THE UNTOLD STORY OF OGEDENGBE OF IJESHA LAND BETWEEN 1822 AND 1910

The Yoruba history has so many tales of war generals, war lords, priests, kings and noble women who fought for the peace of the land, in the 100 years war period that once ravaged the land, but the emergence of a first class warrior and diplomat, in the person of Ogedengbe of Ilesha, is one story that will forever echo all through Yoruba land. Note this, history will recall Ogedengbe born as an ordinary man, but his life and legacy bore extra-ordinary, mystical and great acts that made people wonder how true his story was.

Let me take you on a journey to how it all started in the year 1822.

Born as Orisarayibi Ogundamola, (His passion for leadership earned him the appellation Ogedengbe) he was born in 1822 to Apasan Borijiwa and Juola Orisatomi, and his birth according to Yoruba history coincided with the annual Ogun festival.

Aponlese 1, was the Owa of Ilesha at the time the young leader to be was born. It was customary for the Owa during this Ogun festival to invite all the 'babalawos' (medicine men) in the Ijesha territory to come and predict what will be the outcome of the new year to come. It was at this meeting that one particular 'babalawo' predicted that on an 'Isegun' day in 1822 a child will born in the land and he will deliver the Ijesha people from his oppressor(s). And when the day came the Owa sent all his servants to all 'igberikos' and as predicted by the 'babalawo', Ogedengbe was the only baby that was said to be seen born on that day. After the naming ceremony, he was carried from his father's house in Ijoka Ilesha to Atorin his mother's village, about 24 kilometres away from Ilesha township.

History has it that Atorin, towards the end of the 18th century consisted of only six to eight huts and an average estimation of 40 people. Cut away from the Ijesha town, Atorin was a very poor village with a tiny connecting route to Ilesha town. Because of the circumstance surrounding his birth and the plan of the Owa to keep a close eye on the young Ijesha saviour, it was said that he was pampered and loved by his parents, and he was still breast-feeding at the age of seven. Growing up, the young Ogedengbe was a rascal, known for his rude attitude towards old people and he had the very strange habit of calling his parents by their first name with no care. Such was his wild behaviour until the age of fifteen when he went on a voluntary exile, because of the personal assault he encountered with a woman called 'Salakenu' a villager in Atorin reputable for her witchcraft.

He later fled to Ilesha where he was received by his father and close associate. Due to his rascal attitude and restlessness, he found a common cause with a popular age group called the "Ipaye" which had an age range of 15-24years. At 17, Ogedengbe was elected the deputy leader of the group. As a socio-political unit in Ilesha then, the "Ipaye" were responsible for cutting and fixing public buildings like the Palace, the shrine, Market stalls, building and repairing of roads and making sure order was in the town then. It was from this group Ogedengbe was catapulted into political limelight.

At about the age of 35, around 1857, Ogedengbe decided to get married to a beautiful young Ijesha girl called "Orisaleke" but the parents of the girl opposed the marriage, simply because of Ogedengbe's lifestyle, which was considered wild and reckless then. Ogedengbe being who he was, took the girl from her parents house damning the consequences. The matter was later reported to the Owa, and Ogedengbe was sentenced to three months in prison.
Ogedengbe Agbgungboro of Ijesha Land. The Great General Himself.

Ogedengbe Agbgungboro of Ijesha song.... The Great General Himself:

After his release, quite a number of incidents sprung up that turned the young Ijesha man into a full war general. Not only that, but one of the greatest in Yoruba land. One was the liberation of villages surrounding Ekiti (Efon Itaawure and Oke-Mesi) from their Ibadan oppressor, and also the 1867 attack on Igbajo by llesha and a reverse attack on Ilesha by Ibadan which forced the collapse of the Ijesha army and the flight of Ogedegbe to Ita-Ogbolu.

And as time went on, his powers and popularity were growing fast. Apart from his reckless,diplomatic and commanding leadership, Ogedengbe was also said to have possessed great magical powers which came into full limelight during and after the Ekitiparapo war. His encounters with Ibadan also proved the general in him. The first was in 1864 when he was captured while assisting in the defence of Ilara against the Ibadan troops, and the second time was in 1867 when he was captured during the Igbajo war. It was during this war a young Ibadan soldier severed Ogedengbe's head off during the war, and the Ijesha general staggered back, rolled, picked up the fallen head and fixed it back on his body. This made his enemies terrified of his person. After this incident, he was captured by Ibadan's own General Bashorun Ogunmola, who decided to humiliate Ogedengbe by disfiguring his face with Ibadan tribal marks, hoping someone will later take him for an Ibadan man and kill him, but this didn't happen. Ogedengbe learnt a lot of military tactics, secrets and trainings while in captive in ibadan. These two occasions brought out the "general" in Ogedengbe.

During the Ekitiparapo war, it was said that Ogedengbe would stay in his house and fire arrows from his room to the battle field, he was also known for his random disappearing acts which made him difficult to kill by his enemies.
Ogedengbe and his comrades Ekitiparapo Army.

