Odinani , also known as Odinala , Omenala , Odinana , and Omenana ( Igbo : Ọdịnanị/Ọ̀dị̀nàlà ), is the traditional cultural belief and practice of the Igbo people of south east and Igbo people of south south Nigeria . These terms, as used here in the Igbo language , are synonymous with the traditional Igbo " religious system " which was not considered separate from the social norms of ancient or traditional Igbo societies. Theocratic in nature, spirituality played a huge role in their everyday lives. Although it has largely been syncretised with Catholicism , the indigenous belief system remains in strong effect among the rural , village and diaspora populations of the Igbo. Odinani can be found in Haitian Voodoo , Obeah , Santeria and even Candomblé . Odinani is a pantheistic and polytheistic faith, having a strong central deity at its head. All things spring from this deity. Although a pantheon of other gods and spirits, these being Ala , Amadiọha , Anyanwụ , Ekwensu , Ikenga , exists in the belief system, as it does in many other Traditional African religions , the lesser deities prevalent in Odinani serve as helpers or elements of Chukwu , the central deity.
121-455: Arusi are spirits that are worshipped and served in the Igbo religion . There are many different kinds of Arusi and each has its own purpose and function. The Igbo ancestral world is divided into several interconnected realms, principal among them being the realm of the living, the realm of the dead or of the ancestors, and the realm of the unborn. Individuals who led an honorable life and received
242-725: A Heavenly Mother , and the prevailing view among Mormons is that God the Father was once a man who lived on a planet with his own higher God, and who became perfect after following this higher God. Some critics of Mormonism argue that statements in the Book of Mormon describe a trinitarian conception of God (e.g. 2 Nephi 31:21 ; Alma 11:44 ), but were superseded by later revelations . Due to teachings within Mormon cosmology , some theologians claim that it allows for an infinite number of gods. Mormons teach that scriptural statements on
363-438: A polytheistic and panentheistic faith with a strong central spiritual force at its head from which all things are believed to spring; however, the contextual diversity of the system may encompass various theistic perspectives that derive from a variety of beliefs held within the religion. Chukwu as the central deity is classed among the ndi mmuo , 'invisible beings', an ontological category of beings which includes Ala
484-481: A bringer of violence and possessed people with anger. Ekwensu holds the propensity of bringing misfortune and is regarded as an evil spirit in this sense. Among the Christian Igbo Ekwensu is representative of Satan and is seen as a force which places itself opposite to that of Chukwu. Ekwensu festivals are held in some Igbo towns where military success is celebrated and wealth is flaunted. Mmụọ
605-496: A deity, and the use of deities as symbols rather than supernatural agents. Buddhism is most closely aligned with polytheism when it is linked with other religions, often folk religions. For example, the Japanese Shinto religion, in which deities called kami are worshipped, is sometimes mixed with Buddhism. Although Christianity is usually described as a monotheistic religion, it is sometimes claimed that Christianity
726-460: A distinct personage, Jesus Christ a separate and distinct personage from God the Father, and that the Holy Ghost was a distinct personage and a Spirit: and these three constitute three distinct personages and three Gods". Mormonism, which emerged from Protestantism, teaches exaltation defined as the idea that people can become like god in the afterlife. Mormonism also affirms the existence of
847-416: A family with misfortune. In folklore, the ọgbanje , upon being born by the mother, would deliberately die after a certain amount of time (usually before puberty ) and then come back and repeat the cycle, causing the family grief. This time period varies between minutes, hours, days and years. Female circumcision was sometimes thought to get rid of the evil spirit. Finding the evil spirit's Iyi-uwa , which
968-419: A group in a form of a prayer or chant. The saluter addresses their personal god or chi as well as alusi and their ancestors. These kola nuts are held in a special round bowl called ọ́kwá with a compartment at the centre of the bowl for condiments for the kola nut such as alligator pepper (or capsicum cayenne , ósẹ̀ ọ́jị́ ) and ground peanuts. The bowl and kola nut rite is used to welcome visitors into
1089-402: A household. After the prayer, the ceremony ends with the saluter sharing pieces of the kola with the group, known as ị́ké ọ́jị̀ . The kola is supposed to cut by hand, but more recently knives have become acceptable. When the cola has three cotyledons, or parts, it is considered an ọ́jị̀ ìkéǹgà in some northern communities (going by other names in communities Ikenga does not operate) and
1210-498: A hung piece of cloth or a group of statues, are placed at an Arusi's group of trees to focus worship. Deities are described as 'hot' and often capricious so that much of the public approach shrines cautiously and are advised to avoid them at most times; priests are entrusted in the maintenance of most shrines. Many of these shrines are by the roadside in rural areas. Tender palm fronds symbolize spiritual power and are objects of sacred power. Shrines are cordoned off with ọmu to caution
1331-410: A marker of personal fortune or misfortune, good acts or ill, chi can be described as a focal point for 'personal religion'. The community of visible interacting beings and the cosmos is referred to as ụ̀wà , which includes all living things íhẹ́ ndi dị́ ńdụ̀ , including animals and vegetation and their mineral elements which possess a vital force and are regarded as counterparts to invisible forces in
