CHAPTER THREE : A PHILOSOPHICAL ATTEMPT IN RESOLVING THE PROBLEM OF EVIL IN YORUBA THOUGHT SYSTEM

CHAPTER THREE

A PHILOSOPHICAL ATTEMPT IN RESOLVING THE PROBLEM OF EVIL IN YORUBA THOUGHT SYSTEM

3.1 INTRODUCTION

From the earliest time since philosophy occupied mankind’s attention, in a more or less systematic way. It has been closely tied to the concern, people have for their communities. It is not the case that all philosophers do believe that their ideas should be given serious consideration. Due to their attention to fundamental issues, philosophers would be able to solve the large problems and make attempt to resolve typical problems faced by communities.1

Whoever says he is not curious or those not wonder about life, the world and is existence, I doubt such who does not.  Every man is totally related and conscious of his existence in so far he is a being. Anyone who pounder, wonder and curious to the length of going further to ask him or herself fundamental questions with the; aim and objective to find logical and positive answers to fundamental questions through reasoning, is nothing but a philosopher. From the ancient to the contemporary period, philosopher has put in there best effort to argue, resolve and restore issues that are fundamental in nature. The problem of evil in Yoruba thought system as a case study.

3.1. A PHILOSOPHICAL ATTEMPT TO THE PROBLEM OF EVIL IN YORUBA THOUGHT SYSTEM

The existence of evil in the world must at all be the greatest of all problem which mind encounters when he reflects on God and his reflection to the world. If God is indeed, all good and all powerful, how has evil had any place in the world which he has made? When come it? Why is here? If he is all good why did he allow it to arise? All powerful, why does he not deliver us from the burdens? Alike in the physical and moral order creation seems so grievously named that we find it hard to understand how evil can derive in its entirely from God.”2

In a philosophical attempt to resolve the problem of evil in the Yoruba thought system, in the contemporary period, however, perhaps, despite the over waging problem of evil superseding the moral virtue and value of human happiness in the Yoruba thought system, there could still be some possible and positive attempt in resolving the problem of evil in the Yoruba thought system. There are two main kinds of evil which are consistently a main outlook to the problem of evil in the Yoruba thought system; these are the physical or moral evil and natural evil. Moral evil or suffering that result from the immoral choices of free creatures. While natural evil or suffering that result from the operation of natural conditions of life. Moral evil is that which emanate or develop from man’s free will, it deals with the free choice of man according to his wants, desire, appetite and taste. To be free is to have freedom, liberation, release to act free to any or whatever, where ever a man find himself, I am always free to make a choice I am free to call God a good God, I am also free in all ways to blaspheme his existence. It is a will, I may be willing to serve God and I may choose to turn away from him. I am also free to do good or to do evil.

“It is customary to distinguish moral evil or sin from

what is usually called physical or natural evil but

unless, I say otherwise, or the context implies it, I shall

use the word to mean every kind of pain and suffering

regardless of the cause. A baby who drowns accidentally

in a flood is just as incomprehensibly dead as a body

tossed by someone into the sea. If a madman fires

a gun at a crowd, killing ten people at random, they

are just a needlessly dead as if they had been

Killed by an earthquake”3

In a philosophical attempt to resolve the problem of evil in the Yoruba thought system, considering the origin of sin in the world, which however is the base of the problem of evil in the Yoruba world. The origin of sin falls hand in hand within the universal religions belief and the Yoruba thought system. The creation of man was the beginning of sin, likewise the beginning of sin give rise to moral evil. Philosophers and scholars in the Christian and the Yoruba society have tried to, and also make attempt to find an answer to the problem of evil but yet could not find sufficient answers.

“I believe by faith and by faith alone, that there

 is an answer. But I do not know the answer….

 I will defend the view, also supported only by

 faith, that God does not want us to know the answer”4

Immanuel Kant

“Evil is a personal challenge to every human being

and can be overcome only by faith” 5

Peter Kreeft wrote on several answers to the problem of evil and suffering which include that;

“God may use short term evil for long range good,

 God created the possibility of evil but not the evil

 itself, and that freewill was necessary for the

 highest good of real love.”

“Suffering can bring people close to God.” 6

However here are some philosophical attempts to answer and to resolve the problem of evil in the Yoruba thought system, these solutions may not sufficiently guarantee the total eradication of the problem of evil in the Yoruba thought system but could resolve the problem to some reasonable extent.

