The term buttaa itself is derived from the Oromo word butuu and taa\u2019itaa. The term butuu literally refers to \u2018snatch\u2019, \u2018grab\u2019, \u2018grasp\u2019, \u2018takeover\u2019, \u2018hold\u2019, \u2018clutch\u2019, \u2018swoop\u2019, \u2018seize\u2019, \u2018take hold of\u2019, \u2018get hold of\u2019, \u2018sweep over\u2019\u2026.where the term taa\u2019itaa stand for \u2018possession of controlling influence of the office of qaalluu institution\u2019, \u2018position and power of an exalted person\u2019, \u2018power\u2019, \u2018throne\u2019\u2026.. In this context, buttaa literally refers to \u2018the snatch of power, the taking over of the possession of controlling influence\u2019, \u2018seizing the throne\u2019, \u2018taking the crown or garland (ruufaa)\u2019, \u2018taking qallachaa qaalluu\u2019 or \u2018take hold of the office of Yuuba Qaalluu\u2019. Buttaa, thus, refers to the handing ritual of the office of Yuuba Qaalluu to the incoming Yuubaa. In jireenyaa ritual observance not only those who is becoming to the office, but also those who are in the same Yuuba saddeetaa will held this ritual. At galmaa level this buttaa ritual is held every eight years (saddeetaa) to bless, anoint and approve the handing of qallachaa as the emblem of divine authority and achievement of exalted spiritual consciousness whereas at personal level it is held once in life time on the age of forty. Thus buttaa is a saddeetaa as well as jireenyaa ritual observance that held to bless and anoint those who concluded their spiritual education in their forty years journey and transiting to assume responsibility as sacred persons of the Waaqeffannaa spiritual Institution. The ritual is also held to mark the end of one jireenyaa period and the beginning of new responsibility in the remaining life of the new Yuubaa. Thus the ritual of buttaa is considered as the rite of transition.<\/div>\n
<\/div>\n
On the event of buttaa day, steer is immolated as sacrificial offering to praise the Supreme Being for helping the Yuubaa Saddeeta to achieve the status of Yuubummaa after completing a long journey of Jireenya. In this sacred ritual, there are a series of interconnected ritual including the ritual of buttaa qaluu (slaying of steer), Yuuba Muuduu (anointment of Yuubaa) and qallacha kennuu (handing of qallachaa). Thus on this sacred ritual steer is usually immolated. This act of immolated steer on this occasion is known as buttaa qaluu- the sacred ritual of immolating steer. On this event of buttaa day, shortly before the ritual of buttaa qaluu, food and drink will be prepared and the jaalaas (the sacrificial assistant) will be chosen and anointed. Thus on the buttaa day the buttaa holders, or the members of the incoming Yuuba saddeetaa, through their representative has a jaalaa whom they chooses. The jaalaa also chooses himself a waa\u2019elaa (best man) where both the jaalaa and waa\u2019ela must be senior Qaalluu. On the head of the chosen jaalaa and waa\u2019elaa, the representative of the saddeetaa holding the ritual ties a ruufaa- the sacred crown usually known as Maroo Daaniyaa. The celebrants have to ask these assistant ahead of time before the actual buttaa ritual. On the ritual day, the gumaataa is brought to the ritual by the jaalaas, and food and drinks prepared for this feast ritual are placed in the booroo side of the Galmaa, the symbolic sacred center, to allow people to eat from it on the event of feast. This is due to the attendants of this sacred ritual must visit the sacred hut, the Galmaa, as the house of guutummaa (, or plenty) where all containers should be being filled to the brim. Thus everything at every time must be Mijuu or Guutuu on this sacred occasion of the sacred event.<\/div>\n
<\/div>\n