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#17327651945411452-472: A person's chi through divination ( ájà ) and advise adherents of ways to placate it. Éké is one's ancestral guardian spirit but exists at the periphery of human life and remains a mystery to the people. Households usually contain a shrine for veneration of the Chi, which could be focused on a tree. In marriage a woman takes her chi shrine along with all her belongings to her matrimonial home. A shrine to ones chi
1573-565: A person's inner success, people give offerings in thanks to the Ikenga after providing energy to overcome any unwanted pre-life choices. These choices are at the hands of the persons earth bound spirit, mmuo, who chooses sex, type, and lifespan before incarnation. The successful Ikenga influenced the saying of well-being 'íkéǹgàm kwụ̀ ọ̀tọ́ ta ta' meaning that 'my Ikenga stands upright today'. During festivals of Ogbalido or oriri Ikenga ('feast of Ikenga') sculptures of him may be paraded around
1694-536: A priest in every town that honors it, and the priest is assisted by a group of acolytes and devotees. Children are still considered the greatest blessing of all and this is reflected in popular names such as Nwakaego; a child is worth more than money or Arawakan; no wealth is worthier than a child, or Nwabuugwu; a child is the greatest honor. In a small part of Igboland (Imo and Abia states- Mba-area), women who successfully deliver ten children are rewarded with special celebrations and rites that honor their hips. Infertility
1815-478: A proper burial proceeded to the ancestral realm to take their place among the ancestors (" Ndichie "), who are separate from the Arusi. From there they kept a watchful eye on the clan and visited their loved ones among the living with blessings such as fertility, good health, longevity, and prosperity. In gratitude the living offered sacrifices to them at the family hearth, and sought their counsel. Each major Arusi has
1936-441: A proper consecration ritual. It was believed that after the consecration ritual the idol no longer remained as stone or metal and attained a temporary or permanent state of divinity. Some Hindu philosophers and theologians argue for a transcendent metaphysical structure with a single divine essence. This divine essence is usually referred to as Brahman or Atman , but the understanding of the nature of this absolute divine essence
2057-613: A proto-monotheism or at least henotheism in polytheistic religions, for example, when taking from the Chinese pair of Sky and Earth only one part and calling it the King of Heaven , as Matteo Ricci did. In 1508, a London Lollard named William Pottier was accused of believing in six gods. Joseph Smith , the founder of the Latter Day Saint movement , believed in "the plurality of Gods", saying "I have always declared God to be
2178-408: A single book, Hinduism is an umbrella term for a collection of ideologies. They are compatible with Hindu texts, since there exists no consensus of standardisation in the faith. Vedanta , the most dominant school of Hinduism, offers a combination of pantheism/panentheism and polytheism, holding that Brahman is the sole ultimate reality of the universe, yet unity with it can be reached by worshipping
2299-401: A tree to mark the child's first sharing of family owned lands; this tree could either be an oil palm, bread-fruit tree, raffia palm, or plantain tree depending on the cultural region. In some places, such as Nri , the royal python , éké , is considered a sacred and tame agent of Ala and a harbinger of good fortune when found in a home. The python is referred to as nne 'mother' in areas where
2420-572: A village or displayed at the village centre if too monumental to transport. When a person does not become successful with hard work the Ikenga has 'fallen' and is seen as a sign of danger, if meditation and cajoling the Ikenga fails, the sculpture is 'thrown down' and broken which spiritually kills the Ikenga; a new one is carved to replace it. Ikenga figures are common cultural artefacts ranging for six inches to 6 feet high and can be humanistic or highly stylised. There are anthropomorphic, architectonic, and abstract cylindrical Ikenga sculptures. Ikenga
2541-403: A wide variety of religious traditions and practices are grouped together under this umbrella term and some modern scholars have questioned the legitimacy of unifying them artificially and suggest that one should speak of "Hinduisms" in the plural. Theistic Hinduism encompasses both monotheistic and polytheistic tendencies and variations on or mixes of both structures. Hindus venerate deities in
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#17327651945412662-626: Is a broad class of minor gods and spirits or divinities manifesting in natural elements under the class of elder divinities with major cults. Feminine mmụọ inhabit earth and water and masculine mmụọ inhabit fire and air. This class can be broken down by the Arusi , serviceable mmụọ, àgwụ are related to unusual and deranged human behaviours, these spirits interact with human in a capricious nature that often makes them dangerous. Other cult deities exist around Igboland such as Njoku Ji , yam and fire deity overseeing agriculture, Idemili, 'the pillar of water',
2783-407: Is a leader figure but is not meant to be worshipped as a god. Devas , a Sanskrit word for gods , are also not meant to be worshipped. They are not immortal and have limited powers. They may have been humans who had positive karma in their life and were reborn as a deva. A common Buddhist practice is tantra , which is the use of rituals to achieve enlightenment. Tantra focuses on seeing yourself as
