Moral Decadence: "The attitude of the Oba of Lagos in my understanding typified lack of humility and respect, and has no other interpretation but moral decadence in its highest form"

The attitude of the of Oba of Lagos, Oba Akiolu towards the Ooni of Ife, Oba Adeyeye Ogunwusi on Tuesday at a public function has been a trending issues on the internet. Opininos, views by various Nigerians both at home and abroad have been shared as most of their comments attacked the Oba of Lagos for his lack respect he shown towards the Ooni of Ife. Below is an article by a Facebook user also a Babalawo on the the issue.

Moral Decadence

Let us take a quick reflection on the degree of moral decadence in societies all over the world, which shows a situation whereby morality is at its lowest ebb; corruption, injustice, intolerance, arrogance, power excessiveness, insubordination, murder, robbery, persecution and wrangling of creeds between sects of the same religion prevailed everywhere. “Moral decadence refers to the supposed decline of a society because of moral weakness… in a modern use, moral decadence is often defined as a decline in or loss of excellence, obstructing the pursuit of ideas. It is typified by the elevation of cleverness, education and intellectual pretension over experience and tradition, and is often considered materialistic”. In view of this, there have been several efforts made by the government, social and religious organizations aimed at improving the moral standard in the society. Unfortunately, there hasn’t been much impact on the society despite these various efforts, rather moral decadence grow in multiples and gradually ravaging the societal norms and values. Many people are no longer outraged or stupefied by the news of ethical lapses. The questions that come to mind are: first, could it be that these efforts are not well articulated towards its target? Or perhaps certain encumbrances are not adequately tackled to effectively engender a peaceful and contention free society of high moral values? Or could it be as a result of the yearnings of the people for a change?

It is unfortunate to see the recent act of indiscipline being epitomized by the Oba of Lagos towards the Ooni of Ife. It is rather unfortunate that where one intends to find wisdom, stupidity is demonstrated in the highest form. The attitude of the Oba of Lagos in my understanding typified lack of humility and respect, and has no other interpretation but moral decadence in its highest form. The Oba in Yoruba land are supposed to be the custodians of culture and of high moral virtues worthy of emulating. What we are witnessing today is so despicable to the extent of relegating the traditional institutions to the background. As far as we are concerned, any Oba that engages in this act of indiscipline has offended Ifa and Olodumare. Humility, according to Ifa is one of the cardinal tenets that characterize good character. A stanza in Irete Iwori admonishes whoever snubs and shows lack of recognition to others. It is a bad habit for one especially the followers of Ifa and Orisa to be arrogant and not showing recognition to others. Orunmila had on many occasions showed a high sense of humility and respect to people despite his high intellect, wisdom and versatility in the knowledge of Ifa than any other person on earth. Ifa describes one who cultivates lack of humility and recognition to others as a worthless person. The stanza goes thus:
Eegun wole o ni oun o ri Gonto
Gonto naa wole o ni oun o ri Eegun
Eni to pe eeyan ko si
Oluware ni kosi
Difa fun Orunmila
Baba nsawo lo soke Asa
Ebo ni wo ni ko se
O gbebo, o rubo
Bi e ba ri won lode, e wo won‘re
A se eeyan lasan lara Oke Asa

Translation:
Eegun, the masquerade arrives and disregards Gonto
Gonto in return shows lack of recognition to Eegun
Whoever disregards other people
Such a person deserves no recognition
These were Ifa’s messages for Orunmila
When going on spiritual mission to the land of Asa
He was advised to offer ebo
He complied
Behold! If you see them, do examine them very well
The inhabitants of Asa mainland are worthless people

There are many verses in Ifa about some Oba who became so arrogant and power drunk, they believe that they have the wherewithal to do anything by virtue of their position. Such Oba in the end were reported to have ended their lives in shame and ridicule. However, Ifa has advised us to imbibe good character and eschew any forms of arrogance or excessiveness. Whatever action or step we take either in favor of or against someone, has a ripple effect and capability or recoiling back on us. The following verses of Ifa furnish examples of unpleasant consequences as a result of such act.
In Owonrin Elejigbo (Owonrin Otura), Ifa says:
Bi aye ba yewon layeju iwa ibaje
Iwa ibaje laa hu
Adifa fun Onijemo akoko
Eyi to ni oun yoo fi obinrin oun mo awo oro
Ebo ni won ni ko waa se
Nje, be ba pe Ita, be pe Irele bi o je
E si apere Oba wo
Translation
Whenever they become too comfortable
They engage in social vices
This was the Ifa’s message to the first Onijemo
The one who decided to introduce his wife to Oro cult
He was advised to offer ebo
Behold! If Ita and Irele Deities are invoked but failed to manifest
Let us check under the stool of Oba

