The general feeling among Yoruba people is that Esu is the devil of the Christian religion and Shaytan of Islam. These characters are notorious beings that lead the people astray against the good wishes of their creator, God. This will suggest that Esu is against the salvation plan of God for mankind. Also, it is common to ascribe immoral attitudes, actions and in actions of individuals and groups to this divinity. Thus, the people say Esu lo un se mi (it is Esu that is misleading me), Esu to un ti (it is Esu that is propelling him). Thus, when people act against societal norms and ethics Esu is held responsible. Most scholars of Yoruba religion tow this line of thought and comparatively agree that Esu is the same with the evil character in Islam and Christianity. These scholars include Olumide Lucas, Samuel Johnson, Geoffrey Parrinder, Ade Dopamu, Asare

Opoku, J.O Kayode, among others. However, there are scholars, such as Bolaji Idowu, John Awolalu, E.O Olukoju, among others, who think otherwise. The reasons for this comparison include, the politics of religious proselytisation, westernization, ego and bias. This position was expressed by Akinwunmi Ishola(1991:93) in his study of the religion, deification and worship of Sango (the solar divinity). This study therefore is an attempt to show that in the original Yoruba perspective Esu is not in nature and characters an enemy of man and thus cannot be held responsible for man's illicit acts. This will put into perspective the true nature of Esu and his role in Yoruba indigenous religion as well as examine moral responsibility in Yoruba philosophy. This paper seeks to present these issues in pedagogical style.