ADAMU Orisa was introduced to Lagos by Ejilu and
Malaki brothers to Olugbani, the Olori to Oba Ado. Oba Ado was the first ruler
of Lagos to have his seat of government at Iga Iduganran.
One source stated that Ejilu and Malaki first visited Lagos during the funeral
of Oba Ado and as their contribution to the funeral, they brought their set of
Adamu Orisas (that is, Adamu, Oniko and Ologeda) to take part in the funeral
rites.
History had it that Oniko was first brought to Lagos, because it was reputed
to have spiritual powers like, the Elegbara of Esu, as well as those of Ogun
(God of Iron) and, therefore, capable of driving away all evil spirits and
forces on their routes.
Ologede came next because it is also a representative of Elegbara, sharing
powers as stated above with Oniko. However, in the hierarchy of Adamu Orisa
cult, the Oniko takes precedence.
Adimu Orisa or Adamu Orisa, Orisa for short was the last to be brought to
Lagos, but, however, was regarded as being more sacred than the other two and
the eldest.
In the early days, the Adimu was usually kept in a boat on the Lagoon to
parade the fore-shore for people to view and pay homage. It was at this stage
of its history that it acquired the appellation of Orisa Oko.
The order upon which three Orisas were brought to Lagos has since been the
order of their outing on each, Adamu Orisa play day. It is a taboo for Adimu
to come out without due notification that Oniko and Ologede have paraded the
streets, and visiting the various shrines in the early hours of an Adamu Orisa
Day.
In fact, it has become a practice for the Oniko and Ologedo to call at the
conclave of Adimu which today is at Ita-Ado on their return or homeward
journey which usually is around 5 or 5.30 in the morning. At the conclave, the
Orisas would be received by the elders of the Adimu Cult where prayers and
necessary rituals would be exchanged.
It is necessary to state, for the avoidance of doubt, that what Ejilu and
Malaki introduced or brought to Lagos were the three Orisas (that is, Adimu,
Oniko and Ologede) excluding the Eyo, the masquerade, that wears the flowing
gown (Agbada) with an over flowing cloth, carrying the Opambata stick.
The name Adimu Orisa or Adamu Orisas
The name Adimu simply means one with blocked nasal passage (with blocked nose)
while Adamu suggests obstructed nose. But the names are applied to suit each
occasion, if you have an Adimu, then you can pick the voice when it speaks.
But if you have the Adamu, then it does not speak of himself but by
demonstration or through the aide de-camp, is the Laba (bag of mystical
powers) bearer.
The other Orisas while retaining their district name and characteristics
became identified with the name Adamu Orisa.
Awo-Opa
It is also an historical fact that Ejilu and Malaki established an "Irele,"
conclave of Awo Opa cult at Idunmagbo which is known as Irele Oke Ipa or Irele
Ita Ado.
It is interesting to note that the story of Awo Opa and its brother Egungun is
stated in Ife in the Odu Okanran-Ogunda and its origin is tied to the very,
very early Oyo settlement. Evidence of contact with Oyo by Ejilu and Malaki
would be seen when we examine the Igbo songs for the Orisas.
It is not certain if they were the first set of people to introduce Awo-Opa to
Lagos. The Onikoyi Chieftaincy Family claimed that their ancestor, one Adeyemi,
a former Onikoyi at Ikoyi, Ile in old Oyo, who migrated to Lagos at the time
of Olofin brought Awo-Opa to Lagos. However, it is to be noted that the Eletu
Awo owned the Irele Ishagbe which is regarded as the headquarters of Awo-Opa
in the whole of Lagos State.
Two other Lagos chiefs, the Modile and Onisemo, both Ogalado chiefs owned and
maintained an Irele each. Namely, Irele Offin at Olowogbowo in Lagos and Irele
Agege Omi at Pedro Village, Shomolu. It is to be observed that the Ijebus,
particularly within the Lagoon area have adopted the Awo Opa and today it
appears as if Awo-Opa originated from the Ijebus. The involvement of the
Awo-Opa Cult in the Adamu Orisa plays shall be mentioned later in this
article.
Camping the Orisas
It was the belief in the ancient time that the dress, the head carvings and
all instruments for the staging of the Orisas should not be kept within
dwelling houses or within urban communities.
Therefore, it was the practice to create camp for them in villages of
scheduled places to protect their sacredness. History had it that the Orisas
were kept at places like Ibefun, Oke Ipa and even near Iperu. It was,
therefore, common in the past for people to say that Eyo was coming from
Oke-Ipa or at the close of Eyo Day, people would say Eyo, was going to take a
boat to Iperu.
I have already mentioned the fact that the Irele, Awo Opa's Cult House
established by Ejilu and Malaki is still called Irele Okepa up till today.
