Etùtù: Atonement & Nourishment
The complexity and intelligence of a culture is rooted in the linguistic nuances of their language. And as is the case with many ancient languages words or and sentences can not all be distilled and translated into one direct English equivalent. The Yorúbà language is no exception; the meanings of various words outside of their original cultural context are better understood through deep discussion and explanation.
In the West African practice of the Òrìṣà tradition we have seen consistent use of the English term “sacrifice” in relation to the types of ritual procedures preformed in the veneration of Divinity. However, the word sacrifice falls short of its original intent. I would like to suggest that more appropriate words associated with “atonement and nourishment” be used instead to indicate the original intention and meaning behind various traditional ritual procedures.
Within the Òrìṣà traditions of West Africa, there are various types of rituals used to atone and provide nourishment to the Divine Forces which govern different aspects of our physical and spiritual lives.
Etùtù is considered the father and the mother of all of atonement and nourishment. It is from Etùtù that Ìrúbọ was born, it is from Etùtù that Ìpèsè was born, and it is from Etùtù that Ibọ̀ was born. Etùtù can be understood as the all encompassing measures used to restore balance and harmony to ones external and internal environment. Etùtù is a powerful force that is able to redirect untoward energies and forces away from clients and communities. Theses measure can include spiritual consultations, offerings, various medicinal preparations, the avoidance of certain foods or materials, the changing of ones behaviour, the burying of the dead in specific locations, the use of various herbs and prayers, the giving of alms, the use of powerful rituals and the nourishing of unseen and seen forces to name but a few - all with the intrinsic purpose of creating the right environment conducive to perpetual growth, peace and spiritual wellness.
Traditionally, among the Yorúbà people, the infinite repository of hidden and remember knowledge known as Ifá has been accessed for thousands of years to know how to attain and remain in an inner state of equilibrium. Etùtù is taken from the word, Ètù-títù meaning “to appease and to atone”. Etùtù is used to inhibit the negative forces and aspects of nature from continuing to inflict undesirable actions upon a person, place, family and community. Effective use of Etùtù will surely create the right conditions for restoring the healthy unfolding of one’s natural and innate destiny. Ètutù restores balance in nature by using various rituals and mundane actions to reorganize energy and restore right relationship with Spirit. Etùtù restores harmony and aligns one with the beneficial and positive aspects of nature to ensure the least path of resistance to manifestation.
Ifá speaks about the essence of Etùtù as being the complementary and divine partner of human beings which activates and invites the nourishing aspects of the divine to create the appropriate conditions for positive transformation and change. In the Odù, Òtúrá Elétùtù (Òtúrá Òtúrúpọ̀n), Ifá says:
Iyọ̀n lanka,
Obe lanka,
Okele tii koo ni obe,
Aa maa yi gbirigbiri yi ile ka,
Aa dáfún Ọ̀rúnmìlà too fi Etùtù aya re sile lode Ọ̀run nigbati oo nbo ni Ayé…
A bowl of pounded yam,
A bowl of stew,
A small ball of pounded yam without the same amount of stew is likened to one going here and there aimlessly,
Cast Ifá for Ọ̀rúnmìlà when Ọ̀rúnmìlà left Etùtù their special and complementary partner in Ọ̀run to come to Ayé…
Iyọ̀n lanka, Obe lanka, Okele tii koo ni obe, Aa maa yi gbirigbiri yi ile ka, the essence of these Diviners can be interpreted to mean that you can’t have one without the other and be fully satisfied; there is an inherent law of balance and equilibrium in the Universe. It is through access to hidden knowledge which restores harmony and balance. Ifá indicates that there is a symbiotic relationship and synergy between the people of the earth and the energy known as Etùtù.