There is a myth that before coming into the world, everybody was obliged to go and choose an “Ori” from among a large number stored in Ajala’s house, Ajala a Senior Orisa “deity”, has the duty of moulding human heads. The other deity who works in collaboration with Ajala in his assignment is Obatala the deity of artistry and creativeness in Yoruba cosmology. Ajala can be described as skilled porter, a drunkard, a debtor and an irresponsible being who makes heads with clay in heaven. The effect of his activities is that he moulds good and bad “Ori”. For example, he sometimes forgets to put necessary finishing touches to some heads and some he over bakes, of those who go to select “Ori” in Ajala’s place, some are lucky to receive assistance from him in selecting a well made “Ori” hence they will be prosperous in life. Since he is under no obligation to help in the selection many people are left to make choice of their own. If a man is unfortunate to pick one of those potentially bad “Ori’s “ Inner heads” then he is doomed to failure in life. After this, everybody coming into the world has to pass through the water of forgetfulness “Omi Igbagbe” which is the boundary between heaven and earth.7

The myth of the Yoruba thought system is about the creation of man, shows that the problem of evil originate from man’s creation, as a result of imperfection in creating or the creation of man, where man is created with Ignorance and non- challant attitude, the deity doesn’t care about what kind of pain and suffering it will cause to humanity.

For instance, it appears that physically deformed people have their destines and personalities, determined by their deformed ara ‘body’ and not by any prenatal choice of ori. In the Yoruba culture, people like the abuke ‘hunch back’, aro ‘cripple’, afin ‘albino’ and rara ‘dwarf’ are all called eni-orisa ‘special people of the gods’. They are denied, by virtue of their physical deformities, the full opportunities open to normal people. They are not allowed, for example, to function as heads of household, village, heads or kings. After death, they cannot become ancestors because they are not buried in the lineage grave site but in the evil forest.8

Human beings have an allotment of this destiny which determines the general course of life. “In Idowu’s view, Ori is depicted as a complete human personality who knelt down before Olodumare to receive his destiny depending on how ones destiny is received, we have the frimorphous conception of destiny viz Akunleyan (kneeling down, choosing) Akinlegba (kneeling down receiving and ayemo (that which is a fixed to one). According to Gbodagesin, his view of Ori was a full personality who knelt down to make the choice of destiny is also confirmed, however, it could be seen according to these view that no entity called Ori is chosen or picked by any Individual in Orun (heaven) Instead, the Incomplete Individual kneels down before Olodumare to either choose by verbal declaration or passively receive that he/she would simply be in Aiye, world.9

Akuleyan as destiny, which could also be applied to other two concepts, Idowu put it that “whatever is thus conferred is unalterable and becomes one’s portion throughout life. This is what the Yoruba goes to the world to fulfill. Akunleyan which means kneeling down to choose means that if a person want or wish to go further to achieve anything contrary to his Akunleyan, it would be an impossible task. 10 Meaning, man’s freedom is limited to some extent, he is limited to the achievement of his desires and which one could say he is not completely free or does not have total freedom as a person. The aspect of freedom is inhibited. This brings about some fundamental questions. What is the essence of been free but have no freedom? What is the pleasure man would attain when he is bound with chains?

Akunlegba in close retation to Akunleyan, which has been said above it used interchangeably in the Yoruba society to depict destiny. This is seen as that which was received from somebody. This person could be Olodumare. It is partly presented as if somebody made the choice and gave it to one.

“Akunlegba lo wa l’owo eda

Ko s’ogbon owo ko s’ogbon omo”

Meaning that which is chosen kneeling is what the creator holds.

There is no other means of possessing money

There is no other means of possessing children

This also falls under the limitation of human freewill. The implication of this is apparent since what individual person is necessary going to be has been strictly determined and sealed up by Olodumare.11

While Anyamo as could be linguistically understood means (that which is affixed to one. Evidently the Yoruba people take it to mean that which is affixed to one without your consent. That is one is not free in anyway to choose for oneself”

All these are ways by which one’s Ori could be choosing in the Yoruba world and thought system, but however all these falls under the unconsciousness of man and his limitation of his freewill from the beginning of the creation, we can logically deduce that one is not totally responsible for one’s actions, in so far he is not totally free to decide for himself what kind of life he want to live or how to live it, but still the problem of evil in the Yoruba world could still be compressed through some philosophical attempts.