Oke-Ipa is a village across the Lagoon beyong Ikoyi. It was as a result of
lodging the Adimu in various places for safe keeping that you have it today at
Ita Ado, though it is stated that there is a blood relationship through
marriage with the Abegede group.
In fact, the Adimu was once kept with a Chief Olumegbon. The fact, therefore,
remains that keeping the Orisas in any particular place does not change its
ownership or origin.
The origin and family of Ejilu and Malaki and the Orisas
Ejilu Malaki and Olugbani their sister were said to have come to Lagos from
Benin at the time of Oba Ado.
The descendants of Ejilu and Malaki subscribed to the above history as a
result of their testimony at the inquiry into the Onilogbale Chieftaincy. The
second opinion as advocated by the late Chief Aminu Kosoko is that they (that
is, Ejilu and Malaki came from Ibefun to Lagos to ask for their sister
Olugbani. It is, however, to be noted that Benin Influence covered a larger
area of the Water side, the Lagoon Area of Lagos State.
Benin influence has been noted in Ikorodu, Baiyeku, Ibefun and a host of towns
and villages within Lagos State.
Ejilu is said to have died without chidren while Malaki had two sons and one
daughter. They were Kulugbe (male) Olasoru (male) and Ibiye-Oroye, The
following Igbe song attest to the history:
Mo mi lo gbo itan fun a wa Itan Ile Ejilu, Oji Mala, O bi Kulegbe Iba Adamu O
bi Olasoru o to enia O fi Ibiya - roya fi mo Ifanu On ni noe Iye Abgemi Ogbe.
The song can be translated as follows: Let me bring forth to you the history.
The history of Ejilu family. He begot Kulugbe, Father of Adamu. He begot
Olasoru who became great. He had Ibiye - roye as the last issue. Ibiye-roye
married the Oba of Ibefun and begot Ogunmade for the Oba. The Oba of Ibefun
thus became the father-in-law to the Ejilu family and the Lagos Royal House
through Eralu Kuti. Part of the Oriki for the Ogunmade family states:-
Omo Ibefun, Abe be Joye
Omo Olowojoye meji ogbe iketa ha enu.
The above is a clear proof that the Ogunmades belonged to the Royal House of
Ibefun while being part of the Ejilu Malaki family. Today, the various Orisas
are kept by descendants or relations of Ejilu, Malaki and Olugbani. Oniko is
kept by the Onigemo family who are descendants of Adamu or Sogbo. The Ologede
is maintained by the people of Erelu Olugbani (Olori to Oba Ado) at Idunmagbo.
The Adimu is maintained by the Abegede group of the Olorogun Igbesodi or
Olorogun-Ntebo and the Ita Ado Group who are also descendants of an Akarigbara
Chieftaincy. It is claimed that Chief Kebo or Olorogun-Atebo, brought Adimu
and Esu from Benin to Lagos. The Akinshiku, the titular hard of the Adimu Cult
is usually appointed from the Abegede Group. The Adimu is called, Mole Ejilu,
Mole Malaki. The Oniko is called Mole Ejilu, Mole Malaki, Egungun Onigemo. The
Ologede is called Mole Ejilu, Mole Malaki Egungun Olugbani.
Agere as an Orisa
Agere was created an Orisa in the present century. It ranks last on the list of
Orisas. It is, indeed, a modern edition to the play. One Bante Seda is said to
be the first Agere.
Inclusion Of Eyo
The Adamu Orisa play continued in Lagos after Ita establishment with the three
Orisas as the only set of masquerades.
In order to protect the Orisas and control the surging crowd the idea of the
Eyo in white flowing robes (Agbada) was conceived.
With the approval of the Oba, the idea was implemented and a number of Eyos in
white Agbadas came out on the Adamu Orisa Day at the Oba's Palace and six each
were allocated to each Orisa for its security. The Eyo Group became known in
later years as Eyo Oba, Eyo Oniloba or Eyo Alakoto Pupa.
The Eyo group thus became the fore-runner of all Eyos and was made the leader
and Police with a carrier of "Loba", a bag containing mystical powers of juju
to enable the group punish both Eyos and individuals who might break the rules
and regulations governing the Adamu Orisa Cult and play.
After sometime, the Orisas and later the chiefs were granted permission to
constitute a group of Eyos in their conclave of palaces.
Thus, you have Eyo Adimu, Eyo Oniko, Eyo Ologede and for the chiefs you have
Eyo Eletu-Odibo. Eyo Ojore, and Eyo Egbe etc.
From the above, it clear that Eyo Laba is the fore-runner of all Eyo groups
and hence it is right to call the group the "Olori Eyo." It has to be stated
that the Eyo Laba Group is attached to the Akala Cult and most of the leaders
of the group in the past belonged to the cult.
