In Yoruba mythology, Abiku is a term that refers to the spirits of children who die before reaching puberty
abiku is from abi (that which possesses) and iku (death) and means predestined to death. A child who dies before twelve years of age is called an Abiku as well as the spirit, or spirits, who caused his death
When an Abiku has entered a child he takes for his own use, and for the use of his companions, the greater part of the food that the child eats, who in consequence begins to pine away and become emaciated. If an Abiku who had entered a child were not bound to supply the wants of other Abikus who had not succeeded in obtaining human tenements, no great harm would ensue, since the sustenance taken could be made sufficient both for the child and his tenant. It is the incessant demands that are made by the hungry Abikus outside, and which the indwelling Abiku has to satisfy, that destroy the child, for the whole of his food is insufficient for their requirements. When a child is peevish and fretful it is believed that the outside Abikus are hurting him in order to make the indwelling Abiku give them more to eat; for everything done to the child is felt by his Abiku. The indwelling Abiku is thus, to a great extent, identified with the child himself, and it is possible that the whole superstition may be a corruption of the Gold Coast belief in the sisa.
A mother who sees her child gradually wasting away without apparent cause, concludes that an Abiku has entered it, or, as the natives frequently express it, that she has given birth to an Abiku, and that it is being starved because the Abiku is stealing all its nourishment. To get rid of the indwelling Abiku, and its companions outside, the anxious mother offers a sacrifice of food; and while the Abikus are supposed to be devouring the spiritual part of the food, and to have their attention diverted, she attaches iron rings and small bells to the ankles of the child, and hangs iron chains round his neck. The jingling of the iron and the tinkling of the bells is supposed to keep the Abikus at a distance, hence the number of children that are to be seen with their feet weighed down with iron ornaments.
Sometimes the child recovers its health, and it is then believed that this procedure has been effective, and that the Abikus have been driven away. If, however, no improvement takes place, or the child grows worse, the mother endeavours to drive out the Abiku by making small incisions in the body of the child, and putting therein green peppers or spices, believing that she will thereby cause pain to the Abiku and make him depart. The poor child screams with pain, but the mother hardens her heart in the belief that the Abiku is suffering equally.
Should the child die it is, if buried at all, buried without any funeral ceremony, beyond the precincts of the town or village, in the bush; most other interments being made in the floors of the dwellinghouses. Often the corpse is simply thrown into the bush, to punish the Abiku, say the natives. Sometimes a mother, to deter the Abiku which has destroyed her child from entering the body of any other infant she may bear in the future, will beat, pound, and mutilate the little corpse, while threatening and invoking every evil upon the Abiku which has caused the calamity. The indwelling, Abiku is believed to feel the blows and wounds inflicted on the body, and to hear and be terrified by the threats and curses
In the tradition of Orisa and ancestor worship, the Egungun is supposed to be a man risen from the dead and represents the "collective spirit" of the ancestors. Ancestor worship or reverence is widespread in traditional Africa.
Egungun are ancestral spirits who are believed to be in constant watch of their survivors on Earth. They bless, protect, warn, and punish their Earth relatives, depending on how their relatives neglect or remember them. Their collective functions cut across lineage and family loyalty. They protect the community against evil spirits, epidemics, feminine, witch-craft, and evil doers, ensuring their well-being. In masquerades, Egungun appears as a sort of "bogey," or make-believe demon, whose chief business is to frighten termagants, busybodies, scandalmongers, and others.
The spirits could be evoked collectively or individually, in time of need. The “place of call” is either on the graves of ancestors (Oju Orori), the family shrine (Ile Run), or the community grove. The ancestral spirits may be invited to the Earth physically in masquerade, and such masquerades are referred to as Egungun or Ara Orun.
In June there is an annual feast for Egungun lasting seven days, during which lamentations are made for those who have died within the last few years.
The part is acted by a man disguised in a long robe, usually made of grass, and a mask of wood, which generally represents a hideous human face, with a long pointed nose and thin lips, but sometimes the head of an animal.
Egungun appears in the streets by day or night indifferently, leaping, dancing, or walking grotesquely, and uttering loud cries. He is supposed to have returned from the land of the dead in order to ascertain what is going on in the land of the living, and his function is to carry away those persons who are troublesome to their neighbors. He may thus be considered a kind of supernatural inquisitor who appears from time to time to inquire into the general domestic conduct of people, particularly of women, and to punish misdeeds. Although it is very well known that Egungun is only a disguised man, yet it is popularly believed that to touch him, even by accident, causes death.
A crowd always stands round watching, at a respectful distance, the gambols of an Egungun, and one of the chief amusements of the performer is to rush suddenly towards the spectators, who fly before him in every direction in great disorder, to avoid the fatal touch. To raise the hand against Egungun is punished with death, and women are forbidden, on pain of death, to laugh at him, speak disrespectingly of him, or say he is not one who has risen from the dead. "May Egungun cut you in pieces," is an imprecation often heard.
A few days after the funeral an Egungun, accompanied by masked and disguised men, parades the streets of the town at night, and, as in the Roman conclainatio, calls upon the deceased loudly by name. A superstitious and half -frightened crowd follows, listening for any response that may be given to the weird cries of the Egungun. A few days later the Egungun, again accompanied by several followers, proceeds to the house in which the death took place, and brings to the relatives news of the deceased, usually that he has arrived in Deadland safely, and is quite well.
In return for the good news the family set food, rum, and palm-wine in a room of the house, and inviting the Egungun to partake of it, themselves retire, for to see Egungun eating is death. When Egungun and his followers have consumed everything loud groans are heard to issue from the room, and, this being a sign that be is about to depart, the family re-enter and entrust him with messages for the deceased.
