21 December 2017

SOME IMPORTANT FESTIVALS IN AYEDE TOWN, EKITI STATE :EDUINFO

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SOME IMPORTANT FESTIVALS IN AYEDE TOWN, EKITI STATE  

https://www.educationinfo.com.ng/2017/12/some-important-festivals-in-ayede-town-ekiti-state-eduinfo.html

1    .   Orisa-Ojuna:
This imole deities like that the other has its festival coming up every August. It is usually worshipped for seven (7) days.
This Orisa picks its own priest by one of its worshippers without former notice being given to families of such select and the victim or anybody else should raise no question to this random picking. The select would be taken directly to the river.
On the 8th day, the festival water would be fetched. All the people; in the town, including the king and drummers will be at the Baramole (shrine) awaiting the worshipers from the river for celebration.
On this occasion the worshippers of Orisa-Ojuna do not go to the palace. Their water is dawn to the “Baramole” (shrine). The king has to go to the shrine of this deity, although he does not attend other shrines. This is because the Orisa is not the king’s Imole.
The worshippers usually stay at the Baramole (shrine) for twenty-one days celebrating the festivals of Orisa-Ojuna.
The “Ahoro” (Priest)
The celebration of this festival comes first among the other festivals celebrated during that month.
2.   Yeyelori Festival:
This imole (deity) was brought to Ayede by the Iyagba people; of Kwara State. These people settled in one way or the other at Ayede because they are traders and while coming from their town the brought deity which is now celebrated like all other festival in the town.
They usually celebrated this festival in August of every year, there is no specific date for the worshipping of this deity the worshipper studied the moon phrases to known the date for the celebration which is normally immediately after the celebration of OrisaOjuna.
The celebration starts with picking of new priest who are to worship this deity during that year’s celebration of the festival.
Yeyelori selects its new worshippers by going through the old worshippers to intimate the families of such chosen one about Yeyelori’s witch. If the parent that would be worshippers agree with the gesture then such selects will be taken to the river by a worshipper of Yeyelori.
On the other hand, where parents refuse to give their children to Yeyelori such ‘selects’ would be mysteriously taken away by Yeyelori. The deity on such occasions leave a palm front on the spot where the child had been picked. The palm front will make the people realized that Yeyelori was been around. Here, also the select were taken directly to the river.
The new priest would spend twenty-one days with the deity inside the river on the twenty-first day, the new priest will emerge for the river with changed a facial appearance and will be clad in white apparel and decorated with bead such emergence will be preceded by drum beating to herald the priest emergence from the river.
The ‘select’ of Yeyelori for the year would have lost every memory and knowledge. She will then taught how to speak again like a kid. The victim would be left at the shrine (Paramole) leader of the worshippers for a whole year.
On the 7th day after the feast, the relatives of the new select will have to appease the deity and celebrate with the new selects. On this day, the parent or relatives spend a lot and make supplications of fowl, pigeon, rat, dried fish and twelve yards of white cloth.
The appearance of the Imole (a water spirit) is also accompanied by the appearance of a tiger like creature that follows the worshippers in their celebration from the river through the town to the palace.
Another important features of the festivals in the fetching of the festivals water from the river. When the water is fetched, it is taken to either the king’s palace or the worshipper’s shrine on a bi-annual rotation basis.
The water will be carried to the kings palace or the shrine as may the case for that year after the worshippers, both old and new, and other citizen of the town have danced through the town. On occasion when the water will be taken to the palace, the king will give the worshippers two goats, fowl. pigeon, rat and dried fish with some amount of money.
However, if the water was to be taken to the shrine, the worshippers will give the carrier a fowl that would be served by the neck the mouth and the carrier would drink the blood.
The feasting aspect is also a feature of the festival. The sumptuous feast prepared for the occasion must be finished at the shrine; and nobody should take any part away from the Paramole shrine.
The Ayede people worship Yeyelori because they believe that it prevents the successful hatching of evil plots against children. It is also believed that is provides children for hitherto childless parent. Such mothers in turn worship this Imole. 
3.   Yemoja Festival
This is the last of the festivals celebrated in August. The picking of its selects is similar to that of OrisaOjuna. The drawing of water for Yemoja festival comes up the second day after that of OrisaYeyelori.
The worshippers stay at the Paramole for twenty-one days after the fetching of water. Yemoja’s shrine is directly adjacent to the palace. The worshippers will dance to the king’s palace with the water. The king and chiefs who are waiting for them will dance along with them to the market place. Here, a “sango” worshipper who is celebrating with them will slaughter a dog at the Ogun shrine at the center of the town.
These worshippers also stay twenty-one days after the fetching of water. Yemoja takes the exact offerings given to Yeyelori and the two years water rotation between the king and the worshippers also operates here.

GENERAL OBSERVATIONS OF THE FESTIVALS

Yeyelori was brought from Gbede in Kwara states by IyagbasOrisa-Ojuna is a native of Ayede and it is the king’s deity while Yemoja was brought from Ibadan. They all pick new selects for the festivals annually except with a little difference in the case of Yeyelori. All of them are celebrated on the eight month of August of every year.
The Bi-annual rotation of festival worshipping is common to all the festivals. The festival is usually celebrated with worshipper stay at the Paramole for twenty-one days except for Yemoja who stayed at the shrine for forty-two days.
They are all water gods. This shows that the people of Ayede believe in water gods of spirits, the worship of “Ogun. Sango” and other traditional gods is an lighter scale. The people believe generally that all these deities provide children for the people and prevent anything bed from happening to them.
It is noteworthy that Ayede do not celebrate Ogun and Masquerade festivals which are among other highly celebrated by a large portion of the Yorubas. But nowadays, the Ayede celebrate Christian Festivals since they have to take the religion but it is also noteworthy that Islam has no firm root there at all.
Apart from the above deities which are peculiar with water, there are some other deities which the people of Ayede worship these deities are “Esi-Oni Gogo” and “Baba-Tigbo”.
To start with Esi-Onigogo, this deity was formally being worshipped with human sacrifice but it is now a pig that is to it. This pig, the Ayede believe that it is dangerous animal since it eat crops of human being, that is why it is a taboo to bring pig into the town. It is on the shrine of this Esi-Onogogo that sacrifice is offered to avert wars.
Nowadays, the deity is not worshipped anymore but it is stationed at its spot forever, covered up with Iron steel.

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         REFERENCES
Biuobaku (2001). The History of Yorubas, Ibadan Adewole press       Ltd, Ibadan.
Michael Crowder (1999). The History of Nigeria, Lagos Macmillan       Nigerian Publish Ltd, Lagos.
Rev Idowu (2003) African Traditional belief, Ademola Press Ltd,          Osun.
Bamikole C. F (2007). Document, Dubeo Press Ltd, Abeokuta.
AdedopeAdefolaran (2005). The Yorubas Tribune, A daily times          Publication, Lagos
Dudley Billy (1999). The Yorubas Journal, Macmillan Press Ltd,         Ibadan.
Chief Law Joseph, (2004) Nigerian Tribune, Spectrum Books    Limited, Ondo.

Amaduk, (2006).The historical development of Yorubas, Ibadan         Ajewole Press Lts, Abeokuta.
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