2904-451: Is a symbol of success and personal achievement. Ikenga is mostly maintained, kept or owned by men and occasionally by women of high reputation and integrity in the society. At burials, a man's Ikenga is broken into two with one piece buried with him and the other destroyed. This Arusi was adept at bargains and trade, and praying to Ekwensu was said to guarantee victory in negotiations. As a force of change and chaos, Ekwensu also represented
3025-468: Is a tradition of building votive monument houses called ḿbàrí primarily dedicated to the ágbàrà Àlà specific to the community and sometimes other community deities. The name joins the word ḿbà ('nation, town, society') + rí ('eat') in reference to the 'festival of life' held after its completion. These votive shrines are typically designed with four columns and a central volt, around the columns are modelled deities, spirits, and depictions of human life,
3146-564: Is a type of theism . Within theism, it contrasts with monotheism , the belief in a singular God who is, in most cases, transcendent . In religions that accept polytheism, the different gods and goddesses may be representations of forces of nature or ancestral principles ; they can be viewed either as autonomous or as aspects or emanations of a creator deity or transcendental absolute principle ( monistic theologies), which manifests immanently in nature ( panentheistic and pantheistic theologies). Polytheists do not always worship all
3267-505: Is also associated with the culture and customary laws of the Igbo people. Many of the laws and culture were counterparts with religion such as taboos and laws concerning sacred spaces like a deity's sacred forest. Since customary law is recognised in Nigeria, many in Igbo society find themselves syncretising these beliefs with other beliefs and religions. Ọdịnala could loosely be described as
3388-642: Is an Arusi and a cult figure of the right hand and success found among the northern Igbo people. He is an icon of meditation exclusive to men and owners of the sculpture dedicate and refer to it as their 'right hand' which is considered instrumental to personal power and success. Ikenga is a source of encoded knowledge unraveled through psychological principles. The image of Ikenga comprises someone's chi ('personal god'), his ndichie (ancestors), aka Ikenga (right hand), ike (power) as well as spiritual activation through prayer and sacrifice. Igbo cultures value of resourcefulness and individualism in society utilises
3509-677: Is assigned to an individual, it becomes a chi, a personal guardian god/spirit. Complex animism builds the core concept of most traditional African religions, including Odinala, this includes the worship of tutelary deities , nature worship , ancestor worship and the belief in an afterlife . While some religions adopted a pantheistic worldview, most follow a polytheistic system with various gods, spirits and other supernatural beings . Traditional African religions also have elements of fetishism , shamanism and veneration of relics . Nigerian American professor of indigenous African religions at Harvard University , Jacob Olupona summarized
3630-429: Is buried in a secret location, would ensure that the ọgbanje would never plague the family with misfortune again. The Iyi-uwa is a stone that the ọgbanje's way of coming back to the human world and is also a way of finding its targeted family. The stone is usually buried deep enough to not have been hidden by a child. The iyi-uwa is dug out by a priest and destroyed. Female ọgbanje die during pregnancies along with
3751-521: Is connected to goodness in Igbo society, and uniqueness ( ájà ). She is a symbol of morality who sanctioned omenala Igbo customs from which these moral and ethical behaviours are upheld in Igbo society. Ala is the ground itself, and for this reason taboos and crimes are known as ńsọ́ Ala ('desecration of Ala'), all land is holy as the embodiment of Ala making her the principal legal sanctioning authority. Prohibitions include murder, suicide, theft, incest, and abnormalities of birth such as in many places
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3872-425: Is considered a master of esoteric knowledge and wisdom and igba afa is a way in which people can find out the cause of such things as misfortunes. The diviner interprets codes from àlà mmuọ the unseen by throwing divination seeds, cowries, and beads, or observing a divination board sometimes called osho which can be used in pronouncing curses on the evil. In this way the diviner is endowed with special sight. it
3993-468: Is considered a particularly harsh misfortune. The Igbo believe that it is children who perpetuate the tribe, and in order to do so children are expected to continue Igbo tradition and ways. Parts of Igbo divinities is Agwu , the alusi of health and divination. Agwu is a concept used by the Igbo to explain and understand: good and evil, health and sickness, fortune and misfortune. Igbo religion Lesser spirits known as ágbàrà or árúsí operate below
4114-489: Is considered a sign of great luck, bravery and nobility. O wetalu oji wetalu ndu — 'one who brings kola brings life' is a popular saying that points to the auspiciousness of the kola rite. The Igbos have been known to pass down their culture from generation to generation with the use of verbal (largely undocumented) stories. Examples include: Among a small area of the Urata-Igbo cultural area, near Owerri , there
4235-419: Is considered an insult if a male is said to have been reincarnated as a female. An ancestor (or aspects of the ancestor) may be reincarnated in multiple people, in which case the reincarnations share a mortal bond; upon the death of one person, it is believed that the others may die a sudden death if they see the corpse. An ọgbanje is a reincarnating evil or revengeful spirit , that would deliberately plague