The Adimu Cult has some interaction with the Osugbo Cult due to the
involvement of late Apena Ajasa, who held the offices of Akinshiku, the Apena
of the Osugbo Cult and that of Olorogun-Atabo, all at the same time.
The origin of Eyo
To which tribe or ethnic group does Eyo or Adamu Orisa play belong?
In answering the above question, one has to examine the history of Ejilu and
Malaki and other related matters in order to come to a fair conclusion.
The origin of Malaki and Ejilu is a bit confused, some said Benin, some said
Ibefun. Previous writers have advanced different origins to it. Talbars in his
book The People of Southern Nigeria described "Eyo as Ijebu Juju." But Rev. J.
Olumide Lucas in his book The Religion of The Yorubas stated that the cult of
Adamu Orisa is peculiar to the Aworis. Another author Rev. Johnson in his book
The History of the Yorubas disposed that Eyo was an initiation of Egungun seen
at Oyo.
From a document collected from the National Archives titled Report from Yesufu
Agoro, The Head of the Family of Agoro Ogebi Eletu-Iwasha descendent dated
November 3, 1937, at page three of the document the following were recorded as
Item 10: "Abudu Karimu Docemo and Bakare Jose went to Oba Falolu at
Iga-Idunganran to request for their grand-mother father's masquerade, Adimu,
from Apena's people to return it to them. Adimu and Esu are brought by Chief
Kebo from Benin to Lagos."
Abudu Karimu Docemo mentioned above is likely to be a member of the Dosunmu
Family at Abegede while Bakare Jose was a former Chief Eletu-Iwase of Lagos. In
considering the subject matter, it is essential to consider, the principal
actors or participants of the Adamu Orisa Play and their origin. The Abegede and
Ita Ado group belonged to the Benin class of chieftaincy, the Akarigberes. They
belonged to the following: Olorogun Igbeaodi, Olorogun Atebo, Olorun Agan.
However, it is necessary to consider the contents of the "Igbe" songs that are
used in glorifying the Orisas and Ejilu and Malaki over the years on each Adamu
Orisa Day.
The Igbe runs thus: Imalaki won ki saiye Ijaiye ejilu sa yato Eyin gbo o ... 2ce
Iyee, o moo lo si oyo Ajaka Oyo Ajako o, On rohun mu bo si irele O fi akala mawo
mesi ikole On lo nse oniko, eleyo Eyin iba gbajo kato, ti ito a ho, E do ri iwo
kodo si irele Omo wewe abese lo ma leko A i kowo lo si oja lara agba
In the the Igbe song quoted above, the story is related of how, Malaki and
Ejilu, were performing wonders and how one of their stock visited Oyo Ajaka
(that is, the ancient Oyo where Sango reigned as king) and he brought
something back to the 'Irele,' the conclave of Awo-Opa Cult.
He thereafter initiated the Akala Court into the secrecy of the new thing
brought from Oyo. He was the link or delegate that brought Eyo. Finally, the
song says, let all co-operate for the success and all initiates should gather
at the Irele conclave of Awo-Opa.
From the above, one can see some basis for Rev. Johnson's assertion that Eyo
was an imitation of the Egungun made at Oyo. The sticking similarity between
the Egungun Baba-lago, and Eyo cannot be over looked. It is pertinent to refer
to the history of Elegba at Iddo on the Lagos Mainland as typical example.
History has it that Opeoluwa, An Ogalade chief consulted Ifa and suggest to
Olofin to worship Elegbara.
There is a popular Elegbara shrine at Iworo in Awori area and the Iworo people
were contacted and Opeoluwa and Olofina people were initiated into the cult
and granted permission to establish an Elegbara shrine and grove at Iddo. As a
result of this history, it has become a custom to sing the following Elegba
song for the first Elegbara masquerade that would appear at the grove to
dance.
Eku lo koko njade (2ce) Alara Omo won ni Iworo Eku lo koko njade.
Meaning: Rat is usually the first to come out
The wonder-one, child of Iworo. The song is, therefore, a testimony to the
history of Elegba as stated above. In answering the question which I posed, my
answer is that Eyo and Adamu Orisa play belonged to the Ekos. Although it may be
a mixture of the Esu from Benin, the Awo-Opa, the Akala.
It is Eko's creation, it has no parallel, anywhere in Yoruba land. There is no
trace of Eyo in Ijebuland, not even Ibefun. The Ijebus are noted for Agemo,
Oro and Eluku. The main purpose of this writing is to remove the impression
created in the mind of many people by past writers and commentators on the
subject ascribing the foundation of Eyo to the Ijebus. The Lagos Island
Council should resuscitate its special committee on the history of Lagos to
examine the aspect relating to Eyo.
-Olusi is a Lagos Prince
The
Guardian
Friday, August 08
2003
