Yoruba moral epistemology
simply entails all those knowledge claims made as regarding the traditional
religious beliefs of the Yorubas. There is so much to consider regarding the
moral epistemology of the Yorubas. However, we shall begin by taking a look at
the "Ifa Corpus". The Ifa Corpus represents in Yoruba traditional
religion what the Bible is to Christianity. Hence, it contains all the
doctrinal precepts and guidelines that the indigenous Yorubas are obligeed to
follow. The Ifa Corpus reveals 401 deities including the supreme deity. In
other words, the supreme Yoruba deity called "Olorun" has 400 other
spirits whom are subject and accountable to Him. These other spirits are, so to
speak, his generals, who help Him rule the whole universe of spirits and men.
These generals are hierarchically grouped into three as follows; (i) the major
spirits (ii) the deitied spirits (iii) the minor deities.
In connection to the
above, Yoruba moral epistemology has a lot to teach the world in matters of
religious tolerance. The African God is not a jealous God that destroys those
that show reverence to other deities. Rather He is a benevolent father who
encourages morality and good behaviour and therefore does not grudge his
generals the respect shown to them by less powerful beings (humans). Tolerance
is therefore an important feature of Yoruba Moral Epistemology, and if we learn
to uphold its tenets, we will be spared the destructive consequences of
religious intolerance and traditional metaphysical thinking promoted by
Christianity and Islam.
Accordingly, freedom of
worship and love of variety are very important aspects of Yoruba Moral
Epistemology. This explains the multiplicity of gods all over the land, and
allowance for each person to worship the gods and goddesses of his choice the
way he or she likes, provided that the fundamental modes of such worship are
not blasphemously impaired. As it is earlier said, the Ifa Corpus boasts of 401
deities (irunmole). In spite of this seeming large number, there is an
understanding not only among the adherents of these deities but the people in
general, regarding the hierarchical importance of one or the other of these
deities. Over and above all the 401 deities is the Supreme Being known in Yoruba
as Olorun. This Supreme Being to whom all creations are traced is said to be a
just an impartial judge, capable of (and indeed sometimes) meeting out sanction
on wicked men. He is also believed to be waiting to bring all men to judgement
on the judgement day after they might have died.
The Yorubas believe very
much in doing things in hierarchical manner. Consequently, they felt that just
as a president would appoint governors and ministers to help him administer his
country, the same applies to the Supreme Being availing some beings powers to
carry out certain tasks on his behalf. It is these generals of the Supreme
Being that were referred to above as numbering over 400 by the Ifa Corpus. Top
on the list of the first category (of the major spirits) is Orunmila or Ifa who
is reputed to be omniscient, a polyglot and a great teacher without prejudice
to God’s own attributes. It is said that God has specifically given him these
powers and more. In this category can also be found such powerful spirits as
Ogun, Esu, Obatala, Osun, and Oduduwa e.t.c. In the second category (of the
deitied spirits), you find such names as Sango, Orisa Oko, and Sonponna e.t.c. while
in the third category (of the minor deities) are found Egungun, Oro, Eluku,
Gelede, Adamu Orisa and so on.
To the unwary and
superficial observer, it would appear that people of the ancients, because of
the variety of ways in which they viewed God, did not perceive God as one and
therefore they were patrolled as heathens and polytheists whom worshipped
countless gods. This explains why God in modern times and religions, is said to
be an envious Being who would not tolerate a rival or rivals. However, after a
careful study by scholars, they asserted that “the Yorubas have a clear
conception of the one Supreme Deity”.
Furthermore, and in line
with the forgoing, beginning from respect for those to whom it is due, down to
such minor issues as mode of dressing, the Yoruba guided by their religious
belief laid down an almost fixed moral code of conduct. They would say “Emi o ju o, iwo o ju mi”, meaning
“failure to be considerate to others and the rat-race madness by all to claim
leadership is the reason behind the prevailing social turmoil. In the
connection, respect is expected to be accorded not only to elders, but to those
in authority. Thus, it is believed that if everybody tries to assert or grab
power, nothing but chaos will result therefrom. Similarly, when tolerance exists
among individuals, group of people and associations, crisis would be far from
them. Hence, tolerance and maintenance of good friendships with neighbours are
some of the demands made on the religious man. For him to be a completely godly
person, he must accord high moral values an important regard.
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