CAJOLIS-Calabar Journal of Liberal Studies 21.

2, April 2019

THE SIGNIFICANCE OF SACRIFICE IN YORUBA RELIGION AND THE SCOPE OF

SACRIFICE TO ÈSÙ-ÒDÀRÀ, THE MEDIATOR DIVINITY.

AKIN-OTIKO, Akinmayowa
Institute of African and Diaspora Studies, University of Lagos.
Email: [email protected]
Orcids: https://orcid.org/0000-0001-8568-0188
Phone: 08030419667

Abstract
The Yoruba religion known as Àdìmúlà affirms and teaches the existence of divinities and the
importance of offering sacrifices to these divinities. Among the important divinities, is Èsù-Òdàrà, the
mediator divinity, first between Olódùmarè (God) and other divinities and second, between the
divinities and humans while on earth. Èsù-Òdàrà’s mediatory work is only accessed through
sacrifices, and there is no errand that is too difficult for him to perform once the appropriate sacrifice
is performed. This paper is an in-depth study of the functional nature of sacrifices to Èsù-Òdàrà, with
particular focus on the types of sacrifices that can be offered, who can offer such sacrifices and the
purposes for which such sacrifices are made. Èsù-Òdàrà’s mediation between Olódùmarè and the
divinities shows the extent and limits of the sacrifices and the indicators that show that such sacrifices
have either been accepted or rejected. The sacrifices to Èsù-Òdàrà shed more light on the functional
nature and purpose of sacrifices in the culture and the religions of the Yoruba. The data for this paper
was sourced using Focus Group Discussions (FGD) and existing literatures were consulted as
secondary sources.
Keywords: Àdìmúlà, Devil, Divinities, Èsù-Òdàrà, Functional sacrifices, Yoruba religion.

Introduction offering (ebo èjè), third, propitiatory sacrifice

Sacrifice is a fundamental part of Àdìmúlà (ebo ètùtù), fourth, preventive sacrifice (ojú
(religion of the Yoruba), which is “the worship kòríbi), fifth, substitutionary sacrifice (ebo
of ONE who is called Òrìsà-Òkè (the divinity ayépinnu) and sixth, foundation sacrifice (ebo
above).” (Akin-Otiko 68) Àdìmúlà literally ìpìlè). (143-159) Most of the distinctions as well
means, „that which is held onto for survival‟. as groupings that scholars have made over the
Sacrifice for the Yoruba is a very essential part years have either overlapped or remained
of life and a tool for survival on earth. There is a unclear. There have also been subjective
popular saying among the Yoruba that, „it is categorizations that reflect the understanding of
sacrifice that resolves issues‟ (ebo rírú ló ngbe individual scholars, such that two different
ni). For the Yoruba, offering sacrifice is “doing sacrifices may be given one common
things the way they had been done, so as to get interpretation. For example, Awolalu (1979)
the desired result. These gestures have, called propitiation ebo ètùtù, (145) while
overtime, become some kind of mandate that is Falokun called the same ebo ètùtù, expiatory
expected to be kept either by members of a sacrifice, that is, “expiatory sacrifice is the most
family, kindred or town. [And sacrifice] is the significant when it comes to pacifying the anger
offering of material things (food and otherwise) of the gods or making compensations for
that a particular divinity was believed to have wrongs. The blood of the sacrificial victim
loved while on earth.” (Akin-Otiko 68) stands to substitute for both the life of the
Scholars hold that there are different types of offender and that of his or her entire community
sacrifices known among the practitioners of now under the wrath of the gods.” (131)
Àdìmúlà. Awolalu identified six main types of
sacrifices found among the Yorubas; first, he These categorizations can be better understood
talked about thanksgiving and communion within the context of the three types of
offering (ebo opé àti ìdàpò), second, votive relationship in Àdìmúlà. The first relationship
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 Akin-Otiko, Akinmayowa - The Significance Of Sacrifice In Yoruba Religion

