Chapter 5. Yoruba Names

¶1 The naming of a child is an important affair amongst the Yorubas ; it is always attended with some ceremonies. These of course differ somewhat, amongst the different tribes.

¶2 The naming usually takes place on the 9th day of birth if a male, or on the 7th if a female; if they happen to be twins of both sexes, it will be on the 8th day. Moslem children of either sex are invariably named on the 8th day.

¶3 It is on that day the child is for the first time brought out of the room, hence the term applied to this event—Ko omo jade (bringing out the child). The mother also. is supposed to be in the lying-in room up to that day.

¶4 The ceremony is thus performed:—The principal members of the family and friends having assembled early in the morning of the day, the child and its mother being brought out of the chamber, a jugful of water is tossed up to the roof (all Yoruba houses being low-roofed), and the baby in the arms of the nurse or an elderly female member of the family, is brought under the eaves to catch the spray, the baby yells, and the relatives shout for joy. The child is now named by the parents and elderly members of the family, and festivities follow; with presents, however trifling, for the baby from every one interested in him.

¶5 This is evidently an ancient practice, a form of baptism which the ancestors of the Yorubas must have derived from the eastern Jands, where tradition says they had their origin, and is another proof of the assertion that their ancestors had some knowledge of Christianity.

¶6 In some cases there is also the offering of sacrifice and consultation of the household oracle on the child’s behalf.

¶7 For the sake of convenience we call this the Christening of the child. There are three sets of names a child can possibly have, although not every child need have the three; one at least will be inapplicable.

¶8 I. The Amutorunwa i.e. the name the child is born with.

¶9 2. The Adisg i.e. the christening name.

¶10 3. The Orvik: i.e. the cognomen or attributive name.

¶11 A few remarks on each of these sets of names will serve to elucidate their meanings.

I. THE AMUTORUNWA

¶13 ~ A child is said to be “born with a name”’ (Jit. brought from heaven) when the peculiar circumstance of its birth may be expressed by a name which is applicable to all children born under \ like circumstances. The most important of these is twin-births. No condition is invested with an air of greater importance, or has a halo of deeper mystery about it, than that of twin-births ; the influence is felt even upon children that may be born after them. Twins in Yoruba are almost credited with extra-human powers, although among some barbarous tribes they are regarded as monsters to be despatched at once.

¶14 Tatwo or Ebo.—The name of the first born of twins, applicable to either sex. It is a shortened form of To-aiye-wd (have the first taste of the world). The idea is that the first born was sent torward to announce the coming of the latter, and he is considered the younger of the two. [Compare the stories of Esau and Jacob, and of Pharez and Zarah,in both of which the first bornof the twins virtually became the younger of the two.]

¶15 Kehinde ‘‘ He who lags behind,” i.e. the second born.

¶16 fdowu. The child born after twins, male or female, Idowus are always considered heady and stubborn, hence their usual appellation ‘‘ Esu lehiu ibeji ’’ (the d 1 after twins). There is also a current superstition that the mother who has had twins and fails to get an Idowu in due course, may likely go mad; the wild and stubborn Idowu “‘ flying into her head ”’ will render her insane ! Hence all mothers of twins are never at ease until in due course the Idowu is born. ,

¶17 Idogbe.—The child after Idowu if male.

¶18 Alaba.—The child after Idowu if female.

¶19 Thus we see the influence of the twins affecting the second and third births after themselves.

¶20 Eta Okd.—The name given to the third of triplets.

¶21 The next to twins in importance is the child named On On. This name is given to a small neurotic child which at its birth cries incessantly day and night. The child after Oni is called Ola, the next Otunla, and so on.

¶22 These names signify to-day, to-morrow, the day after to-morrow, etc. With a small tribe termed the Isin people, it is carried on as far as [joni i.e. the 8th day, if the mother have as many.

¶23 Asa or Oroyé are names applied under conditions similar to those of Oni by some clans. The latter is generally preferred by worshippers of the god Orisa Oko.

¶24 Igé is a child born with breech or footling presentation.

¶25 Ilgvi is a child who was conceived during absence of menstruation.

¶26 Omope signfies ‘‘ the child is late’ that is, a child born later than the normal period of utero-gestation.

¶27 Ojo or Ainais a child born with the cord twined round its neck. The choice of name is a matter of preference partly clannish or by the decision of the family Oracle. Ojo, however, is never given to females, Aiwa may be male or female.

¶28 Ajayt is a-child born “‘ with face downwards”’ it is styled Adojude, that is to say, when rotation is absent during the exit of the shoulders.

