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YORÙBÁ RELIGIOUS CONCEPT OF ỌMỌLÚÀBÍ AND ITS ESSENTIALS AS

VEHICLE FOR MORAL FORMATION IN NIGERIA

Article · December 2021

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YORÙBÁ RELIGIOUS CONCEPT OF ỌMỌLÚÀBÍ AND ITS ESSENTIALS AS
VEHICLE FOR MORAL FORMATION IN NIGERIA

ÒGÚNÀJỌ Bùsáyò Ọláníyì (Ph. D)

Department of Religions, Osun State University
Ikire Campus, Nigeria
+2348067393931 / +2347055094571
boogunajo@gmail.com / busayo.ogunajo@uniosun.edu.ng

Abstract
Nigeria is a clear example of a problematic nation. A careful look at the Nigerian nation shows that she has a moral problem,
whose most apparent sign is the frightening level of official corruption in public institutions. A nation with vast human and
natural resources and yet remained poor. The country’s socio-economic and political environment has not been particularly
helpful and favourable to the masses. The effect is that contemporary Nigerian society is no longer at ease. It is not an
overstatement to say that our nation’s failure to achieve political stability, economic and technological development, peaceful
co-existence, peaceful inter-religious relationship and social development, despite our abundant human and material
resources results from the moral crisis in every aspect of our national life. Scholars have observed that moral decadence and
moral breakdown in Nigeria may be attributed largely to the fact that most Nigerians would seem to have forgotten or are
ignorant of the societal beliefs on which morality is based. Chinua Achebe rightly observed that moral decadence in Nigeria
has gone beyond the alarming to a fatal stage; and Nigeria will die if we keep pretending that is only slightly indisposed. This
is why there has been call for the teaching of moral revival. This work therefore proposes that, if the ideal of Omolúàbí in
Yorùbá Religion is used as a vehicle of laying a solid moral foundation, a good ground is prepared for Nigeria to be pulled
out of her present moral decadence.

Keyword: Moral formation; Ọmọlúàbí; Religious Concept; Yoruba Society

Introduction
Nigeria is a clear example of a problematic nation. A careful look at the Nigerian nation shows that she has a
moral problem, whose most apparent sign is the frightening level of official corruption in public institutions. A
nation with vast human and natural resources and yet remained poor. The country’s socio-economic and political
environment has not been particularly helpful and favourable to the masses. The effect is that contemporary
Nigerian society is no longer at ease. It is not an overstatement to say that our nation’s failure to achieve political
stability, economic and technological development, peaceful co-existence, peaceful inter-religious relationship
and social development, despite our abundant human and material resources results from the moral crisis in every
aspect of our national life.
There is no gainsaying that there is decadence and low level of morality in Nigeria. The traditional values
of the country have been eroded by uncontrolled desire for alien cultures. The symptoms of this are found in the
breakdown of societal discipline, political intolerance and religious crisis and it does not seem that any serious
effort is being made to arrest the menace in the country. Scholars have observed that moral decadence and moral
breakdown in Nigeria may be attributed largely to the fact that most Nigerians would seem to have forgotten or

333
are ignorant of the societal beliefs on which morality is based. 1Chinua Achebe rightly observed that moral
decadence in Nigeria has gone beyond the alarming to a fatal stage; and Nigeria will die if we keep pretending
that is only slightly indisposed.2It is therefore indisputable that there is need for moral revival in the country. This
paper therefore proposes that, if the ideal of Ọmọlúàbí in Yorùbá Religion is used as a vehicle of laying a solid
moral foundation, a good ground is prepared for Nigeria to be pulled out of her present moral decadence.