Ogedengbe and his comrades Ekitiparapo Army:

Known for his diplomatic and charismatic attitude, he was also a fond addict of the native sniff called "tabaa". Being a war general, he didn't trust people for the fear of being poisoned, so most times he normally sent his dog on errands to the market. At that time in Ilesha, the sight of the dog was abnormal because no one had ever seen a dog as tall and huge like that before. Eye witness account says the dog was similar to a wild beast, while walking on the road, people ran at the sight of the dog. He normally tied a sack of cowries and samples of what he wants to buy around the dogs neck, and the dog goes to the market and walks straight to the 'Iya loja's' tent. The 'Iya loja' is the female head chief of the market. The woman unties the rag around the dog's neck, fills it with the required goods and the dog returns to its owner. And as the dog returns to its owner, the house owner of every house it passes must greet the dog saying " L'o gun ofe oooo". Any house owner that doesn't salute the dog will be reported to Ogedengbe.

Mysteriously the dog disappeared after Ogedengbe died.

After the Ekitiparapo war and the great trouble periods in the history of Yoruba land, Ogedengbe settled back in Ilesha, but his band of war boys could not contain themselves to the new peaceful atmosphere, they went raiding people, harassing and kidnapping innocent citizens.

This prompted Captain R.L Bower to arrest the war general in 1894 with his friend Prince Fabunmi, the Owa of Ilesha. Frederick Haastrup pleaded passionately for the release of Ogedengbe and after much begging to Governor Carter he was released after a lengthy sum of £6,000.00 was posted for his bail.

Ogedengbe was conferred with a chieftaincy title of Obanla of Ilesha in 1898, thus the highest mark for his gallant achievements in the Kiriji/Ekitiparapo war. The restless, reckless and powerful Ogedengbe now after so many years of war and fights, now became a respectable chief and his service was now to the people.

Ogedengbe died in 1910.
Orisarayibi Ogundamola also known as Ogedengbe

Orisarayibi Ogundamola also known as Ogedengbe:

Ogedengbe was no doubt one of the greatest war generals that ever lived in Yoruba land. His great wisdom and diplomatic war-like manners saw the Yorubas through the Ekitiparapo war. A real war master, his study of war tactics and war weaponry was second to none. A straight-forward man who always kept to his promises. The Ijesha people will forever continue to cherish his memory. A cenotaph was erected for him at the Obokungbusi Town Hall. And the Ogedengbe Memorial School in Ilesha is a monumental masterpiece in his memory. Till this day, he remains the greatest warrior in Ijesha land, Hence this praise song:

"Gbogungboro lo l'oke Anaye

Odidi omo afodidi gun;

O fiwaju digun,o fehin digun

Odidi omo afodidi digun;

Ayanmode baba ogbe odidi omo afodi digun.

Translation:

It is the war lord who owns Anaye

The fortress that checks all wars

With chest and back he face his faces,

The fortress that could check all wars,

The great scar that awards all sores,

The fortress that could check all wars.

•Culled from nairaland.com

THE STORY OF OSHOGBO

The History Of Oshogbo

One of the most accepted history of Osogbo can be traced to 1670 AD. As History had it, It all started with the journey of a famous hunter called Olutimilehin, who hails from Ipole-omu not far from Ibokun. Olutimilehin came across a local Dam while he was in hunting in a place called Gbonmin, around Oke-Baale area ( part of present day Osogbo ) .
Due to the water scarcity facing his community he went around to see if the dam will be capable of sustaining his people. Olutimihen was sad because the dam cannot sustain his community. In his quest Olutimilehin found a stream called Okrokro, which he traced its source to River Osun ( part of present day Osogbo ) . Olutimilehin went back to his community and inform the king, Larooye Gbadewolu of his findings. The king and his subjects later moved to settle at the flood plain and built his first palace later Known as Ile - Osun.
Overtime Larooye and his subjects engaged themselves in farming activities in their new found land. History learn that One day as they were clearing the bush for cultivation they incidentally fall a tree, damaging the Indigenous industry of the spirit world. A voice was heard from the river saying "Laro! Timehin! You have broken my dyeing pots".
Other voices from the spirit world were heard saying! "Oso-igbo pele o, Oso-Igbo roar o. (Oso-igbo we cormistrate with you). Later Larooye got to know the name of the spirit Queen as Oso-igbo (widely believe to be the goodies of River Osun). This is why the Osun goddess was, and is still regarded as the spiritual mother of Oba Larooye and all the succeeding Ataoja (King of Osogbo). History also has it that Larooye and his subjects move to the upper terrace in the plain which they later called OKE Ohuntoto at the present day Osun Groove.
As King Larooye community population grows the groove and their already flourishing market was abadon as they moved to Ode-Osogbo after the usual Ifa devination. The abandoned market centre and the iledi ohuntoto are today important historical monuments in the Osun grooves. At the Ode-Osogbo, Larooye built his new palace at called Idi-Osun while Timehin built a Shrine known as Idi-Ogun. Larooye and his subjects discovered that their new settlements was a centre where footpaths from Oyo, Ekiti, Ijesa etc

*convergedhttp://www.osogbo.info/

UGANDAN MARTYRS' SHRINES, NAMUGONGO.

