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The Religion of the Yorubas Especially in Relation To Durham E-Theses The religion of the Yorubas especially in relation to the religion of ancient Egypt: Being in account of the religious beliefs and practices of Yoruba peoples of Southern Nigeria, especially in relation to the religion of Ancient Egypt Olumide Lucus, Canon J How to cite: Olumide Lucus, Canon J (1942) The religion of the Yorubas especially in relation to the religion of ancient Egypt: Being in account of the religious beliefs and practices of Yoruba peoples of Southern Nigeria, especially in relation to the religion of Ancient Egypt, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/9661/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 THE RELIGION OP THE YORUBAS . especially in relation to the Religion of Ancient 3gypt Being an account of the religious beliefs and practices of the Yoruha Peoples of Southern Nigeria, especially in relation to the Religion of Ancient Egypt By THE REV. CANON J. OLUlvIIDE LUCAS, M.A. , Dip.Th. (Dunelm) , B.D. (Lond) , Pastor, St. Paul's Church, Breadfruit, Lagos, Nigeria, Honorary Secretary, Diocesan Synod of Lagos. iii CHAPTER CONTENTS PAGE I Introduction 1 II Olorun, The Supreme Deity 37 • • III The Major Orisas - 60 A. E S U • IV The Major Orisas - B. IPA 81 • V The Major Orisas - C. QBATALA 100 D. ODUDUWA E & P. AGINJU and YEMOJA • VI The Major Orisas - G. SANGO Ilk H. OGUN I. ORISA OKO J. SOPONO • • • • VII The Deified Spirits of Ancestors 130 and other Spirits - A. ORO B. ELUKU VIII The Deified Spirits of Ancestors Ikk and other Spirits - C. AGEMO D. EGUNGUN E. ADIMU ORISA P. GELEDE G. ABlfcu" IX The Minor Orisas 167 • X Priesthood and Worship 19k 1. Priesthood 2. Prayer 3. Places of Worship 1+. Images or Idols, 5. Totemism 6. Secret Societies XI Priesthood and Worship 225 1 Service and Sacrifice 2 Cannibalism 3 Tabus. iv CHAPTER CONTENTS PAGE XII Priesthood and Worship 2Z+8 1. Death and Funeral Customs 2. Funeral Guilds. XIII 269 The Yoruba Conception of Man XIV 298 Magic in Yorubaland XV Survival of Hieroglyphics, Emblems and other Symbols 328 XVI Survival of Hieroglyphics, Emblems 3U9 and other Symbols (continued) XVII Conclusion 366 APPENDIX" I Egyptian Survivals 398 APPENDIX II Yoruba Hieroglyphics- kk5 APPENDIX III Bibliography k52 LIST OF ILLUSTRATIONS Pacing PIGU3H D3SCRIPTI0N PAG3 1. A typical Yoruba hut 6 2. An Oyo Yoruba (Yoruba proper) 6 3. An jlgba Yoruba o k. A wealthy Ibadan Parmer 9 5. Yorubas : Skiti type 9 6. A bird's eye view of Abeokuta 15 7. A Yoruba : Lagos (Jko) type 32 8. An image of Esu 61 9. Another image of Ssu 62 10. An image of Obalufon 77 • * 11. Ifa Utensils 86 12. Diagramatic Representation of Ifa Odus On 87-90 13. Statues of Odudua on a subordinate Deity 106 1U. Shrine of Yernoja 111 15. Specimen of Sacred Axe of Sango 116 16. Two Native Hunters - Worshippers of Ogun, 118 the god of iron. 17. Image of Sopona, god of smallpox 127 * ' * 18. Adimuorisa - A group of Eyos. 157 • • 19. Adimuorisa - A single 3yo. 157 * * 20. A large cowrie shell - Emblem of Aje Saluga 168 21. Orisa Ibeji (Twin gods) 172 * 22. A woman carrying her twins 173 23. A silk-cotton Tree. Uk 22+. Tapping the Palm Tree 175 25. A site for the worship of Olokun 177 vi DSSC/riPTIOH Chief's Staff, showing the Bird psahin Temple of Osun at oshogbo A grove in lie Ife 27] A grove showing Mariwo 28, Images of 13 su 29. A Path leading to a Deep Bush 30, A Procession of Ogbonis 31, A Sacred Tree 32, Yoruba Pots 33, Babalav/o's Paraphernalia 34, Specimens of Yoruba Amulets 35, Hieroglyphic Inscriptions 36, Hieroglyphic Inscriptions 37, Hieroglyphic Inscriptions 38, Hieroglyphic Inscriptions 39 Hieroglyphic Inscriptions 40 Hieroglyphic Inscriptions 41 Hieroglyphic Inscriptions 42 Ukhure I - Sacred Stick 43 Ukhure II - Sacred Stick 44 Ematon - Sacred iimblem 45 Opa Oranyan (photograph) 46 Opa Oranyan (Drawing) 47 Ikere Monolith 48 Ore 49 Ore's Slave 50 Ore and his slave (Drawing) vii Facing FIGURE DESCRIPTION PAGE 51. Sacred Crocodile 3kd 52. Terra Cottas in lie Ife, 3kl 53. Image of Ololcun 356 5k. Image of Olokxm 356 55. A Collection of Sacred Images 358 56. The Oni of Ife 360 57. Bronze Heads at Ijebu Ode 361 58. Specimens of Double-headed Axe 363 . in Yorubaland 59. Specimens of Double-headed Axe 364 in Yorubaland 60. Christian Women in Native Dress 