For character is all that is required.” In other
words, the central requirement for a good life and
future is to have good character. In another text
specifically dedicated to the emphasis on character,
Odu 39:1, it says that, despite all the other things
one might have, character is the indispensable
thing one must have. “Character, iwa, is what we
are looking for, character,” it says. Indeed, “All the
good things we have, if we do not have character,
these good things belong to someone else. And so
it’s character, iwa, we are looking for, character.”
In Odu 70:1, a person is instructed that it is
through your “conduct and character which will
enable you to avoid death.” Because, in fact, as in
Maatian teaching, good character is a memorial
for those who have it and provides a path to life
after death in this world and the next. Moreover,
it links character and sacrifice, a key practice and
focus in Ifa tradition, saying that “Your sacrifice
is in vain if your character is deficient.” Character
is also one of the main requirements given for
creating a good world in Odu 78:1, a pivotal Odu
in the theology, and moral anthropology of Ifa.
The texts also say that the excessive love and
pursuit of money is damaging to character. Odu
82:1 says, “A person who loves money exces-
sively, his character will be ruined” and that
“Good character is the finest beauty of a person.”
Given that Yoruba society has historically been an
urban society and wealth and money were funda-
mental objects of pursuit and exchange, this Odu
is particularly relevant in its concern for the effect
the overemphasis on wealth and money can have
on character, a cardinal value in Ifa ethics. The
Odu notes how people say “they would give up
everything and they would continuously run after
money.” Second, Ifa speaks of the dual challenge
for “money is a raiser of status and a corruptor of
character” and, as noted previously, excessive love
of it will clearly ruin one’s character.
Orunmila, the master teacher, says the key to
the correct approach to the pursuit of wealth and
money is to realize, “It is the teachings of Ifa we
should honor and regard highly.” He also says it
is important to realize not only the corruptive
effect on character, but also that it does not save
you from vulnerabilities of the mind and body.
Thus, he says, “You should go and get more wis-
dom so that you may think deeply about things.”
In addition, “You should cultivate good character
...acquire wisdom and come and sacrifice so that
you may be at peace inside and out.”
Ifa also teaches that “Patience is the father of
character” (Odu 31:1) and that “a person who
is patient will become a master of all things.”
Here the narrative of Orunmila, the sage and
divine witness to creation and Iwa, is instruc-
tive. For Orunmila lost Iwa, personified as a
woman, because he lacked patience. In the prior
verse, he is looking for Iwa and regretting that,
although he had good things, he lost Iwa
because he had no patience.
The interrelatedness of character and patience
is also found in instructions to elders to be patient
and to act carefully because of their power and the
respect given to them (Odu 10:3). Impatience,
inconsiderateness, and shameless disrespect by
elders are seen as lack of character and without
balance. Odu 19:4 states, “Bad conduct is what is
attributed to youth. Bad characteris attributed
to elders.” In a word, youth, especially young
ones, are developing their character and often sim-
ply demonstrate bad conduct in the process. But
elders have formed their characters, and what they
do tend to reflect it.
Ifa also teaches that iwa is not only life-enhancing,
but also life-sustaining. For as Odu 119:1 states,
“It is gentle character which enables the rope of
life to remain strong in our hands.” Finally, it is
taught that Iwa is defined by doing good in and
throughout the world. Thus, Odu 166:2 says,
“Doing good worldwide is the best expression of
character.”Maulana KarengaSeealsoMaatFurther Readings
Abimbola, W. (1975). Iwapele: The Concept of Good
Character in Ifá Literary Corpus. In W. Abimbola
(Ed.),Yoruba Oral Tradition:Poetry in Music,Dance
and Drama Ilé-Ifè(pp. 389–418). Ifè, Nigeria:
University of Ifè, Department of African Languages
and Literatures.
Abimbola, W. (1976).Ifá:An Exposition of the Ifá Literary
Corpus. Ìbàdàn, Nigeria: Oxford University Press.
Karenga, M. (1999).Odu Ifa:The Ethical Teachings.
Los Angeles: University of Sankore Press.Iwa 347