THE PLACE:

Lying 15 kilometres east of Kampala off Jinja Road, Namugongo was formerly a place of execution of all people who committed grave offences in the kingdom of Buganda. It is here that 14 of the 22 Uganda Martyrs offered their life to Christ (burnt alive), on the orders of king Mwanga in 1886, having refused to denounce their Christian faith. Following the holocaust of these Martyrs which reached a climax on 3rd June, 1886 Namugongo has steadily taken on the image of attraction as a place of pilgrimage, as God simultaneously has honoured them before Believers.
On 6th June 1920 Pope Benedict XV beatified the Uganda Martyrs. Pope Paul VI canonized them on Mission Sunday, 8th October, 1964 in Saint Peter's Basilica, Rome. The same Pope honoured the Martyrs with a pilgrimage on 31st July to 2nd August 1969 - the first visit ever by a pope to the African Continent.
In 1935, 49 years after the holocaust, the Mill Hill Missionaries founded a Catholic Parish at Namugongo. They dedicated it to Our Lady Queen of the Martyrs.
The big imposing Shrine dominating Namugongo today stands exactly on the spot where the small original parish church stood and it is the same spot where Charles Lwanga was burnt alive.

THE LAKE:

Remembering the work executed by St. Charles Lwanga when still a page in King Mwanga's palace, when he spearheaded the excavation of the legendary Kabaka's lake at Mengo, a Martyrs' lake was excavated at Namugongo. Many pilgrims have often drawn water from this lake and later given testimonies about this water healing them of various diseases.
The Pavilion (Island) in the lake is another unique feature at Namugongo with a clear view that can be seen from all angles of the over 15 acres Shrine compound. It is inside this pavilion where the main celebrant sits on big occasions like Martyrs' day, June 3. This grass thatched pavilion, also in circular form like the Shrine is supported by 4 pillars and can accommodate more than 300 priests and a number of bishops that turn for the High Mass on Martyrs Day.

UGANDAN MARTYRS' SHRINES, NAMUGONGO.

ABOUT NAMUGONGO SHRINE AND PARISH.

HISTORY OF THE SHRINE:

From far, the eyes cannot fail to catch the sight of a whitish pinnacle towering the normally blue sky. As one approaches, one is gripped by that special feel of a godly environment, with a heroic atmosphere of the Martyrs given by the imposing giant structure of a shrine. This is Namugongo where now people flock daily in tens and thousands to honour and pray to God through the intercession of the twenty two Uganda Martyrs.
This Uganda Martyrs Minor Basilica/Shrine is a Catholic church dedicated to the Martyrs of Uganda who shed their blood because of the Christian faith. The Shrine is well known for its beautiful and unique interior and exterior, but it is specially notable for its shape and architectural plan: the 22 copper pillars-over 100 feet long that support the shrine built in form of an African hut and its wooden doors that depict the history of the Martyrs. The Shrine has a capacity 1000 seats arranged in a circular form.
The construction of the Uganda Martyrs' Shrine began in 1967. It was completed and formally opened by the special Papal envoy, His Eminence Sergio Cardinal Pignedoli on 3rd June 1975. Thanks to the late former Archbishop Emmanuel Cardinal Nsubuga the author of the project, Dr. Danhinden the Architect and the ROKO Construction for the wonderful work done. When Pope John Paul II made a pilgrimage to Namugongo on February 7, 1993, during his six -day visit to Uganda (5th -10th February 1993), he elevated the Shrine to a rank of a minor Basilica.

THE SAYINGS OF OUR ELDERS

*Where there is a head, one does not put a hat on the knee.

*Where water is the boss there the land must obey.

*An elephant will reach the roof of the house.

*A wise man can not save a decaying country as manure can not save an eroding land.

*Even the lion, the king of the forest, protects himself against flies.

*Around a flowering tree there are many insects.

*A house can not be repaired when the owner is destroying it.

*A quarrelsome chief does not hold a village together.

*Those who accomplish great things pay attention to little ones.

*A community without elders does not prosper.

*Where the chief walks, the disputes are settled.

*Being happy is better than being king.

•Copyrights: © Olalekan Oduntan 2016

WHO ARE THE EGBAS?? (CONCLUDING PART)

This led to another war in 1844 when they attacked Ado under the Owu war general, Gbalefa, for assisting the Ota people two years earlier. The same year, the Dahomeans, under King Gezo, invaded Abeokuta but were repulsed. The Dahomey army repeated the invasion in 1851 and suffered the devastating defeat of their largely female 'Amazon' warriors who were pursued all the way to the outskirts of their kingdom!
In 1849, Abeokuta attacked Ibarapa for waylaying the Egba in their territory. Among other wars fought by Abeokuta were the Ijebu-Ere War in 1851, and the Ijaye War of 1860-1862, and the Makun War of 1862-1864, as well as a few others. In most of these encounters, they emerged victorious – although they suffered their own reverses in some as well.
After the demise of Sodeke, Abeokuta had no leader for quite a number of years. The administration of the town was left in the hands of chiefs like Ogunbona the Balogun of Ikija, Okukenu the Sagbua of Ake, Somoye the Seriki, who later became Bashorun in succeeding Apati, Bada of Kemta, and others.
The Egbas in an effort to reunite from this leadership fractionalization elected to install an Oba, and the lot fell on Okukenu, the Sabua of Ake and head of Egba Ogboni cult. An industrious woodcarver, he was installed the Alake of Ake on August 8, 1854.
A few months later in 1855, the first Olowu in Abeokuta, Oba Adeyanju Pawu from the Otileta Royal lineage was also crowned!
Ps: The above was culled, refined, and edited from articles posted on historical sites.

