AWKA JOURNAL OF RESEARCH IN MUSIC AND THE ARTS (VOLUME 17 ISSUE 2, NOV, 2024) 38 AN ASSESSMENT OF THE WORSHIP OF AYELALA (GODDESS OF JUSTICE) DEITY AND THE ILAJE KINGDOM OF ONDO STATE Prof. Sarwuan Daniel Shishima Department of Religion and Cultural Studies Benue State University, Makurdi sshishima4@gmail.com 08067077822 & Bukola Abosede Folaranmi Department of Religion and Cultural Studies Benue State University, Makurdi iyafola@gmail.com 08034401625 ABSTRACT The worship of deities has always been a major religious preoccupation among the Ilaje kingdom of Ondo State. Among these deities is Ayelala, a water goddess, who is not only worshiped with pomp and pageantry but also highly revered and respected for its judicial powers. As a deity of retribution and justice, Ayelala is believed to possess great powers which she uses against varying forms of social vices, such as armed robbery, sexual offences, and witchcraft, etc. Ayelala is reputed for seeking vengeance when the offender has forgotten his or her crime, and strikes her victims by inflicting on them bodily swelling and in few cases, dryness. The study employed the qualitative research design, to provide the general background of the worship of Ayelala (goddess of justice) among the people of Ilaje kingdom. Data were gathered from primary and secondary sources. The primary sources involved the use of unstructured oral interviews with resource persons. The secondary sources involved the use of text books, scholarly journals, specialized magazines and the internet. The data were analysed using the historical and expository tools. The historical method was used to evaluate the historical evolution of Ayelala among the Ilaje. The expository method presented a vivid portrayal of the Ayelala Deity in Ilaje kingdom. The study found out that the worship of Ayelala is widespread in Ilaje kingdom despite the mysterious myths surrounding the origins of the deity. The studyestablished that Ayelala’s role as an arbiter of justice underscores the importance of civic values held within communities where the deity is worshipped – which are also values that undergird intergroup relations in Ilaje and other African communities. Introduction This study seeks to provide the general background of the worship of Ayelala (goddess of justice) among the people of Ilaje kingdom. The work provides information on the origin of Ayelaladeity, the process of membership initiation and the place occupied by Ayelala in Ilaje kingdom. This is to provide a clear understanding of the circumstances and dynamics that have characterised the evolution and worship of Ayelala in Ilaje kingdom and beyond. Ayelala (Goddess of Justice) Deity and the Ilaje Kingdom of Ondo State In Yoruba land, many deities are known as orishas. These orishas include Osun (deity of love and sensuality), Oya (deity in charge of the wind),Yemoja (deity of fertility), Ayelala(deity of justice), Aja (deity of the whirlwind and forests),Oba (deity of rivers), etc. Among these deities, OrishaAyelala has maintained a feared position within the Ilaje ethnic group of Nigeria for centuries. She is the Orisha of justice and vengeance. She is a powerful and sacred deity. Ilaje people respect her for her role in punishing crimes and ensuring justice is served (Aderibigbeand Aiyegboyin, 2017). Ayelala is known to be an effective deity that punishes crimes of various types. Sheis a powerful and widely respected deity because of her capacity and witches caught up in her clutches are known to confess their sins in the open. She is one of the rare females who are venerated in Yorubaland as ancestors. The “deified ancestors were human beings who had lived extra-ordinary and mysterious lives on earth, so much that when they died they were deified as god” (Aiyegbeni Johnson, Oral Interview). Adewale (1988), reports that “an average traditional Ilaje man/woman will mention Ayelala at least three times daily.” Ayelala as a fearsome deity is the terror of liars, immoral people and doers of other forms of evil. Hellgren mailto:sshishima4@gmail.com mailto:iyafola@gmail.com https://goddessgift.com/goddesses/oba/ AWKA JOURNAL OF RESEARCH IN MUSIC AND THE ARTS (VOLUME 17 ISSUE 2, NOV, 2024) 39 (1988), avers that “Ayelala is powerful and a widely respected goddess because of her capacity to mete justice to witches, wizards, thieves etc.” In Ilaje kingdom, anybody that dies