396 Map of Yorubaland CHAP T E R I. INTRODUCTION. | i THE RELIGION OF THE YORUBAS CHAPTER I- INTRODUCTION. The question has often been asked as to whether the religions of primitive peoples owe their character to ar• rested development or to degeneration. A great divergence of opinion exists among anthropologists as regards the answer to this question. Some would agree with Dr. Menzies that "the theory that man was originally civilized and humane, and that it v/as by a fall, by a degeneration from that earli• est condition, that the state of savagery made its appearance, 1 is now generally abandoned", or with Dr. Sstlin Carpenter that "whatever may be the occasional instances of degeneration or decline, the general movement of things advances from cruder 2 and less complex to the more refined and developed". Others would agree with Dr. Nassau that "the source of our knowledge of God is not in us, any more than our spiritual life had its source in ourselves. It came ab extra Know• ledge of God v/as thus an original, donated, component part of 3 us." In deciding between these alternative theories a collection of evidence from the primitive parts of the world is an invaluable aid. Unfortunately, however, as Sir J.G. Prazer recently observed, k "the boundaries of existing savagery are rapidly shrinking" 1. History of Religion p. 19 seq. 1+32. PubliComparativFetishisc Opiniom ei nReligio Wesn -t Apri African lp .29 33,, pp.28. 1932,, 30p.1+17. -2- owing to the irresistible force v/ith which the current of western civilization flows into the realms of savagery. The task of collecting such evidence thus "becomes a matter of urgent necessity, for within the next few decades many va• luable, materials may be lost or so transformed as to lose their value as evidence for comparative religion. In his foreward to Dr. Farrow's book "Faith, Fancies 1 and Fetich" Dr. Marett raised the question with regards to Yoruba Paganism in the following significant Wordst• ar. Farrow sometimes says 'degraded'; and, taken strictly, this term would imply that there has been actual backslid• ing - a 'falling away from grace'. This is quite a reason• able assumption so long as it is treated as such; and, if we proceed to verify it by further research, I have no doubt that in the medley of Yoruba beliefs many elements will be found to have 'come down in the world' in the course of their history. Especially interesting is the question whether,' Olorun, the Supreme Deity, who at present is reverenced but scarcely worshipped, is the relic of a purer faith, a fair tree that has become choked by an undergrowth of animistic superstitions". Dr. Menzies also, after remarking that "lead• ing anthropologists declare that the debased tribes of Austra• lia and West Africa show signs of a higher civilization they have lost" goes on to say that "the races among whom fetich- ism is found exhibit a well-known feature of the decadence of 2 religion". These quotations raise questions which require 1. pp. VII seq. 2. Op. cit. , p.38. -3- further research, a task to which the present writer has addressed himself. The purpose of this thesis is to give an account of research work conducted on the lines indica• ted above by Dr. Marett, to show what elements in Yoruba Paganism 'have come down in the world in the course of their history', and to identify the 'purer faith' which has now de• generated into rank fetichism. The thesis will also contain criticisms of existing works on the subject, together with additional details which the research has brought to light. It is hardly necessary to say here that the criticisms of existing works on the subject which will be found im many parts of the thesis are not made in a carping spirit. The writer realizes his indebtedness to previous writers and en• tertains a deep sense of gratitude to them. All these wri• ters, however, must have recognised the difficulties under which they had to labour. They cannot but realize that their measure of success must be proportional to the extent to which the difficulties are surmounted. First among these difficulties is the frequent failure of non-natives to obtain a thorough understanding of native mentality. This difficulty makes a thorough understanding of native ways of thinking and of native point of view well-nigh impossible.
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