Présence Africaine EditionsThe Yoruba Philosophy of Life Author(s): J. Omosade AWOLALU Source: Présence Africaine, Nouvelle série, No. 73 (1er TRIMESTRE 1970), pp. 20-38 Published by: Présence Africaine Editions Stable URL: http://www.jstor.org/stable/24348765 Accessed: 15-12-2016 18:57 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact
[email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms Présence Africaine Editions is collaborating with JSTOR to digitize, preserve and extend access to Présence Africaine This content downloaded from 130.133.8.114 on Thu, 15 Dec 2016 18:57:21 UTC All use subject to http://about.jstor.org/terms J. Omosa.de AWOLALU The Yoruba Philosophy of Life Contrairement à ce que croyaient les Européens au XIX6 siècle, à savoir que l'Africain était incapable de raisonnement profond et n'avait donc aucune philoso phie, une étude de la pensée et des religions africaines démontre que les Africains en ont une. Cet article porte sur la conception de la vie chez les Yoruba. Comme d'autres ethnies en Afrique, ils croient dans l'au-delà qui, selon eux, n'est que la conti nuation de la vie ici-bas. La vie sur terre est donc, dans la conception tradi tionnelle yoruba, une étape préparatoire à la vie cé leste, plus pleine, plus durable — d'où il importe, pen dant notre séjour terrestre, de vivre en paix et en har monie avec Dieu le Créateur (qui a le pouvoir de mo difier notre sort) et avec les divinités de la tribu qui, avec les ancêtres, servent d'intermédiaires entre l'hom me et le Créateur. Vivre en paix avec Dieu et les divinités, c'est vivre en paix avec ses voisins. Les valeurs matérialistes in troduites par les colonisateurs dans cette société ont modifié cette philosophie... I. INTRODUCTION. Contrary to the sort of impression given by the European observers in the 19th century (1) that, by nature, Africans (1) Examples abound. Leo Frobenius read in a Berlin journal in 1891 that before the introduction of Arab culture, the Africans had no political organisation, civilisation or religion. Leo Frobenius : The Voice of Africa, vol. I (Oxford, 1913), p. 1. See also Emil Ludwig's statement to E.W. Smith on the former's astonishment on learning that missionaries were working among Afri This content downloaded from 130.133.8.114 on Thu, 15 Dec 2016 18:57:21 UTC All use subject to http://about.jstor.org/terms well-being and good fortune.8.W. It is true that the concept of life.133. 1. It is the sum total of all that is good that man may desire — an undisturbed harmonious life. THE YORUBA PHILOSOPHY OF LIFE 21 were shallow thinkers incapable of any sou A study of African thought and beliefs sh Africans do have a positive philosophy o we shall illustrate our point with a study of life. since it gave vent to the kind of positive attitude to life which their authors were either following or professed to be following. p. gifted with breath like any other crea ture . as illustrated by the following short modern song : Ma a ko'le Ma a bi'mo Ma ra moto ayokele Laisi alafia Wonyen ko se ise. B. But the prerequisite to these blessings. Life really is not easily definable. Nigerians were treated to certain poli tical slogans each of which may be described as a philosophy of life. is peace. This is what they call alafia. the Yoruba expect to have felicity. Edinburgh House. or from one society to another. however. life means not merely exis tence of physical life. (2) « Chopping Life » a peculiar party political slogan meaning really enjoying life . peace and happiness. that aspect which em phasizes existence of physical life as opposed to non-existence or death. This desire for alafia is expressed not only in prayers and aphorisms but also in songs. but for our purpose we may adopt. « How can they (Africans) comprehend God ?» he asked.jstor. prosperity. getting the best out of life. they believe. To the Yoruba. In life. out of its various meanings. like any other concept. cans. PFB. . For example. Smith (ed. 898.org/terms . 1950).) : African Ideas of God (London. 15 Dec 2016 18:57:21 UTC All use subject to http://about. when the Yoruba think or speak of life with reference to a person or society the meanings they attach to it embrace good health.114 on Thu. Alafia loju liera loro Eniti o ni alafia O lohun gbogbo (3). Philips West African Records No. This content downloaded from 130. longevity. Two of these slogans were « Life More Abun dant » and « Chopping Life » (2). may vary from one generation to the other. (3) Dele Ojo : Alafia . in the era of the politicians of the First Republic. joy and wholeness in physical. I want to have children. as the Yoruba conceive it. or if he has everything he could desire domestically but the community in which he lives is not at peace. 165. and expressing the ideal state of life in Israel. is very similar to the Hebrew concept of shalom. Life.8. p. as far as he is concerned.. Similarly. 