It is obvious that evil has taking a high level of immorality, crime and conflict among the human society, the amount of goodness is lower than that of evil in the Yoruba society and the world at large. “Every man for himself not to talk of been there brother’s keeper. The Yoruba have a saying which says “bi o lo ya go lona” meaning, If one don’t have a destination he or she should leave the way for others. This to any length isn’t the solution to the problem of evil but to give evil an edge over good.

In an attempt to resolve the problem of evil in the Yoruba thought system, here are some possible philosophical solutions. Self examination in the Yoruba thought system could at least or to an extent bring a change to the Yoruba society in the process of attempting to resolve the problem of evil in the Yoruba thought system.

The key to Socrates teaching can be found in his famous statement. “The Unexamined life is not worth living”. By this statement Socrates sought to underline the importance of self examination in human life. For him a truly human life is one in which each person is prepared to subject his or her beliefs and actions to close scrutiny. And one purpose of this self examination is to achieve an adequate understanding of our idea and actions, particularly the implication for good living. Socrates did not believe that this understanding could be achieved through indoctrination or telling people what to do. The best approach for him was by making people to think on their own.13

This I believe is the foundation to humanity and to examine the essence of human existence. By examining one’s life is to reflect on every aspect of human endeavors. By this doing one will be able to sort out some hidden fact about life. There are so many people in the world not only in the Yoruba society that have there life’s not been examined and also figuring out their essence of there existence, they never knew the purpose of there coming to the world. But when one’s life is been examined, then he meditate, pound, wonder and curious to know more, he is said to know the truth about life.

According to Pythagoras he compared life on earth to a game festival.

“Some people go to a game festival to compete and

to struggle for prizes, others go there to trade and look

for money, but there are others who go there not in search

of prizes or money but simply as spectators. these last

group of people are the philosophers”14

In this world some people struggle for fame, others for gain but the philosopher contemplates and seeks the truth. When one’s life is been examine, he is liberated, he will know more and also be enlighten.

“What is there to show for all our hard work here

 on this earth”15

“No one who lived in the past is remembered anymore

 and everyone yet to born will be forgotten too”.16

“I have seen it all and everything is just as senseless as

 chasing the wind”17

Man will never think of doing evil to his fellow being if he truly understands his essence of his existence. If and only if he examines his life.

Ignorance that is, the lack of knowledge, I will say is also an issue to the problem of evil itself in the Yoruba though system. Eradication of ignorance could be another possible attempt to the solution of the problem of evil in Yoruba thought system.

A wicked or various man is a foolish man, a man who pursues what is harmful to him such a man is suffering from ignorance; he does not really know what he is doing. Ignorance is the cause of wrong doing, for no man really does evil knowingly.

Socrates believed that ignorance was the cause of wrong doing, for no man in his view who really knows what is wrong would do it, Wickedness is due to ignorance; if a man know what is right he would do it, and if he knows what is evil he would flee from it. For no one ever does evil knowingly. Virtue and good actions follows from knowledge, while wrong doing is the result of ignorance.

  “The goal of life is happiness and the only path that lead

to this goal is virtue, But in other to have virtue, you

must have knowledge.”18

The problem of evil goes further within the Yoruba society thought belief system with the intervention of ignorance. Most Yoruba people are ignorant of there ignorance, when one is ignorant he leaves the necessary for the unnecessary. For instance: A mother who has a baby who has contracted high fever, could say it is just a minor thing, where has the effect of the fever could be something much bigger than fever, which could lead to the death of the child. But in a show of ignorance, she ignores the child and believes he will get better after some administering some herbs instead of taking the child to the hospital for proper treatment. Eventually if the child dies, they will say it is evil and God’s will, not knowing that the mother was the cause of the child’s death “Afowofa”. Another instance is a person who put a smoking generator inside his room on the motive of protecting the generator from been stolen, if the smoke of the generator eventually kills the owner, this also the Yoruba may call evil but this I will say it is lack of knowledge, ignorance.

Justices and good governing hold a nation together and also promote and develop a state from a crude stage to an advance stage.