4356-535: Is determined by their Chi, and that no man can rise past the greatness of his or her own Chi. In this respect, the concept of chi is analogous to the concept of a guardian angel in Christianity, the daemon in ancient Greek religion , and the genius in ancient Roman religion . Culturally, people are seen as the creators or makers of their own destiny. The breath of life is in the heart, óbì . Chi can be masculine and feminine. A Dibia can identify
4477-463: Is not a god per definition. In Odinani, the Igbo people believe that each person has their own personal spiritual guardian called Chi (or ḿmúọ́ ), appointed to them before and at the time of their birth. The Chi remains with them for the rest of their lives on Earth. A person's Chi is the personification of that individual's fate, which is credited for an individual's life's successes, misfortunes and failures. The Igbo believe that their success in life
4598-678: Is not truly monotheistic because of its idea of the Trinity . The Trinity believes that God consists of the Father , the Son and the Holy Spirit . Because the deity is three persons, some people believe Christianity should be considered a form of Tritheism or Polytheism. Christians contend that "one God exists in Three Persons and One Substance," but that a deity cannot be a person, who has one individual identity. Christianity inherited
4719-493: Is related the sciences of homeopathic medicine known as ọ́gwụ̀ , a practitioner consciously picks to either of these abilities. Animals that are special in divination and sacrifice include a white he-goat, a white ram, a tortoise and male wall gecko. These animals are prized for their rarity, price and therefore the journey taken to obtain. Chameleons and rats are used for more stronger medicines and deadly poisons, and antidotes can include lambs, small chickens, eggs, and oils. Nzu
4840-779: Is restricted to that region. Bramhan is personification of the concept of Moksha and the different gods are paths to moksha or realising the Brahman. The term comes from the Greek πολύ poly ("many") and θεός theos ("god") and was coined by the Jewish writer Philo of Alexandria to argue with the Greeks. When Christianity spread throughout Europe and the Mediterranean, non-Christians were just called Gentiles (a term originally used by Jews to refer to non-Jews) or pagans (locals) or by
4961-422: Is set up at daybreak to summon the spirit from the sun. The shrine of an individual's chi is destroyed when they die. Around Nkarahia, in southern Igboland, there are the most elaborate chi shrines which are decorated with colourful china plates inset into the clay walls of the chi shrine building; the altars hold sacred emblems, while the polished mud benches hold offerings of china, glass, manillas , and food. As
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5082-407: Is suggested that Hestia stepped down when Dionysus was invited to Mount Olympus , this is a matter of controversy. Robert Graves' The Greek Myths cites two sources that obviously do not suggest Hestia surrendered her seat, though he suggests she did. Hades was often excluded because he dwelt in the underworld. All of the gods had a power. There was, however, a great deal of fluidity as to whom
5203-463: Is sworn by and strikes down those who swear falsely with thunder and lightning. Amadioha shrines exist around Igboland, his main shrine is located at Ozuzu in the riverine Igbo region in northern Rivers State . While Anyanwu is more prominent in northern Igboland, Amadioha is more prominent in the south. His day is Afọ, which is the second market day. In mbari houses Amadioha is depicted beside Ala as her consort. Ikenga (literally 'place of strength')
5324-500: Is the belief in or worship of more than one god . According to Oxford Reference, it is not easy to count gods, and so not always obvious whether an apparently polytheistic religion, such as Chinese Folk Religions, is really so, or whether the apparent different objects of worship are to be thought of as manifestations of a singular divinity. Polytheistic belief is usually assembled into a pantheon of gods and goddesses , along with their own religious sects and rituals . Polytheism
5445-808: Is the concept of *dyēus , which is attested in several religious systems of Indo-European-speaking peoples. Well-known historical polytheistic pantheons include the Sumerian gods, the Egyptian gods, the pantheon attested in Classical Antiquity (in ancient Greek and Roman religion), the Norse Æsir and Vanir , the Yoruba Orisha , and the Aztec gods. In many civilizations, pantheons tended to grow over time. Deities first worshipped as
5566-540: Is the line which defines many Hindu philosophical traditions such as Vedanta . Among lay Hindus, some believe in different deities emanating from Brahman, while others practice more traditional polytheism and henotheism, focusing their worship on one or more personal deities, while granting the existence of others. Academically speaking, the ancient Vedic scriptures, upon which Hinduism is derived, describe four authorized disciplic lines of teaching coming down over thousands of years. (Padma Purana). Four of them propound that
5687-460: Is the most influential and important Hindu theological tradition, there are a great number of deities in Hinduism, such as Vishnu , Shiva , Ganesha , Hanuman , Lakshmi , Kali , Parvati , Durga , Rama , Krishna but they are essentially different forms of the same "Being". However, many Vedantic philosophers also argue that all individuals were united by the same impersonal, divine power in
5808-443: Is to seize upon one perspective or tendency and make it the dominant framework. This may satisfy the observer's own theological preferences, e.g., monotheism, but only at the expense of over-systematizing the contextual diversity of African religious thought. Ray, Benjamin C. (1976). African Religions: Symbol, Ritual, and Community . Prentice-Hall. p. 53. ISBN 0130186228 . Polytheistic Polytheism