¶29 Oke is a name given to a child which faints away on being fed in a horizontal position as is the custom of the country.

¶30 Oke (a bag) is a child born with membranes unruptured.

¶31 Salako (male), Talab: (female), a child born with the head and body covered with the caul, or ruptured membranes.

¶32 Dada is a curly-headed child styled ‘‘ Olowo Ori.”

¶33 Olugbodi is a child born with supernumerary digits.

¶34 A biona means “‘ born by the way side,’’ i.e. a child born when the mother is on a journey, or away from home.

¶35 Abiodun born at the new year or any annual festival.

¶36 Abiosé born on a holy day.

¶37 Babatunde means ‘father comes again,” a name given to a male child born soon after the death of its grandfather. The sire is supposed to re-appear in the newly born.

¶38 Abiba is applied to a female under similar circumstances.

¶39 Yetunde means “‘ mother comes again ’’ a name given to a female child born soon after the death of its grandmother. The granny is supposed to re-appear in the newly born.

¶40 Babarimisa (father fled at my approach) is the name given toa posthumous child.

¶41 Jo’hojo a child whose mother died at its birth (Ichabodlike) or during the puerperium.

¶42 II.—Tue ABISo OR CHRISTENING NAME

¶43 All children need not be ‘‘ born with a name”’ but all must be named. Names are not given at random because of their euphony or merely because a distinguished member of the family or of the community was so named, but of a set purpose from circumstances connected with the child itself, or with reference to the family fortunes at the time etc. Hence the saying :—“ Ile la iwd kia to so omg l’oruko (the state of the house must first be’ considered before naming a child). The names then are always

¶44 significant of something, either with reference to the child itself

¶45 or to the family. A child may have

¶46 two or more christening names given it

¶47 one by each parent or grandparents if living or by any elderly

¶48 member of the family.

¶49 Whichever is most expressive of the present

¶50 circumstances of the family will be the one to stick. (a2) Names having reference to the child itself directly and indirectly

¶51 to the family :— Ayodele Onipede Morenike Moseb’olatan Omoteji Akinyele Ibiyemi Ibiyinka Ladipo

¶52 Jovy enters the house.

¶53 The consoler is come.

¶54 I have some one to pet.

¶55 Joy hitherto despaired of.

¶56 A child big enough for two.

¶57 A strong one befits the house.

¶58 Good birth becomes me. Surrounded by children.

¶59 Increase honour (of children born).

¶60 (5) Names having reference to the family directly and indirectly to the child itself :—

¶61 Ogundalenu Otegbeye Ogunmola Iyapdo Olabisi Laniyonu Kurumi Oyebisi

¶62 Our home has been devastated by war. Warfare deprived us of our honours. The river Ogun took away our honour. Many trials.

¶63 Increased honours.

¶64 Honour is full of troubles.

¶65 Death has impoverished me.

¶66 Increased titles.

¶67 (c) Names compounded of Ade, Ola, Olu, Oye originally belonged to one of high or princely birth, but are now used more or less indiscriminately :—

¶68 Adebivi Adegbite Olaleye Olubiyi Oyeyemi Oyewole

¶69 The crown has begotten this.

¶70 The crown demands a throne.

¶71 Honour comes fittingly, or is full of dignity.

¶72 A chief has begotten this.

¶73 Title becomes me.

¶74 Title enters the house i.e. where the parent has a title.

¶75 N.B.—Ade does not always signify a crown, it may be taken from the verb dé to arrive, it may then mean coming, €.g.,

¶76 Adewusi Adesina Adepeju Adepgju

¶77 Adebisi or f

¶78 My coming causes an increase.

¶79 My coming opens the way. My coming completes the number (of births) The coming has become too much.

¶80 (2) Some names are compounded with fetish names showing the deity worshipped in the family :— Sangobunmi Sango (the god of thunder and lightning) gave me this.

¶81 Ogundipe Ogun (the god of war) consoles me with this. Ogunseye Ogun has done the becoming thing.

¶82 Omi yale The god of streams visits the house. Oba-bunmi The King (i.e. god of small pox) gave me this Fabunni Ifa has given me this.

¶83 Fatosin Ifa is worthy to be worshipped.

¶84 Fafumke Ifa gave me this to pet.

¶85 Osuntoki Osun is worthy of praise or honour.

¶86 It may be noted that names compounded with Ifa are very common amongst the Ijesas which shows that they are devoted Ifa worshippers.