Justices is the accurate, Justification of a matter rightly to declare free from penalty or otherwise. It is fairness, just conduct, exercise of authority in the maintenance of what is right. Justices can only be achieved with a proper understanding of the law, physically and naturally. But physically I mean a competent person in possession of knowledge of the law, without bias in rending justice. By naturally I mean a competent philosopher who deals with the laws of nature from the point of view that the laws which govern the universe and fundamentally and intrinsically, impartial. Philosopher king are the rulers of plato’s utopian Kallipolis where he said;

“Philosophers must become kings or those now

  called kings mustgenuinely and adequately philosophize”19

King Solomon provides a classic example of the philosopher king. In the case of the great king, instead of asking God to give him power to rule the world as many leaders are doing now, he went into himself and ask God to give him only a discerning mind to govern his people so that he might distinguish between good and bad, to enable him to judge his people.20

“Please make me wise and teach me the difference

between right and wrong. Then I will know how to

rule your people.If you don’t, there is no way I could

rule this great nation of yours” 21

It is not what power can do, money will do, it is not what wealth can achieve makes you a good leader but only takes the knowledge, wisdom and understanding from the divine. This to some extent when practices could suppress the problem of evil in the Yoruba world.

Plato rejects the nation of justice which he attributes to the sophists. Justices consists in doing good to one’s friends and doing evil to one’s enemies. Plato eject this on the ground that it is never good to do evil, even if it means doing it to one’s enemies. A just man should not make an unjust man worse otherwise he too will become an unjust man. A man does not become morally better by making his enemy worse.22

Technology and Civilization is also a way to the problem of evil in Yoruba thought system. Though there is nothing that is untimely good or perfect in the world except from God, has limited attribute, for man is good but God is goodness, man knows but God is all-knowing, man is loving but God is all-loving, and for man is powerful but God is all-powerful. These are the attribute of God and the limitation of man.

Man has knowledge about the things within him but he is not all-knowing to know the end product of what he knows.

“That man is the product of causes which had no provision

of the end they were achieving; that his origin, his growth,

his hopes and fears, his loves and his beliefs, are but the

outcome of accidental collocations of atoms”23

Science and technology has to some extent help in the moral conducts of the world, must especially the undeveloped, underdeveloped and also the developing countries, Nigeria, the Yoruba society as a case study, however, technology has proven itself right to take over religions belief and tradition thought system, but yet not has perfect and consistent as that of religion. For it can not solve some metaphysical issues of the world such as spiritualism, reincarnation and so on.

There is nothing that is totally good if not only God. But yet the problem of evil comes in, giving a clue that for anything to be good it at least will always be complemented with evil.

“Man was born with power of thought,

the knowledge of good and evil 23

Technology has taking the world to a high level of achievement and can be attempted to resolve the problem of evil in the Yoruba thought system. Technology has enabled a great many more people to exist in term of the basic utilitarian moral principle, according to which human actions should always aim to bring about the greatest good for the greatest number of people; the increase in the world is perhaps the most important benefit of technology.24

Technology has to some extent unveiled some truth about reality by attempting to put an end to some metaphysical problem of evil in the world, Yoruba thought system on an outlook on Abiku Syndrome.

“Abiku who probably has just been reborn, from coming

  and going these several seasons..” to mean that he gets

  born, and when the family thinks that he is here to stay,

  he dies. And he does it several times”25

Abiku is that which one gives birth to a child and the child died afterwards, this is also a form of evil but thanks to the help of science and technology who invented and discovered that children who die prematurely are not from the above syndrome but was the lack of science and technology in collaboration with civilization which make the Yoruba people think it was a form of evil. Science discovered from research that the syndrome called Abiku is not what the Africans and mostly the Yoruba people thought it was, scientist moved further to explain that when a gender who belong to:  when two AS genotype have intercourse they are on a very high tendency of given birth to a child of SS and if such happen to occur, the scientist refer this patient as a sickle cell, who could die prematurely at a very early age. This is what is known to be an Abiku syndrome in the Yoruba society due to lack of science and technology. The solution to this is that it is not advisable for an AS patient to get married or have intercourse with an AS or SS patience.  Only if the Yoruba can listen and follow the lay down rules. with this, Abiku could be eradicated in the Yoruba thought belief system. “By decreasing drastically the number of mothers who die in childbirth and the number of children who die before growing up technology has removed what was perhaps the most heartbreaking aspect of life for people in earlier times. The great likelihood that loved one would die young as a form of Ajalu ‘Catastrophy’.