exists between the creator and the world which Sacrifices in General
includes human beings. The second relationship In the first kind of relationship between
is between the creator and the divinities and the Olódùmarè and human beings (referred to
third relationship is between the world and the above), the sacrifice done is the expiatory kind
divinities. (Akin-Otiko 41) The types of of sacrifice (ebo ìràpadà). This sacrifice is
sacrifices offered in these relationships make the offered to extinguish the guilt incurred as a
purpose and functions of sacrifices clear. The result of sin. Such sacrifice helps to make
nature of each relationship and the entities amends for the past. Each sacrifice is total and
involved in the relationship help in the complete for the particular offence. The usual
understanding of the functions that the sacrifices sacrifice to Olódùmarè is repentance and a new
play. These three relationships, define the three way of life. Engaging in charity is also advised,
broad categories of sacrifices that take place in and that forms the type of sacrifice for expiation
the Àdìmúlà and the culture of the Yoruba. of sin.
According to Akin-Otiko, in each of the The second type of relationship is the
three types of relationship, there exists some interaction between the divinities and
kinds of functional sacrifice. In the first kind of Olódùmarè. This happens through the worship
relationship which is between Olódùmarè and and respect that divinities offer to Olódùmarè.
human beings, humans relate directly with This sacrifice has the function of sustaining a
Olódùmarè, and the function of sacrifices in this relationship with God, as their creator. “This
relationship is for the redemption of humans. level is vital because Olódùmarè made,
(41) This goes beyond the realm and the duty of empowered, and gave the divinities directives on
divinities. This is the only relationship that has how they are to interact with the human world.”
the kind of sacrifice that are meant for religious (Akin-Otiko 40) In the second type of
redemption. Other sacrifices are for material relationship between the divinities and
ends, which is the focus of this paper. Olódùmarè, the sacrifice offered is worship (ebo
This paper discusses the functional èsin). This is meant to maintain constant
nature, purpose and elements of sacrifice to Èsù- relationship of worship with Olódùmarè, whose
Òdàrà (the mediator divinity among the food is worship. As a matter of necessity, the
Yoruba). It also points out the type and the divinities must engage in this second type of
limits of the sacrifices to Èsù-Òdàrà. It is relationship for them to exist. Nothing is said
believed that Ifá divination determines the type about when a divinity falters, what is known is
of sacrifice and the content of sacrifice to be that a rejection of Olódùmarè by the divinity is
offered to Èsù-Òdàrà. For efficacy, whatever is final and the consequences are final. Guilty
prescribed in Ifá divination will be prepared and divinities have their names blotted out of the list
offered. To achieve the purpose of this work, of good divinities and they are usually known to
existing studies were examined and Focus wreak havoc as a result of rejection, they do not
Group Discussions (FGDs) were conducted to make amends. (FGD 2018)
complement existing literatures. The FGDs are The third relationship is between
invaluable because they helped to situate the humans and the divinities. The sacrifices that
different views found among the Yoruba on take place in this relationship are functional in
Èsù-Òdàrà. The FGDs also brought to light the nature. They are offered to take care of earthly
high regard and reverence accorded Èsù-Òdàrà related things such as healing, protection,
by practitioners of Àdìmúlà. This was evident in wealth, children, happiness, etc. The sacrifices
the fear expressed while just talking about Èsù- in this third relationship are offered mainly to
Òdàrà, who is believed to be present appease (ebo ètùtù). Note that this is different
everywhere and can afflict whoever says unkind from both the expiatory/atonement and worship
things about him with evil. The believers hold sacrifices in that it is done, neither to pay back,
that Èsù-Òdàrà hears every conversation. They nor make up for what has been done. It is
avoided saying negative things about him. To usually an appeal to the divinity to relent, let go,
resolve the bias, this paper adopted a hands off or to forgive and forget. Ebo ètùtù is
phenomenological approach by discussing functional in nature, it is always for a particular
findings as they were presented. purpose which is the happiness of the person
offering the sacrifice. Èsù-Òdàrà features