NIGERIAN HISTORICAL FACTS

WHO ARE THE EGBAS??
.
The story of Abeokuta, the abode of the Egbas (and Owus), started with their liberation from the sovereignty of the Alaafin of Oyo Empire, to which the Egbas had belonged.
The Liberation took place between 1775 and 1780, under the leadership of Lisabi, a resident of Igbehin who was born in Itoku. He organized an insurgent movement disguised under the name of Egbe Aaro Tradition Mutual Aid Society.
Lisabi later used the society to free the Egba by organizing the simultaneous killing of the Ajeles or Ilaris in all Egba settlements in 1780, starting from Igbehin. In all, more than 600 llaris or Ajeles were wiped out in one day. Ilaris were the representatives of the Alaafin of Oyo and collectors of the tributes paid to the Alaafin from all territories under the dominion of Oyo Empire.
The Ajeles or Ilaris generally behaved like an Army of Occupation in the places they administered. Their tyrannical rules marked them out as instruments for the oppression and suppression of the people. It was this authoritarian rule of the Alafin and reckless lifestyle of the Ilaris in Egbaland that resolved Lisabi and his peers to bring an end to the evil.
The adoption of the universally popular Aaro system of cooperative by the Egbe Ologun (Arms Bearers Club) of Lisabi was the strategy he used to plot against the Ilaris in his Igbehin town. All the other Egba towns rose and killed the Ilaris in their midst in an almost simultaneous coordination!
As soon as the news reached metropolitan Oyo the Alaafin wasted no time in dispatching an Army to crush the Egba rebellion. This was already anticipated in the Lisabi plan and the Oyo army of vengeance was routed and the freedom of the Egbas established. This episode occurred between 1775 and 1780 in the Egba forest.
This unity and cooperation among the numerous Egba forest settlements was very short lived, their lack of cooperation and unified direction later resulting in their being completely routed at the advent of the Yoruba Wars triggered at Apomu market near Orile Owu.
Much later around 1829, Lamodi of Igbehin and Balogun of the Egbas living in Maye's camp in Ibadan, decided that the Egbas should escape from Maye's bondage. The Egbas had heard about Abeokuta in their quest for a place to settle in. They sent Chief Sobookun, the Baamokun of Ilugun, and others to bring a handful of earth from there for divination, and the result was propitious.
The first batch to arrive in Abeokuta consisted of Egba Alake, Oke Ona, and Gbagura, in that order. Later, Olufakun led Owu to Abeokuta, while others soon followed.
(NOTE: It is known that an Owu-Apomu warrior by the name of Sangojimi Gudugba and his group were also at the head of that pioneering refugee team from Ibadan led by Sodeke).
Lamodi lost his life in battle at a river crossing while trying to prevent his first son, Osota, from being captured by Maye's army, who were pursuing the Egba. Sodeke, the Seriki of the Egbas succeeded him and in 1830 led the Egba Alake into Abeokuta. Balogun Olunloye, the Balogun Ilugun led Ogba Oke-Ona while Oluwole Agbo, Balogun Ojo Gbagura led the Gbagura to Abeokuta.
An Itoko chief named Idowu Liperu had earlier been living at the settlement. He had crossed the Ogun River and settled on a farmland where three hunters by name Jibulu, Ose and Olunle joined him. Unlike, Liperu who erected a house with the assistance of the then Olubara Lafa the three hunters lodged in caves under the Olumo Rock. They had earlier assisted Sobookun to retrieve the soil samples from around the Olumo Rock.
Later, Adagba and others moved to the rock to join Liperu and the three hunters, who had settled there. Adagba was a brave man who had his farmland located very close to the rock. The settlement was called Oko Adagba, the initial name of Abeokuta. Olumo means 'built by the Lord' – its naturally furnished apartments being its caves! Another interpretation of Olumo is 'Oluwa Fimo' meaning God puts an end to the hostility against the Egbas. Abeokuta is also known as 'Abe Olumo' – a settlement under the rock.
Between 1830 and the turn of the century, the settlers in Abeokuta were forced to fight several wars mostly for the survival of the emerging settlement. In 1832, the Ijebu Remo people provoked the new settlers into taking arms against several Ijebu Remo towns in the Owiwi war. In 1834, an attempted Ibadan invasion also challenged them into a war which resulted in the heavy defeat of the Ibadan army at the Battle of Arakanga which manifested the potency and indispensability of the warriors of the Owu settlers who had only recently been convinced by Sodeke to settle with them in order to boost the new settlement's defences!
In 1842, the settlers took the offensive against the Ota people in order to ensure free movement through Ota territory on their route to Lagos for firearms.

WHY ARE THERE ZEBRAS AT SHRINES IN THAILAND? BY ROY CAVANAGH

Why are There Zebras at Shrines in Thailand?

