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212 At the Back of the Black Man's Mind By R. E. Dennett
and of every family and individual under it, in order that he might carry off the sin, guilt,
misfortune and death of all without exception. Ashes and chalk would be employed to
hide his identity by the one being freely thrown over his head, and his face painted with
the latter, whilst individuals would often rush out of their houses to lay their hands
upon him that they might thus transfer to him their sin, guilt trouble, and death. This
parading done, he is taken through a temporary sacred shed of palm and other tree
branches, and especially of the former, the Igbodu and to its first division, where many
persons might follow him, and through a second where only the chiefs and other very
important persons might escort and accompany him to, and to a third where only the
Babalawo and his official assistant, the Ajigbona, are permitted to enter with him. Here,
after he himself has given out or started his last song, which is to be taken up by the
large assembly of people who will have been waiting to hear his last word or his last
groan, his head is taken off and his blood offered to the gods. The announcement of his
last word or his last groan heard and taken up by the people, would be a signal for joy,
gladness and thanksgiving, and for drum beating and dancing, as an expression of their
gratification because their sacrifice has been accepted, the divine wrath is appeased,
and the prospect of prosperity or increased prosperity assured.
A sheep or any other brute creature chosen as a victim for a propitiatory sacrifice for
one who desires to come to a great and important public office, and in respect of whom
Ifa had predicted a short enjoyment of the position and an early removal from it to
make room for another person who would enjoy it longer, would be similarly paraded
through the town that it might be loaded with the ill-will which his enemies are believed
to entertain against and wish the offerer and with the death pronounced against him,
and when after this it is being led back into his house it would be clubbed to death at
once at the entrance by some specially appointed persons.
Human sacrifices are generally offered in Yoruba and in many other parts of Africa by
Sovereigns, especially when an expiation that is to be made is of a general character,
and in the interests of their respective governments and peoples; and this is always, in
Yoruba, according to the specific prescription and after the instigation of priests who, to
reconcile them to the fearful and revolting deed and prevent to them qualms of
conscience over it, usually seek by their language to magnify before them their great
power and the importance of their office, and impress them with the idea that no one
would or could call them into account for this use which they would make of a fellow
man's life.
Sacrifices are offered for and by private individuals, individual families, a particular
quarter of a town or city, or the whole of it in the king's name. When a sacrifice is a
family one it is commonly spoken of as Ebo Agbole-a household sacrifice. When it is for
a particular quarter of a town or city it is spoken of as Ebo igboro-or a district sacrifice;
and when it is for a whole town or city it is generally spoken, of as Ebo Agbalu-a
sacrifice for sweeping away evil from the town, or Ebo Oba, or the King's sacrifice.
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