5929-426: Is used in rites from birth to death and is used to mark sacred buildings and spaces. Agwu Nsi is the Igbo patron deity of health and divination and is related to insanity, confusion, and unusual human behaviour which is linked to possession of Agwu by the diviner. Agwu can be manifested by other alusi so that there could be images of a divination Ikenga or Ikenga Agwu for instance. Ndebunze, or ndichie , are
6050-508: Is wrongly accused of a crime as long as their "hands are clean". It is only a person who is on the righteous side of Ọfọ-na-Ogụ́ that can call its name in prayer, otherwise such a person will face the wrath of Amadiọha (the god of thunder and lightning). Kola nut is used in ceremonies honour Chukwu, chi, Arusi and ancestors and is used as a method of professing innocence when coupled with libations. The Igbo often make clay altars and shrines of their deities which are sometimes anthropomorphic ,
6171-462: The animist beliefs prevalent in most folk religions . The gods of polytheism are in many cases the highest order of a continuum of supernatural beings or spirits, which may include ancestors , demons , wights , and others. In some cases these spirits are divided into celestial or chthonic classes, and belief in the existence of all these beings does not imply that all are worshipped. Types of deities often found in polytheism may include: In
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#17327651945416292-559: The dead ancestors who are stored in the underworld in her womb. Ala is at the head of the Igbo pantheon, maintaining order and carrying out justice against wrongdoers. Ala is the most prominent and worshipped Arusi, almost every Igbo village has a shrine dedicated to her called íhú Ala where large decisions are taken. Ala is believed to be involved in all aspects of human affairs including festivals and at offerings. Ala stands for fertility and things that generate life including water, stone and vegetation, colour ( àgwà ), beauty ( mmá ) which
6413-400: The spirit of war among the Igbo, invoked during times of conflict and banished during peacetime to avoid his influences inciting bloodshed in the community, warriors set up shrines to Ekwensu to help war efforts. This is based upon the finding of old shrines dedicated to the worship of the spirit, as well as the recounting of old oral stories which depict the character of Ekwensu. Ekwensu was
6534-481: The àgbọ́ghọ̀ mmúọ́ masking tradition in which mean represent ideal and benevolent spirits of maidens of the spirit world in the form of feminine masks. These masks are performed at festivals at agricultural cycles and at funerals of prominent individuals in the society. Kola nut ( ọ́jị̀ , or ọ́jị̀ Ìgbò ) offerings and prayers ( ị́gọ́ ọ́jị̀ , 'kola nut blessing', ị́wá ọ́jị̀ , 'kola nut breaking') can be performed personally between one and his spirit or in
6655-450: The 'earth's bosom' within, ímé àlà , a hemispherical base to the earth with an opening or 'mouth' at its highest point, ónụ́ àlà . This is composed of mainly deep dark sea water ( ohimiri ). Ime ala is considered as the underworld. Ala in addition to embodying nature, is the cosmic base on which the vault of heaven, ígwé , rests. As the foundation of all existence, children's umbilical cords are saved and symbolically buried under
6776-781: The Absolute Truth is Fully Personal, as in Judeo-Christian theology. They say that the Primal Original God is Personal, both transcendent and immanent throughout creation. He can be, and is often approached through worship of Prathimas, called "Archa-Vigraha", which are described in the Vedas as identical with His various dynamic, spiritual Forms. This is the Vaisnava theology. The fifth disciplic line of Vedic spirituality, founded by Adi Shankaracharya , promotes
6897-594: The Aro and other Cross River Igbo people, Igwe among the Isuama Igbo and in northwestern Igboland, and Ofufe in certain parts of Igboland. His governing planet is the Sun . His color is red, and his symbol is a white ram. Metaphysically, Amadioha represents the collective will of the people and he is often associated with Anyanwu. He is the expression of divine justice and wrath against taboos and crimes; in oaths he
7018-954: The Caribbean and North America in era of the Atlantic slave trade . Igbo ọ́bị̀à was transferred to the British West Indies and Guyana as obeah and aspects of Igbo masquerading traditions can be found among the festivals of the Garifuna people and jonkonnu in the West Indies and North Carolina . Ọdịnala in central Igbo dialect is the compound of the words ọ̀ dị̀ ('located') + n ( nà , 'within') + àla (the one god) [consisting of anu (E nu) above (the heavens) and Ala, below (the earth)]. Other dialectal variants include ọdịnanị , ọdịnana , omenala , omenana , and omenanị . The word ọdịnala and all its variations
7139-493: The Classical era , 4th century CE Neoplatonist Sallustius categorized mythology into five types: The beliefs of many historical polytheistic religions are commonly referred to as "mythology", though the stories cultures tell about their gods should be distinguished from their worship or religious practice. For instance, deities portrayed in conflict in mythology were often nonetheless worshipped side by side, illustrating
7260-589: The God of Thunder and Lightning, popular among the Southern Igbo; Ikenga the horned god of Fortune and Industry; Agwu the God of Divination and Healing; Njoku Ji the God of Yam, and Ogbunabali the God of Death . In southern Igbo dialects especially, ágbàrà is the term for these forces. Arusi manifest in natural elements and their shrines are usually found in forests in which they are based around specific trees. At shrines, íhú mmúọ́ , an object such as
