In the face of the violent infiltration of modernity through religion, which resulted in the annulment of rites or sacred practices known as traditions that are closely associated with the establishment or history of towns, some ancient or historic towns have persisted in the practice of their ancestors – the memory of the customs and ways of their forefathers.
Every year, these towns — Iloko-Ijesa included—celebrate these rituals and follow the rigorous guidelines set by ancient customs. While most ancient towns had given up on the customs and practices of their ancestors, it is comforting to observe that other towns continue to teach the next generation about the value of maintaining the traditions of the past. Iloko-Ijesa is not an exemption.
The Obalogun celebration is as important to Iloko-Ijesa as the Anlugbua festival is to the Owu kingdom. Every year, the Obalogun festival honors bravery, perseverance, and fortitude. Held annually at one of Yorubaland’s historic towns, this festival honors the strange and unexpected departure of the founder of Iloko-Ijesa, one of the greatest Yoruba warriors, who left behind irrevocable marks.
WITHIN NIGERIA visited Iloko-Ijesa, an ancient community in Oriade Local Government, Osun State, on December 20, 2023, to participate in the historic Obalogun festival, which had begun eight days before.
This reporter arrived on the eighth day of the Obalogun festival in order to participate in all events scheduled for the ninth day – grand finale which would kick off by 2:00 a.m. The Obalogun festival is incomplete without the Egunmo drum.
What is the Egunmo drum?
It is a traditional drum with historical significance and a holy origin. It is stated that the drum serves as a conduit between the town’s youth and elders. The drum, which was passed down from over 500 years ago, has the ability to call up the spirit of Obalogun, the valiant warrior who founded Iloko-Ijesa, to fight against intruders. Agbonrin, Ekiri, or Edu leather may be used to make the drum.
Obalogun built and strengthened the drum to warn the locals when invaders approach the town, giving them time to hide, among other specialized tasks like making announcements. Nonetheless, there are spiritual purifications or fortifications that need to be carried out on a regular basis. When leather tears, a specific sacrifice needs to be made.
This reporter heard odd drum sounds at precisely 2:30 a.m., indicating the start of the festival. Subsequently, the drum was recognized as ‘Egunmo,’ a traditional and sacred drum with distinct purposes.
This reporter later discovered that, after the brief 35-second beats of the “Egunmo drum,” the Aworo, the chief priest, and his deputy, along with a few initiates, would hike to the hallowed groove of “Omi Afero,” the spiritual river of healing and deliverance, to make some prayers.
No one, native or guest, was allowed to leave their own homes during their three-times trip from the Idi-Aragba Square to Omi Afero’s sacred groove. The “Egunmo drum” would be repeatedly struck with a large stick following the third journey, to alert locals and guests that it was time for them to participate. The third trip ended at 3:30 a.m.
In an attempt to not miss a moment of the celebration, this reporter ran to the Idi Aragba Square, which is next to His Royal Majesty, Oba Akeem Olusayo Ogungbangbe’s palace. In front of Ile-Ase, a white structure also known as a shrine, Aworo, his deputy, Logan (the head of the male indigenous population), and a few hunters could be seen eagerly waiting for the monarch to come out.
As the reporter approached the palace, he saw that the door leading to the monarch’s chamber was ajar. This reporter was informed by one of the king’s staff that the monarch was alone in the chamber and would soon come out.
A little while later, the king silently left his palace and made his way to the white Ile-Ase. The monarch, according to Aworo, is not allowed to speak until he arrives in Ile-Ase, where he will oversee the rite and lead the populace in prayer. A bundle of Apara sticks was handed to the monarch and his chiefs upon arriving at Ile-Ase (the white building), and sticks were also given to the indigenous people present.
For a few minutes, the Egunmo drum was vigorously beaten. Oba Ogungbangbe gave the Yeye Lodan (the town’s head of women) the order to start the prayer session, and Lodan (the town’s head of males) took over. Three times in unison, the name “Obalogun” was called following Logan’s invocation. Prayers were also offered by other chiefs, including Lodan, Yeyerisa, Oluode, Yeye Saba, and Aworo. Lastly, the king prayed for the town’s prosperity as well as the chiefs, men, women, old, and children.
Following the prayers, the monarch prayed for the entire community, shouted “Obalogun” three times, and performed some intricate Yoruba vocabulary. The villagers and the king joined together to chant Obalogun, and they placed bundles and sticks of Apara into the small, blazing fire infront of Ile-Ase. First the monarch, then the chiefs, and last the natives, lightened the Apara bundle or stick in their care.
The monarch walked to Idi-Aragba Square and made seven laps around it with his chiefs and the locals. They then proceeded to Para Obalogun, which is where Obalogun entered the ground, where they used Apara sticks that were already ablaze to strike the ground. They then began to move around, dousing each other’s sticks in flames.
Following their descent to the Idi-Aragba Square, the king, his chiefs, and the natives stopped for a few minutes, allowing the women to sing traditional songs in the Ijesha dialect. Then, carrying Apara sticks that had been lit on fire, they walked to the Omi-Afero Sacred River, where the monarch dropped his Apara stick at the entrance, followed by his chiefs.