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prominently in this third type of relationship. his actions and decisions. Though he enjoys
(Akin-Otiko 40) praise and flattery, [he] does not reject
Generally, only God is given expiatory uncomplimentary labels, which explains why
sacrifice (ebo ìràpadà), and this happens in the even his devotees can call him cunning and
first relationship between God and humans. In crafty, rascally and quick to anger. He is
the third type of relationship, there are sacrifices portrayed as being ruthlessly efficient, hard to
to appeal/propitiatory (ebo ètùtù) and this is appease, and keeping no permanent friends, not
where the sacrifice to Èsù-Òdàrà falls. He even among those who worship him on a daily
clearly occupies the third level of relationship basis.” (Falola 5-6)
and defines the activities in the third type of Èsù-Òdàrà is “capable of promoting
relationship. Èsù-Òdàrà is an integral part of the good or evil with what appears to be
culture of „offering‟ to divinities for different unrestrained license.” (Idowu 45) This has led to
purposes. This is also the level where different him being “depicted as so versatile a character
scholars have come up with different kinds of that one must be wary of what one says about
categorizations and different kinds of sacrifices. him. He has often been sweepingly called either
There is only one generic sacrifice in the third the „Devil‟ or „Satan‟. He is certainly not the
type of relationship, but this one sacrifice (ebo Devil of our New Testament acquaintance, who
ètùtù), can be used to appease different divinities is an evil power in opposition to the plan of
and for different purposes (please note that this God‟s salvation of man.” (Idowu 79) Èsù-Òdàrà
does not mean different kinds of sacrifices). “is said to be the „brain-behind‟ all good things
as well as all bad things. Èsù-Òdàrà is thought
Name and Characteristics of Èsù-Òdàrà to be capable of doing any type of evil deeds,
In the culture of the Yoruba, Èsù-Òdàrà including preventing other gods (Orisas) from
is a major divinity whose significance is receiving offerings and destroying a whole
unquestionable and his influence stretches family as indeed a community with its evil
beyond the geographical expression of forces.” (Oshintelu 229)
Yorubaland. “He has many names and he is Among all the divinities, Èsù-Òdàrà has
known in many cultures, [he is]: Esu or Esu- a particular relationship with Òrúnmìlà who is
Elegbara in Nigeria; Eleba or Legba in Benin, responsible for prescribing the different
Togo, and Suriname; Echu Elegba in cuba; Exu sacrifices offered to Èsù-Òdàrà. It is only
in Brazil; Shigidi in Trinidad; and Papa Labas or through offerings and sacrifices prescribed
Papa Legba by practitioners of Vodoun in Haiti through Ifa divination that Èsù-Òdàrà can be
and Louisiana.” (McDaniel 116-117) Generally, communicated with. The “babalawo usually
these different names mean different things such hold the view that Èsù-Òdàrà was created to be
as: He is Òséètúrá, “the approver and bearer of the right-hand divinity of Òrúnmìlà [divinity of
sacrifices to heaven.” (Idowu 80) Okunrin nla – divination who instructs on nature, type and time
the big man; Atúká má see sà – One who scatters of sacrifices]. It is his duty to run errands for
beyond repair; “Esu-Elegba, meaning Esu who Òrúnmìlà; he must be always in attendance upon
gets six pence, and Esu-Elegbara, meaning the him and act under his orders.” (Idowu 79) This
one with many manifestations.” (Aiyejina, 2009) close affinity is also visible in the fact that the
etc. Opón Ifá, (divination tray) used by Babaláwo
There are many verses (ese) of the Ifa always has a carved representation of Èsù-
corpus (Odù-Ifá) that talk about Èsù-Òdàrà. Òdàrà at the top center of the tray. This
These verses, in a more succinct way, clearly list relationship also makes Òrúnmìlà “rank as the
the names and tell why Èsù-Òdàrà, is called most widespread and the most worshipped of all
such. Èsù-Òdàrà is “an incredibly complex the deities.” (Falola 3)
figure with a multifaceted personality and a
wide array of divine responsibilities. He is Sacrifices to Èsù-Òdàrà
believed to mediate between the good and evil Èsù-Òdàrà is normally listed among the
forces of the world, checking wickedness with primordial divinities that Olódùmarè (God, or
his trickery, and bringing the blessings of the the Supreme Being) sent into the world. The
gods to humans.” (Awolalu 29) Èsù-Òdàrà story of Èsù-Òdàrà is found in Odu Oworin
“could be characterized as deceitful, Ogbe (an Ifa literary corpus). He does not
