Photo Credits: National Commission for Museums and Monuments and Frobenius Institute
HISTORY OF ILE-IFE
Ile-Ife, the ancient city of the Yoruba is rich in cultural and natural treasures. This is reflected in her rich spiritual and material culture, as seen today in her discovered, undiscovered and untapped historical, archaeological and cultural resources.
The city is wrapped in myths and tales as recorded in oral history. A series of research and archaeological discoveries have thrown more light on the history of this ancient city. Since myths are to convey important truths in a form that will appeal to young and untrained minds, any scholar working on the history and culture of Ife must count seriously on the myths and tales as recorded in our oral history.
There are different versions of the history of Ile-Ife, as dictated by oral tradition. One of them asserted that when Olodumare (God), the Supreme Being and Creator who owns the heaven and universe and whose power spreads around the whole universe decided to create the world. Then Olodumare sent Obatala with `apo-iha’ (bag of wisdom) consisting of soil and six-toes cockerel to spread the soil over the marshy land. On the way Obatala met Ogun, the god of iron, who gave him (Obatala) palm wine to drink. Obatala got drunk and slept. Waiting impatiently, Olodumare then sent Oduduwa to go and inquire about what was happening to Obatala but Oduduwa met Obatala drunk. He then decided to take over the assignment. He (Oduduwa) carried out the assignment successfully. When Obatala woke up and realized what happened, he vowed never to drink palm wine again. Till today, all the followers and family members of the Obatala deity do not drink palm wine. Instead, they drink raffia-palm wine (oguro).
After some time he sent a chameleon to go and inspect the universe if the soil was dried. It was thereafter that Olodumare sent men to the world after Obatala had moulded man and the life given to him by Olodumare.
The other version states that Oduduwa came from the east, probably from Mecca or Egypt. That on arrival, he met some Aborigines. He overpowered these aborigines (13 communities in all) and established a central government with himself as the supreme head and ruler. The former `oba’ or rulers of these 13 communities were then subjugated and allotted religious roles, and Oduduwa haven taken from them political power and authority.
Recent archaeological discoveries have revealed that Oduduwa might have come from a hill along the Ilesa-Ife road (which is in the eastern part of the city). He descended from this hill to overpower the Aborigines. Though, there is still much to do to confirm this, the discovery of a rock shelter, stone tools and implements on the top of this hill indicates that this theory should be given serious thought.
Ile-Ife is within longitude 4.6E and Latitude 7.5 N. It has an elevation of about 375 metres above the sea level. This city is in a bowl-like physical layout as a chain of seven hills surrounds it. (Eluyemi, 1978) But more than that, the city as observed today sits on a ‘cap-like’ structure with the centre as the highest point in the town. (This physical appearance is well observed if one climbs `Oke-Oloyinbo’ where the Nigerian Television Authority is situated).
The climate is within the tropical zone with a maximum of 900F and a minimum of 70 0F. During the harmattan period (December to January), the city sometimes records a minimum of 600 F. The rainy season is from April to October while the dry season extends to March from the end of October. The people are predominantly farmers. But in the modern days, they engage in all sorts of artisan and civil jobs.
While specific beliefs vary, Yoruba religions lay on the premise that God is supreme and is somewhere up in the sky (call Olodumare: unseen effigy that goes nowhere) This God is then represented by deities associated with particular elements of the environment, and spiritual entities associated with local physical landmarks, such as rock formations or rivers and in many cases a character that perform a special feat while on earth (Ogun; god of iron, Sango; god of thunder etc) Rituals and ceremonies in honour of deities are undertaken with great care, as they are seen to represent God on earth and the key to security and prosperity. An example of such ceremonies would be ritual sacrifices, conducted at specific places (shrines), and times to ensure peace and stability, a bountiful harvest and to make a special request of one’s need. The Yoruba indigenous religion is of special interest because traditional rituals continue to be an important part of that society’s cultural practices. These ritual practices are usually conducted in the shrine or grove that encompasses the shrine (Oduduwa grove, Obatala shrine)
Ile-Ife is still today, the centre of indigenous or traditional Yoruba worship. Shrines and groves are all scattered around the ancient city. The people still hold strongly to their ancestral religious worship. There are a series of traditional festivals marked annually by the people to commemorate many deities known in the history of the ancient city and Yorubaland as a whole.