A large proportion of the slaves landed at Sierra Leone, at the beginning of the present century, from slave-ships that had been captured by British cruisers, were Yorubas, and their Christian descendants have preserved the practice of Egungun, who may often be seen performing his antics in the streets of Freetown. There, however, his disguise is less elaborate than in Yoruba country, and he appears in a long robe of cotton-print, with a piece of cloth, having apertures for the eyes, covering the face and head. Spectators soon gather round him, and though, if asked, they will tell you that it is only "play," many of them are half-doubtful, and whenever the Egungun makes a rush forward the crowd flees before him to escape his touch.
In Cuba, most if not all, of the public performances of Egungun masquerade had passed out of use by the early 1900’s. This was not the case for the Yoruba taken to Brazil. They were able to continue and maintain most of the customs of their homeland. This was due, in part, to Brazil’s proximity to West Africa. Today Brazil can boast of the largest Yoruba population. One sees Egungun masqueraders maintaining their Yoruba heritage in much the same way their African counterparts do.
IwIr
Iwir, or olcan is the ghost-man, or soul in Yoruba mythology
Another word is ojiji, or oji, which has the meanings of ghost, shade, or shadow. Iboji means literally, place of the ghost or grave (ibi, place; oji, ghost).
Funeral rites cannot, of course, be performed at the moment that breath leaves the body, but as an earnest of their intention to perform them, and to prevent the evil spirits from seizing the ghost, the relations at once offer a sacrifice to propitiate them; and when the corpse is buried, a fowl, called Adire-iranna, "the fowl that buys the road," that is, "that opens a right of way," is sacrificed.
Kpelekpe is a were-hyena in Yoruba mythology
Some hyenas are sometimes suspected to be men or women who shape-shift at night, to prey upon sheep and cattle, and, if the opportunity offers, upon human beings.
Such man-hyenas are believed to be able, by means of certain howls and cries, to compel people to go out to them in the dark forest to be devoured. A similar belief is found in Abyssinia.
Ina Kere (means small fire) was once the headmistress of a prominent school in the old Oyo kingdom in Yoruba land. She was of course very strict and puritanical, as her name implies. So on a hot day the students of her school grew tired of their Headmistress' wrath and hesitantly dared one amongst them to retaliate.
It turned out to be the headmistress' little son who was instructed to steal his mother's shoe. Unfortunately, he was successful and all the students knew this when they could hear cries of pain. The hot afternoon ground scorched the Headmistress' feet as she looked for her stolen shoe. It turned out that hearing his mother's cries the headmistress' son fled into the forest nearby for fear of a swift and painful reprimand.
In time the boy did not return, and a determined and angry Headmistress Ina Kere followed in search of her lost son all the while calling out. They never returned, and it was said that hunters and travelers over the years could hear cries of anger slowly turn to cries of sorrow.
Till this day kids in Nigerian schools (especially kids in boarding houses in the middle of nowhere) hear the spirit of Headmistress Ina Kere, (which she came to be known as) calling out to her lost son all the while the eerie, paralyzing 'koin koin' sound ringing from her one shoe as she slowly wanders through the night. Today she is popularly known as Madame Koin Koin.
Oro is a powerful Orisha in Yoruba mythology.
Oro is supposed to haunt the forest in the neighbourhood of towns, and he makes his approach known by a strange, whirring, roaring noise. As soon as this is heard, all women must shut themselves up in their houses, and refrain from looking out on pain of death. The voice of Oro is produced by whirling round and round a thin strip of wood, some 21/2 inches broad, 12 inches long, and tapering at both ends, which is fastened to a stick by a long string. No women may see the "bullroarer" and live, and all women are obliged, under pain of death, to say that they believe Oro to be a powerful Orisha, and to act up to that belief.
In Yoruba country Oro is manipulated by the Ogboni Society. Criminals condemned to death are sometimes given to Oro, in which case they are ordinarily never seen again, but their clothes are shown entangled in the branches of a lofty tree, where Oro is said to have left them when flying through the air. In such a case Oro is said to have devoured the bodies. Sometimes, however, the headless corpse of the criminal is discovered in the forest on the outskirts of the town, but nobody is allowed to bury it. Unlike Egungun, Oro only appears on his feast-days, or, to use the native expression, when a town has an Oro-day. The voice of Oro heard from morning to night, and all women are closely confined to their houses, while Oro himself, in a long robe hung with shells, and a wooden mask painted white, with the lips smeared with blood, parades the town with a numerous following.
In Ondo there is an annual festival to Oro, called Oro Doko. It lasts for three lunar months, and every ninth dav women are obliged to remain within their houses from daybreak till noon, while the men parade the streets, whirling the bull-roarer, dancing, singing and beating druims and killing all stray dogs and fowls, on which tbev afterwards feast. A large boulder of granite, cailed Olumo, on the summit of a hill in Abeokuta, is sacred to Oro, and no one may ascend it.
But people climb Olumo rock
ReplyDeleteBut people climb Olumo rock
ReplyDeleteModern day people climb on it because we no longer worship the Orisha. People who believe you shouldn't climb it, wouldn't climb it.
DeleteSo, I've looked this over and, please disregard or correct me if I'm wrong, but I don't see where you cited, or credited the book, or even the author, that you copy/pasted this information from. I'm sure Alfred B. Ellis, the other of Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, etc., might be just a little bothered by this.
ReplyDeleteThis is most likely written by a Nigerian who is writing what he knows and/or from what he's heard.
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