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. 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. It is on that day the child is for the
first time brought out of the room,
hence the term applied to this event—Kó ọmọ
jade (bringing out the child). The mother
also, is supposed to be in the
lying-in room up to that day. 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 bocket 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. This is evidently
an ancient practice, a form of baptism which the ancestors of the Yorubas must have derived from the eastern lands, where tradition says they had their
origin, and is another proof of the
assertion that their ancestors had some knowledge of Christianity.
In some cases there is also the
offering of sacrifice and consultation
of the household oracle on the child's behalf. 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.
1. The Amutọrunwa i.e. the name the child is born
with.
2. The Abisọ i.e. the christening name.
3. The Oriki i.e. the cognomen or
attributive name.
A few remarks on each of these
sets of names will serve to elucidate
their meanings.
I. The Amutọrunwa A child is said to be "born with
a name" {lit. 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.
Taiwo or Táyé—The name of the first born of
twins, applicable to either sex. It is
a shortened form of Tọ́-aiye-wò (have thefirst taste of the
world). The idea is that the first born was sent forward 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 born of the twins virtually became
the younger of the two.] Kẹhinde " He who lags
behind," i.e. the second born. Idowu,
The child born after twins, male or female, Idowus are always
considered heady and stubborn, hence their usual appellation " Èsù lẹyin ibeji " (the devil
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. Idogbe.—The
child after Idowu if male. Alaba,—The
child after Idowu if female.
Thus we see the influence of the
twins affecting the second and third
births after themselves. Ẹ̀ta
òkò.—The name given to the third of triplets. The next to twins in importance is the
child named Oni. 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, and so on. These names signify to-day, to-morrow, the day after to-morrow, etc. Ige is a child born with breech or footling presentation. Ìlọ̀rí is a child who
was conceived during absence of menstruation.
Ojo or Aina is 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,
Aina may be male or female. Ajayi 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.
Ọ̀kẹ́ is a name given to a child which faints away on being fed in a horizontal position as is the custom
of the country. Ọ̀kẹ́
(a bag) is a child born with membranes unruptured. Salakọ (male),
Talabi (female), a child born with the head and body covered with the caul, or ruptured membranes.
Dada is a curly-headed child
styled " Olowo Ori." Olugbodi
is a child born With supernumerary digits. Abiọna means " born by the way side."
i.e. a child born when the mother is
on a journey, or away from home. Abiọdun born at the new year or any
annual festival. Abiọse born on a holy day. 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. Abiba is applied to a female under similar
circumstances. 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. Babarimisa (father fled at my
approach) is the name given to a posthumous
child.
The Abiso or Christening Name
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:—" iile làá wò kia tó s’ọmọ l’orukọ’
(the state of the house must first be\considered before naming a child). The
names then are always significant of
something, either with reference to the child itself or to the family.
A child may have two or more
christening names given it one by
each parent or grandparents if living or by any elderly member of the family. Whichever is most expressive of the present circumstances of the family will be the
one to stick.
(a) Names having reference to the
child itself directly and indirectly
to the family :
Ayọ̀délé Joy enters the house.
Onipẹde The consoler is come.
Morẹ́nikẹ́ I have someone to pet.
Moseb'ọlatan Joy hitherto despaired of.
Ọmọtéjì A child big enough for two.
Akinyẹle A strong one befits the house.
Ibiyẹmi Good birth becomes me.
Ibiyinka Surrounded by children.
Ladipọ Increase honour (of children born).
(b) Names having reference to the
family directly and indirectly
to the child itself :—
Ogundalenu Our home has been devastated
by war.
Ọ̀tẹ̀gbẹ̀yẹ Warfare deprived us of our honours.
Ogunmọla The river Ogun took away our honour,
Ọlabisi Increased honours.
Laniyọnu Honour is full of troubles,
Kúrùmí Death has impoverished me.
Oyebisi Increased titles.