The Nature of Yorùbá Society

The origin of the Yorùbá is shrouded in obscurity. Like the early history of most nations, the commonly
received accounts are for the most part purely legendary. This people being unlettered, and the language unwritten
all that is known is from traditions carefully handed down. 3The Yorùbá people of Western Nigeria represent one
of the largest nationalities in the country, with a Diaspora that extends to many countries including Benin, Togo,
Ghana, Cote d’lvoire, United states, Brazil, Cuba, Haiti, Jamaica, Trinidad and Tobago. 4They number nearly fifty
million people5 and possess an intricate, well-developed culture, typified by their rich folklore, music, dances,
sculpture, arts and crafts, dressing, ethnic clarification, traditional form of government (Ọbaship system),
incantations, proverbs, family poems (Oríkì), festivals, initiation rites, literature and other attributes that mark
them out as a unique people.
The cosmology and mythology of the origin of the Yorùbá, who refer to themselves as “Ọmọ O’òduà”
(children of Odùduwà) revolves around the mythical figure of Odùduwà. The meaning of the name may be
translated as “the spiritual one (O/Ohun”) who created the knowledge (“Odù”) of character (“Ìwà”).6Yorùbá
worldview is the embodiment of culture, religion, customs, values and traditions. It is the basic fundamental core
of their reality which manifests in their beliefs, values, and response to physical and spiritual realms. This
influences the way they think, observe and perceive; which ultimately controls the way they dress, build their
houses, and maintain their environment. This truly reflects the ability of the Yorùbá to recreate social order and
sense and meaning out of a given reality.
God is the cohesive factor in traditional Yorùbá society. However, the real keynote of the life of the
Yorùbá is neither in their noble ancestry nor in the past deeds of their heroes. The keynote of their life is religion.
In all things, they are religious.7Religion forms the foundation and the all-governing principle of life for them. As
far as they are concerned, the full responsibility of all the affairs of life belongs to the Deity; their own parts in
the matter is to do as ordered through the priests and diviners whom they believe to be the interpreters of the will
of the Deity. Through all the circumstances of life, through all its changing scenes, its joys and troubles, it is the
Deity who is in control.
Yorùbá people believe that society is by God’s ordinance. Every institution in the society is therefore
religiously oriented, and religion permeates the whole of human. It enters into the life of every individual, hence
of the society. The whole society is involved in its spiritual life. Thus betrothal, marriage, birth, death, cultivation
of the land, founding of a village, town or market, enthronement of kings and chiefs, and other undertakings in
the society, are seen as religious activities.
Consequently, in maintaining the society, God has brought the divinities into being. They act as both His
ministers in the theocratic government of the world, and as intermediaries between Him and humans. Through
these functionaries, God gives meaning, cohesion and persistence to the society. Moreover, within Yorùbá society,
the king or the paramount Chief represents divine authority. The Yorùbá refer to king as Aláse Èkejì Òrìshá – the