CONCLUSION

With the help of philosophical and technological tools, by attempting to resolve the problem of evil in the Yoruba thought system. Through self examination, eradication of ignorance, justice and good governing and with the help of technology and civilization. If these  attempts are followed strictly, I believe there could be an achievement in resolving the problem of evil in the Yoruba thought system.

REFERENCES

1A.O. Onigbinde, What is Philosophy? A Reader’s Digest in Philosophical Inquiry, Ibadan: Frontline Resources Limited, 1999. P.17.

2O.A. Balogun, “The Nature of Evil and Human Wickedness in Traditional African Thought; Further Reflection on the Philosophical Problem of Evil”, Vol. 20, No. 2, Lumina, 2009. P.14.

3R.W. Clack, Introduction to Philosophical Thinking, Reading and Commentary, New York: West publishing Company, 1985. P.83.

4. Ibid, P.85.

5Immanuel Kant, en.m.wikipidia.org/wiki/problem-of-evil cite_note_117, last  edited 19 days ago by Littelpa.

6Peter Kneeft, Ibid.

7E.O. Oduwole, “The Yoruba Concepts of Ori and Human Destiny: A Fatalistic Interpretation,” in Journal of Philosophy and Development, Vol. 1&2. 1996. Pp. 45-46.

8A.B. Ekanola, “A Naturalistic Interpretation of the Yoruba Concepts of Ori,” Ibadan: Philosophical Africana, Vol. 9, No. 1. 2006. P.42.

9Izuogu, “Concept of Human Personality”, Ayamo, Akunleyan: Akunlegba; Kadara and Akosile as Believed by the Yoruba,www.Obafemio.com_5_facts_of_ori_1.pdf

10Ibid.

11Ibid.

12.Ibid.

13A.O. Ongbinde, Human Exploration; An Introduction to Philosophy, Ibadan: Hope Publication, 1996. P.76.

14J.I. Omoregbe, Knowing Philosophy: A General Introduction, Lagos: Joja Educational Research and Publishers, 1990. P.76.

15Op.cit.p. Ecclesiastes 1 vs 3.

16Ibid, Ecclesiastes 1 vs 11.

17Ibid, Ecclesiastes 1 vs 14.

18J.I. Omoregbe, Op cit. P.93.

19Plato,TheRepublic5.473d,Thephilosopherking.(https//en.m.wikipedia.org/wiki/p      hilopher_king.)2009.

20E.B. Guanah, Mystical Philosophy, Lagos: Mediamix Communications Nigeria Limited, 2008. Pp.17-18.

21Holy Bible, Op.cit. 1 kings 3 vs 9-15.

22J.I. Omoregbe, Op cit. P.101.

23R.W.Clark, Op.cit..P. 101.

24Ibid, P.101.

25Ibid, P.446.

26J.P.Clark, “Abiku; African Soulja, African Poetry Review, Nigeria Poetry”. Afrilingural, Wordpress.com/2013/10/12/abiku-John-Pepper-Clark. 2013.  

SUMMARY AND CONCLUSION

Evil is as old as the existence of human itself. It is part of man, but however evil cannot be conclusively regarded as Esu, or the total willingness of Esu to bring calamity or to inflict pain on man, but it is evil to man could come in a physical or a natural way. The physical is that which could be the pain by which man inflict on man, or by which man inflict one himself. The natural evil is that which it is cause by nature or by divine, that is by the divinities or deities. All these are regarded as kind of evil “ibi”, in so far it inflict pain on human. Despite of the negative effect of evil on man, it is also a way of sanction and caution to man. The punishment Esu brings upon man anyone who does not obey the rules is just away to bring conformity and moral conduct to the people which Olodumare has already lay down in the Yoruba though system.

The problem of evil in the Yoruba thought system is quite different from that of the western world. For the western world which among them are the Christians, whom they attribute God to a all-knowing, all powerful, all loving God who does not want is children to get hurt or intimidate by evil, but yet the world he created is surrounded by evil. However Yoruba thought system on the problem of evil which is adjacent in nature to that of the western philosophy, call God as Olodumare and also attribute to be an all-knowing, all powerful and all loving God but however he permit evil, he is said to be the creator of esu and also work hand in hand with Esu and other divinities. What we call evil sometimes is a blessing in disguise, likewise morality and freewill of man may bring evil to man and the society at large if it is not properly addressed.