If you spend enough time in Thailand you become accustomed to seeing all sorts of unusual sights on your travels. Whether it's giant phallic symbols in public places or pictures of Al Pacino on the back of trucks, there is an old tradition, superstition or belief that helps explains the reasons why. But then there are the things which even Thai people can't explain. For example, why can you sometimes see statues of zebras at shrines? You might expect to see figures of elephants at shrines because of their symbolism for Thai people or animals of the Thai zodiac such as dogs, horses or tigers. But zebras have no obvious connections with Thailand nor do they have any association with Buddhism or animist beliefs so why are they placed at shrines? The answer isn't as black and white as the animals themselves.

Most of the Thai people I've asked about the reasons why there are zebras at shrines responded with an enigmatic smile and a 'mai reu' (don't know). One theory put forward by a Thai academic is that the zebra represents safety. According to an article in the Bangkok Post, Associate Professor Srisak Vanliphodom suggests that the zebra represents safety because the animal is associated with the pedestrian crossings on roads. In Thailand these crossings are painted black and white and know as 'tang ma lai' (literally 'path zebra'). Given that many of the zebras seen in Thailand are at shrines located close to busy roads, this theory would seem to make some sense. It's plausible that most people who place zebras at shrines are wishing for safe travel and protection on the road. However, whether a zebra crossing in Thailand is actually a safe place to cross the road is another matter! Most Thai drivers won't slow down if they see somebody trying to cross at zebra crossings and pedestrians should never assume that cars are going to stop for them.

Another theory for the presence of zebras involves the flower garlands that are laid at shrines and spirit houses throughout Thailand. In Thai these are known as 'puang maa lai' which is often simplified to 'maa lai'. With the Thai word for zebra being 'ma lai' the play on words could explain why zebras have become a popular offering at some shrines. Combined with the belief that some spirits are also supposed to be fond of exotic animals, zebras might logically be seen as a good offering to keep the spirits happy. Whatever the reason, the zebras make for a striking addition to the range of figurines seen at many shrines in Thailand.

About Roy Cavanagh

*Roy Cavanagh is a former stand up comedian who now works as a freelance writer. Passionate about Thailand and Thai culture. Roy also runs a network of travel websites.

BATAKOTO - AN APPRAISAL - KOLA DAOMI (CONCLUDING PART).

It will be worthy of note that the places of performance include village square, the shrine, the courtyard, the street for procession e.g during the celebration of Osun festival the annual celebration done in reverence and appreciation to the goddess otherwise referred to as goddess of fertility. The music that is usually supplied by the ensemble include spontaneous music creations, improvisation within the frameworks of the melody and frequent use of polyphony and harmony. Eegun-tira and Gelede masquerades were until recently performed their music at the shrine popularly called Igbale in Yoruba which they use as rehearsal ground before their procession, where the director among them insist on the masquerade that will take part to respond to the punctuations to the music by specific part of the body already worked out. 

The masquerades dance round the town soon after returning from their sacred rite at the shrine. The colour and excitement of their dances epitomized the masquerade festival. One will wonder why masquerade festival is prominent among the Yoruba. This is because the colourful ceremony is celebrated in worship of ancestors and in remembrance of loved by departed (dead) relations, this is why masquerades are referred to as people of the other world. Today, in spite of everything, the members of the masquerade cult still cling tenaciously to their belief. They know that masquerade has proved his worth and justified himself in many ways.

As for Yoruba deities in relation to Batakoto, the principal deities in some part of Yoruba land that use the traditional drums are Oya and Osun. During the celebration of their festivals, people throng the street as if there is a mass movement or a political campaign. The influx of other deities have been faded away e.g. Ose festivals of the Owo and the Akoko's. The most important thing is that Ose River still exists till date. The name Batakoto drum has grown into a familiar one since the late 20th century. This is as a result of the unforgettable history of the Yoruba deities whose performance and attribute have championed the cause of educating Yoruba descendants on the importance of these deities and their most usual symbol.

In conclusion, this writer agrees with Ogunba and other Yoruba scholars that give the impression that the Oyo, the Northern metropolis is and the area around Oyo provides the finest example of what Yoruba have to offer. But where I disagree in totality is the fact that Yoruba civilisation that started from cradle is Ife, Owo, Ekiti and most part of Kwara developed and used the great drum called Batakoto. Although it is a known fact that the development of the drum is interwoven in terms of name and usage, it will be pertinent to note that this part of the Yoruba's may have been developed their art from the cradle which is Ife. Batakoto drum is a great symbol of the Yorubas so let it be.

BIBLIOGRAPHY

Daomi K : Authentic Nigerian Musical Instrument (National Concord 1984)
Daomi K : Cultural Arts Quiz for Secondary Schools (Global Cultural Communication L.t.d 2002)
Ogunba O : Nigerian Magazine No 86, September 1965.
Sangokunle A : Interview (Rua Nora Canaa, n 151 - Taquara Jacarepayua Brazil.

CHINA'S TOP 10 BUDDHIST TEMPLES.