¶87 (¢) Compounds of Ode shows that the father is a worshipper of Ogun or Erinle :— Odewale Ode comes to the housei.e. visits the family. Odemuyiwa Ode has brought me this.

¶88 These names are often confounded with Adewale and Ademuyiwa.

¶89 (/) Compounds of Oso or Efun shows that the family is a worshipper of Orisa Oko i.e. the god of the fields :— Osodipe Oso has granted a consolation.

¶90 Osodeke Oso has become a roof i.e. shield and shelter. Efunsetan Efun has done it (by granting the child). Efunlabi Efun is the one born.

¶91 (g) Compounds of Oje are peculiar to the children of Elewi of Ado.

¶92 Names peculiar to the royal family of Oyo:—

¶93 Male: Afonja, Tela, Ajuan. Female :—Ogboja, Siye, Akere.

¶94 Yoruba names are with few exceptions common to both genders. Ojo and Akerele, however, are never applied to females. Also names compounded of Akin which means strength ; and, of course, such names as Babatunde, Babarimisa can only apply to males, and Yetunde to females.

ABIKU NAMES

¶96 There are some peculiar names given to a certain class of children called ‘‘ Abiku”’ i.e. born to die. These are supposed to belong to a fraternity of demons living in the woods, especially about and within large Iroko trees ; and each one of them coming into the

¶97 world would have arranged beforehand the precise time he will return to his company.

¶98 Where a woman has lost several children in infancy, especially after a short period of illness, the deaths are attributed to this cause, and means are adopted to thwart the plans of these infants in order that they may stay; for if they can only tide over the pre-arranged date, they may go no more, and thus entirely forget their company.

¶99 Besides charms that are usually tied on them and ugly marks they are branded with, in order that their old company may refuse the association of disfigured comrades which must oblige _them to stay, certain significant names are also given to them in order to show that their object has been anticipated.

¶100 Such are the following names :—

¶101 Malomo Do not go again.

¶102 Kosoko There is no hoe (to dig a grave with). Banjoko Sit down (or stay) with me. Durosinmi Wait and bury me.

¶103 Jekifiiyin Let me have a bit of respect. Akisatan No more rags (to bury you with). Apara One who comes and goes.

¶104 Oku The dead.

¶105 Igbekoyi Even the bush wont have this. Enu-kun-onipe The consoler is tired.

¶106 Akuji Dead and awake.

¶107 Tiju-iku Be ashamed to die.

¶108 Duro-ori-ike | Wait and see how you will be petted.

¶109 Periodical feasts are usually made for these children of which beans and a liberal quantity of palm oil must form a principal dish. To this children ot their age and others are invited, and their company of demons, although unseen are supposed to be present and partake of these viands. This is supposed to appease them and reconcile them to the permanent stay of their comrade, so that they may always have such to feed upon.

¶110 This superstition accounts for a rather high rate of infant mortality, for parents are thereby led away from the proper treatment of their ailments, while occupying themselves in making charms to defeat the purpose of imaginary demons!

¶111 It is tair, however to add that thoughtful men have begun to perceive the absurdity of this superstition, for many have been heard to say “‘ There is really no such thing as Abzku ; disease and hereditary taints are the true causes of infantile mortality.”

¶112 IIJ].—THE ORIKI OR COGNOMEN OR PET NAMES

¶113 This is an attributive name, expressing what the child is, or what he orsheis hoped to become. Ifamaleit is always expressive of something heroic, brave, or strong; if a female, it is a term of endearment or of praise. In either case it is intended to have a stimulating effect on the individual.

¶114 Yorubas are always particular to distinguish between the Oruko (name) and the Oriki (cognomen or attributive).

¶115 Male atiributive names :—

¶116 Ajamu One who seizes after a fight. Ajagbe One who carries off after a contest. Akunyun One who buzzes to and fro Ajani One who possesses after a struggle. Alawo One who divides and smashes up. Fee “4a \ One conceived after a single touch. Alabi or } Is a male that comes after several female Alade births.

¶117 Female attributive names :— Amoke Whom to know is to pet. Ayoka One who causes joy all around. Abebi One born after a supplication. Apinke To be petted from hand to hand. Akanke To meet whom is to pet. Asabi One of select birth. Awéro One to be washed and dressed up. Alake One to be petted if she survives.

¶118 The use of the attributive name is socommon that many children are better known by it than by their real names. Some do not even know their own real names when the attributive is popular. But there is a method in the use of it; as a rule, only children are addressed by their Oriki by their elders, especially when they wish to express a feeling of endearment for the child. It is considered impertinent for a younger person to call an elder by his Oriki or pet name.