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Commander, Second only to the Divinities.” This is saying that the king or chief is not merely a secular ruler, but
he is derivatively a divine ruler. E.G. Parrinder rightly confirms this when he says that in many parts of Africa,
the king or chief is regarded with religious awe, and he links his people to the ancestors, to divinities and finally
to the supreme Deity.8
Also, throughout Yorùbá society, the king is regarded as ruling by divine sanction, and he cannot serve
his own capricious will. His private life may affect his public act, and his public act is not merely his but the
community’s, since he represents the community in the presence of the divine. The conviction that he is God’s
vicegerent on earth keeps the people law-abiding and prevents the king from becoming a tyrant. Indeed, the
Yorùbá king exists for the well-being of his subjects.
The Yorùbá concept of society is derived from its worldview and ultimately from its myths and legends
about origins and the spirit world. The Yorùbá society takes a pattern in reference to the spirit world with an
interactional relationship existing between humans and the spirit world.9Human lives in a spiritual world which
is both human and non-human. Yorùbá social order is conceived as a harmonious relationship between humans
and supernatural forces, between individuals in a community, between the spirit world and nature and between
human society and nature. Together they all form what is variously termed moral order, ontological order, natural
order, sociological order, and psychological order. These orders are seen to be controlled in the spirit world, and
are reflected in social organization, social life, religion and morality.
In Yorùbá society, the law of the spirit holds everything in balance. Hence, none in the society ought to
engage in any actions which disrupt this balance. So, in Yorùbá society there is strong emphasis upon tradition
and convention. This Yorùbá cultural background sees the world and nature as sacred and must be held in
reverence. Reality consists in the spirit world which permeates the entire nature. For this reason, the law of the
spirit dominates Yorùbá thought and worldview. This conception of the world, society and humanity is defined,
moulded and conditioned by this conception of reality in the spirit world and the application of the law of the
spirit as means of explaining social phenomena and mysteries.
The basic organizing principle of traditional Yorùbá society is primarily the kinship system, traditional
communities are organized around this basic social unit: kinship or lineage. This social fact is very important in
understanding Yorùbá morality and ethics. Almost all social structures tend to revolve around it. A lineage group
is an association of members who believe them to be related by descent from a common ancestor. Genealogical
relationship and the legend or the tradition of a founding ancestor provided the philosophical basis for unity in a
clan or lineage. Stories of heroes and their great exploits add pride and prestige to the members of a lineage or
clan. The unifying factor and the stronger bond of relationship among the Yorùbá are created by the fact of blood-
relationship. Having a common ancestor(s) or origin strengthens kinship ties. This is what defines affinity, loyalty,
and obligations to a blood community by all members. Social behaviour, attitude and practices are derived from
kinship or blood relationship.
In the running of the society, the priest also occupies a pride of place. He is the public person who acts
for the community in all acts of public worship. He is the representative of the community in all sacrifices. He is
a go-between, link or an intermediary between God and humans. However, since sacrifices are meant to renew
the relationship between humans and the supersensible world which in turn ensure human and society well-being,
it follows then, that the act of the priest must genuinely represent the spirit of the people. Any contrary to this,
sacrifice becomes hollow and meaningless.10Similarly, the priest is an individual person whose act must surely

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guide the well-being of the society. His private and public life must be such that gives him the privilege of being
true and reliable leader of the community, and not that which makes him basically indifferent and out of empathy
with the problems and aspirations of the society. Though he is a leader, he is also an individual member of the
society whose act must promote the well-being of the society.
In Yorùbá society, it is evident that the action or conduct of one human being within the community can
affect the other members for good or for evil. 11In order to prevent humans from becoming rebellious and thus
endangering the welfare of the society, there are set patterns or code of behaviour for the individual and the
community as a whole. There are certain standards or norms to be observed. If faithfully observed, it will be to
the good of one and one’s society; but if otherwise, it will bring disaster not only to one but also one’s community.
These norms and codes of conduct can be seen as moral values. 12Fundamentally, moral values are the fruits,
products or offspring of religion and not just human inventions. From the beginning, God has ingrained His laws
in human’s heart and has endowed them with the sense of right and wrong. Human’s conscience has always
instructed him that there are certain things which he must not do in order to have peace. Such things which are
forbidden are called taboos. The Yorùbá word for it is èèwò ̣ – “things forbidden or things not done”. In the same
way, anybody who does to the contrary is regarded as violating Deity’s ordained behest, and will surely be
punished.
Interestingly, in Yorùbá society, there were social institutions that served to unite and coordinate the
social life of the community. Prominent among the social activities is festivals. It marks social and religious events
in the lives of the people and they culminate in series of performances, entertainment, merry-making, rites and
ceremonies. In a sense, festivals are the most joyful and the most important social and religious activities in the
Yorùbá traditional society. As Opoku has pointed out, festivals are rituals which recur at regular intervals and
which have as their purpose the expression of benefits held by a particular community. 13It is usually accompanied
by much eating, drinking, singing, dancing, merry-making, entertainment, drumming, procession, feasting,
display of skills and a lot of fun. It has specific purpose and functions which includes social cohesion and
solidarity, removal of covenant and relationship, preservation of culture, religion and philosophy. It is also
important for its spiritual value. It is primarily to thank the divinity connected with it for his or her past blessings
and protection, to ask for his/her blessings on the worshippers, and to propitiate him or her that all may be well
with them throughout the year.
In a sense, both humans and society are involved in each other, and the conduct of the individual member
of the society affects the entire society either for good or for evil, favourably or unfavourably. Thus, for the well-
being of the society, human must regulate his conduct.