1957). In other words. 22 PRÉSENCE AFRICAINE I want to build a house. shalom « is a comprehensive word covering the manifold relationships of daily life. domestic.. harmony.114 on Thu. that is after death. social. with stress on material untouched by violence or misfor tune » (4). I want to have a motor-car. national and international life. well-being. that can only be at best a disturbed or dis rupted shalom. « The fundamental meaning is totality. Richardson : A Theological Word Book of the Bible . and see how they are related to each other. (S. He who has peace Has everything. b) life hereafter. alafia is incomplete or disrupted when there is no totality about it. According to Alan Richardson. 15 Dec 2016 18:57:21 UTC All use subject to http://about.C. that is present life . from the Yoruba point of view. or if his community is internally in a state of prosperity but the external relationship constitutes a menace then. shalom is the totality of what makes for harmony. let us treat them separately before bringing them together. a) life on earth. Without peace.org/terms . for the purposes of ana lysis and consideration. For example. mental. can be divided into two cate gories . (4) A. The two cannot be separated but. This content downloaded from 130. re lational.jstor. if a Hebrew has enough to eat. Alafia as it is being conceived. These things are impossible.133. Health is wealth. Peace is supreme.M. good physical health but disor dered domestic affairs. This means that the person only escorts into the world those who enjoy life. long life to enjoy these earthly blessings — life will be said to be unkind to him.org/terms . or if the children die one after another. life on earth is not real unless it is happy and peaceful. to avert the misfortune. He is satisfied with the things he sees around him in his domestic life and in national life. He has limitless power to This content downloaded from 130. LIFE ON EARTH. i) Joy and happiness. Things go naturally smoothly for him. oracular and medical. A man is considered happy when everything that he does prospers. Now let us consider those elements which. People will say of the person « O sin awon alaiye wa jaiye ni ». go into the making of this totality.THE YORUBA PHILOSOPHY OF LIFE 23 II. 15 Dec 2016 18:57:21 UTC All use subject to http://about. He has no bitterness against anybody but shows love to all. A husband and wife that find themselves in this type of predicament seek aid. What the typical Yoruba regards as prosperity is not con tained in the number of mansions put up in Lagos or Ibadan or the number of cars or lorries (so he has not the criminal tendency to commit highway robbery or burglary. a) Elements of a peaceful life. the get-rich quick devices of the present age) but in the number of wives and children he has. he does not really partake of the good things life offers. many and good children. The Yoruba believe that the Supreme Being (Olorun or Olodumare) is the Creator of life.114 on Thu. there can be no peace in the home. iii) Ritual devotion and observance of moral values.jstor.133. He is a mere onlooker. If he has a woman who is barren. To the Yoruba. ii) Increase in prosperity. according to the Yoruba philosophy of life. If a person does not have the good things in life — many wives.8. before he exchanges greetings with anybody else. He pours a libation of gin or water. Until this is done. therefore. he prostrates himself. When a true devotee wakes up early in the morning. expiatory or communion — are offered. they mean that he shows in his life and personal rela tions with others the right qualities of a person (. the Yoruba keeps in close touch with the divinities he worships. they are functionaries in the kingdom and are believed to be intermediaries between men and God. his forehead touching the ground three times . protection of crops and domestic animals. increase in the tribe. To each is assigned a portfolio.133. sacrifices — votary. In His organisation and administration of the World. 15 Dec 2016 18:57:21 UTC All use subject to http://about. « When the Yoruba say of someone o se'nia (He acts the person . At one time or another. These intermediaries are believed to carry man's requests to God. In order that things may go well with him. He also plans that there should be a definite order of things. If communication breaks down between man and the divine. Besides ritual devotion.8.114 on Thu. calamity will descend upon man. It is when this order is not disturbed that there can be harmony and man can truly enjoy life. renew or maintain communion and communication with the divine and so to enjoy the peace which gives meaning and coherence to life. The creator — God — does not merely create the world and man and all other things .org/terms . for himself as well as for others. and casts it to know what the day holds in store