10. Ta'er Temple, Xining

Ta'er Temple

Ta'er Temple is one of China's biggest Tibetan Buddhist temples, located 25 km from Xining, the capital of Qinghai Province, northwest China.

It has scripture halls, Buddha halls, a lama's residence, and Buddhist pagodas. The Grand Golden Tilt Palace, the Tathagata Eight Towers, the Grand Sutra Hall, and the Flower Palace highlight the beauty of the Han and Tibetan architecture.

CHINA'S TOP 10 BUDDHIST TEMPLES.

9. Lingyin Temple, Hangzhou

Lingyin Temple

Complemented by a large number of grottoes and religious rock carvings on the adjacent Peak that Flew Hither, Lingyin Temple is one of China's most important and beautiful Buddhist temples, situated in Hangzhou, Zhejiang Province, East China.

The halls and pavilions in the temple, as well as the many famous Buddhist statues, show a grand combination of Chinese ancient architecture and cultural relics.

After visiting Lingyin Temple, many visitors enjoy the vegetarian dishes in the restaurant near the temple.

Do you want to visit Lingyin Temple? Contact us for a tour of Hangzhou including Lingyin Temple or a tailor-made tour of Hangzhou.

CHINA'S TOP 10 BUDDHIST TEMPLES.

8. Dazhao Temple, Hohhot

Dazhao Temple

Dazhao Temple is the first Lamaism Temple in Hohhot, North China.

The main gate, Heavenly King Hall, Bodhisattva Hall, Scripture Hall, and Buddha Hall are the main structures making up the temple, with distinct features of Tibetan architecture. With grand statues and a collection of Buddhist scriptures, Dazhao Temple is one of the must-see places in Hohhot, and attracts thousand of visitors and worshippers every year.

There are many treasures in Dazhao Temple: the Silver Buddha Statue, the Dragon Carvings, and the murals from the Ming Dynasty have great historical and art value.

CHINA'S TOP 10 BUDDHIST TEMPLES.

7. Daxiangguo Temple, Kaifeng

Daxiangguo Temple

First built in the Northern Qi Dynasty (550 – 577), Daxiangguo Temple is known in China as a famous Buddhist monastery. It is located at the center of Kaifeng, Henan Province.

It was once used as a worship place for the royal family, and to hold national Buddhist activities. In 1992, the drum tower and the bell tower were rebuilt and Buddhist activities were resumed. Now the layout of the temple is well-arranged and magnificent.

There is a sophisticated wooden carving statue of the Avalokitesvara (Guanyin) Bodhisattva in Octagonal Glazed Hall , which is praised as one of the most outstanding examples of wooden carved art in China.

THE BEST TEMPLE S & SHRINES IN SOUTH KOREA.

The Best Temples & Shrines

Magoksa (Gongju-si, Chungcheongnam-do): One of the few temples that wasn't destroyed during the Joseon Dynasty's crackdown on Buddhists, it's worth a visit as much for its scenery as its ancient structures.

Shilleuksa (Yeoju, Gyeonggi-do): Although it's a bit out of the way, the country's only lakeside temple is worth the trip. Founded in A.D. 580 and nestled amid low hills, Shilleuksa is the perfect spot for quiet reflection. The carved reliefs of dragons and lotus blossoms are lovely, but the big draw is the scenery, particularly in the spring, when the flowers are in bloom, or fall, when the gingko trees' yellow leaves light up the landscape.

Beopjusa (Boeun, Chungcheongbuk-do): Although the views are pretty spectacular and the five-story wooden hall quite impressive, this temple's main attraction is its giant bronze Buddha, which towers over the mountain scenery.

Baegyangsa (Jeollanam-do): Known for the beautiful colors of its surrounding landscape in the fall, it's smaller than its sister temple Naejangsa, located in the same national park.

Hwaeomsa (Masan, Jeollanam-do): One of South Korea's 10 most important temples, it is the only one in the country with a two-story pavilion. Destroyed five times since it was originally built in A.D. 544, it was last rebuilt in the mid-17th century. If you can spare the time, the rest of Jirisan is worth exploring as well.

Hyangilam (Suncheon, Jeollabuk-do): Perched on a precarious mountainside, this former hermitage is now a temple complex. Wake up early to climb up its steep steps and catch the sunrise over the ocean. You'll also miss the bus loads of tourists, who usually arrive in the late afternoon.

Songgwangsa (Suncheon, Jeollanam-do): It's quite a trek to reach this temple, but once you do, you will be rewarded with both a fabulous view of the surrounding foliage and some brilliant red and gold murals representing a range of religious figures. Try to time your visit for the noon or evening prayers, as you'll be treated to the echoing of the meditative gong.

Unjusa (Hwasun, Jeollanam-do): This temple complex not only is easy to reach (no giant mountains to climb to get here!), but also houses the most fascinating array of Buddhist statuary in the country.

Bori-am (Namhae, Gyeongsangnam-do): Climb up to this hermitage, one of the three main holy sites in the country, and pray to the Bodhisattva of Compassion. If you're pure of heart, your wishes will be granted. Even if you're not, you'll be treated to a spectacular view.