unpredictable, cruel, reckless, a creator of havoc, occupy the highest rank among divinities in
rancor, and discord. He betrays no emotions in
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Yoruba religion, but he is central to two levels be made to him privately or included in the
of relationships: first the relationship that exists offering to other divinities. These sacrifices may
among divinities and second, the relationship be in two parts: the first part comes before a
that exists between divinities and human beings. treatment or intervention in a situation, or if one
He carries out all these functions as Olódùmarè is seeking passage or protection before
has given him power and direction. embarking on an activity. The second part of the
In Yoruba religion as well as their sacrifice may come as a requirement after a
cultural system, Èsù-Òdàrà is believed to be divination, or as a way of showing appreciation
Olódùmarè‟s “special relations officer‟ between for the intervention of Èsù-Òdàrà, in a particular
heaven and earth, the inspector-general who situation. On a regular basis, people through the
reports regularly to Olódùmarè on the deeds of priest make request of Èsù-Òdàrà using the
the divinities and men, and checks and makes kola:
reports on the correctness of worship in general “Esu, here is his/her kolanut
and sacrifices in particular.” (Idowu 79) It is
Èsù-Òdàrà who travels between heaven and Esu, let evil forces avoid him/her
earth not only reporting human deeds, but Esu, do not allow him/her to be tempted to
delivering wishes, fears, prayers, offerings and commit a crime
sacrifices made by humans. This is the reason
why it is believed that Èsù-Òdàrà is “a constant And do not allow others to commit crimes
traveller between spaces on earth, and between against him/her
earth and heaven, with the enormous capacity to
Do not tempt him/her against people
know the truth and reveal it to other forces,
including Olódùmarè (God, or the Supreme Do not tempt people against him/her.” (Falola 8)
Being). The owl is his sacred animal, for, like an
owl, Èsù-Òdàrà‟s eyes can see far and wide.” Èsù-Òdàrà is different from all other divinities,
(Falola 4) as he can accept or reject offerings that are
brought to him. This aspect of his functions is
Èsù-Òdàrà-sacrifices are usually placed very important because solutions to problems
in a broken clay pot called Ànkàrà, and every are dependent on the recommendation he makes,
sacrifice must contain pap (èko), broken kolanut either to the divinities or to Olódùmarè. It is
(èsébì), palm-oil (epo). It may at some other believed that all divinities, have connections
time contain the head of a cock, head of a he- with Èsù-Òdàrà. This is one of the reasons why
goat or any other item prescribed by Ifá. (FGD Èsù-Òdàrà is a strong part of Yoruba
2018) The other items that Ifá divination may community belief system. His presence is highly
prescribe may include, but not limited to, “fowl, noticeable because he is represented wherever
fish, rats, male goats, cocks, corn and beans, the there are sacrifices to be made. Without doubt,
blood of these animals and water from snail are all the priests and priestesses of other divinities
poured on the emblem, before the emblem are accord respect to Èsù-Òdàrà who, otherwise,
laid sugarcane, honey, peanuts, cowries, and can cause disagreement between them and their
other items as divination requires.” (Falola 8) divinity. The power of Èsù-Òdàrà is
The elements of the sacrifice include, maize acknowledged and tapped into. Some divinities
beans, palm-wine and liqueurs, a cock, (black) draw their relevance and legitimacy in certain
fowls, pigeons, fish, rats and a pig or a male respects through their relationship with Èsù-
goat, with blood from all of these animals Òdàrà. (Falola 8)
poured on Èsù-Òdàrà’s figure. (FGD 2018) Èsù-Òdàrà is believed to have direct
These “offerings are means of communication and reports straight to
communion between the divinities and the Olódùmarè who is the source of all authority.
worshippers who are his children, and When Olódùmarè approves, Èsù-Òdàrà
consequently a means of fellowship among the approaches and appeals to other divinities on
children themselves.” (Idowu 121) The behalf of those humans that have solicited his
temperament, capabilities and activities of Èsù- assistance. He appeals to these other divinities to
Òdàrà, make individuals perform daily, either totally hands off the evil (ibi) they had
occasional, as well as annual rituals festivals in begun to inflict or plan on inflicting, or appeal to
honour of him. The offerings to Èsù-Òdàrà may them to extend the good (ire) that Olódùmarè