In this Odù, Ifá speaks about how Ọ̀rúnmìlà left Ọ̀run, the spirit realm, for Ayé, the physical realm, but forgot to come with Etùtù. Etùtù is Ọ̀rúnmìlà’s special and complementary partner. When Ọ̀rúnmìlà got to Ayé, things were going fairly well, but Ọ̀rúnmìlà noticed that things were not happening in the exact way that Ọ̀rúnmìlà wanted. Ọ̀rúnmìlà sought consultation with Ifá to address the issue and the Odù, Òtúrá Elétùtù was revealed. Ọ̀rúnmìlà was advised that his situation will continue to be challenging unless they went back to Ọ̀run and brought Etùtù to earth. This act of bringing Etùtù from Ọ̀run symbolizes the all encompassing actions that Ọ̀rúnmìlà sought to bring to fruition and into a complete and unified state of being. So, Ọ̀rúnmìlà went and brought Etùtù to Ayé. After bringing Etùtù to Ayé all that Ọ̀rúnmìlà directed his attention towards became quite successful.
It is through this ancient narrative that we can see the close relationship between Ọ̀rúnmìlà and Etùtù. It is Ọ̀rúnmìlà’s partnership with Etùtù which allowed Ọ̀rúnmìlà to continue their work with the support of the universe to attain the most ideal states of growth and development. We can also see how the importance of accessing divine guidance through Ifá is used to restore balance within nature through the use and implementation of Ètùtù to transform lives.
Ètùtù is often prescribed and used for the following occurrences:
To correct some or all the deviations of nature in a client's life.
When the life and persons destiny are in a state of perpetual conflict.
When a life situation has become intolerable.
When a community experiences multiple or successive deaths and disasters.
When there is pestilence in a community.
When there is a high rate of infant mortality or violent deaths among young people
When there is a high percentage of divorce in the community.
When a community is on the verge of economic ruin or total collapse.
When there is a mental or emotional agony in an unprecedented proportion.
Ifá teaches us how it is the mouth, Ẹnu, which acts as a source for physical and spiritual nourishment. If we look at the mouth physiologically as a source of alimentation; we can see why in nature all forms of creation require some form of nourishment to create healthy symbiotic relationships. Ifá in the Odù, Ìdífú (Ìdí Òfún), teaches us that Ẹnu, the mouth, is the spiritual source of all forms of offerings. It is the act of nourishing and feeding the Ẹnu of all universal forces that restores and instills balance in the world. In Ìdífú, Ifá says:
Ìdí fúnfún kóò nii iron,
Fila fúnfún kóò yeni nigba eerun,
À dífá fún Olòyímefún,
Wọ̀n ni kóò bo eégún ilé, kóò bo Òòṣà Ọja,
Kóò tun wa bo Olúbòbòtíríbò bàbá ẹbọ...
A white buttocks does not have family,
A white cap does not fit you during the dry season,
Cast Ifá for Olòyímefún
Who was told to give offerings to Eégún ilé and Òòṣà Ọja,
As well as Olúbòbòtíríbò the the father of Ẹbọ.
Ìdí fúnfún kóò nii iron, Fila fúnfún kóò yeni nigba eerun, are the name of the Diviners which describing how wearing white cloth during the dry season which is filled with a lot of dust will easily become dirty and should not be worn at that particular time. The names of these Olúwo are speaking to how one must be in spiritual alignment with their environment.
In this Ẹsẹ, Ifá speaks of Olòyímefún who went to consult Ifá to achieve improvement in all aspects and areas of their life. They were told to appease their ancestors which are Eégún ilé and also appease Òòṣà Ọja which is the Òrìṣà of the marketplace. They appeased them both but the offerings weren’t accepted. Olòyímefún was also asked to give an offering to an energy known as Olúbòbòtíríbò bàbá ẹbọ. Olòyímefún grew concerned because they had no idea who Olúbòbòtíríbò was, nor how they could find and appeal to them. The Awo then assured Olòyímefún that Olúbòbòtíríbò was actually the source of all offerings. Olúbòbòtíríbò is another name for Ẹnu, the mouth. Olòyímefún had to feed the mouth by preparing food and giving it to people to eat. And when people ate their food the soul of these people grew happy and they prayed for them which was the catalyst to Olòyímefún’s prayers being answered.
Whether for humans, or other seen and unseen beings, the “mouth” is the key to accessing them all. It is by way of the mouth that we are able to communicate with all forces and energies and it is by appealing to the mouth of these energies by way of veneration and nourishment that we gain their support.
Aboru Aboye.
Ifawuyi Opeifa