The monarch prayed a little while inside Omi-Afero’s fearsome groove and then cleansed his face, arms, and legs. His chiefs followed suit. As he waited for his subjects, the monarch exited the Omi-Afero groove and prayed once more. The Apara sticks were not set on fire when the monarch, chiefs, and tribesmen left the Omi-Afero groove. As the Egunmo drum was being pounded hard, they walked back to the Idi-Aragba and once again circled it.
VIDEO: Natives, chiefs and king striking themselves with burning sticks to celebrate Obalogun festival
They walked back to Ile-Ase from Idi-Aragba as women sang in the Ijesa dialect with sounds from Egunmo drum. The singing went on for several minutes at the Ile-Ase. They waved their hands to ward off sad and unpleasant events. The town and the locals were prayed for by the king. The king went back to the palace while the locals departed from the Ile-Ase for their different places. In order to pray, Aworo and Risa-Aworo, his deputy, went toward each of the town’s four directions.
The king must remain within his palace and no one else may leave the palace during this time. For a duration exceeding five minutes, the Aworo and Risa-Aworo made their way into the Ile-Ase to carry out certain tasks. The Logan approached the Egunmo drum in front of the Ile-Ase and beat it three times before male indigenous who were also interested in beating it took turns. Females are not allowed to beat the drum. This signaled the end of first lap of the festival. The monarch came out of the palace and headed home at exactly 5:45 a.m.
Second Lap of Obalogun Festival
This reporter saw the Aworo, his deputy, and a few female community leaders enter the Ile-Ase at precisely 4:15 p.m. to carry out some tasks. At precisely 3:45 p.m., the monarch showed up at his palace and was observed interacting with visitors. The Aworo, his deputy, and the women leaders arrived in the palace after finishing their tasks at Ile-Ase.
The monarch led chiefs and locals to Para-Obalogun where the valiant warrior entered the ground. There was a sitting configuration at the Para-Obalogun. Aworo and his deputy sat next to the location where Obalogun entered the ground, while the king and his chiefs sat side by side at one corner, the hunters and natives at another, and the women at a third.
At the Para Obalogun, locals were given wooden sticks known as Esi. The king was presented with a bundle of Esi. This reporter observed four lads playing the Egunmo drum and other instruments. The Aworo and his deputy, according to what this reporter saw, prayed, sprinkled some alcoholic drink (Seman) over the door leading to Para-Obalogun, and poured salt in front of it before throwing kolanuts.
It seemed by the expression on the Aworo’s face that the kolanut flinging was successful. The king gave the chiefs instructions to deliver prayers in their own turns. It was a season of prayers, from Logan to Baba Aro to Yeye Solo to Amuludun to Yeye Lodan to Otun Legbewa to Yeye Saba to Oluode to Yeye Odofin to Aworo. The town was also in the monarch’s prayers.
Following the prayers, Obalogun was summoned three times by the monarch and high chief Odofin, who also held a bundle of Esi together. One by one, they each tossed the stick to the ground. The monarch brought his natives and chiefs to Igbo Orudi. No one could respond when this reporter asked what ‘Igbo Orudi’ meant. It’s possible that an outsider doesn’t deserve to know every detail about a place.
This reporter thinks it’s likely one of the universe’s secrets. Only male natives were permitted to enter the Igbo Orudi with the king, and this reporter and other guests were requested to pause at the Oke Adura, Police Road intersection while the entire town approached the Igbo Orudi. This writer was later informed by the Aworo that it is forbidden for visitors, minors, and women to enter Igbo Orudi. They said prayers at Igbo Orudi.
En route to Idi-Aragba, the king led his chiefs and inhabitants with drumming and music. Five times, they went around it. Singing together, they raised the Esi sticks. Stunning to watch, it was vibrant and lovely. After that, they prayed for one another and touched their backs with these Esi sticks. For the town and its residents as well as visitors, the king prayed. When the monarch had finished praying, they began striking the sticks against the ground until the sticks broke. They walked to the palace of His Royal Majesty, Oba Akeem Olusayo Ogungbangbe for the final lap of the festival.
Sitting placidly beneath the tent in front of the palace were both locals and visitors. By now, it was 6:56 p.m. In order to accommodate guests who traveled to Iloko-Ijesa for the festival, the master of ceremonies had to expedite the schedule. Chiefs, organizations, and representatives of the town’s men and women paid respects as the populace ate and drank to their hearts’ content. It was vibrant and lovely.
Likewise, his Royal Majesty, Oba Akeem Olusayo Ogungbangbe Benjamin, established an action committee with the goal of improving the town’s basic and secondary educational standards. Education experts, the principal of the town-owned Iloko Model College, and the principals of the town’s public schools make up this body.
The committee will oversee and keep an eye on scholarship possibilities to make sure that only deserving candidates were awarded them. The committee will also be in charge of giving books and other writing supplies to Iloko public school pupils. The committee is also charged with the responsibility of collaborating with NGOs and foundations to improve the town’s educational standards.
Oba Akeem Olusayo Ogungbangbe, the monarch, prayed for everyone—men, women, and children. He prayed for the town’s residents to continue living in peace and requested God to bless them. He moved to the amazing rhymes performed by nearby hunters. Before the monarch went into his inner room, the natives gave him a salute and they danced together for a few minutes.
Both locals and guests had already gobbled up a lot of wraps made of mashed yam and red pork. This reporter, thinking about how Yorubaland’s culture and customs would survive, strolled slowly to the palace gate. One should try to emulate Iloko-Ijesa.