In Ofun Meji, Ifa says:
(1) Kayeroju awo Oba
Difa fun Oba
Won ni ko rubo, ko ma se aseju
Oba loun o se aseju
Oba se aseju, oba te
Ero Ipo, ero Ofa
Eni ba gbebo nibe ko sebo

Translation
A peaceful world dignifies an Oba
A message of Ifa for Oba (king)
He was advised to offer ebo and to curb his excessiveness
Oba refused to comply
He went ahead to be excessive and eventually was disgraced
Travelers to Ipo and Ofa towns
Whoever is advised to offer ebo should comply

(2) Meji osu kii le
Airoba meji laafin
Adifa fun Orangun meji
Ti won ro loye ti yoo wa lo ree joba lode Ila
Ebo ni won ni ko se
Aimowaa hu won ni o
Ara isaju o, to wa deni ikehin
Aimowaa hu won ni
Ero ipo ero ofa
Eni ba gbebo nibe ko rubo

Translation
There is never two full moons at a time
No two kings can rule in a palace at the same time
This was the message of Ifa; for the Orangun Meji
The one who was dethroned and then went to become the Oba of Ila (a less significant town)
He was advised to offer eôboô
He refused to comply
Now, it was their inability to act properly
And their refusal to show humility and respect when appropriate
These were what turned a Leader to a Follower
It was their inability to act properly

In Otura Amosun (Otura Irosun), Olupo, the king of Ipo was full of arrogance and despicable character to the Babalawo who divined for him and advised him to offer ebo with his crown and to offer a dog to Ogun. In the end, it was the Babalawo he despised that eventually saved his life.
Ede Alumo awo ile Olupo
Difa fun Olupo
Nijo ajogun ibi kamole pitipiti
Won ni ko sa kale ebo ni sise
Ero ipo ero ofa
Eo ri Ifa ojooni bo tin se

Translation:
Ede Alumo, the awo of Olupo household
Cast Ifa for Olupo (King of Ipo town)
When his town was overrun by warriors from other land
He was advised to offer ebo
He refused to comply and despised Orunmila
Travelers to Ipo and Ofa towns
Did you not see how Ifa’s predictions came to pass?

In Ogunda Meji, Orunmila put Olofin in check because of Olofin’s arrogance and excessiveness. On this Ifa says:
Oju o kan won laaro laaro
Lale lale loju ma nkan won
Adifa fun Orunmila
Ifa nro omo Orunmila
Ifa o lowo lowo
Abolowo powo omo Olofin
Atakara omo Esu Odara nife
A o ma ni ya ni lofa ka ma sin Olowo eni
Ero ipo ero Ofa
E o rina eresu bo tin jo won

There are times when we need to examine ourselves when things go wrong and find out if we are actually the cause of our problems rather than blaming it on other people. In Ose birete (Ose-Irete), Olofin kept blaming people for his misfortunes and it wasn’t until he went for Ifa consultation that he was told that his problems were actually caused by himself. He was advised to offer ebo and to be patient and avoid being too erratic and overbearing in handling issues. The The stanza goes thus:
Aja nr’oja toun togboro
Ori aja ni nyo aja lenu
Agbo nr’oja toun ti roro lorun
Ori agbo lo nse agbo be
Adie lo nre oja toun t’agada
Ori eye lo nba eye kiri
Difa fun Olofin
To nse’ra re to laye lo nse oun…

Translation:
The dog goes to the market with a noose
It was the destiny of the dog that was responsible for the bad luck
The ram goes to the market with mane
It was the destiny of the ram that made it to be so
The hen goes to the market with its arms and legs tied
It was the destiny of the bird that caused such bad luck
These were Ifa’s messages for Olofin
Who was responsible for his misfortune
And then blamed it on people
To sum it all, in Eji Ogbe, Ifa says:

Ka mu ragba ta igba, iwa
Iwa la nwa, iwa
Iwa la ragba, igba
Iwa
Iwa lanwa, iwa
Ka mu ragba, ka fi ta okuta
Iwa
Iwa lanwa, iwa
Iwa

Translation
If ragba is struck against calabash
Good character
It is good character that is demanded
If ragba (climbing rope) struck against ogba (garden)
Good character
It is good character that is demanded
If ragba struck against stone
Good character
It is good character that is demanded

This Ifa verse above emphasizes good character irrespective of any position you occupy, the leaders today can still turn around to be followers tomorrow.

Fakunle Oyesanya

Aboru aboye abosise!