Bulguksa (Gyeongju): A testament to Shilla architectural ingenuity, this famed temple -- possibly the country's most visited -- has had its wooden structures rebuilt multiple times, but its stone statues have hung on since A.D. 528. Early mornings are best to enjoy a taste of its former tranquillity.

Haeinsa (Hapcheon, Gyeongsang-do): Home of the famous Tripitaka Koreana, this famed temple (and UNESCO World Heritage site) sits in a deep forest. Try to go in the late afternoon to see the wooden blocks (through locked slats), but stay past sunset to hear the sound of the gong echoing through the valleys.

Naksansa (Gangwon-do): Although this expansive temple was largely destroyed by a fire in 2008, a bright new temple has been constructed in its place. Including the cliffside Hongryeon-am hermitage on its grounds, visit during lunchtime and be treated to a free bowl of janchi gooksu (feast noodles).

Note: This information was accurate when it was published, but can change without notice. Please be sure to confirm all rates and details directly with the companies in question before planning your trip.

CHINA'S TOP 10 BUDDHIST TEMPLES.

6. White Horse Temple, Luoyang

White Horse Temple

Known as the cradle land of Chinese Buddhism, White Horse Temple is one of the oldest Buddhist temples, and contains a bounty of Buddhism items. It is located about 7 km from Luoyang, Henan Province, North China.

It was initially built as a summer resort for Emperor Liu Zhuang in the Han Dynasty (202 BC – 220 AD). Two Indian monks on a white horse presented the Han emperor with some Buddhist figures, so the temple was called "White Horse Temple".

The architecture of the temple has a history of over 1900 years. The Hall of Heavenly Kings, Hall of Great Buddha, Hall of Guidance, Hall of Mahavira, and Cool and Clear Terrace stand in order, creating an atmosphere of tranquility and holiness.

Want to go to White Horse Temple? You can also contact us for a tour of Luoyang.

CHINA'S TOP 10 BUDDHIST TEMPLES

5. Yonghe Lama Temple, Beijing

Yonghe Lama Temple

Yonghe Lama Temple is located in the northeast of Beijing with a combination of traditional Chinese and Tibetan architectures. It is the largest and the best-preserved lama temple in China.

Yonghe temple was initially built as the residence of Emperor Yongzheng in the Qing Dynasty (1636 – 1911), and then became the center of nation-wide lama administration.

The structure of Yonghe Lama Temple is complicated, because there are many gates and halls in the temple. The Hall of Harmony and Peace is the main room of Yonghe Lama Temple, containing three bronze Bodhisattva statues.

During the Spring Festival a temple fair is held in the temple. Thousands of travelers and pilgrims come to the temple to pray for the New Year and enjoy Chinese traditional folk culture.

CHINA'S TOP 10 BUDDHIST TEMPLES

4. Wannian Temple, Mount Emei

Wannian Temple is one of the major temples on Mount Emei in Sichuan Province, Southwest China. It was initially built in the Eastern Jin Dynasty (317 – 420), and then destroyed by a fire. In 1953 it was rebuilt.

There are three treasures in the temple: the Beamless Hall, the Puxian Buddha, and the Tooth of Buddha.

A legend of Wannian Temple goes that there is a special kind of frog in the rectanglular pond to the right of Wannian Temple, and people can hear melodious sounds from the pond in the evening.

Do you want to visit Wannian Temple? Book a tour of Mount Emei including Wannian Temple.

SECRET CUBA

Cuba's Pilgrim Shrines ...

 El Rincon: view from outside Main altar & nave of El Rincon Pilgrims outside in the garden dry themselves
after bathing in the spring.

    This is a country which for decades has been officially a secular "atheist" state. For most of the time since the revolution, the churches were left locked up (Many of them still are; but recently, some have been re-opened and are now in use for services.) So it comes as a surprise to many that Cuba has two important religious shrines, both centres for piligrimage: Cobre and El Rincon.

    Of these two Catholic establishments, Cobre is far better known and attracts large numbers of tourist visitors, as well as thousands of Cubans. Its full name is the Our Lady of Charity of Cobre (In Spanish: "Nuestra Senora de la Caredad del Cobre"). It's just outside the village of Cobre, in the low hills to the north-west of Santiago de Cuba in the east of the island. (Cobre - "Copper" in Spanish - is named because of an important copper mine, once run by a British company; the copper has long since been worked out).
   By tradition, Our Lady of Charity is the patron saint of Cuba and the centrepiece of worship in this church is a 16th-century carved wooden statue of Our Lady which is said to have been washed up on the beach 
The tradition for pilgrims at Cobre is, when they pray for a special favour to be granted, to promise a particular "offering" at that time; then if their request is subsequently answered, they return to the church and leave the promised item on a special table. This may be any item whatsoever - the value being totally irrelevant. Sometimes the item is something - such as clothes, or a lock of hair - associated with the person who the prayer was about. So my wife ( a Cuban), after our first child was born with no problems, left as she had promised to do, our little girl's first baby-grow. There are baseballs, medals, photos, but probably most moving of all are the little home-made wooden models of houses, churches or boats.

