Yoruba Continued

The main day ends with the invocation of the spirit. The relatives carry the deceased's mat to the edge of town where the major crossroads is located. By doing so they send the soul to join the other ancestor spirits. 

Itaoku:  Itaoku is reserved for feasting. Close relatives of the deceased provide food for the community and they eat and drink with friends throughout the entire day. At night a ram is sacrificed to the ancestors by one of the kingmakers (atejumole) within the Osugbo society at the grove of Oro. What takes place next is the ritual of opening the voice of the new ancestor, during  which his voice will be heard for the first time. "The voice of Oro is presumed to be the spirit of the newly buried, coming to endorse the funeral performances" (Drewel 43). Then the atejumole asks the deceased to follow the male family members into town to bless the relatives for an honorable burial. The women of the family are locked inside their rooms during this part of the ritual. They are strictly forbidden to witness the rite because Yoruba women are believed to have certain magical powers that could interfere.

Irenku: During Irenku, family and friends parade through the town celebrating their success in performing a proper burial, and also to ask for the deceased’s approval. Music and dancing takes place throughout the day in a display much more elaborate than the first parade. The parade stops at certain spots along the way such as at the compounds of the relatives where the spirit is expected to stay.

Ejeoku: This is the final day of the funeral. The children of the deceased offer up pounded yams and fish soup to the new ancestor . After this sacrifice and another at the Oro grove, the ancestor reveals himself once more. This time it is through the  music played on the agba drums in the asipelu ritual. The ancestor's voice corresponds to the music of the drums. The Oro society members and male relatives follow the voice which "blesses and thanks them" (Drewel 44).
 

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