for him. he behaves as a person should). Thus. victories over enemies.jstor.. It is. he sounds the gong placed at the shrine of his divinity. the day's work cannot begin. thanksgiving. he invokes the divine spirit and prays loudly for all the blessings of this life. It should be emphasized that God is not one of these divinities. These divinities are known by the generic name Orisa. the Yoruba attach great importance to iwà (character). long life to enjoy the good things. Man is to keep in close touch with the Supreme Being and the divinities under Him. 24 PRÉSENCE AFRICAINE order all things as He wishe he keeps in close touch wi who provides all human needs — uninterrupted train of hap piness.. he breaks the kola-nut. a constant urge and longing on the part of man to establish.) A person of This content downloaded from 130. OJorun has brought into being a number of divinities who act as ministers or angelic beings in His kingdom. They know it is the one thing which disting uishes a person from an animal. he who is buried by children is he who really has children » (7). ancestors who lived a good life on earth and had a peaceful death. such a sudden death is unnatural and it is believed to be caused by an enemy (6). 1961).133. If a man lives long. The Yoruba know that death is a necessary end but it is believed that a man must die only at a very old age.114 on Thu. If an old man dies as a consequences of a lorry accident or a thunder shock. a reprobate » (5). For little children or young adults to die is quite unnatural. In other words. Hence the Yoruba saying Omo ko l'ayo le. It must be mentioned that the Yoruba remember and invoke only good ancestors . E. the greater the soul becomes. iv) Long life. try to be in good harmonious relationship with God and with the divinities and ancestors who are the guardians of morality. will not go unpunished. cit. having children is not an end in itself. cit. but in what he is. This suggests that only those who are considered and declared good by the accepted standard of the society can enjoy life hereafter.THE YORUBA PHILOSOPHY OF LIFE 25 good character is called omoluwabi (omo-o who behaves as a well-born .. p. Life consists not in what a man has. This is why man is expected to live a decent life when here on earth. (6) Idowu : op. Children must live long enough to accord proper burial to their father. and the more numerous they are.jstor. 15 Dec 2016 18:57:21 UTC All use subject to http://about. eni omo sin lo bimo. for example. cheating and bewitching. Bad ones are never called upon. and to prosper long after the old man's departure. « There is little cause for joy in children . This content downloaded from 130. This means. under «Life After Death».org/terms . his soul spreads in his sons and the sons of his sons. In consequence of this..8. It is only that type of death which is regarded natural. (7) Idowu : op. and many of his children and grand children die when he is still alive. Men. stealing. he will be regarded as an unfortunate old man. Bolaji Idowu : Olodumare (Longmans. p. 183. 154. This compares with the Hebrew idea « that when a man has progeny. and a person of bad character is is enia-k'enia. to mention but a few of the vices that are believed to incur the wrath of the divinities and the anger of the ancestors. therefore. It is in this way that the man's soul per sists and grows — « dead but yet speaking ». a mere caricature of a person. So. that is. there is value judgment here. Davis of old. He works hard and plays hard. In the evening.H. spreading their garments on the floor and dancing with him.133. The narration of the folk-tales and singing go hand in hand. In this way their favour can be secured and maintained. Granted that he has a reasonable amount of food to eat.jstor. Pedersen : Israel : Its Life and Culture I-II (O. singing and dancing. It is a life worth living when the head of a family is dancing and the younger members and the wives come forward to pay their due regard by prostrating and kneeling down before him. P . He.U. (9) These are interesting native games. 1926). some clothes to wear and. they can be angry and their wrath can bring down calamity on men. i) Wrath of the divinities. it is the man himself who multiplies » (8). Ritual devotion has to be given to the divinities. like W. If full of care. On many occasions. a Yoruba can be very delightful and highly convivial.114 on Thu. 26 PRÉSENCE AFRICAINE The progeny is not something which comes after the man. 15 Dec 2016 18:57:21 UTC All use subject to http://about. reward good and punish wickedness. peace.org/terms . the Yoruba enjoy drumming. especially on a moonlit night. In other words. and life will be meaningful. This content downloaded from 130. above all. he gathers his children and tells fables. the people believe that the divinities inspect their course of life. If they feel affronted or denied of ritual devotion. We have no time To stand and stare ? Hence he finds time to play such games as Ayo and Agbàârin (9) in the day-time. He divides his time between the two acivities.P. These are some of the things that make life worth living. b) Factors believed to be contributory to the disruption of HARMONY. (8) J. will ask : What is this life.8. 