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has put in their custody. Since Èsù-Òdàrà is because he is associated with “many problems
“appointed the Inspector-general, …all divinities such as diseases, illnesses, loss of income,
walk circumspectly in fear of him, and of the accidents, and all forms of misfortune.” (Falola
judgment of Olódùmarè.” (Idowu 39) 8) Èsù-Òdàrà sacrifice helps his devotees and
Even in a case of affliction by witches “protects them from evil forces, they ask Èsù-
or evil spirit, he takes sacrifices to the identified Òdàrà to protect them from being tempted to do
witch or the evil spirit that is responsible for the evil.” (Oshintelu 229)
burden an individual is carrying because he Secondly, sacrifices are offered to Èsù-
knows and can approach all the witches and evil Òdàrà to ask for favour, or to beg him to
spirits. Èsù-Òdàrà tricks the witch or evil spirit mediate between a particular patient or victim of
into accepting and eating the sacrifice in such a circumstance and the divinity responsible for
way that once consumed by the witch or evil affliction. Èsù-Òdàrà is called upon “to avenge
spirit, he then tells the spirit concerned to end various injustices, ranging from the personal to
the affliction on the person. the collective. …If individuals are powerless to
Èsù-Òdàrà is publicly recognized and fight back, Èsù-Òdàrà can do so for them. Thus,
given sacrifice in an annual ceremony. There is it is not unusual for a prayer to Èsù-Òdàrà to
an annual ceremony in which sacrifices are take the form of a curse, inviting him to torment
offered to Èsù-Òdàrà. The functionality of the those who have tormented them. He is invoked
sacrifice to Èsù-Òdàrà can be either positive or to deliver justice, which may mean that Èsù-
negative. Whichever way one desires can be Òdàrà is asked to support resistance movements
made to happen through sacrifice. This is why, or to administer vengeance himself.” (Falola 17)
apart from the regular sacrifice, Èsù-Òdàrà has There are sacrifices made to Èsù-Òdàrà for
some things that he abhors, these are taboos “money or children, or protection for
(things that must not be done by devotees and themselves, children, wives, husbands, and other
especially the priests and priestesses). members of the extended family.” (Falola 8) The
third major reason for sacrifice is to thank Èsù-
Why sacrifice to Èsù-Òdàrà Òdàrà for not disturbing one‟s activity and also
Sacrifices are offered to Èsù-Òdàrà for three for preventing the other divinities from
major reasons: the first is to appease him so that interfering negatively. This is believed to be
he does not get angry at what those around him wise, and also recommended that, as a way of
are about to do. If a person is about to embark showing appreciation to Èsù-Òdàrà, one should
upon some enterprise, he/she goes to Èsù- offer sacrifice after the successful execution of
Òdàrà, to plead for protection and success. This events. Èsù-Òdàrà is so successful “because the
is done so that Èsù-Òdàrà does not come and Supreme Being handed him the ultimate power
disrupt it, and also for him to ward off and (àse) – that is, the finality to grant wish, a desire,
prevent other divinities from disrupting the a prayer, destiny and faith/fate.” (Falola 6)
engagement. It is believed that once he is
appeased, he allows the ceremony to go on Indices to show that Èsù-Òdàrà has accepted
undisturbed and successfully. It is only wise to the sacrifice offered to him
sacrifice before the undertaking a project as this Ikú (death) cannot receive one‟s sacrifice and
will help to secure assistance. These sacrifices still go ahead to kill (Ikú kìí gba ebo lówó eni kí
are generally made to Èsù-Òdàrà because it is ó tún pa ‘ni). This saying is apt, as Èsù-Òdàrà is
believed that Èsù-Òdàrà is capable of inflicting believed to witness everything that happens,
ills on whomever he wills just because he is death inclusive. And so to alleviate or postpone
known to be a restless divinity, as the saying: death, sacrifices are made, and it is believed that
Èsù-Òdàrà má se mí, omo elòmíràn ni o se once death receives the sacrifice presented to
(Èsù-Òdàrà do not afflict/tempt me, him by Èsù-Òdàrà, the person involved must be
afflict/tempt someone else). This saying captures set free, at least for the moment. (FGD 2018)
the disposition of Èsù-Òdàrà. These forms of Èsù-Òdàrà is very unpredictable, and so
sacrifices are normally made because of the offerings may be accepted or rejected, “If Èsù-
belief that Èsù-Òdàrà is capable of anything, Òdàrà is unhappy, access to the ancestral spirits
good or bad, but with the aid of sacrifices, he and divinities will be a problem.” (Falola 7) But
can be made to stop or avert an already existing once Èsù-Òdàrà accepts his offerings, things are
affliction. Èsù-Òdàrà is feared and avoided usually not the same, “He exercises his will
through posers of transformation, by throwing
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 Akin-Otiko, Akinmayowa - The Significance Of Sacrifice In Yoruba Religion