through Ayelala is defiled and his/her corpse is expectedly taken to a designated forest to be abandoned. “Even the person’s properties either bought or acquired through other means with his/her name, are also discarded in the forest” (Adepoju Linus, Oral Interview). In the event that anybody is indebted to the victim of Ayelala, such debt must be paid by the debtor to the priest of Ayelala. On the contrary, the debtor could send the money to the relatives of the victim, or drop it where it can be seen by relatives of such victim. If the debtor fails to act in this way, he/she invites the wrath of Ayelala, who hates injustice and cheating (Abayomi Fakunle, Oral Interview, 2024). The Ilaje have a rigid conviction in the anger of the Supreme Being and deities upon the wicked members of the society. Once there is an accusation, a misunderstanding, or a grievance by one person or party against another as a result of perceived foul play, the concerned person or people revert to Ayelala where vows are made and oaths taken to unfold the truth and punish the offender. Anyone who then goes contrary to the vows taken or take the oath in falsehood will be appropriately dealt with appropriately (Abiodun Grace, Oral Interview, 2024). Origin of Ayelala Deity There are various myths that try to explain the origin of Ayelala deity. This study chose for narrative here the most popularly recounted of the myths. Traditionally, Iya Adeleke reports that Ayelala as a word was a form of exclamation in the past among the Ilaje people, literally meaning, “this world is mysterious” (Oral Interview). Within this context, when people were confronted by any phenomenon that they could not explain, they expressed their surprise by exclaiming Ayelala. However, Ayelala in the context of this study is a local goddess who has been worshipped in Ilaje and surrounding environments of Yoruba land. It is widely held that Ayelala was a slave woman who was initially a trader in herbal medicines and devotee of many divinities. It was during the course of her trading activities that she got to the riverine area of the present Ondo State. At the onset, she was faced by a lot of difficulties in her quest to interact with the local people because of dialect barrier. As a result of this, people were apprehensive of her intentions and made life difficult for her (Adewale 1988). The woman was lucky and ran into a helper who adopted her and kept her in safe custody. In order to repay the kind gesture of her helper, the woman subjected herself to all forms of menial jobs. It was during her interaction with her helper that it was deduced that the woman came from Ona ‘ke, a corruption of the Yoruba word, llu-Oke. Hence, to refer to anyone to come from Ona-ke means saying that the person comes from either Kwara State or Ekiti State. Thus, no one can say with all precision her place of origin since there is no documentary evidence to authenticate the various information gathered. Tragedy struck when Ayelala was made to bear the consequences of the sin of another who had run to take asylum among the Ijaw. The woman had desecrated the land, causing an epidemic to befall the people. Her asylum in Ijaw land caused serious disaffection between the Ijaw and the Ilaje. Before sacrificing Ayelala, a covenant of reconciliation and ritual kinship was made between the Ilaje and Ijaw on the following terms, among others – “Ayelala was to kill any member of the parties to the covenant who plans evil against one another; Ayelala was to punish with death, any member of the two groups who practices stealing, sorcery and witchcraft against each other” (Afolabi, 2020). Ayelala as a person was known to be a gentle lady. She was easy going, understandable, lovely and kind. An incident happened in which she was unjustly accused of evil doing. She was neither tried nor her voice heard. She was later buried alive according to oral literature. As she was about to be buried alive she shouted “ah! aye yi ma la la o” (ah! This world is not alive) which has been shortened as “Ayelala”. After her death, the truth of the incident was unraveled to the people and they felt bad by what they did, they later made serious efforts to pacify the said lady by naming a junction after her “Ayelala Junction” in Ilaje Local Government of Ondo State (Oral Interview, 2024). The process by which Ayelala became deified is not quite