Some of the major festivals include the Olojo festival, dedicated to Ogun, the god of iron, and the Oduduwa festival to commemorate Oduduwa, the progenitor of the Yoruba worldwide, Ifa festival comes up every June. These major festivals have been attracting visitors from within and outside the city and from the Diaspora. The ‘Are’ crown, supposedly inherited from Oduduwa is worn once a year by the Ooni (king) during the Olojo festival.
Looking at the architecture of most of the shrines in Ile-Ife, are of the typical royal house or palace with a courtyard for rituals and ceremonies. This in a way may want to make one affirm that these deities were rulers or kings during their time before being deified. Today, you find the prefix of `Oba’ before their name e.g. Obatala, Obalufon.
The Ooni is the ruler (Oba) and the supreme head of the city. He is seen as second to Almighty God (Olodumare), he is seen as representing God on earth and above all the owner of the land (ooni’le)
In the administration of the town, three hierarchies of chiefs assist him: the Ihare or Agba Ife (Ife Elders), the Modewa (palace chiefs) and the Isoro (ritual priests). The administrative structure of the city is such that it starts from the immediate family structure where the father of the house is the head of the family. Then comes the family (Ebi) where more than one nucleus family is joined together by their ascendancy. Here, the elderly person of the Idile (family) becomes the head of the family (Agbole). In the Agbole, there is a common family hall called `Akodi’ where in most cases, the head of the family `Baale’ lives. This hall (akodi) is the unifying point for the whole family where they meet monthly to discuss the family problems and prospects. Here again, the city’s problems are discussed as they concern the family.
Each problem discussed as relates to the city, or any problem that could not be solved at the family level is taken to the Ajo (Quarter). In Ile Ife, there were originally six quarters, Iremo, Ilode, Iraye, Ilare, Okerewe and Moore, but the development in Yorubaland in the eighteenth century i.e. the 18th century Yoruba war changed the structure of the quarters to include a new one that almost replaces the original one. For instance, one of the quarters is Iraye, which is now commonly refer to, as Modakeke where the Yoruba people who left old Oyo are now settled.
The Ajo comprises representatives of each family compound (agbo-Ile) and here the Baale and the Loogun usually represent them. The Ihare chiefs head the Ajo. For instance, Obalufe, who doubles as the second-in-command to the Ooni, heads Iremo Quarters. He is usually referred to as `Ooni Ode’ i.e. Ooni among the people. (Since he is more accessible to the people than the Ooni).
The Ajo discusses the problems from each compound as presented by the Baales and also discusses the general problems of the Ajo. Unresolved problems here are taken to Enu-geru, where the high chiefs i.e. the Iharefa give judgment. One can liken the Enu-geru to the Court of Appeal. Here again, problems from all quarters are discussed and adjudged as deemed fit. Any unresolved problems or problems are then taken to the Ooni for final judgment. Here, the Ooni gives the final judgment, which cannot be queried or appealed against.
Not minding the fact that the major foreign religions are eroding fast, the traditional religion in the ancient city, Ile-Ife is still the stronghold of traditional worship. There are about 201 shrines and groves in Ile-Ife apart from numerous family shrines in their houses or in the family hall called, Akodi.
The major annual festivals in the town include Olojo in commemoration of Ogun the god of Iron, Obatala, Ifa, Oluorogbo, Edi (in commemoration of Moremi), Itapa, Oduduwa, Yemoo, Alafere, Obaluaye and host of others.
Ile-Ife is full of historical and cultural sites for tourist attractions, while the numerous shrines and groves are the holy land for devotees to visit, commune with their ancestors, renew their strength and replenish their spiritual power.
Though the development and rapid expansion of the town have been changing the physical layout of some shrines, their priests still uphold the tenets of the shrines and maintain their purity. For example, Peregun trees (Dracaena fragrance) always line the route from the entrance of the grove to the main shrine, today; the groves are being fenced with modern cement blocks or iron rods.
Relics of the ancient culture can still be seen all over the ancient town. Most prominent is the potsherd pavement dated back to the 10th Century A.D., any visit to Igbo-Olokun after a downpour of rain will yield the famous Olokun beads. Today, Olokun Grove has been restored and the relicts from the grove are now on display at the site. Kudos to Dr. Babatunde Babalola of the British Museum and Prof. Adisa Ogunfolakan who secured the fund to restore the grove.
Apart from shrines and groves cultural sites or tourist centres in the town include the palace, the National Museum, and excavated and preserved archaeological sites (Yemoo potsherd pavement and the Catholic mission road pavement site). The art and craft of Ife still lives. Numerous traditional and contemporary artists abound in the town, each maintaining its school of art.