¶119 Certain names carry their own attributive with them e.g. Adeniji (the crown has a shadow), the attributive to this is Apata (a rock). Hence Adeniji Apata, Apata ni iji i.e. Adeniji is a rock, a rock that casts out its shadow.

¶120 IV.—THE ORILE oR TOTEM

¶121 This is about the best place to take note of this singular system. The term Orile denotes the foundation or origin; and is of an immense importance in the tracing of a pedigree. Each one

¶122 denotes a parent stock. The Orile is not a name, it denotes the family origin or Totem. Thereal meaning of this is lost in obscurity. Some say they were descended from the object named, which must be a myth; others that the object was the ancient god of the family, the giver of the children and other earthly blessings, or that the family is in some way connected with it.

¶123 The Totem represents every conceivable object e.g. Erin (the elephant), Ogun (the god of war), Opo (post), Agbo (a ram), etc. The number of totems of course is large, representing as each does a distinct family. Some families, however, have become extinct, and some obscure ones there are who have lost their totems.

¶124 A married woman cannot adopt her husband’s totem, much less his name. Intermarriages within the same totem was originally not allowed, as coming within the degree of consanguinity but now the rule is not rigidly observed. The children both boys and girls take their father’s totem, except in rare cases, where the father has lost his, or more usually when the mother’s indicates a higher or nobler rank. Some girls of noble birth will marry below their rank, but would have their children brought up in their own home, and among their father’s children, and adopt his totem. An illegitimate child if not acknowledged by the supposed father cannot adopt his totem but the mother’s, especially if a female.

¶125 The following are some distinguished Totems :—

¶126 Erin, the elephant, the totem of the original line of the Kings. Ogun, the god of war, the totem of the original line of the Basoruns.

¶127 Both were merged in King Abiodun, who chose to adopt his mother’s totem, the Basoruns being pre-eminent in those days. Hence the present line of ALAFINS’ is Ogun.

¶128 Opo (a post). The totem of a noble Oyo family. Okin (the love bird) Totem of the Olofa and the Oloro.

¶129 lko » Onigusun.

¶130 Agan » Elese.

¶131 Edu »s Onigbayi.

¶132 Ojo (rain) » Ologbin.

¶133 Agbe or Ade ” Olukoyi.

¶134 Agbo (a ram) hb Ajagusi father of Erinle. Oge - Enira and the Onipe. Ekan » Olufan

¶135 Elo - Elerin.

¶136 Eri - Oloyan

¶137 Ti » Onigbeti.

¶138 Ogo ” Ijesa families.

¶139 When the Oruko (name) the Oriki (attributive) and the Orile (totem) are given, the individual becomes distinctive, the family is known; and he can at any time be traced.

¶140 Two men may be found with the same name, but rarely with the same cognomen together, and more rarely still with the same totem as well. The man is universally known by his Oruko (name) familiarly by his Oriki (attributive). The Oriki is always used in conjunction with his Orile (the family stock or totem) \ expressed or understood: always expressed when endearment or admiration is intended. The Orile of course is never used by itself as it would be meaningless.

¶141 A name given in full will appear thus :—

¶142 Male. Female. Oruko Oriki Orile Oruko Oriki Orile Adewale Agana Frin Ibivemi , Abebi Iko

¶143 Abiodun Ajamu Ogun Olawale Asabi Opo Adejumo Ajagbe Ogun Morenike Abeje Agan

¶144 Oyebode Akunyun Opo Mowumi Agbeke Agbd Adegboye Isola Okin Layemi Atole Ogun Fagbemi Akawo Ogo Ibisoto Akanke = ji

¶145 Moslem children although named trom the Arabic calendar vet must have their Oriki and Orile; thus :—

¶146 Alihu Isola Opo {| Fatumo Akanke Ojd

IRREGULARITIES INTRODUCED

¶148 The introduction of Christianity and the spread of British influence over the country have been the causes of great irregularities in names which one meets with now in the Yoruba country.

¶149 The early missionaries, notably those of Sierra Leone, abolished native names wholesale, considering them ‘‘ heathenish,”’ and substituted European names instead: such names are naturally transmitted to their children anglice, hence the incongruities of names that puzzle a foreigner on his first landing in West Africa.