206. These divinities have human passions. children to share the food with him. These ancestors have greater potentialities than they enjoyed when on earth . are believed to be present. please. Because of such potentialities. though invisible. he brings gifts like a goat. a bottle of gin and a beautiful dress of hers. am here to appeal to you to pardon her. and if it is revealed that the ances tors are angry.133. When the woman is delivered. As soon as she is delivered safely. It is common to hear a man in difficulty saying to his ancestor Baba mi. we implore you to release Iyabo from her pain and to let her deliver safely ». This is followed by family feasting where the ancestors. Iyabo. and he says something like this : « Ah ! grandfathers » (names of ancestors in order will be given). we shall bring this goat here to be slaughtered. This is an appeal to the ancestor to be vigilant and helpful. kola-nuts or a cloth belonging to the sick person. gin. it is believed that they can be of tremendous benefit to the children who keep them happy and who observe the family tabu but can be de trimental to disobedient and negligent children. do not sleep »). as you gave birth to those of us who are today remembering you. Among the Yoruba there is the strong belief that certain This content downloaded from 130. Therefore. To them. « I am come to you for help.114 on Thu. 15 Dec 2016 18:57:21 UTC All use subject to http://about. They believe that death does not write finis. as the family head.8. the family head consults oracles. She has brought a very big she-goat. she comes to fulfil her vow. She is a little girl. If a woman is having a difficult and protracted labour. they are released from all restraints imposed by this earth. iii) Failure to observe tabu.THE YORUBA PHILOSOPHY OF LIFE 27 ii) Anger of the ancestors. The soothsayer says she has broken the family tabu or that she has neglected you. I. Your little daughter. It is believed that witches and sorcerers cannot harm a man and bad medicines can have no effect on him unless his ancestors are « sleeping » or neglecting him. is the one travailing (la bouring). for one reason or another. the Yoruba believe in the active existence of the dead ancestors. The implication is that the ancestors expect their descendants to care for them by making offerings of food and drink.jstor. earthly family life has been extended into the life beyond in consequence of the de parture of the ancestors into that place feared by the living. ma ma sun o ( « My father. quite foolish.org/terms . They are regarded as presiding spiritually over the welfare of the family. In addition to the divinities. several kola nuts. immoral and unclean. for a breach of these restrictions involves super natural dangers. certain things are forbidden because they are anti-social. because they pertain to the gods . Things avoided are either holy and set apart for a particular divinity or they are unclean and must be avoided by man. p. 1956). This content downloaded from 130. There are personal tabus such as not eating Okro soup . for example. Examples of tabu abound among the Yoruba. There are stealing and sex tabus : among the Ilaje people (a clan in Yorubaland). among the Semites. chapter VII. 146. To do those things which are not to be done is to incur the displeasure of the divinity or the ancestors who can bring down calamity upon the transgressor in the same way as sin in the Biblical sense is believed to drive a wedge between man and God and to bring unpleasant consequences upon the sinful man. 446.jstor. (12) Evans-Pritchard : Nuer Religion (Oxford. 15 Dec 2016 18:57:21 UTC All use subject to http://about. The earth will not yield its harvest unless something by way of ritual is carried out. carries the two senses of respect (for things sacred) and abhorrence (for those things which are un clean). his worshippers. or his land » (11). To avoid disaster and to have alafia the Yoruba take great care to observe tabus. 