On the ritual day, the incoming Yuuba Saddeetaa and \/ or the representative of the incoming Yuubaa Saddeetaa sat on a stool (seat) together with his two assistants, the Jaalaa as mata qaboo (the one who held the head of the animal during sacrifice) and the Waa\u2019elaa as dhiiga qocoo (the one who collected the sacrificial blood). The representative of incoming Yuuba saddeetaa (the head of the holders of the ritual) sat between them, the Jaalaa at his right. The person who immolated the sacrificial offering has to put coqorsa (a sacred ceremonial grass) around his waist as sabbataa and head as headdress (, or ruufaa). He has to obtain a new ceremonial scepter (Horooroo eeboo or dhaabbata) before slaying the sacrificial offering (, or bull). He blesses holding his new dhaabbata reciting the antique sacred verse of blessing. The bull\/steer is anointed with butter from mouth to tail as he recite the following antique verse of blessing prayer.<\/div>\n
<\/div>\n
********<\/div>\n
Let our eyes see good things<\/div>\n
(Ijaan waan gaarii nu agarsiisi),<\/div>\n
Let our ears hear good things<\/div>\n
(Gurraan waan nagaa nu dhageesisi)<\/div>\n
Let us have the horn of the brave<\/div>\n
(Gaafa dhiiraa nu baasisi)<\/div>\n
Bring food to our mouth<\/div>\n
(Nyaata afaaniin nuu ga’i)<\/div>\n
Keep away the enemy from us<\/div>\n
(Irree hamaa nuttii qabi)<\/div>\n
Protect us from harm<\/div>\n
(Hamaa nu eeggatu nuttii qabi)<\/div>\n
Let the blood from the throat bring good things to us<\/div>\n
(Dhiigni mormaa ba’u, nuuf haa tolu)<\/div>\n
Let the omentum bring good thinings to us<\/div>\n
(Moorrii garaa ba\u2019uu nuuf haa tolu)<\/div>\n
Give long life to your people<\/div>\n
(Lubbu saba keetii dheeressi)<\/div>\n
We have slaughtered cattle,<\/div>\n
(Qalee horii),<\/div>\n
O God be kind to us<\/div>\n
(Yaa Waaq nuuf toli)!<\/div>\n
Let the back of our neck be strong<\/div>\n
(Gateettii dhiiraa nu baasisi)<\/div>\n
What one gives to Waaqa one anoints before killing!<\/div>\n
(Waan Waaqayyoo kennanii ariirrachuu qalu)<\/div>\n
What one kills for eating one does not anoint!<\/div>\n
(Waan qoonqof qalanii hin ariirratani)<\/div>\n
The thing one gives to Waaqa as a promised gift<\/div>\n
(Waan Waaqayyoof dhaaban),<\/div>\n
The thing one offers to the ayyaanaa of one’s Father,<\/div>\n
(Waan ayyaana abbaa ofiitiif dhaban),<\/div>\n
Is to be anointed!<\/div>\n
(Ni ariirratu!)<\/div>\n
O Ayyaana of our father we are offering you a gift!<\/div>\n
(Yaa ayyaana abbaa keenyaa kennaa sii dhaabna fudhadhu!)<\/div>\n
<\/div>\n
************<\/div>\n
<\/div>\n
With this they throw down the bull and immolate it. The mata qaboo will keep [hold] it’s head and the dhiga qocoo will collect the blood. The other members of Yuubaa symbolically keep [hold] the arm of the slayer while he is killing, or may keep [hold] the eeboo. Thus they kill with the eeboo, not with a knife so that the other members of Yuubaa get involved in slaying the sacrificial steer. The sacred stick (wood) of the eeboo should be new and wet [i.e., not anointed]. It must be from the \u2018ulaagaa\u2019 or \u2018ulmaaya\u2019 tree. Then the celebrant’s forehead will be smeared one by one with the bull’s blood collected by the dhiiga qocoo, while the assistant qaalluu blesses them reciting the following antique verse.<\/div>\n
<\/div>\n
**********<\/div>\n
May Waaqaa keep you in peace!<\/div>\n
(Waaqni Si haa baatu)<\/div>\n
May He give you strength!<\/div>\n
(Adda siif haa kennu)<\/div>\n
Be powerful<\/div>\n
(Kallacha \/ adda goddhu)<\/div>\n
Let the barren cow give birth<\/div>\n
(Kan hin dhalin siif haa dhalu)<\/div>\n
Let the cows that gave birth live longer<\/div>\n
(Kan dhale siif haa bulu)<\/div>\n
May your bull cover the cows!<\/div>\n
(Kormi hari’ee siif haa dhalchu)<\/div>\n
May what is wrong be made good for you!<\/div>\n
(Kan dide siif haa kajeelu)<\/div>\n
May the sterile one give birth for you!<\/div>\n
(Kan maseene siif haa dhalu!)<\/div>\n
*******<\/div>\n
<\/div>\n