   El Rincon on the other hand is little-known outside Cuba - (surprising -  it's actually very close to Havana's airport at  Jose Marti, where many of the island's tourists fly in from Europe and Canada.)  This consists of a (much smaller) church, dedicated to Saint Lazarus. Set in the garden alongside the church, inside a cave,  is a spring of fresh water, in which the devout bathe, and from which they fill bottles to drink.
   There is a tradition of making pilgrimages to El Rincon on the 16th of December. Saint Lazarus's day is the 17th, so the pilgrims arrive the night before and stay there all night. Some of the more devout even come moving on their knees, or carrying heavy boulders as a penance (reminiscent of the custom at Spain's Santiago de Compostela)

BATAKOTO - An Appraisal - By KOLA DAOMI (PART 2).

Let me discuss what made the drum called Bata, Bata; it may be Batakoto, or Ijebu Bata or Bata Oyo. This is because the presence of Ida, (a black spot in the middle of the membrane that looks like gum) that made it to be called Bata. Batakoto is made of clay pot with a single membrane spread across the surface, and a wrapped rag tied round with the rope that is glued to the base in order to sit on the ground during performance. 

The sound can be regulated by the strings or thong-like attached round the body of the drum. There is Omele Koto, Atele Ejin and Iyakoto. The Omele Koto is the smallest that supplies the rhythm while Atele Ejin supports the rhythm and the Iyakoto which is the biggest of all which acts as improvisation drum during performance. 

Under classification, Batakoto can be classified as cult musical instrument, medicinal musical instrument and musical instrument used for purification. As earlier discussed, what made Bata - a popular drum in Yoruba land to be known and called Bata either Batakoto or Bata Ijebu is because of Ida, a black spot in the middle of the membrane that looks like gum. Amongst the Bata family, the structure of music produced by all the families are associated with the language of each ethnic group in Yoruba land that use the drum viz the Oyo, the Ekiti's, the Ondo's, the Afonja's or Kwara's e.t.c. 

In addition to their musical functions, they also function as speech surrogates or as signals, and dictate the steps of the dances. Since Batakoto is usually made from clay pot as the main resonant, some scholars beluse that pot usage is synonymous with women in Yoruba land and indeed many parts of Nigeria. Oya a Yoruba deity is a woman, Osun is a woman so also some deities in Yoruba that celebrate their festival with the drum called Batakoto. The membrane that is used for Batakoto is Ijimere which makes the drum more feminine while the membrane used for making Bata Oyo or Sango drum is Ese which makes it masculine. Don't forget Bata Oyo is mainly for Sango, a though ruler of Oyo Empire. 

From the above explanation, one can see the unmistakeable reasons why Batakoto is a female drum. As earlier discussed Batakoto is a great musical instrument used for social and ritual functions with single membrane, it will be pertinent to note that Batakoto also perform other functions e.g. the drum is also used to detect criminals in some areas that had earlier been mentioned. If the criminal refuses to confess his criminal act, he will be attacked by meningitis and die. 

Before the criminal is buried, the family pays some fine to the community so as to cleanse the mess with some rituals and performance with the drum. The music performance of such rituals for example is of simplest type. The musical instruments consist of just a small gong and the three Batakoto drums viz the Omele Koto, Atele Ejin and Iya Koto. The rhythm of the music is monotonous admitting of only a few variations. The study of Batakoto by this scholar shows that Oya a deity in Yoruba land is from Ile-Ira in Kwara State while Osun deity is from Ilesha and Sango another deity is from Oyo. Out of the three deities only Sango stands to be a male and others that use Batakoto are females. Batakoto is another brand of Bata that is different from Bata Sango. 

It is a common belief among the Ijeshas that barren women can appease to Osun for a child with mere drumming Batakoto during Osun festival, because they know that Osun understands the language of drum. 

In performance Bata drum is being slapped on one side with a leather and the other side with hand while Batakoto is beaten with a small stick rod and hand to produce the sound required. Bata is hung during performance while Batakoto sits on the ground during performance. Batakoto is a traditional musical instrument as earlier stated. The musical activities that are always performed by the drum include rites of cult groups such as Osun devotees, worship of the gods, marriages, the ancestral masquerade e.g. masquerade from Eruwa in Oyo State and masquerade from Kwara State that uses improvised beads round their waist called Jigida among the Ibo's. The masquerade is called Eegun-tira: celebration in connection with chieftaincy e.t.c.

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CHINA'S TOP 10 BUDDHIST TEMPLES.

3. Nanshan Temple, Sanya

Nanshan Temple
Located in Nanshan Buddhist Tourism Area in Sanya, Hainan Province, South China, Nanshan Temple is famous for the world's tallest Guanyin Bodhisattva.

The buildings of Nanshan Temple show the features of Chinese ancient architecture well, with grand halls, red roofs, and white walls. Nanshan Temple looks beautiful against the background of the sea and mountains, and it is regarded as an auspicious place for the Buddhism.

Other attractions in the temple include the Golden Jade Guanyin Statue and Sea Watch Terrace. The spirit of happiness and tranquility, the Buddhist culture, the garden architecture, and natural scenery, make Nanshan Temple a great place, not only for praying, but also for sight seeing.

We can help you book a trip to Sanya including Nanshan Temple. You can also contact us for a tour of Sanya to enjoy the special tropical scenery of South China.