Yorùbá Religious Concept of Ọmọlúàbí

It is not only the internet that is global; some ideas, behaviours, languages even food have become global.
Many people behave the way they do because that is just how they have learnt to, either in the recent past through
some sort of direct or indirect experience, others through cultural values that have been transferred to them in
childhood. Some have strong opinions because of certain values they have acquired through culture (family or
community), religion, personal decisions or peer influence. However, we are interested in cultural values and
models of personhood (ways of being oneself). One of such important models is Ọmọlúàbí.

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 It is a model which originated among the Yorùbá people of West Africa. The ultimate and perfect
character a human being could have is regarded as an ‘Ọmọlúàbí’. It is so important to the Yorùbás that they bring
their children up not only to recognize and admire the principles of being an Ọmọlúàbí; they must also strive to
be one. Being an Ọmọlúàbí does not depend on wealth or high societal status; in fact, Yorùbás will rather not
appoint an individual to any post if they possess great wealth but do not show the honourable characters of an
Ọmọlúàbí. This is the ideal but unfortunately that may not be the reality in some contemporary Yorùbá
communities.
Wándé Abímbólá defined Ọmọlúàbí as the exhibition and demonstration of the inherent virtue and value
of ‘Ìwàpè ̣lé ̣’, where ‘Ìwàpè ̣lé ̣’ means a gentle person with lofty character, it is the preeminent moral responsibility
expected of every Yorùbá man and woman irrespective of circumstance and location. 14Rowland Abiodun says it
is someone who is well brought-up and highly cultured.15We say it is the embodiment of all goodness not kept
within but given out for the good of humankind. For example, Yorùbás will easily recognize Nelson Mandela as
an ‘Ọmọlúàbí’, it is because of his admirable legacy, and doggedness at ensuring justice prevails, his selflessness
and courage to fight the good fight for his people. This is a classic example of being an Ọmọlúàbí. It however
does not only apply to lofty and noticeable deeds. The minutest display of honesty, selflessness, genuine integrity
for the good of others, is it strangers, and one’s family and or the wider community is commendable as being
Ọmọlúàbí.
The concept of Ọmọlúàbí has gone global and should be recognized as such. Many Yorùbás have carried
this noble moral philosophy far across oceans and seas, dry lands and through the air; we see the acts of Ọmọlúàbí
everywhere. Many other beautiful people exhibit these commendable characters; many still transfer these codes
of excellence to their children for it always leads to commendable success and good progression in all walks of
life. A clear example is the recently elected Nigerians into the British House. Ọmọlúàbí connotes respect for self
and others. An Ọmọlúàbí is a person of honour who believes in hardwork, respects the rights of others, and gives
to the community in deeds and in action, an Ọmọlúàbí is one who is dedicated to the service of a just community
and is dedicate self-actualization. Above all, an Ọmọlúàbí is a person of personal integrity.16The concept of
Ọmọlúàbí encapsulates or distils the Yorùbá sense of the positive essences of a total/holistic self and being. A
paragon of existence that is measurable across a wide spectrum in the unlimited dimensions of life and existence.17
To the Yorùbá, a person is not merely a human by being born, that we are human beings because of the
deeds and actions that connect us to others: to families, to community and to the nation. 18At the centre of the
philosophy of Ọmọlúàbí is the people’s deep understanding of their culture and how relationships should work in
order for it to be beneficial for all involved.
The principles of Yorùbá traditional education are based on the concept of Ọmọlúàbí. In other words, the
product of Yorùbá traditional education is to make an individual an Ọmọlúàbí because the main idea of Yorùbá
traditional education has always been to foster good character in the individual and to make the child a useful
member of the community. Therefore, traditional education embraces character building as well as the
development of both physical and mental aptitude. Education in Yorùbá culture is a life-long process and the
whole society is the school. The goal of making an Ọmọlúàbí of oneself and one’s offspring is the foundation for
parents, who then proceed to leverage their means of communicating with and supporting their children in school
and in the community.