After the smearing of celebrants forehead with blood of sacrificial steer and blessing of the qaalluu, all participants put a small strip of the bull’s skin (meedhicha) on their right hands and another on their heads \u2018like a crown\u2019. All the participants will be given these wrestles (meedhicha) made from the skin of the sacrificial bull. The representative of the saddeetaa holding the sacred buttaa ritual put on the longest possible meedhicha, which is cut from the back foot right up to the neck. With this the attendants sat in the boroo to enjoy the food and drink. The feast includes eating meat without pepper and drinking the mijuu. On this sacred ritual rite all food containers including containers with drink have to be kept full (guutuu) every time and all time. They do not eat the garaacha (stomach); otherwise the country will be full of buuqataa (caterpillar) which causes itching. They also do not eat the meat from the bones, because people will become all skin and bones. After the feast, they recites antique verse of prayers as:<\/div>\n
<\/div>\n
********<\/div>\n
O God,<\/div>\n
(Yaa Waaqi),<\/div>\n
You helped us pass the night peacefully<\/div>\n
(Nagaan nu bulchitee)<\/div>\n
You helped us pass the day peacefully<\/div>\n
(Nagaan nu oolchitee<\/div>\n
He (God) who brought the cattle to the kraal<\/div>\n
(Gitimaa warraan geessee)<\/div>\n
He who brought the heads to the pillows (to sleep in peace)<\/div>\n
(Mata boraatiin geessee)<\/div>\n
Praise be to the Lord!<\/div>\n
(Hoqubaa fudhaddhaa!)<\/div>\n
**********<\/div>\n
<\/div>\n
After feasting, as the symbolic Yuubaa passage of rite, the ritual of handing qallachaa (qallacha kennuu) is follow. This ritual of handing the sacred qallachaa represent the passage to high sacred status in the waaqeffannaa spirituality and it is, thus, considered as a symbolic sacred stuff of exalted spiritual consciousness. In this event of qallacha kennuu sacred ritual, the actual handing ritual ceremony of qallachaa, the members of the incoming Yuuba saddeetaa be seated at a place considered as a sacred center when the senior qaalluus arrived. At arrival, the incoming Yuubaa recite to the senior qaalluu the following sacred text: \u201cNu eebsaa, dabareen keenyaa (Bless us, it is our turn!)\u201d and the senior saddeetaa qaalluu in turn responded: \u201cMaal yoon isin eebse, eebbii isiniin malaa (what if I bless you, you deserve blessing)?\u201d Then the qaalluu yuubaa recite the following antique verse:<\/div>\n
<\/div>\n
***********<\/div>\n
Have a son<\/div>\n
(Ilma argadhaa)<\/div>\n
Be plenty<\/div>\n
(Barakaa argadhaa)<\/div>\n
Have a successful ritual<\/div>\n
(Jifuu oofkalaa)<\/div>\n
Have a successful forty year of your father<\/div>\n
(Afurtama abbaa keessanii oofkala)<\/div>\n
Have long life<\/div>\n
(Umrii dheeradhaa)<\/div>\n
Have a successful peace<\/div>\n
(Nagana oofkala)<\/div>\n
***********<\/div>\n
<\/div>\n
With this the Abbaa Muudaa, the sacred highest officiant of the Waaqeffannaa spirituality, delivers the Qallachaa to the incoming Yuubaa saddeetaa in which they receives the qallachaa with their bare hands reciting:<\/div>\n
<\/div>\n
*********<\/div>\n
We will not cut udders<\/div>\n
(Mucha hin muru)<\/div>\n
We will not plough\/dig the land<\/div>\n
(Lafa hin qonnu)<\/div>\n
The doors of our house will never be closed<\/div>\n
(Balballii keenya hin cufamu)<\/div>\n
The fire in our house will never be extinguished<\/div>\n
(Ibiddii mana keenyaa hin dhaamu)<\/div>\n
We will drink milk daily<\/div>\n
(Afaan keenya yeroo hunda aanan cuuphina)<\/div>\n
*******<\/div>\n
<\/div>\n
After this the Abbaa Muudaa is also remind of the duties and responsibilities, which are refrained in the couplets or songs as:<\/div>\n
<\/div>\n
********<\/div>\n
You do not shed blood<\/div>\n
(Dhiiga hin baastu)<\/div>\n
You do not dig the earth<\/div>\n
(Lafa hin dhistu)<\/div>\n
You do not carry iron [arms]<\/div>\n
(Sibiila hin qabattu)<\/div>\n
You dip your mouth in milk<\/div>\n
(Afaan aanan cuuphidu)<\/div>\n
You dip your sacred stick in milk<\/div>\n
(Dhaaba\/horooro kee aanan cuubdu)<\/div>\n