7381-451: The Greeks, Etruscans , and Romans, and also to the cultural transmission of elements of an extraneous religion, as with the ancient Egyptian deity Osiris , who was later worshipped in ancient Greece . Most ancient belief systems held that gods influenced human lives. However, the Greek philosopher Epicurus held that the gods were incorruptible but material, blissful beings who inhabited
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#17327651945417502-552: The ancestors became equal in power to deities. The defining line between deities and ancestors is often contested, but overall, ancestors are believed to occupy a higher level of existence than living human beings and are believed to be able to bestow either blessings or illness upon their living descendants. Ancestors can offer advice and bestow good fortune and honor to their living dependents, but they can also make demands, such as insisting that their shrines be properly maintained and propitiated. A belief in ancestors also testifies to
7623-582: The baby, male ọgbanje die before the birth of a wife's baby or the baby dies. The child is confirmed to no longer be an ọgbanje after the destruction of the stone or after the mother successfully gives birth to another baby. The Arusi, who are also known as the Arushi , Anusi or Alusi by dialects (see Orisha , the Yoruba cognate), all spring from Ala the Earth goddess and Goddess of Fertility, who embodies
7744-443: The believer's occupation, tastes, personal experience, family tradition, etc. It is also possible to worship a single deity, considered supreme, without ruling out the existence of other gods. This religious position has been called henotheism, but some prefer to call it monolatry. Although the term "henotheism" is controversial, it is recognized by scholars that the worship of a single God accompanied by belief in other deities maintains
7865-413: The birth of twins and the killing and eating of pregnant animals, if a slaughtered animal is found to be pregnant sacrifices are made to Ala and the foetus is buried. People who commit suicides are not buried in the ground or given burial rites but cast away in order not to further offend and pollute the land, their ability to become ancestors is therefore nullified. When an individual dies a 'bad death' in
7986-547: The case of many other traditional religions of the world. Sometimes however, ancestors may reincarnate into families that they were part of while alive. This is called ilọ-uwa. Reincarnation is seldom, but may happen occasionally, if a deceased person cannot enter the spirit world for various reasons or may be absorbed into a new-born if it would die immediately after birth. Unlike in Hinduism , humans can only be reincarnated as humans. Families hire fortune-tellers to reveal if
8107-467: The central house, or òbí or òbú , of the patriarch of a housing compound. The patriarchal head of the household is in charge of venerating the patriarchal ancestors through libations and offerings, through this the living maintain contact with the dead. Only a patriarch whose father is dead, and therefore in the spirit world where they await reincarnation into the community, were able to venerate ancestors. Female ancestors were called upon by matriarchs. At
8228-477: The child harbours the soul or an aspect of an ancestor; the baby is sometimes named after this relative. The personality of the ancestor is not identical to the child's but rather the concept establishes a vital relationship with the child and characteristics of the ancestor. Other signs can be certain behaviors, physical traits, and statements by the child. A diviner can help in detecting if the child has reincarnated from an ancestor and may identify this ancestor. It
8349-618: The clearly pejorative term idolaters (worshippers of "false" gods). In modern times, the term polytheism was first revived in French by Jean Bodin in 1580, followed by Samuel Purchas 's usage in English in 1614. A major division in modern polytheistic practices is between so-called soft polytheism and hard polytheism. "Soft" polytheism is the belief that different gods may either be psychological archetypes , personifications of natural forces, or as being one essential god interpreted through
8470-465: The community is linked to the aggrieved deity. An mbari is commissioned and artists are chosen. After the completion of the mbari the spirit workers are reincorporated into the community and a feast is held for the opening of the mbari house where elders and the community come to exhibit the critique the expensive mbari. The mbari house is not a source of worship and is left to dilapidate, being reabsorbed by nature in symbolic sense related to Ala. Before
8591-406: The community. They are usually consulted at the shrine of a communities major deity. Dibia is a compound of the words di ('professional, master, husband') + ọ́bị̀à ('doctoring, sciences'). The dibia are believed to be destined for spiritual work. The dibia sees the spiritual world at any time and interprets what messages being sent and sees the spiritual problems of living people. They are given
8712-401: The concept of Ikenga to regulate the relationship between individuality and family relations and obligations, as well as free will and industriousness balanced with destiny decided persons chi. Ikenga acts as a physical medium to the consciousness and emphasises individual initiative through reflection and meditation. Success validates the Ikenga and the sculptures act as visual representation of
8833-553: The concept that the Absolute is Brahman, without clear differentiations, without will, without thought, without intelligence. In the Smarta denomination of Hinduism, the philosophy of Advaita expounded by Shankara allows veneration of numerous deities with the understanding that all of them are but manifestations of one impersonal divine power, Brahman . Therefore, according to various schools of Vedanta including Shankara, which