certain. However, her deification has popularly been linked with manifestations and fulfillment of what she promised before her death that anyone who contravened any terms of the covenant between the Ilaje and Ijaw would be killed by her. Dayo narrates that “soon after the covenant, one Aluhuri died instantly because he demanded more than the recommended amount from an Ijaw man who committed adultery with his wife. Hence, Ayelala struck him” (Oral Interview, 2024). With this happening and AWKA JOURNAL OF RESEARCH IN MUSIC AND THE ARTS (VOLUME 17 ISSUE 2, NOV, 2024) 40 various subsequent manifestations, the people came to believe in the potency of Ayelala which led to her deification. From then onwards, whatever was believed to prompt judgments and incur the wrath of Ayelala, such as the violation of any covenant was taken seriously by the people since the fear of Ayelala was instilled into the minds of the people. Even in ordinary day to day life activities of the people, they are careful not to deal fraudulently. For instance, in the process of sharing anything between two people, it is easy to hear one say, temiju tire lo (mine is bigger than yours) and his/her partner to answer reassuringly Ayelala e ma ni pa e (the goddess will not kill you). This is to clear the air that one does not have any grudges against the other and thus there is nothing for the goddess to avenge (Oral Interview, 2024). Membership of Ayelala (Goddess of Justice) Cult Basically, membership of Ayelala is predominant among the Ilaje and Ijaw people. However, in contemporary times, people who are neither Ilaje nor ljaw have been found to embrace membership of the Ayelala cult. These people who have heard of the fame and power of Ayelala and who have come to revere her, seeking and trusting in her protection against attacks of adversaries would acquire the cult in their communities. To become a member of the Ayelala cult, one would be required to supply, among other things, “three to six yards of white cloth, a cock, one lump of native chalk, four bottles of gin, kolanuts, live cowries and nine shillings (now ten thousand Naira) to be divided equally between the Ilaje and Ijaw priests” (AjalaOlu, Oral Interview, 2024). With the presentation of these items, the would-be member is then initiated by the priest in charge of the particular shrine into the cult of Ayelala. As practiced by the adherents and devotees of other deities, the devotees to the cult of Ayelala also perform various ritual sacrifices. The sacrifices which are offered to Ayelala are not restricted to only the priests and priestesses. Instead, any initiate is eligible to lead in the offering of sacrifices. For instance, “if anybody is being punished by Ayelala and the offender happens to confess, anybody around who knows the articles of the sacrifices as well as the procedures could lead the sacrifice and it is believed that Ayelala would pardon such offender” (Ologbosere Oni, Oral Interview, 2024). The formula for the sacrifice is unique and requires some items to be used. These items have to be provided before the commencement of the sacrifice. The items required are “a bottle of palm oil, a lump of native chalk, kolanuts of four parts, some tubers of yam, a white cock and one clay pot” (AremuOsifo, Oral Interview, 2024). The articles are laid before the shrine of Ayelala. Adekunle Balarabe narrates the process: The person to lead the sacrifice draws seven lines with the native chalk; he then breaks the kolanut which he/she throws on the ground to determine the success of the sacrifice. If in the process of throwing the kolunuts, three pieces out of four opens, then it is believed that it is a sign of acceptance by Ayelala. He/she therefore calls the name of Ayelala three times and makes the supplication of making the sacrifice known to Ayelala. He/she places the head of the cock in the space between the big toe and other toes and stretches the neck in order to cut the head; he/she later leaves the body of the cock to struggle indicating that Ayelala has accepted the sacrifice (Oral Interview, 2024). After the sacrifice, the carcass of the cock is cooked and eaten by initiates present, accompanied by pounded yam from the tubers of yam presented. However, before anybody eats the food, the small clay pot is provided where some pieces of yam are mixed with the palm oil and the head of the cock is