You sit on a chair<\/div>\n
(Barcumarra teessu)<\/div>\n
You only gives blessing<\/div>\n
(Eebba duwwaa kenta)<\/div>\n
You do not go out with an empty mouth in the morning<\/div>\n
(Ganama afaan duwwaa ala hin baatu)<\/div>\n
Even if you do not drink [milk] you dip your mouth in it<\/div>\n
(Utuma dhuguu baatteyyuu afaan kee aanan cuubda)<\/div>\n
After dipping your dhaabata you say multiply and have property<\/div>\n
(Dhaabata cuubdetu hora horamaa)<\/div>\n
Qallacha pertains to Waaqaa<\/div>\n
(Qallachii kan Waaqaatti)<\/div>\n
The people of qallachaa bring good to the society<\/div>\n
(Warrii qallachaa waan sabaaf tolu)<\/div>\n
So that those who farm may harvest plenty<\/div>\n
(Kan qote akka barakatu)<\/div>\n
So that the cow may give birth again<\/div>\n
(Dhaltiin akka dhaltu)<\/div>\n
*****<\/div>\n
<\/div>\n
Therewith the incoming Yuubaa saddeetaa pray on the spot they receive the Qallachaa. After this the customary ceremonial call and response antique verse of Koottu-dhufee (\u2018Come-I have come\u2019), the ritual comes to end.<\/div>\n
<\/div>\n
*********<\/div>\n
Abbaa Muudaa Celebrant<\/div>\n
Let Waaqaa bring rain<\/div>\n
(Waaqni kan roobaa haa tahu) Let it bring<\/div>\n
(Haa tahu)<\/div>\n
Let the land grow grass<\/div>\n
(Lafti kan margaa haa tahu) Let it grow<\/div>\n
(Haa tahu)<\/div>\n
Let he who is looking for something find<\/div>\n
(Barbaadaan dugdaa haa labu) Let him find<\/div>\n
(Haa labu)<\/div>\n
Let the turbid water fill the roaming river<\/div>\n
(Booruun laga haa labu) Let it fill<\/div>\n
(Haa labu)<\/div>\n
Let grass be for the cattle<\/div>\n
(Margi kan sa\u2019aa haa tahu) Let it be<\/div>\n
(Haa tahu)<\/div>\n
Let the cattle be for its owner<\/div>\n
(Saanii kan abbaa haa tahu) Let it be<\/div>\n
(Haa tahu)<\/div>\n
Let Waaqaa heal the sick<\/div>\n
(Waaqni kan dhukkubsate haa fayyisu) Let him heal<\/div>\n
(Haa fayyisu)<\/div>\n
Let the ignorant be wise<\/div>\n
(Kan wallaale haa beeku) Let him be<\/div>\n
(Haa beeku)<\/div>\n
Let he who knows live long life<\/div>\n
(Kan beeku haa bulu) Let him live<\/div>\n
(Haa bulu)<\/div>\n
Let peace be in the land<\/div>\n
(Nagana biyyaaf haa tahu) Let it be<\/div>\n
(Haa tahu)<\/div>\n
Let him give us agreement<\/div>\n
(Waliigaltee nuuf haa kennu) Let him give us<\/div>\n
(Haa kennu)<\/div>\n
Let all things good for us<\/div>\n
(Waliigalee nuuf haa tolu) Let it be good<\/div>\n
(Haa tolu)<\/div>\n
Let war and sickness be out of this country<\/div>\n
(Waraansi fi waraannii Biyyaa haa bahu) Let be out<\/div>\n
(Haa bahu)<\/div>\n
Let peace follow for all of us<\/div>\n
(Nagaan fufaa nuuf haa tahu) Let it be<\/div>\n
(Haa tahu)<\/div>\n
Waaqaa<\/div>\n
(Waaqi);<\/div>\n
He who made us pass the night in peace<\/div>\n
(Nagana nu bulchee),<\/div>\n
From darkness to light<\/div>\n
(Dukkana keessaa ifatti),<\/div>\n
From poverty and disease into abundance<\/div>\n
(Rakkina keessaa bal\u2019inatti),<\/div>\n
And kept us well up to this moment<\/div>\n
(Bulfatee yoonan nu gahee),<\/div>\n
Glory to him [Waaqaa]<\/div>\n
(Hooqubaan isaaf haa tahu) Glory to Waaqaa<\/div>\n
(Hooqubaa jedhaa)<\/div>\n
Again for Waaqaa<\/div>\n
(Ammas Waaqa),<\/div>\n
Gave us a land where peace prevail<\/div>\n
(Biyya nagaa qabu nuuf laate),<\/div>\n
He who made what we have farmed seedlings<\/div>\n
(Kan qotanne nuuf biqilche)<\/div>\n
He who made us pass the night and spend the day in peace<\/div>\n
(Nagaan nu bulchee nagana nu oolfate)<\/div>\n
Glory to Him[Waaqaa]<\/div>\n
(Hooquba isaaf haa tahu) Glory to Him [Waaqaa]<\/div>\n
(Hooqubaa kansaa)<\/div>\n
Did he makes us pass the night in peace<\/div>\n
(Innii nagana nu bulchee)? O Yes! Yes!<\/div>\n
(Ee! Ee!)<\/div>\n
Did he makes us spend the day in peace<\/div>\n
(Nagaadhaan nu oolchee) O Yes! Yes!<\/div>\n
(Ee! Ee!)<\/div>\n
Did he give our people all it needs<\/div>\n
(Gitimaa warraan galee)? O Yes! Yes!<\/div>\n
(Ee! Ee!)<\/div>\n
Did he lead the head to the pillow<\/div>\n