Egungun: Our Ancestors

by Chief Oyeniyi Sango

Edited by Yeye Zarhah Oṣunṣola

Ibaṣe Olodumare

According to Ifa, all power in the world radiates from the greatest being, Olodumare. Olodumare that is known as the owner of eternal prosperity, among many other esteemed attributes. Olodumare holds all deep power and is the benefactor of all existence. Olodumare is the origin of all things and has no identifiable gender. All that exists, including supernatural “godlike” phenomena are fragments of Olodumare. Olodumare is always concerned with the affairs of the world through a conglomerate of divinities known as Irunmole.

Egungun

Egungun is believed to be a messenger from Olodumare. They are also known as "Ara Orun" or People from Heaven”, who delivers messages from Olodumare. Egungun devotees are considered a hidden society in Nigeria, primarily within the Western region. There is a heritable Chief called the Alagba, who heads this fellowship. The traditions and science are passed successively down to generations by ancestors to current devotees.

Egungun which is celebrated annually and the members of the society are to dance for the society. The dances represent the deceased spirits of their ancestors. Egungun moves around the society to clean all negativity and to wipe away all sickness of the society’s leaders and members before going to the marketplace and performing dances for the Chiefs that stand-in for the spirits. We believe our ancestors are responsible for enforcing the living to uphold the ethical standards of the past generations of their ethnic group, community and/or personal family.

Throughout the year, Egungun are celebrated in festivals, known as Odun Egungun. It is a family ritual to utilize the festivities custom by wearing elaborate costumes in masquerade.

In the Isese L’agba way of life (tradition), we perform ceremonies in honor of the dead to appease them and assure our Ancestors have a place among the living. Through drumming and dance, the decorated Egungun performers become possessed by the spirits of the ancestors manifesting into a single entity. In Yorùbá land, this state of spiritual importance acquires them the designation “Ara Orun kin kin” meaning: Members of the celestial order.”

Then our ancestors are venerated or worshiped by their descendants and will be represented by Egungun masquerades. We as Isese L’agba practitioners believe that our ancestors are virtually present in these robed and masked dancers. Thus ritual diviners deliver messages from and to the ancestors. Essentially they become mediators between the family and the departed loved ones. On special occasions like a festival, all the ancestors will be brought back and represented by the many egungun masqueraders. In a lot of areas within Yorùbá land practitioners actively wait for festivals which provides a focal point for the community to celebrate deceased ancestors.

Oro

Yorùbá folklore states that Oro and Egungun were brothers. Both of them were also married. Egungun's wife was very discreet and conserving. She believed in the importance of saving and not spending lavishly. However, Oro's wife was quite the opposite. She was considered imprudent and a glutton. She only concerned herself with eating and did not care less for the well being of her husband and family. There is this Yorùbá proverb that indicates Oro and his wife's gluttony "o jeun ju Oro lo - he/she eats more than Oro.”

There is no secret that the Yorùbá culture is rich and we consider ourselves blessed. We love to celebrate all kinds of festivals which will have people dressing in beautiful attire to show their wealth, affluence and success for the year. During these festivals, we see Egungun as we all extravagantly dressed and regal with plenty of accessories such as mirrors, beads, combs, and owo eyo (cowries). Egungun was dressed in the finest fabrics from the generosity of his prudent and thrifty wife and she received blessings from her husband for making him a pleasure for the people. Since he was so unique and enjoyed the approval and encouragement from the people, that's the reason masquerades tend to bless women when they see them. “Ola obinrin rere lon je”

On the other hand, Oro was dressed in rags and was unable to attend the festival since he had nothing to wear. He became so ashamed of himself and grew bitter. Oro blamed his imprudent and gluttonous wife. “Adidun kun in akisa kun idi - the one who has sweet things in his/her stomach, but dressed in rags.” She was not economical like the wife of his brother Egungun. As a result, Oro grew enraged and angry. He grabbed a machete and was determined to cut his wife's head off for his gloomy fate. She, however, ran from home and hid so that Oro was unable to find her. Oro promised from that day to cut her head off whenever he sees her. For Oro believed his wife brought him to shame.

“Eti ni obinrin fin gbo Orun Oro -women only hear oro's voice and once she hears his voice, she goes into hiding so he won't see her.” Hence why women do not ever see Oro, but will move with the Egungun masquerades.

Overall the significant lesson for women consist of Living a modestly humble life, be frugal, support your man and honor him. If he fails, it's your failure. If he wins, it's your gain, your pride and your honor