28 PRÉSENCE AFRICAINE things must not be done. put them in the right relationships with the divinities and make them acceptable to the society. therefore. if any are violated. T bitions and avoidances aims community. There are some clans that are forbidden to eat certain items of food such as a monkey or a porpucine because such animals are totems and are therefore sacred. things forbidden or not done (10). cit. This compares with « the sense of thek among the Nuer people of the Southern Anglo-Egyptian Sudan» (12). The Yoruba will say of him O ba 'le je ( « he has spoilt the earth »). p. Similarly.8. Tabu. The Yoruba word for this is ewo. A man who breaks such a tabu will have to un dergo an elaborate ritual ceremony lest he is overtaken by disaster. necessary rituals are performed to exculpate the offenders. (10) Idowu : op. uncleanness is because it is hateful to the god and therefore not to be t in his sanctuary. Such things are referred to as « tabu ». it is forbidden for a man to have sexual intercourse with a woman on the bare ground.. Robertson Smith : The Religion Black 1914).org/terms .133. It is their great concern to see that. « holy things are not fr man. _ (11) W.114 on Thu. It was Dr. literates and illiterates. 'cursed people' with perverse habits and thoughts » (14). or property. 46. 1.jstor. Bolaji Idowu : Paper on « The Meaning of Witchcraft in Present-day Nigeria » . There is a very strong belief in witchcraf as among Africans generally.U. They are different from witches in that they are mainly men — witches are almost invariably women — and use medical and magic powers to bring about harm. lecturers and professors. They are believed to be able to reverse all that is normal. There have been instances when wit ches have confessed to sucking the blood of their victims and destroying lives. pro gressive and promising. changing into herbivorous animals and des troying the crops of their hated neighbours as well as making it impossible for pupils to pass examinations or for human beings to make progress. p. health. not merely because they wish them evil and therefore concoct harmful me dicines and utter spells. 15 Dec 2016 18:57:21 UTC All use subject to http://about. This content downloaded from 130.133.THE YORUBA PHILOSOPHY OF LIFE 29 iv) Witchcraft. we find that they are thought to be a threat to other people's lives. p. All witches are said to be in league with each other. The witch uses sinister powers that extend beyond the ordinary course of nature. edited by D. (14) Gunter Wagner : «The Abaluyia of Kavirondo » in African World. Included are Muslims and traditionalists. « If we compare the various types of witches and the prac tices ascribed to them. university undergraduates and graduates. but the sorcerer uses the natural. known powers of medicine for anti-social ends. politicians. Forde (O. prominent Muslims. This suggests that since they cannot think of and plan good things. they can never think well of their fellow-men. especially those they happen to hate. Many of (13) E. deviations from the nor mal. Idowu who said « To a good number of Africans within each of these categories » (i. v) Sorcery.P. but also (or even primarily) because they themselves are freaks of nature. Witchcraft is considered the greatest factor that causes the abnormal to happen and brings about disruption in harmony. Christians and clergymen) « witch craft is an urgent and very harassing reality » (13). Another factor that makes life insecure in Yorubaland is the presence of sorcerers.org/terms .e. trained nurses and doctors. 1954).114 on Thu. dis comfort and death to people. helpful.8. Hence the Yoruba saying : Nitori bi oni ti ri. the Yoruba seek various means of divination.133. This means the unpredictability of life forces a babalawo (Ifa priest) to consult his oracle every fifth day. For example. before a child is born. 30 PRÉSENCE AFRICAINE them are believed to put poison in food to cause death or terri ble diseases like tuberculosis . fa mine or sickness. Besides the Ifa oracle.8.jstor. Each class of diviners has its special way of finding out what the problems are now and will be in the This content downloaded from 130. to appear right in front of them. they can cause people to commit suicide or to be involved in ghastly accidents . what offerings to make. As an adult. is consulted on all important occasions. to change the course of events. ola ki iri be e. on bad days. what Orisa is to be worshipped. c) How DO THE YORUBA MEET THE CHALLENGES OF LIFE ? i) Consulting oracles. they can bring down rain unexpectedly to disrupt a social get-together orga nised by persons they dislike. we see that sorcerers are wantonly wicked. the parents consult the oracle to know what type of child it will be. They are believed to be able to charm their adversaries. with the result that they die suddently in their place of residence. In good times. men seek means whereby they can bypass catastrophes planned by the evil-doers. they ascertain that the project will be profitable. who are far away. and such figures of enemies as do appear have been reported struck or fired at. the most important oracle among the Yoruba. From these examples. Before they embark upon any project. In consequence of this. people go to make sure that good fortune contin ues . lo jeki Baba lawo ma a di'fa ororun. In order to prevent disruption of harmony and so to ensure lasting security in life. which divinities have been offended and what sacrifices are to be offered. Ifa. These are all prenatal precautionary measures to make sure that all is well with the child. and their dreadful deeds have instilled fear into men. the Yoruba consult the oracle to know what the future will be or to find out what the causes of present problems are.org/terms . It is the oracle that tells in time of trouble. what tabus are to be observed by the child.114 on Thu. the Yoruba go to the Muslim leaders (who use geomancy) and to the aladura (prayer group) who give visions. 