8954-405: The days as deities. These Arusi are venerated as the primary or as a major deity under Chineke in parts of Igboland. In terms of hierarchy, some communities recognise èké as the head of these Arusi, while others prioritise órìè and ǹkwọ́ first after the high god. Market days may have local deities representing the spirits in some places, in many southern Igbo towns Agwu is the patron of Eke, Ogwugwu
9075-407: The deceased ancestors who are considered to be in the spirit world, àlà mmúọ́ . In Odinani, it is believed that the dead ancestors are invisible members of the community; their role in the community, in conjunction with Ala, is to protect the community from epidemics and strife such as famine and smallpox. Ancestors helped chi look after men. Shrines for the ancestors in Igbo society were made in
9196-403: The different standpoints within the religious systems themselves This, of course, does not mean that African religions consist of conflicting "system" (monotheism, polytheism, pantheism, totemism), which lack any inherent unity. Rather, the totality of elements in each religious system can be viewed from different internal perspectives according to different contextual alignments. What is misleading
9317-433: The distinction within the religion between belief and practice. Scholars such as Jaan Puhvel , J. P. Mallory , and Douglas Q. Adams have reconstructed aspects of the ancient Proto-Indo-European religion from which the religions of the various Indo-European peoples are thought to derive, which is believed to have been an essentially naturalist numenistic religion. An example of a religious notion from this shared past
9438-510: The divine feminine earth force, chi the 'personal deity', ndichie the ancestors, and mmuo the minor spirits. The other ontological category consists of ndi mmadu , 'visible beings', which include ánụ́ animals, ósísí plants, and the final class ùrò which consists of elements, minerals and inanimate beings. While various gods, the spirit class of Arusi, and ancestors are worshiped and prayed to; no sacrifices are given to Chukwu and no shrines and altars are erected for it. If an Arusi
9559-604: The empty spaces between worlds and did not trouble themselves with the affairs of mortals, but could be perceived by the mind, especially during sleep. The classical scheme in Ancient Greece of the Twelve Olympians (the Canonical Twelve of art and poetry) were: Zeus , Hera , Poseidon , Athena , Ares , Demeter , Apollo , Artemis , Hephaestus , Aphrodite , Hermes , and Hestia . Though it
9680-464: The entire building built out of clay from termite mounds symbolically named jí ('yam') by the initiated spirit workers called ńdí m̀gbè . Ndi mgbe are secluded from the community for a couple of months during the rites of building the mbari to a deity. Mbari are requested by a deity who the diviner tells the community feels neglected and cannot feel pride in the face of other deities in the spirit world. A string of unusual and unfortunate events befalling
9801-526: The female Arusi based in Idemili North and South who holds up the waters, and Mbatuku the 'bringer of wealth' or 'coming in of wealth'. In addition to minor spirits there are evil wondering spirits of wrong doers called ogbonuke . Among the Mmuo are: Dibia are the mystic mediators between the human world and the spirit world and act as healers, scribes, teachers, diviners and advisors of people in
9922-487: The form of the pratima , or idol. The Puja (worship) of the pratima is like a way to communicate with the formless, abstract divinity ( Brahman in Hinduism) which creates, sustains and dissolves creation. However, there are sects who have advocated that there is no need of giving a shape to God and that it is omnipresent and beyond the things which human can see or feel tangibly.These gods were not worshipped without
10043-517: The form of the Atman . Many other Hindus, however, view polytheism as far preferable to monotheism. Ram Swarup , for example, points to the Vedas as being specifically polytheistic, and states that, "only some form of polytheism alone can do justice to this variety and richness." Nasadiya Sukta (Hymn of non-Eternity, origin of universe): There was neither non-existence nor existence then; Neither
10164-476: The four material elements of fire and air (masculine), and earth and water (feminine). The pattern of two and four reoccur in Chukwu's creations. The days correspond to the four cardinal points and are its names in Igbo, èké east, órìè west, àfọ̀ north, ǹkwọ́ south. The Nri-Igbo claim the market days to have been introduced to the Igbo by their divine progenitor and king Eri in the 9th century after encountering
10285-416: The funeral of a man's father there is a hierarchy in Igbo culture of animals that will be killed and eaten in his honor. Usually this depended on the rarity and price of the animal, so a goat or a sheep were common and relatively cheaper, and therefore carried less prestige, while a cow is considered a great honor, and a horse the most exceptional. Horses cannot be given for women. Horses were more common among
10406-460: The gods equally; they can be in monolatrists or kathenotheists , specializing in the worship of one particular deity only or at certain times (respectively). The recognition of the existence of multiple gods and goddesses does not necessarily equate to the worship of all the deities of one or more pantheons, as the believer can either worship them as a whole, or concentrate only on a specific group of deities, determined by various conditions such as
10527-537: The high god directly. Through áfà , 'divination', the laws and demands of the arụsị are communicated to the living. Arụsị are venerated in community shrines around roadsides and forests while smaller shrines are located in the household for ancestor veneration . Deceased ancestors live in the spirit world where they can be contacted. Below the arụsị are minor and more general spirits known as mmúọ loosely defined by their perceived malevolent or benign natures. These minor spirits are not venerated and are sometimes considered
