and fill it with clean water. This water is used to salute Elegbá and the other guerreros. Three drops of this water are dropped on the floor before them, as the olosha says:

Omí tutú, ashé tutú, oná tutú, ilé tutú Cool water, [so that] ashé is cool, the road is cool, the house is cool

Tutú Laroyé, tutú arikú babawá [so that] Eshú-Laroyé is cool [pacifying strife], [so that] our ancestors ensure that this freshness will endure

After this, the person knocks three times on the floor before Elegbá, with a closed fist, as if knocking on a door. Then stand erect facing him, and rub both hands together as you pray and ask for his blessings. Then, turn swiftly and give your back to him, and scrape your feet backward, toward him, like a bull that is going to charge forward. Finally, quickly swing your buttocks from side to side a few times and walk away. At minimum, before leaving the home, and upon returning, one should ask Elegbá for his blessing and his guidance in the world outside.

Next, the remaining water is taken to the doorway. Some of it is sprinkled on the threshold, and the remainder is cast toward the street, repeating the same prayer that was recited before the guerreros:

Omí tutú, ashé tutú, oná tutú, ilé tutú Cool water, [so that] ashé is cool, the

Tutú shilekún road is cool, the house is cool, the doorway [entrance] is cool

Tutú Laroyé, tutú arikú babawá [so that] Eshú-Laroyé is cool [pacifying strife], [so that] our ancestors ensure that this freshness will endure

Afterward, the homage is paid to Egún, reciting a basic prayer:

Mojubá gbogbó Egún ‘tí araorún I salute all ancestors and spirits

Mbelese Olodumaré that are at the foot of Olodumaré

Kosí‘kú, kosí arún, kosí ofó May there not be [an early] death,

may there not be sickness, may there not be loss

Kosí inyá, kosí arayé May there not be strife, may there

not be worldly problems

Finally, the person salutes the orishas. The person will kneel and offer a libation of water—three of four drops of it are trickled on the floor before the orishas. Then, while sounding the tutelar orisha’s ritual instrument, the person recites a mojuba and prayers, along the same lines of the above.

If the olosha has a pressing problem, or is going through a difficult situation of some sort, it is often advisable to speak to the orishas in the morning after rising, before brushing and washing up. In this situation, care must be taken to remain absolutely silent until the salutations and petitions with the orishas have taken place. It is important to be even-tempered when addressing the orishas in this fashion. It is believed that this is one of the most effective ways of bestowing blessings and also the most injurious way to curse an enemy.

The olosha’s obligations with his/her godparents and ojigbona

An olosha has various obligations with his or her iyá or babálorisha. These should not be exclusively religious, as among the most important elements in the relationship are the trust, affection and bonds of friendship that should occupy the pivotal position. As I often tell my colleagues, I am not as interested in the religious protocols as I am in establishing a solid relationship with my om’orisha that I first consider my friends and only then, my religious descendants. I stress that the relationship between iyá or babálorisha and om’orisha is one of fictitious kinship, but it cannot be a fictitious or hypocritical relationship if it is to succeed.

The olorisha is expected to comply with the godparent and ojigbona yearly, for each of their birthday celebrations, taking the customary ashedí: plate, coconuts, candles, and money. In addition, the olorisha must also comply with the elders before any of his or her own anniversaries, regardless of whether these are celebrated or not.

Whenever the godparent has a religious activity, the om’orishas have to be present and help with all the functions so that the activity is a successful one. The om’orisha will only receive as much as he or she reaps according to his/her behavior. The godparent does not have to cater to the om’orisha, but the godparent will always keep a mental tally of his/her om’orisha’s behavior and participation in the house’s activities, or lack thereof.

Endnotes