15 Dec 2016 18:57:21 UTC All use subject to http://about. Similarly. medicine to be used. When children are This content downloaded from 130. It is also the practice among the Yoruba that if a young man proposes to take a girl to wife.org/terms . the usual thing to do is to consult an oracle. promotion. the Yoruba devise means of averting imminent death. This is a means of ensuring life. If the oracle says otherwise. These charms and medi cines are prepared in various forms . the inha bitants of that village may be required to offer a sacrifice of propitiation to placate the angry divinity that is believed to have brought the scourge. going out late at night or when the sun is very hot. The priests have many charms and medicines to combat the ma chinations of witches and sorcerers. or they may be buried under the floor of a house. if a person seeks a job. In addition. no matter how much in love the prospective couple might be. to change the present bad circumstances or to retain good fortune. 15 Dec 2016 18:57:21 UTC All use subject to http://about. food. the parents will not give their consent until they have consulted the oracle to find out whether or not the marriage will be successful — successful in the sense that there will be long life. amulets to be worn or tabus to be observed. the priests are believed capable of exposing witches and in this way they help reveal the secret and render the wicked helpless. whistling. prosperity. they may be in the form of rings or amulets or in the form of packages which are seen hanging at the entrance of a village or a house.jstor. for example. good health and all the good things the world can give. The Yoruba believe that these diviners are interpreters of God's will which they can discern by the various means adopted.114 on Thu. When the oracle reveals to the priest what things are and are likely to be. permission to marry will not be granted by the parents. It is the oracle that reveals what precisely is to be done to ensure safety. they may be required to avoid music.133. In addition.8. If there is an epidemic in a village. through the help of the priest.THE YORUBA PHILOSOPHY OF LIFE 31 future. if he wants promotion. and how the situation can be brought under control. prosperity and in crease. there is the usual prescription of what is to be done to prevent imminent evils. Furthermore. Witchcraft and sorcery are constantly being counteracted. ii) Warding off evil. dancing. if he wishes to travel or to build a house or to cultivate new land or if he falls sick. These prescriptions take the form of sacrifices to be offered. 114 on Thu.org/terms . it will come when it will come. Idowu discusses this predic his observations under two head Olodumare to a person at the t Him prior to his coming into t to a fatalistic view of life . La nb' Osun. Ai de iku La nb'Orisa . This content downloaded from 130. 32 PRÉSENCE AFRICAINE born. cit. It is when death is not yet ready (15) Idowu : op. In conseq which of the divinities is to fice in order that the child ma to the Abiku group (those who into the world that they wil soon as they are born or mar one or two children). Thi all will be well once certain con raises the morale of people an harmony which they love to hav It should be added. t is a necessary end.133. Dr. It is when death is not yet ready That it works to propitiate Osun .. it is rare that there is a nasty situatio the offering of sacrifices. th upon a person by Omo Araiye a who are believed to have the p lot. however.8. One of the Odu recitals confirms this : Ai de iku. oracles are consulted to they are likely to be. the paren a special sacrifice of substituti Ipinhun (that is sacrifice offer predestination). 15 Dec 2016 18:57:21 UTC All use subject to http://about. Iku ko gb'ebo. pp.jstor. however good it may have be Whilst the latter can be altered. All the same. Bi iku ba de. 173 and 177. terable. Similarly.jstor. p. 197 .8. get to know each other and whenever one is in difficulty and needs help. When death is really come. When they pray to ancestors on behalf of a sick person. In other words. promotion and even justice are concerned. E.THE YORUBA PHILOSOPHY OF LIFE 33 That it works to propitiate Orisa . iv) Joining the Aladura (prayer) group. unfortunately. Morton-Williams : « Ogboni Cult » in Africa. iii) Joining secret societies. one easily finds it.O. Mem bers meet regulary. scholars have made references to them in their writings. p. To have such influence which will enhance security in life makes people rush to become members (16). Furthermore. p. 1960. 