placed on a designated spot for Ayelala. This portion meant for Ayelala is placed before the statue of Ayelala in the shrine. When this is done, other people can eat the remaining portion. After the eating, they sing and clap to the song: Ilaje English Ayelalaigbokoko The mighty and awesome queen Okekelukeobaobinrin She was who early in the day Ajifotin we bioyinbo Bathes in gill like the white man Opobodudu The aged black woman Aja ni 'jo olorangbagbe She who can never be guilty Aja majebi when she takes action Ukuapa ma han Death which has absolute right. Ayelalaigbokoko The mighty and awesome queen (Ayenuro Ayenuro, Oral Interview) Initiation Rites into Ayelala (Goddess of Justice) Cult The initiation into the Ayelala cult involves the confession of belief in Ayelala by an intending member, AWKA JOURNAL OF RESEARCH IN MUSIC AND THE ARTS (VOLUME 17 ISSUE 2, NOV, 2024) 41 accompanied by the priest stating the usual standard of conduct demanded of all the devotees of Ayelala. The intending member vows that he/she would observe the code of conduct. A white cock is then killed and the blood is spilled on the five cowries of the main emblem of Ayelala which are specially concentrated and wrapped in a piece of white cloth which are then delicately placed in a white bowl. Gin and kolanuts are served; and merriment takes place among the people present. The emblem of the goddess is now presented to the initiated member who takes it away and establishes a centre of worship in his/her place of abode. In this way, the area of jurisdiction of the goddess extends (OlagokeAyodele, Oral Interview, 2024). Plate 1: Emblems of Ayelala Source: Field Trip by the Researcher, 2024 Whenever any initiate from the communities where the shrines are located takes oath or makes a covenant to Ayelala, it automatically becomes binding. The ritual takes the form as follows: A shallow hole is dug in the ground, water is poured into it, and a kolanut split and cast into the water. The two people who are entering into covenant kneel face to face with the hole in between them. Then one says: “Oh earth, come and preside as we make this covenant. IfI should break the covenant, may I be carried away by the earth (may I disappear from the surface of the earth)”. Then he or she stoops down and sips some water and eats a piece of the kolanut. The second person does exactly the same and the covenant is thus concluded (Onunwa 84). These items are significant to the oath taking. The water signifies the abode of Ayelala. It indicates the presence of the deity as a witness to the oath. The kolanut shows the agreement between the parties involved and the earth invoked is the arbiter of the covenant.The two parties agree on the terms of covenant and enter into a ritual kinship. The terms and conditions of the covenant are varying. Those who are involved must be faithful and honest to the terms of the contract or bear pain of the displeasure of Ayelala which is believed to involve the loss ofthe covenant breaker. In addition, members of the oath or parties to the covenant are expected not to plan evil against one another or risk being killed by Ayelala. Similarly, any Ilaje or Ijaw who is wronged and calls on Ayelala to avenge the wrong, and it is believed that Ayelala will speedily do so. In the case of accusation of adultery, the offending man would not be killed but be made to pay to the wronged man the sum of twenty five shillings (five bags of cowries), or its equivalent as deciphered by the priest or priestes in contemporary society as satisfaction. Anything other than that would incur the displeasure and wrath of Ayelala. It is believed that anyone who swears falsely by Ayelala or breaks an oath or covenant made before Ayelala will come under her judgment and punishment, which involves developing swollen face, hands, legs and stomach before death (Femi Oguntwase, Oral Interview). Plate II; Image of man struck by Ayelala at Orioke Source: Field Trip by the Researcher, 2024 Notably, the cult of Ayelala is stronger in towns and villages situated close to rivers and seas. The belief generally is AWKA JOURNAL OF RESEARCH IN MUSIC AND THE ARTS (VOLUME 17 ISSUE 2, NOV, 2024) 42 that it is in such places that her influence is greatly felt. In such areas, even if there is no Ayelala shrine, when a person who believes in her powers seeks vengeance on an evil doer against him/her, what he or she does is to report that matter to Ayelala by taking a halfpenny (or a hundred naira note) and casting it into a river, stating his or her complaint, which is then believed to have been conveyed to Ayelala. In some cases, where the complainant desires a quick action, he or she fastens the fee to the tail of a live fish called Belebele which is customarily used for this purpose. This fish is thrown back into the river with the belief that it would swim rapidly with the message to Ayelala (Ogundele Deji, Oral Interview, 2024). 