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 To the Yorùbá, an Ọmọlúàbí is a morally upright person. He is well brought-up, reveres the Ọba and
accords utmost respect to elders and those occupying a higher pedestal than him on the social ladder. He lives
according to the dictates of propriety and would be disinclined to drag his fellow-man to court since he has imbibed
the idea that parties never leave the court-house to become friends. Among the Yorùbá, a decent person naturally
does what is expected of him in consonance with his noble antecedents. In Yorùbá culture, an Ọmọlúàbí exhibits
a sense of shame. This sense of shame becomes the acid test of good and proper upbringing and serves as a check
against misconduct. The Ọmọlúàbí is perfectly conscious of Èèwọ̀ (taboo or abomination) and would not act in
any way that would invite opprobrium and distaste from right-thinking members of society generally. Thus, public
opinion rather than sanction of law is an important aspect of proper conduct within Yorùbá society.19

Essentials of Ọmọlúàbí as vehicle for Moral Formation in Nigeria

The concept of Ọmọlúàbí in Yorùbá thought probes deeply into the peoples understanding of characteristic
features constitutive of a person. Ọmọlúàbí itself is not a simple body of rules, nor has it survived as a body of
oral or written instructions, but is rather a way of thinking and virtue. It is, more precisely, a philosophy that can
be said to provide a loose framework within which people interact.20The main components of the relevance of the
concept of Ọmọlúàbí among the Yorùbá are as follows;
i. (Ìtẹríba) Respect for Elders and Constituted Authority
Respect is a phenomenon that is renowned with the Yorùbá people. It is a salient feature for being an Ọmọlúàbí
and a culture that the Yorùbá people take pride in. It is an important aspect of the Yorùbá custom that has been
passed down to every generation as it is an epitome of peace and orderliness which we take very seriously. It is
used as an indication of social status, wealth, maturity and or old age. In Yorùbá land, everyone is expected to
show respect and courtesy to people older than them. Respect is a societal norm that is earned automatically
among the Yorùbá and can be demanded if deemed necessary. It is shown in speeches, greetings and attitudes.
Yorùbás use alphabet “é ̣” as in the phonetic of the first letter “ẹ” in elephant to show respect during a conversation
with an older person,21 (“é ̣” is also used when addressing two or more people irrespective of their ages), 22 and
from an abrupt bow or kneeling to a full prostration for greetings. It is also shown through putting one’s arms
behind one’s back when talking to adults.23
Respect is yet shown in other forms as it is a known attribute of the Yorùbá to call a non-member of their
families “Brother or commonly called Bọ̀dá for males and Auntie for females respectively.”24Albeit, it is normal
and common with virtually all tribes to call non-family members uncles and aunties especially if they are old
enough to be one’s parent but in the Yorùbá’s case, it is far beyond that. As some tribes do not fault the act of
name calling their parents, in Yorùbá land, one can say certainly that such is not allowed. Also, a wife is normally
required (irrespective of level of education or exposure) to call her in-laws brother and aunty regardless of their
ages and to use alphabet “é ̣” when having conversations with them. She is also required to show high level of
charisma (ọ̀yàyà) when approaching them even though she might be well older. Although, this is not mandatory
but it is a norm and sometimes could be demanded if necessary. Respect is hierarchical in Yorùbá culture, the
manner one swiftly bows and knees to an adult or elder as the case may be would be different to how one is
expected to make a full kneeling gesture or a submissive chest touching-floor prostration to one’s grandparents or
to one’s in-laws at a traditional wedding and or to someone with high social status like kings.