In a philosophical attempt to the problem of evil in the Yoruba thought system philosophers of different scholars have tried to find solution in an attempt to resolve the problem of evil in the Yoruba thought system but yet no sufficient solution as been made towards it. Despite the persistent problem of evil in the Yoruba thought system which is however superseding the moral virtue and value of human happiness, there could still be some possible philosophical attempt in resolving the problem. Citing  the origin of the creation of man and man’s ori in the Yoruba thought system which will lead us to some fundamental questions about the deformity in humanity of man and the way “ori” is chosen , this figure out the origin of the problem of evil in the Yoruba thought system. In an attempt to resolve the problem of evil in the Yoruba thought system in our contemporary period. The introduction and  the help of philosophical  and scientific knowledge is introduced in an attempt to resolve the problem, such as self examination, eradication of ignorance, justices and good governing and lastly the introduction of technology and civilization.

CONCLUSION

 Plato said and I quote in his republic; he said “philosophers must become kings and kings must become philosophers” until then we can have a good and truthful leadership and government, he also said the soul are made of three part which are namely; the rational, the spirited, and the appetitive part, he noted that the rational part should controls all other parts of the soul because it is the reasoning. That is our reasoning should weigh more than our appetite and also our spirited part

Conclusively the problem of evil in the Yoruba thought system could  be eradicated if not completely but to some extent, could give a positive meaning to the Yoruba thought system.

BIBLIOGRAPHY

Balogun, B.J., “Ibi: An Examination of the Yoruba Traditional Existentialist                     Concept of Evil, Thought and Practice”, Kenya: Philosophical Association of Kenya, 2014.

Balogun, O.A., “The Nature of Evil and Human Wickedness in Traditional African Thought; Further Reflection on the Philosophical Problem of Evil”. Lumina: 2009.

Bewaji, J.A.I., “Olodumare; God in Yoruba Belief and the Thesis the Problem of Evil,” London: African Studies Quarterly, 1998.

Clark, J.P., “Abiku; African Sonya African Poetry Review”, Nigeria Poetry: Afrilingural, 2013.

Clark, R.W., Introduction to Philosophical Thinking, Reading and Commentary, New York: West Publishing Company, 1985.

Ekanola A.B., “A Naturalistic Interpretation of the Yoruba Concepts of Ori”, Ibadan: Philosephia Africana, 2006.

Guanah, E.B., Mystical Philosophy, Lagos: Mediamix Communications Nigeria Limited, 2008.

Holy Bible., Youth Bible Contemporary English Version, Global Edition, United State: America Bible Society, 2004.

Izibili, M.A., “African Traditional Approach to the Problem of Evil”, Kanla-Ray: Studies Tribes Tribals, 2009.

Izuogu., “Concept of Human Personality”; Ayamo; Akunleyan, Akunlegba; Kadara and Akosile as Believed by the Yoruba.

Layi O.S., “A Western Centre Philosophical Analysis of the Concept of Esu in Yoruba World View” in Journal of Social Science and Humanities. 2013.

Odugbemi, O.O. Balogun K.A. Adebanjo. A. Adedoyin S.F., Essentials of General Studies, Vol.1, Ogun: Centre for Sandwich Programmes, 1997.

Odugbemi, O.O. Balogun, K.A. Adebanjo. A. Adedoyin, S.F., Essentials of General Studies, Vol. 2, Ogun: Centre for Sandwich Programmes, 1997.

Oduwole, E.O., “The Yoruba Concepts of Ori and Human Destiny; A Fatalistic Interpretation”, in Journal of Philosophy and Development, Vol. 1, No. 1 & 2, 1996.

Omoregbe, J.I., Knowing Philosophy; A General Introduction, Lagos: Joja Educational Research and Publishers,1990.

Onigbinde,  A.O., Human Exploration; An Introduction to Philosophy, Ibadan: Hope Publication, 1996.

Onigbinde, A.O., What is Philosophy? A Reader’s Digest in Philosophical Inquiry, Ibadan: Frontlinesources Limited, 1999.

Thinking is one of the hardest thing to do. To some, it's just like wasting ones time, but you have to remember that the more you work your brain the more it gives you result.