1. Symbol of Ayelala Deity There are some symbols and materials involved in the invocation of Ayelala deity. Some of the material required for the invocation of Ayelala deity include: A cock or duck, white cloth, seven needles, seven parrot feathers, seven alligator peppers and seven native chalks. All these items are concealed in the stomach of the cock or duck and wrapped with the white cloth. The cock will be eventually soaked in the Ayelala water and a curse will be pronounced on the evil doer. When the evil doer is caught by the deity he or she will swell as the cock or duck swells in the water. Ayelala is highly praised and highly revered (Olatunji Fred and Ola Jideofor, Oral Interview, 2024). The emphases on the number of items as seen above signify the days of the week. It is an indication that Ayelala is ever watchful and will respond to anyone that invokes her at any time. In other words, Ayelala never sleeps in the face of evil.Ayelala shrines are typically located on the outskirts of communities, usually close to rivers or streams. According to Adewale, “these shrines are adorned with palm fronds, white cloths, cowries, pots, calabashes, and various symbols associated with her presence” (88). Plate III: A Smaller movable shrine of Ayelala Source: Field Trip by Researcher, 2024 The Ayelala deity is venerated by initiates in shrines with the insignia of the deity and other paraphernalia hung or kept strategically around the shrine. The shrines are usually located at the outskirts of towns or villages, preferably close to a river or a stream. According to Adeleke, “these shrines are adorned with palm fronds, white cloths, cowries, pots, calabashes, and various symbols associated with her presence.” Olori-Ayelala or Iya-Ayelala are priests and priestesses responsible for conducting rituals, performing sacrifices, consulting oracles, and administering oaths in the name of Ayelala. Afolabi reports that “the veneration of Ayelala encompasses a range of rites and ceremonies, each serving distinct purposes such as invoking her power, seeking her protection, appeasing her, or requesting her favour.” The rituals could be analysed as indicated below. i. Ebo Ayelala (Offering ritual): This is a ritual that involves making various offerings to Ayelala in order to seek her blessings or forgiveness. The common items used for such ritual include such “white animals as chickens, goats, sheep, or cows, in accompaniment of items like kola nuts, gin, palm oil, salt, honey, and other objects deemed pure and pleasing to her” (Olagoke Patrick, Oral Interview). The sacrifice is placed on a mat or tray and transported to her shrine by the priest or priestess, who recites prayers and praises dedicated to her. ii. Ofo Ayelala (Oath Ritual): This is a form of oath taken in the name of Ayelala deity in order to solemnly affirm the truth or fidelity of a statement or action by a person. Olu Osibanjo narrates that “Participants typically hold a knife or razor blade in one hand while touching a container of water, such as a pot or calabash, with the other. During the oath-taking, individuals declare statements like, ‘If I lie or betray this oath, let Ayelala kill me’ or similar affirmations” (Oral Interview). This oath is held by adherents to be absolutely binding and irreversible once it is taken. In case they are violated by anybody, the consequences are usually severe. iii. Aro Ayelala (Invocation Ritual): It is a ceremony that involves “pronouncing curses in the name of Ayelala against individuals who have wronged or offended others” (Adeleke, 2005). In this ritual, the name of the offender is written on a piece of paper or a leaf and placed inside a vessel filled with water at Ayelala's shrine. https://1.bp.blogspot.com/-ibDTRHjxmfs/V7qqUJIH4RI/AAAAAAAAAH0/kPG8KuTEbGEmJurSDz-gocaGuzSSStLNQCLcB/s1600/Ayelala.JPG AWKA