175 178 and P. Parrinder : Religion in an African City. 150 . The Yoruba are more practical than theoretical. some Yoruba Christians want to see efficacy in the prayers offered to God in the sense (16) Members of some of these societies have appealed to me to become a member and I remember the arguments they normally adduce. A noble aim indeed if sincerely pursued ! But. unity and love can easily be nurtured. Idowu : Olodumare.114 on Thu. XXX. they expect him to get well as soon as he offers what the ancestral spirits demand. Death will not yield to sacrifices.B. 364. vol. Members of the societies normally give preferential treatment to their fellow-members where matters like appointment. 15 Dec 2016 18:57:21 UTC All use subject to http://about. It is not an uncommon practice among some Yoruba to join secret societies.org/terms . and they believe more in the physical than in the metaphysical. wholeness. One of the reasons why they do so is to build up a small unit where harmony. See J. if strictly observed. E. pp. there is the conviction that alafia has eluded the world and a smaller world can be created where members can bind themselves under a secret oath which. Lucas : The Religion of the Yorubas.G. will create a perfect society where certain rules of conduct are laid down and forms of behaviour built up.133. in the Christian Church. Investigations reveal that people join these societies in order that they may have access to some supernatural power like sorcery. this is not likely to be so. There is also the social aspect. strong medicines and magic to counteract the machi nations of adversaries. 3 This content downloaded from 130. This conception of a second life is a protest against death. Peel : Aladura (O.D. No matter how long a man lives on earth. 34 PRÉSENCE AFRICAINE that they want to grant in the way magic works.G. the body is given a thorough washing.. adversity. whilst that of a young person is a tragedy. the dumb speak. Paul. the deaf hear. III. This content downloaded from 130. be done » but.P. 115. to them. p. This desire to go to the Aladura reveals one essential fact — the Yoruba are desirous of enjoying life and of changing. disrupt harmony. When a person dies. 1953). 15 Dec 2016 18:57:21 UTC All use subject to http://about. Life is not only earthly but also ethe real. life is the normal condition and death the abnormal. it does not. The belief that life continues hereafter is shown in different ways. rather.P. The Yoruba are asking. according to the Yoruba belief. (17) Cf.114 on Thu. They do not feel death ought to interfere with life because. « death. the death of an aged person is an occasion for rejoicing. 212-215 and E. write finis. on the whole. the Yoruba still suspect witchcraft or some other evil forces whenever he dies. The Yoruba are conscious of the fact that misfortune. where is thy victory?» (18).org/terms . Men and women who attend these prayer-meetings tell many stories of healing they have received — the blind see. etc. But. Painful though death may be. the barren are pregnant (17).8. 15 : 55. (18) 1. hence they want to avoid them as much as is humanly posible.U. 1968). Par rinder : Religion in an African City (O. This suspicion is greater still when a youth dies or when an external influence puts an end to life in a violent manner. « is one of the reasons wh (or mother) churches drift to the churches of Aladura (the prayer groups of Chérubin and Seraphim as well as the Apos tolic Church) where it is believed efficacy of prayer is per ceptible. the lame walk. like St.Y.jstor. Cor.U. pp.133. an unpleasant phase to one which is fascin ating and encouraging. LIFE HEREAFTER. illness. a) Care of the corpse and burial. as quickly as possible. J. the hair is shaved . slaves. I know men who call their sons Baba mi (My Father) in consequence of this belief.e. Life beyond depends upon life here.org/terms . The Yoruba believe that the dead father or mother comes back to be born like a baby and when a baby boy comes into the family after the death of a father or grandfather he is called Babatunde (i. Father has come back). This was done to equip him for life in the next world. Other people have commented on the statement saying : Ma jokun Ma je ekolo Ile aiye ni ti i ba ni'lo This means that if a person is not to eat nasty things in heaven.jstor. household goods. In addition.114 on Thu. it is plaited. he should live well here. This means he should eat only decent things in heaven and shows that life continues there : the good eat pleasant things and the evil. if a baby girl comes after the death of a mother she is given the name Yetunde or Iyabo (Mother is back again). samples of things that a man used to have when he was living were buried with him — clothes. nasty things like millepedes. Similarly. This content downloaded from 130. etc.133. b) Reincarnation. 