dust and clapping his hands, pointing a staff, was accepted. If the condition remained the
blinking, or using medicines.” (Bascom 106) All same or got worse, it is an indication that Èsù-
these mean that the situation of the person on Òdàrà has either rejected the sacrifice or is
whose behalf the sacrifice was made, will delaying in accepting the sacrifice. (FGD 2018)
change. This is an indication that the sacrifice

Difference between Èsù-Òdàrà-sacrifice and Olódùmarè-sacrifice in Yoruba religion

Èsù-Òdàrà-Sacrifice Olódùmarè-Sacrifice
1 Offered/directed to Èsù-Òdàrà or other Directed to Olódùmarè alone.
divinities.
2 It is a sacrifice to appease (ebo ètùtù). It is an expiatory/redemptive sacrifice (ebo
ìràpadà)
3 It is limited to particular occasions, and It is a total sacrifice that can perform a
because of this, it is repetitive. redemptive activity once and for all. It seeks
the mercy of Olódùmarè (Ojú rere
Olódùmarè.).
4 It originates from Èsù-Òdàrà or Ifá Olódùmarè determines what is acceptable.
divination.
5 This is a material sacrifice. This is a virtue of spiritual sacrifice.
6 This sacrifice can inspire either positive or The sacrifice inspires only positive things
negative action from Èsù-Òdàrà. from Olódùmarè.
7 Èsù-Òdàrà-sacrifice does not require a A Virtuous life is required. It is indeed the
virtuous life from the person offering it. What same as the sacrifice to be offered.
is required is to follow the prescription from
divination or tradition.
8 Èsù-Òdàrà-sacrifice is limited, it requires Olódùmarè-sacrifice is total, Olódùmarè
God‟s approval. himself approves it.
9 It is essentially for material and cultural needs It is essentially for spiritual needs, for now
on earth. and after-life experiences.

Èsù-Òdàrà sacrifice or gift giving is meant to sacrifices that are offered to him. Sacrifices of
induce him to render favour or harm in return Èsù-Òdàrà are material things, and they are
for the gifts offered. “Offering to divinities is essentially for unburdening individuals who
basically done to resolve problems that are have been afflicted with sickness or some other
within the jurisdiction of these divinities. …In psycho-spiritual condition, and of any evil (ibi).
divinity worship, actions are carried out without They are utilitarian in nature. Èsù-Òdàrà is
any personal devotion or commitment to never offered a sacrifice just for the fun of it, or
divinities. From the FGDs, respondents just because he is Èsù-Òdàrà. The sacrifice is
struggled not to deny that Èsù-Òdàrà has the for the happiness of the person offering the
ability to redeem souls, either because they were sacrifice, either to restore happiness or to ensure
afraid that he may harm them, or they felt that happiness is maintained. This is different
uncomfortable denying Èsù-Òdàrà some from religious sacrifices where sacrifices are
functions. offered to God in worship for who he is, or as an
Èsù-Òdàrà‟s personality, function, and atonement for sins committed. The sacrifices are
the roles that he plays define the type of a virtuous way of life and almsgiving. The