(c) Names compounded of Ade, Ọla, Olu, Oye originally belonged to one of high or prince birth, but are
now used more or less
indiscriminately :
Adebiyi The crown has begotten
this.
Adégbìtẹ́ The crown demands a throne.
Ọlalẹyẹ Honour comes fittingly, or is full of dignity.
Olubiyi A chief has begotten
this.
Oyeyẹmi Title becomes me.
Oyewọle Title enters the house i.e. where the
parent has a title.
N.B.—Ade does not always signify
a crown, it may be taken from the
verb ‘dé’ to arrive, it may then mean coming, e.g.,
Adebisi i.e My commg causes an increase.
Adesina My coming opens the way.
Adepeju My coming completes the
number (of births)
Adepoju The coming has become too
much.
(d) 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.
Ogundipe Ogun (the god of war)
consoles me with this.
Ogunseye Ogun has done the
becoming thing.
Omiyale The god of streams visits
the house.
Obabunmi The King (i.e. god of
small pox) gave me this
Fabunni Ifa has given me this.
Fatosin Ifa is worthy to be
worshipped.
Fafumke Ifa gave me this to pet.
Ọsuntoki Ọsun is
worthy of praise or honour.
It must be noted that names compounded with Ifa
are very common amongst the Ijesas which
shows that they are devoted Ifa
worshippers.
Ọdewale Ọde comes
to the house i.e. visits the family.
Ọdemuyiwa Ọde has
brought me this.
These names are often confounded
with Adewale and
Ademuyiwa.
Compounds of Oso or Efun shows
that the family is a worshipper
of Orisa Oko i.e. the god of the fields :
Osodipẹ or Sódípẹ̀ Oso has granted a consolation.
Osodẹkẹ or Sódẹkẹ́ Oso has become a roof i.e. shield and shelter.
Ẹfunsetan Efun has done it (by granting the child).
Ẹfunlabi Efun is the one born.
(g) Compounds of Ọ̀jẹ̀ are peculiar to the children of Elewi
of Ado.
Names pecuUar to the royal family
of Oyo; Male: Tela, Ajuan... Female :—Ogboja, Siye, Akere.
Yoruba names are with few exceptions
common to both genders. Ojo and
Akerele, however, are never applied to females. Also names compounded like Akin
which means strength ; and, of course, such
names as Babatunde, Babarimisa can only apply to males, and Yetunde to females.
Abiku Names
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 world would have arranged beforehand the precise time he will return to his company. 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.
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.
Such are the following names :
Malomọ Do not go again.
Kòsọ́kọ́ There is no hoe (to dig a grave with).
Banjoko Sit down (or stay) with
me.
Durosinmi Wait and bury me.
Jẹkiniyin Let me have a bit of respect.
Akisatan No more rags (to bury
you with).
Apara One who comes and goes.
Igbẹkọyi Even the bush wont have this.
Enu-kun-onipe The consoler is
tired.
Akuji Dead and awake.
Tiju-iku Be ashamed to die.
Duro-ori-ikẹ Wait and see how you will be petted.
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 of 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. 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!
It is fair, 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 Abiku ;
disease and hereditary taints are the
true causes of infantile mortahty."
The Oriki or Cognomen or Pet
Names
This is an attributive name, expressing
what the child is, or what he or she
is hoped to become. If a male it 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. Yorubas are
always particular to distinguish between the Oruko (name) and the Oriki (cognomen or attributive).
Male attributive names:-
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.
Akanbi conceived after a single touch.
Alabi Is a male that comes after several female
Female attributive names :
—
Amọkẹ Whom to know is to pet.
Ayọka One who causes joy all around.
Abẹbi One born after a supplication.
ApinkẹTo be petted from hand to
hand.
Akàkẹ́ To meet whom
is to pet.
Asabi One of select birth.
Awẹro One to be washed and dressed up.
Alakẹ One to be petted if she survives.
The use of the attributive name
is so common 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. 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.
Culled from The History of The Yorùbás.