15 Dec 2016 18:57:21 UTC All use subject to http://about. What they eat in heaven Eat with them. ma j'ekolo Ohun ti nwon nje lajule orun Niko ma a ba wen je Eat neither millepedes nor earthworms . wives.THE YORUBA PHILOSOPHY OF LIFE 35 In the case of a man. in that of a woman. In days gone by.8. The body is then dressed in white apparel. he was given money to pay his transport across the river. He was told : Ma j'okun. it can be invoked and this is what is done when the Yoruba specially request the egungun (spirit of the departed) to appear . ancestral shrines are still kept and it is believed that their spirits are present in such places (19). P.org/terms . Those that have gone to the life beyond are believed not only to be alive but also to be more powerful than those on earth because they have been released from human limi tation. p. (19) Cf.jstor. (20) P.. Morton-Williams : « Yoruba Responses to the Fear of Death » in Africa. This content downloaded from 130.114 on Thu. iii) that since the soul is immortal. c) Ancestor worship. their children make offerings to keep in touch with. p. and call upon. XXX. though unknown. 36. There is thus communion and communication going on all the time between the two groups. the essential person (soul) continues to exist and often mani fests itself in the egungun which is a rite performed by the male members of the family whereby the departed spirit in in voked to assume an incarnate form (20) . them in times of need. 15 Dec 2016 18:57:21 UTC All use subject to http://about. there is the feeling that the departed spirits are back with them and can hear and grant their requests . iv) that the spirit world. Hence. As pointed out earlier.8. From the funeral ceremonies and the belief in reincarnation and ancestor worship. Morton-Williams : op. imperishable . is accessible to human appeals. we can conclude i) that the Yoruba believe in the dual nature of man — body and soul — the former being perishable and the latter. despite the fact that the departed father or mother comes back into life as a new-born baby. 36 PRÉSENCE AFRICAINE We may call this a partial reincarnation because. ii) that death for the deceased is only a change of state. 36. cit. there is a strong belief among the Yoruba that there is a close link between the present and past members of the extended family.133. 1960. when the living hear the voice or see the figure of egungun. vol. Never to be wretched before death comes is second . they say Aiye lajo Orun nilo. eji Ki'le aiye ma ni wa lara.114 on Thu. eta.THE YORUBA PHILOSOPHY OF LIFE 37 IV. ju venile delinquency and other vices which are characteristic of This content downloaded from 130. To leave behind good children. We may sum up the Yoruba concept of real life in one of the traditional songs . CONCLUSION. Ka mase ku ni kekere. A tunbotan eni ko sunwon. We see. eni. The occasion of the last sleep is the sixth. That our last days may be pleasant. Ka mase taraka ka ilo. One is regarded as a preparation for the other.8.org/terms . But one may ask if the present generation of Yoruba thinks of this ideal as the present wave of daylight armed robberies. erin Ka fomo atata site kailo laiye Ara mi o darun. 15 Dec 2016 18:57:21 UTC All use subject to http://about. Not to experience hardship in life is third . The world is a foreign land Heaven is home. Hence. then.133. that to the Yoruba this life is a preparation for life to come. This is the fifth . Ojo atisun enia lefa o This song is a prayer soliciting six blessings from God : Not to die young is the first . we see that tra ditional Yoruba philosophy covers both this life and the life to come. the fourth .jstor. Judging from what has been said so far. including the Yoruba. are not compatible with the traditional Yoruba philosophy of life. Monetary wealth has gradually become the key to status and the criterion for deciding prosperity. we must not be blind to the essentials in our culture and its traditional ethical teaching which emphasize a simple and sober life here as a preparation for the happy life beyond J.114 on Thu. University of Ibadan. Western economic forces have pro foundly changed both the structure of traditional Nigerian societies and the perspectives of the people. Omosa. 3H PRÉSENCE AFRICAINE our present society. This content downloaded from 130.8. Our young men and women have made acquiring a University education and building more houses the be-all and end-all of life. Department of Religious Studies. 15 Dec 2016 18:57:21 UTC All use subject to http://about.133.de AWOL ALU Lecturer.jstor. in seeking progress.org/terms . The au thor has nothing against sane progress but.