¶150 But with more enlightenment and better knowledge, a gradual change is coming over this; educated Yorubas cannot see why Philip Jones or Geoffrey Williams should be more Christian than Adewale or Ibiyemi; he knows what these mean, the former to him are but mere sounds, nor are their meanings—even when known—an improvement on his own.

¶151 But nothing sticks so fast as a name, and nothing more difficult to eradicate; for even in spite of the better knowledge Christians still give to their children foreign names although in conjunction with a Yoruba name. That an English name should be given at

¶152 all can hardly be contended to be necessary, but the practice is detended by many who plead for it a universal custom, e.g. that a convert to Mohammedanism adopts a Moslem or Arabic name; analogously therefore only Biblical names ought to be given, but in the British West African colonies, Yoruba and other tribes with Christian names include English, Scotch, Irish, Welsh, German and Dutch names!

¶153 But there is another consideration that helps to rivet the yoke. It invariably appears that most of those who have English or other foreign names, are in some way connected with English education and with Christianity, and are certainly in a way more enlightened than their pagan brethren, or considered to beso; hence it comes to pass, that many who originally were free from the brand of a foreign name, nevertheless still regard it as a mark of enlightenment, and would voluntarily adopt one or more with their own real names in order to be considered ‘‘ up-to-date!’’ Nothing but a thoroughly sound education all round (and not limited to individuals here and there) can remedy this evil: but in the meantime educated Yorubas are losing the knowledge and the genius of the method of Yorubas in naming their children. Thus according to the system now prevailing, where one English name is given or adopted, it is used as the first name, and the Yoruba name as the second or surname, e.g. James Adesina. Where two English names are given the Yoruba is placed either in the middle as James Adesina Williams, or at the end, as James Williams Adesina. The reason for this want of system is due to the introduction of another element unknown to Yorubas and is, therefore, a complication, viz., the prefixof Mr.tothenames. Thisis foreign to Yoruba genius and language and makes a hybrid mixture, as it would appear if attached to any historic Biblical name ! The essence of the incongruity in this matter lies in the conversion of Yoruba names into a surname or family name and it is in this particular that the most appalling absurdity occurs. Thus some retain their own Yoruba name as a family name to the exclusion of their father’s. Others use their father’s name as asurname and suppress their own native name or use it as a middle name. Some adopt a brother’s name asa family name if he isconsidered more eminent, thus excluding the father’s name and suppressing their own. Some use the father’s ‘‘ Amutorunwa’’ as Taiwo, Idowu, Ige. Some use the father’s ‘‘ Abiso’’ as Adejumo Layode, etc. Some use the father’s Oriki as Akawo, Alade, Ajasa, some use the father’s title as Apena, Dawodu, Mogaji, etc. All this in order— as is alleged—to make the individual distinctive but as a matter of fact to make the Yoruba conform to the English method,

¶154 because that is considered more civilized! Some ridiculous results have thereby been obtained e.g. a woman is called Mrs. Taiwo, who was not twin-born, and probably her husband was not either, but it may be his father or his uncle! One fails to see how that system makes her distinctive among thousands of Taiwos in the land whilst it is so inappropriate.

¶155 A man was called Babarimisa because he was a posthumous child ; on his becoming “‘ civilized ’’ his children according to the English system of transmitting names became so many masters and misses ‘‘ Babarimisas ’’ with himself alive! And yet these absurdities are supposed to be necessary to Christianity and civilization! But when we remember that the fathers of western | civilization, as also the founders of Christianity with the early Christians and martyrs have transmitted their names down to history in a simple form as Yoruba names, it becomes evident that the present method is not essential to Christianity or civilization.

¶156 And even now, we know that the familiar English method does not prevail all over Europe, not even all over Britain, for in the north of Scotland, it is usual for married women to retain their maiden names, and children take their father’s Christian names for their own surnames, and yet, not only are the Scotch a highly civilized people, they are also intensely Christian. From all this we may learn that it is not necessary to do violence to an original language as the Yoruba in order to be considered civilized or Christian. Whatever incongruities may have been perpetrated in the past, it behoves those who are responsible for the keeping of the language in its purity to cease from inflicting these anomalies on those brought under their influence, especially among converts to Christianity.

¶157 Neither Christianity nor civilization requires a man’s name to be given to his wife or children, considering the purpose for which children are named amongst the Yorubas.

¶158 On the coast, the corruption of the Yoruba language is proceeding atarapid pace. What began with the names is now extending to phrases and expressions which are idiomatic English in Yoruba words. The writer thinks it will require a strong effort to preserve the Yoruba language in its purity.