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 Honour and due respect to old age and constituted authority is the duty of everybody among the Yorùbá.
It is expected that a person must be respectful to other human beings irrespective of one’s age, class or social
stratification. Such respect implies reorganizing the rights of others not only on the ground of their age, social
status, political status, moral uprightness, but on the ground of their being human. 25The young must respect the
elder because of the seniority as well as because of their riper and richer experience from which the young should
profit.26The elders also must afford the young care and protection and not count them as of no consequence. In
life, both the aged and youth are complementary in helpfulness.27So it is taught:
Ọwó ọmọdé kò tό pẹpẹ,
T’àgbàlagbà kò wọ kèrègbè
The hand of the young does not reach the high shelf,
That of the elder does not go into the gourd.
This special, God given culture has come to stay among the Yorùbá people despite their contact with civilization,
urbanization and education.
ii. (Ìwà) Character
Character is defined as the distinguishing feature or attribute of an individual, the combination of qualities or
features that distinguishes one person, group, or thing from another.28It describes a person’s attributes, traits and
abilities. Character is of supreme importance among the Yorùbá, it is at the centre of their philosophy. It is so
central that, in the aesthetics of life, the Yorùbá not only conceive of character as beauty when they say Ìwà l’ẹwà
(character is beauty), more profoundly, they link it directly with, and in fact, pronounce it as, devotion or worship
by saying that Ìwà l’è ̣sìn (character is devotion, piety or worship).29By this, we can understand that the Yorùbá
perceive character as something that is at the core of the structure and agency of life and living.
Character is the standard of a good moral standing in the society. It is reflected in interpersonal
relationship, public and communal life, societal laws, norms and regulations. In fact, it appears very strong a view
that among the Yorùbá, the basic standard for which every act and enterprise of communal and collective life is
to be evaluated in the reflection of character. This is evident in marriage, dressing, kingship matters, legislation,
family affairs, communal and religious worship.
According to Idowu, Ìwà is the stuff which makes life a joy because it is pleasing to God.30It is therefore
stressed that good character must be the dominant feature of a person’s life. In fact, it is the one thing which
distinguishes a person from a brute. As something that connotes a high system of values and virtues, character has
some important suffixes in Yorùbá, such as Ìwàpè ̣lé ̣ (gentle character) and Ìwàtútù (cool character). All these are
different expressions of the qualities of a good character and the ethical necessities of a good life. A person of
good character is therefore called Ọmọlúàbí.
iii. (Inú Rere) Good Intention toward Others
Having good intention means to be benevolent toward others. It is widely praised because it has many benefits.
The benevolent have the unfailing blessing of God and of humans. This goodwill is present in friendliness,
compassion, decency, fair play, kindness, generosity and love. Having good intention toward oneself and others
is needed to avoid harms, approach rewards, and attach to others. It also reduces quarrels, builds trust, and is the
best-odds strategy to get good treatment in return. It is pertinent to note that, benevolence within and between
nations promotes the rule of law, educates children, feeds the hungry, supports human rights, offers humanitarian