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virtues and righteous life of a devotee may be in etc. However, Èsù-Òdàrà -sacrifice like any
accordance with the dictates of the divinity in divinity sacrifice are never able to remove the
view, just as in many occasions, the „divinity guilt of sin. They are not redemptive. There are
taboos‟ are in line with what Olódùmarè expects other Sacrifices in Àdìmúlà that are different
of his children, but the commitment to these from Èsù-Òdàrà sacrifice such as redemptive
taboos is not for Olódùmarè, it is for the sacrifices. The difference between the kinds of
divinities. Èsù-Òdàrà -sacrifice is determined be Sacrifice in Àdìmúlà and those in Èsù-Òdàrà is
his very nature, by who Èsù-Òdàrà is, and what that in Àdìmúlà, sacrifices are meant for the
Èsù-Òdàrà does. His person determines the kind spiritual redemption of individuals and there are
of sacrifice that is performed around him. This is no material offerings. What is offered are good
obviously different from the sacrifice of and virtuous deeds (Ìwà rere). With this,
religion. (FGD 2018) redemption from the influence of divinities or
Èsù-Òdàrà-sacrifice like all other spirits is attained. Comparing the two types of
divinity sacrifices are not expiatory sacrifices sacrifices, it is clear that Èsù-Òdàrà -sacrifice
that extinguish the guilt incurred as a result of cannot relieve man of God's just wrath as taught
sin. They do not make amends for sins in Christianity/Àdìmúlà. The Yoruba are very
committed, and they do not heal old scar. All much aware that only God can decide to relive
they do is to appease forces and divinities for a one of just punishment that originated from him.
time so that their influence on the individual Èsù-Òdàrà -sacrifice is limited to favours that
may cease. There is no concept of redemption. originate from humans or from divinities. Èsù-
What exists is a cessation of force or punishment Òdàrà himself is at the mercy of Olódùmarè and
for the particular sin. Èsù-Òdàrà sacrifice is so cannot take sacrifices to him to appease him.
neutral. The intention of the person offering the This is why Èsù-Òdàrà -sacrifices are cultural
sacrifice determines the way Èsù-Òdàrà goes in sacrifices. They are the ways and the methods
his line of action, and this can either be for through which particular group of people
positive reasons (protection or deliverance from interact with divinities.
oppression), or for negative reasons (affliction,
pain, harm or loss). Olódùmarè-sacrifices on the Conclusion
other hand, are vertical, directed to Olódùmarè Èsù-Òdàrà occupies a distinct position among
himself and for positive reasons. The person the divinities. This reality has made many to
performing the offering does not have to be find it difficult to perceive or relate to him as a
virtuous; it is a performance of what is creature that he is. He has been placed in so high
instructed, as was done in the past, with the aim a position that this has made it very difficult for
of obtaining solution to a problem.” (Akin-Otiko humans to perceive and relate to him as a
73) When one of the respondents was asked a creature of God. There are two basic points that
direct question regarding the extent of the power clearly define the positions of Èsù-Òdàrà; first
of Èsù-Òdàrà sacrifice, he responded saying: is the fact that he is a creature made and sent by
„Unless the Lord does not want it to happen.‟ Olódùmarè, and secondly, the sacrifices that are
(FGD 2018) This meant that Èsù-Òdàrà is offered to Èsù-Òdàrà are neither redemptive nor
subject to only God, and God alone can prevent total. They are for the immediate, for the
his activities. Sacrifices are never meant to moment, and are offered to avert evil. Sacrifices
totally defeat the divinity, they are appeals for to Èsù-Òdàrà are offered with the belief and
particular purposes. It is never an atonement for hope of non-reoccurrence. This is very different
past, present, and future sins. Divinities are not from Olódùmarè who is undoubtedly, the source
defeated but appeased regarding particular cases. of all and accepts sacrifices only for the
In Àdìmúlà (religion of the Yoruba), Olódùmarè redemption of individuals. His activities are total
sacrifice can be once and for all. and final.
But generally, it can be deduced that Therefore, Èsù-Òdàrà cannot assume
Èsù-Òdàrà-sacrifices, like any sacrifice to the position that has been given/ascribed to him.
appease (ebo ètùtù), are offered for material He is not capable of doing everything. What
assistance and interventions in cases that involve stands out in Àdìmúlà is the fact that only
other divinities. They are usually very effective expiatory/redemptive sacrifice (ebo ìràpadà)
for appeasing divinities, for the removal of made to Olódùmarè is mandatory. He is the
afflictions, consequences for breaking of taboos, source of everything and can do all. His person
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demands sacrifice in worship. And because he is Akin-Otiko, Akinmayowa. Adimula: Religion in

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