Egungun: Dweller of Heaven

EGÚNGÚN, DWELLER OF HEAVEN

Egúngún is regarded as collective spirits of the Ancestors who occupy a space in heaven hence they are called ará òrun (Dweller of heaven). These Ancestral spirits are believed to be in constant watch over their survivors on earth. They bless, protect, warn and punish their earthly relatives depending on how their relatives neglect or remember them.

Egungun Doorogbo

The Ancestral spirits have collective function that cuts across lineage and family loyalty; they collectively protect the community against evils spirits, epidemics, famine, negative witchcraft and evildoers. Generally, they ensure the well being, prosperity and productivity of the whole community. The spirits could be invoked collectively and individuals in times of need.

Their place of calling is usually either on the graves of the ancestors (Ojú Oórì) otherwise known as Ojú Eégún in some other parts of Nigeria, the family shrine (Ilé run) or in the community grove (Ìgbàlè or Igbó Eégún), in essence the Yoruba keep in constant communion with their ancestors whose spirits are believed to be closer to them than Òrìsà.

The Ancestral spirits may also be invited to visit the earth physically in Masques and such masquerades and they are also being referred to as Egúngún. There are several categories of Egungun (Masquerades) in Yorubaland. In the past, some Egungun led their community in war, this type of Egungun are capable of exposing and executing wicked witches and other evil doers in the society.

The herbalists have their own Egúngún, they are calledEégún Olóògùn in order to demonstrate their magical powers, the guild of hunters also have their own called Láyèwùaka Egúngún odę (Hunter’s Egúngún).

Some principal Orisa also have Egungun E.g. Egúnguún Oya (Oya’s Masquerade), Eégún Egbé (Peers of Heaven’s Egungun), we also have Egúngún Olóré for the Youths, Egúngún Alárìnjó, they are entertainers, this Egungun dance, sings and sometimes display acrobatics skills, they also act dramas to amuse their audience, they sing ancestral lineage Oríkì.

We also have Egungun display at funeral rite of passage, this Egungun will mimic the lifestyle of the departed soul, the will walk like the deceased and even wear the costume of the deceased so as to demonstrate to the family that the departed had rose from the dead and dwell in heaven with other ancestors.

Layewu or Eegun Ode, the hunter's masquerade

ÌWÚRE ODÚN

Odún l’awo Eséji.

Ìro l’awo Afàkàn.

Àsèyí sàmódún níí se s’awo Àró -òsunko.

Adífá fún Òrúnmìlà.

Babá se odún yìí.

Wón ni kòní se èèmí.

Babá gbó títí ó rín won-rín won.

Odún làá rórógbó.

Odoodún làá róbì.

Odoodún ni ìyèré so.

Odoodún làá rí ata.

Odoodún làá rí yonmotè lórí Egúngún.

Àkànnàm àgbò oko kìí podún je àì mo hù.

TRANSLATION: PRAYER

Odun is the priest of Eseji.  Chimpanzee is the priest of Afakan.  Continuity is the priest of Aro that doesn’t sleeps at farm.  Ifa divination was made for Orunmila.  Baba was alive to celebrate a new year.  People said he wouldn’t be alive to celebrate the next ones.  Baba heard them, he laughed.  He said the bitter Kola produced seeds annually.  He said the Kolanut produced seeds annuall.  He said the Climbing back pepper reproduces annually.  He said the pepper reproduces annually.  He said we always meet the shrine of Egungun on their head on annual basis.  Àkànnàmàgbò leaves always sprout on each and every year.

ORÍKÌ EGÚNGÚN

Eégún Bàbá mi òfe o,

Òòsà Bàbá mi òfe,

Eégún yìí ma le tété.

Ó mà dàbí osù.

Onígborí omo kúlódò.

Omo kúlódò awubi.

Egungun Ibeji

Omo kúlódò awusi èyò.

Omo ikú kan tí mbe lódò tó tì ìgbórí wá.

Taa ní nso pé Onigbòrí kò lódò.

Wípé omi ikú ni wón ńpon.

Ta lóni Àasà.

Ta lóni Ękoro.

Ta lóni dòbòdé omi ìpakùn.

Ta lóni afúnlété omi ayaba.

Dòbòdé ò demi lórun ęsè mó.

E wo afúnlété bó ti ntú ayaba láso.

Èrò Ìgbórí omo kúlódò awubi.

Ará Ìgbòrí omo kúlódò awusi èyò.

Onígbórí won ò lagba.

Gbogbo won ní ńjé baba.

Omo Ajé baba maję arúgbó.

Ará Ìgbòrí e kú ma ko apinni.

Níbi o ko ìdí rę si.

Níbi o ko ìdí rę lo.

Ęni arakan tii jijo awo.

Omo arùku rojà ma tà.

Òkú ta gbe rojà tí ò tà.

A gbé òkú òhún padà wálé.

O wá yóyó ó ku bi okinni.

Okinni náà wá ńbe léyìn Òòsà Akire.

Òun ni Molufon fi nse iwín bo.

Ará Igbori omo Isin lojude ìjan.

Osan rèrèrè lójúde Ìwòyè.

EGUNGUN: PRAISE NAME

My father Egungun: Ofe o.  The deity of my father ofe.  This masquerade is beautiful.  It is beautiful as a new moon.  Onigbori, son of Kulodo.  The son of Kulodo Awusi.  The son of Kulodo Awusi eyo.  The son of one strong personality (the spirit of the dead) at the brook who came from Igbori.  Who says that Onigbori has no brook?  That says they drink from the water of death?  Who owns Aasa River?  Who owns Ekoro River?  Who owns Dobode, water of Ipakun?  Who owns the clear water, the brook of the Queen?  Dobode River is now only a few inches deep.  Look at how the clean brook is also stripping the Queen naked.  Dweller of Igbori, the offsprings of Kulodo Awusi.  Citizens of Igbori, the offspring of Kulodo Awusi eyo.  People says that the people of Igbori have no elders.  Everybody now proclaims himself or herself as the most senior.  All of them are called fathers.  They are called fathers yet they are not aged.  The son of those that carried a corpse to the market for sale but nobody bought.  The corpse that was taken to the market for sale but nobody bought.  The corpse was carried back home.  It began to dissolve gradually.  Until it was reduced to the size of a needle.  The remains is now at the shrine of Orisa Akire.  It is this remains that the children of Molufo ade worship as their deity.