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aid and works for peace. When one has good intention toward others, you feel peaceful, happy, and loving. In
sum, having good intention toward others is good for individuals, relationships, nations and the world at large.
iv. Communitarianism
The Yorùbá traditional society is an egalitarian society based on the principle of communalism. A community is
a group of people sharing a common understanding who reveal themselves by using the same language, manners,
tradition and law. According to Gyekye, a community is a social-political arrangement usually made up of persons,
group of persons who are linked together by interpersonal bonds, which are not necessarily biological. And
therefore, community is predicated on the social being and belongingness of people with communal values, which
serves as the foundational basis of communalism which define and guide social relations in the form of attitudes
and behaviour that should exist between individual’s living together in a community who not only share a social
life but also a sense of common good.31Hence, the values includes sharing resources, burdens and social
responsibility, mutual aid, caring for others, inter-dependence, solidarity, reciprocal obligation, social harmony
and mutual trust.32Whereas the basic thrust of Communitarianism is that “instead of such values as individual
interest, autonomy, universality, natural rights and neutrality, communitarian philosophy is framed in terms of the
common good, social practices and traditions, character, solidarity and social responsibility.”33
The philosophy behind the Yorùbá communalism, therefore guaranteed individual responsibility within
the communal relationship. The prosperity of a single person does not make a town rich. But the prosperity of the
town makes persons rich. In fact, a person can only be truly safe in a safe community. Moreover, Gbadegesin
stressed this point when he writes that:
A person whose existence and personality are dependent on the
community is expected in turn to contribute his own quota to the
continued existence of the community, which nurtures him and partakes
in his destiny. This is the ultimate meaning of human existence. The
crown of personal life is to be useful to one’s community. The meaning
of one’s life is measured by one’s commitment to social ideals and
communal existence.34
However, we can obviously say that the yardstick of being qualified as an Ọmọlúàbí together with the
demonstrative ability of communitarianism collectively grant what we call human personality in the Yorùbá
conception. While the individual is seen as autonomous in nature, the community is the basis for the actualization
of individual values, aspirations and goals.
v. Contentment
Contentment is the experience of satisfaction and being at ease in one’s situation, body and mind. Simply put, it
means being satisfied with what you have. It is a way of accepting one’s life state and being grateful or happy
with it. The Yorùbá believe that attitude of contentment leads to more positive outcomes as a result of the
relaxation that goes with it. Therefore, Yorùbá always admonish people to make contentment an attitude that one
can adopt at any time.
vi. Honesty
Honesty means truthfulness. It refers to a facet of moral character and connotes positive and virtuous attribute
such as integrity, straightforwardness, good conduct and with the absence of cheating, lying and theft. It also
means being loyal, fair and sincere. Honesty is highly valued among the Yorùbá and it is often said that, “honesty

340
is the best policy.” Thus, honesty pays a good dividend in the end. Consequently, lying, falsehood, cheating and
theft are considered damnable.
vii. Hardwork
Hardwork simply defines a person who takes his work seriously, doing it well and rapidly. One of the prominent
renditions taught in the Primary school in Yorùbá society on the importance of hardwork goes thus;
Iṣẹ l’ògùn ìṣẹ
Múra sí iṣé ̣ ọ̀ré ̣ mii
Iṣé ̣ l’afi ndi ẹni gíga
Bí a kò bá ré ̣ni fè ̣yìn tì, bí ọ̀lẹ làn ríí
Bí a kò bá rẹṇ i gbé ̣kè ̣lé a tẹra mọ́ iṣé ̣ ẹni
Ìyá rẹ lè lόwό lọ́wọ́
Bàbá rẹ lè l’é ̣sin léèkàn
Bí o bá gbόjú lé wọn
O té ̣ tán ni mo sọ fún ọ…
Translation:
The antidote to poverty is hard work
So, work hard, dear friend
Success only comes through hard work
When there is no one to rely on, it’s like we are lazy
When there is no one to trust, we focus on our work
Your mother may be rich
Your father may own a thousand and one horses
If you rely on their wealth
You are sinking fast to your shame…
This is a rendition that speaks about being hardworking and diligent at one’s enterprises, no matter how rich one’s
parent might be, never depend on them and work out your own path to success.
Hardwork is a moral virtue, which leads to a moral life of self-satisfaction. Hardwork pays and prevent
one from venturing into any act that may bring shame and disrepute to one. Among other things, it is socially
expected of an Ọmọlúàbí to be hardworking and eschew anything that could tarnish his social image. As a result
of this, the Yorùbá extol the moral virtue of hardwork as a means of eliminating social inequality in ownership of
the means of livelihood. Therefore, the ideal of hardwork is given topmost priority in the fight against poverty
and the consequent temptation to dispossess others of their belongings through theft.
viii. Kindness
This is an act of showing benevolence and charitable behaviour toward others. Kindness involving generosity is
accounted a great virtue among the Yorùbá, and it is to be cultivated. The kind always has the unfailing blessings
of God and humans. A lot of Yorùbá sayings support the acts of kindness, for example;
Igbá olόore kìí fọ́
Àwo olόore kìí fà ya
T’owó t’ọmọ níí ya ilé olόore.
Translation:

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 The calabash of the kind breaks not,
The dish of the kind splits not,
It is both money and children that flow into the house of the kind.
This simply connotes that no problem whatsoever befalls the kind hearted, and his fate is always protected with
blessing. Thus, acts of kindness and benevolence are one of the essences of an Ọmọlúàbí. On the whole, the
Yorùbá believe that kindness pays. Therefore, one must be kind.
ix. Selflessness
It is an act of exhibiting no concern for oneself but for others. It simply means to be unselfish. The Yorùbá are
strongly opposed to selfishness. The selfish people are always held in contempt and regarded as not deserving of
any assistance in time of difficulty. Therefore, an Ọmọlúàbí is selfless and not selfish in his relationship with other
people in the society.
x. Fairness
It is an act of being unblemished, pure, decent, just, honest and lovely. It is believed that anyone who engages in
falsehood will be condemned; such a person is considered not only worthless but also accursed. The Yorùbá
believed that anyone who is given to falsehood cannot prosper. Therefore, an Ọmọlúàbí is always of fair nature
xi. Fear of God
To the Yorùbá, the fear of God is the ultimate in human life. It must guide one’s actions and inactions, and must
reflect on our day-to-day activities, dealings and relationship with other humans in the society. There is an array
of oral genres in Yorùbá Religion that are sufficiently impressive to convince even the most sceptical that the
Yorùbá are a people endowed with a strong sense of the fear of God, and that this sense has been ingrained in
them. Some of the oral genres go thus:
A-mòòkùn jalè yídó borí,
Bí ojú ọba ayé ò rí ọ
T’ọba ọ̀run n wò ọ́
Translation:
He who steals under concealment (secretly),
Even though the eyes of earthly ruler do not see him
Those of the king in heaven are looking at him.

Ẹnití ó bá gbin èèbù ìkà,

Orí ọmọ rè ̣ ni yíó hù lé.
Translation:
He who sows the seed of wickedness,
It is on his children’s head that it will grow.

Ẹnití óbá su lé imí òsìkà,

Òun pàápàá ìkà.
Translation:
Anyone who stools on the stool of one who wickedly
stools in an improper place,

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 Is himself wicked equally.
All these approximate to what has been described as the ‘Golden Rule’- ‘Do unto others as you want them do unto
you.’ Yorùbá elders teach that if everyone would first think in this way before acting, there would be perfectly
good relations and happiness. This special, God given culture has come to stay among the Yorùbá people despite
their contact with civilization, urbanization and education.

Conclusion
Inspite of commendable efforts of some scholars, there is no doubt that moral decadence remains prevalent in
contemporary Nigerian society. It is a menace to moral uprightness which affects humanity in her contentions
towards living a meaningful and fulfilled life. The validity of this paper, therefore, centers on the provision of
panacea to the prevalence of moral decadence through an objective analysis of the ideals of Omolúàbí in Yorùbá
Religious concept. It reflects the intimate knowledge of Yorùbá Religious concept. This paper therefore proposes
that, if the ideal of Ọmọlúàbí in Yorùbá Religion is used as a vehicle of laying a solid moral foundation, a good
ground is prepared for Nigeria to be pulled out of her present moral decadence.

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