JOURNAL OF RESEARCH IN MUSIC AND THE ARTS (VOLUME 17 ISSUE 2, NOV, 2024) 43 The person issuing the curse utters phrases like, “Ayelala, I call on you to punish this person for what he/she has done to me” or similar declarations. The curse is believed to be potent and inescapable, resulting in various afflictions or misfortunes imposed by Ayelala upon the offender (Olusegun Abdul, Oral Interview) iv. Ifa Ayelala (Ritual for Request of Favours): This is a divination conducted in Ayelala's name to expose the truth in hidden situations or to ascertain the cause of a particular problem. Under this divination, sixteen cowries are cast onto a wooden board or mat and interpreting the patterns they create (in the absence of cowries, the same number of palm nuts could be used). The priest/priestess beseeches Ayelala, saying, “Ayelala, I ask you to reveal the truth or the cause of this problem” or similar invocations. Ifa Ayelala is regarded as accurate and trustworthy, capable of unveiling concealed secrets or mysteries under Ayelala's guidance (Raheem, 2021). Conclusion This paper has situated the locus of Ayelala (goddess of justice) within the gamut of traditional religion in Ilaje kingdom. Ilaje is a kingdom that migrated from Ile Ife and settled in their present homeland. They are traditionally religious, with Ayelala being one of the popular deities worshipped in the land. Even though the univocal origin of Ayelala does not exist, there are agreements on such as issues as her being female, her prowess in punishing offenders and her capacity to uphold justice. 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Germany: Lambert Academic Publishers. https://doi.org/10.1111/phc3 AWKA JOURNAL OF RESEARCH IN MUSIC AND THE ARTS (VOLUME 17 ISSUE 2, NOV, 2024) 44 List of Informants SN NAME AGE SEX OCCUPATION PLACE DATE 1 Deji Thomas 60 M Village Chief Aheri 12/02/2024 2 Adepoju Linus 68 M Elder Etikan 14/02/2024 3 AbayomiFakunle 50 M High Chief Mahin I 23/02/2024 4 Aiyegbeni Juliet 60 F Priestess Mahin II 16/03/2024 5 AdelekeOsundare 55 M Trader Mahin III 19/03/2024 6 Abiodun Grace 67 F Priestess Mahin IV 19/03/2024 7 Olatunji Fred 54 M Educationalist Ugbo I 19/03/2024 8 Ola Jideofor 65 M Chief Priest Ugbo II 23/03/2024 9 TomolojuTunji 50 M Civil Servant Ugbo III 23/03/2024 10 BabatundeBukky 56 F Teacher Ugbo IV 24/03/2024 11 Oluwafemi Ade 40 M Farmer Ugbo V 25/03/2024 12 AjayiFaseun 50 M Trader Ugbo VI 25/03/2024 13 Amotoson Silver 52 M Teacher Aheri 26/03/2024 14 OkosunAdebiyi 69 M Elder Etikan 26/03/2024 15 Fabiyi Philip 50 M Herbalist Mahin I 27/03/2024 16 OlapupoAdeniyi 57 M Elder Mahin II 27/03/2024 17 IbeyeIbeji 42 M Trader Mahin III 27/03/2024 18 Aiyedatiwa John 61 F Fisher Mahin IV 28/03/2024 19 OladeleAiyegbeni 39 M Student Ugbo I 28/03/2024 20 BashiruDimeji 41 M Fisher Ugbo II 29/03/2024 21 Tunde Peter 53 M Herbalist Ugbo III 29/03/2024 SN NAME AGE SEX OCCUPATION PLACE DATE 22 Olagoke Patrick 56 M Fisher Ugbo IV 30/03/2024 23 OluOsibanjo 51 M Trader Ugbo V 12/04/2024 24 Olusegun Abdul 57 M Herbalist Ugbo VI 12/04/2024 25 IyaAdeleke 59 F Priestess Aheri 13/04/2024 26 Femi Oguntwase 41 M Pastor Etikan 14/04/2024 27 OgundeleDeji 51 M Herbalist Mahin I 14/04/2024 28 AjalaOlu 59 M Herbalist Mahin II 16/04/2024 29 OlagokeAyodele 48 M Patient/Teacher Mahin III 16/04/2024 30 AremuOsifo 39 M Farmer Mahin IV 19/04/2024 31 AdekunleBalarabe 60 M Elder Ugbo I 19/04/2024 32 BabajideDayo 50 M Pastor Ugbo II 19/04/2024 33 GbonkaBasorun 66 M Lecturer Ugbo III 23/04/2024 34 TitiAyenuro 44 F House Wife Ugbo IV 23/04/2024 35 Akeem Funmi 53 F Student Ugbo V 23/04/2024 36 AdeolaOlakunle 22 M Trader Ugbo VI 25/04/2024 37 OlufunmilayoAbiodun H. 39 F Teacher Aheri 25/04/2024 38 DapoSeyi 41 M Teacher Etikan 25/04/2024 39 AbiodunMakinde 50 M Village Chief Mahin I 26/04/2024 40 OlusolaFaseun 56 M Elder Mahin II 26/04/2024 41 AdetusaOjo 70 M High Chief Mahin III 12/05/2024 42 Olu Patricia 65 F Priestess Mahin IV 12/05/2024 SN NAME AGE SEX OCCUPATION PLACE DATE 43 Ayo Bamidele 55 M Trader Ugbo I 12/05/2024 44 Oluwose Lucy 51 F Priestess Ugbo II 14/05/2024 45 EhinmowoAdetusa 59 M Educationalist Ugbo III 23/05/2024 46 KalejaiyeFabiyi 48 M Nurse Ugbo IV 26/05/2024 47 OgunbiyiBamaiyi 39 M Civil Servant Ugbo V 26/05/2024 48 Ogunkunle Isaac 60 M Elder Ugbo VI 27/05/2024 49 Femi Ogundele 57 M Ayelala Priest Aheri 28/05/2024 50 AdeanifoOgunleye 65 M Fisher Etikan 28/05/2024