10648-491: The idea of one God from Judaism, and maintains that its monotheistic doctrine is central to the faith. Jordan Paper, a Western scholar and self-described polytheist, considers polytheism to be the normal state in human culture. He argues that "Even the Catholic Church shows polytheistic aspects with the 'veneration' of the saints." On the other hand, he complains, monotheistic missionaries and scholars were eager to see
10769-485: The idea that "all gods are one essential god" and may also reject the existence of gods outside their own pantheon altogether . The deities of polytheism are often portrayed as complex personages of greater or lesser status, with individual skills, needs, desires and histories, in many ways similar to humans ( anthropomorphic ) in their personality traits, but with additional individual powers, abilities, knowledge or perceptions. Polytheism cannot be cleanly separated from
10890-432: The inclusive nature of traditional African spirituality by positing that deceased progenitors still play a role in the lives of their living descendants. Olupona rejects the western/Islamic definition of Monotheism and says that such concepts could not reflect the complex African traditions and are too simplistic. While some traditions have a supreme being (next to other deities), others have not. Monotheism does not reflect
11011-524: The innumerable deities that represent the Supreme Absolute Truth . Hindus who practice Bhakti ultimately believe in one God, who is known variously as Paramatman , Parabrahman , Bhagavan , Ishvara , and so on, that transcends all categories (e.g. both of form and formless), however the common people who remain unaware of these concepts worship their deities as ultimate god. Different regions can have their own local deities whose worship
11132-524: The later Roman religion . During the Hellenistic Era, philosophical schools like Epicureanism developed distinct theologies. Hellenism is, in practice, primarily centered around polytheistic and animistic worship. The majority of so-called " folk religions " in the world today (distinguished from traditional ethnic religions ) are found in the Asia-Pacific region . This fact conforms to
11253-445: The lenses of different cultures (e.g. Odin , Zeus , and Indra all being the same god as interpreted by Germanic, Greek, and Indic peoples respectively) – known as omnitheism . In this way, gods may be interchangeable for one another across cultures. "Hard" polytheism is the belief that gods are distinct, separate, real divine beings, rather than psychological archetypes or personifications of natural forces. Hard polytheists reject
11374-522: The lost souls of the dead. Ancestor worship and the worship of various gods and spirits, form the main component of the traditional Igbo religion, standing in contrast with Abrahamic religions . The number of people practicing Igbo religion decreased drastically in the 20th century with the influx of Christian missionaries under the auspices of the British colonial government in Nigeria . In some cases, Igbo traditional religion practice known as ọdịnala
11495-621: The many traditional African religions as complex animistic religious traditions and beliefs of the African people before the Christian and Islamic "colonization" of Africa. Ancestor veneration has always played a "significant" part in the traditional African cultures and may be considered as central to the African worldview. Ancestors (ancestral ghosts/spirits) are an integral part of reality. The ancestors are generally believed to reside in an ancestral realm (spiritworld), while some believe that
11616-429: The moon to pass on a perpendicular route, and so the world is divided into four parts and four days. The quarterly division of the earth and the days makes the number four sacred ( ńsọ́ ) to the Igbo. The élú nà àlà space is defined by two boundaries: élú ígwé , 'sky's limit' composed of heavenly bodies under the main forces of the 'masculine' sun and 'feminine' moon, and élú àlà , 'earth or lands limit' consisting of
11737-469: The most popular example being the wooden statues of Ikenga. Typically, only men are allowed to make representational figures of supernatural forces. The Igbo traditionally believe in an afterlife in the spirit world or dimension , where the deceased ancestors exist, and may influence the material world and their descendants. Ancestors are protectors and guardians of ones lineage, close friends and heritage, and may become to higher spirits (semi-gods), as in
11858-499: The multiplicity of ways that the traditional African spirituality has conceived of deities, gods, and spirit beings. Chukwuemeka Mbaegbu from the Nnamdi Azikiwe University , Awka , Nigeria , describes the Igbo religion's system as " Monopolytheism ", referring to the belief in many distinct gods and spirits, but with one distant and unpersonalized supreme force, which resulted in the creation of everything, but
11979-411: The northeastern Igbo due to tsetse fly zone that Igboland is situated in and renders it an unsuitable climate for horses. Horse heads are traditionally decorated and kept in a reliquary and at shrines. A number of major masking institutions exist around Igboland that honour ancestors and reflect the spirit world in the land of the living. Young women, for example, are incarnated in the society through
12100-484: The other gods and higher spirits. These lesser spirits represent natural forces; agbara as a divine force manifests as separate arụsị in the Igbo pantheon. A concept of 'the eye of sun or God' ( Anyanwu , Igbo: ányá ánwụ́ ) exists as a masculine and feminine solar deity which forms a part of the solar veneration among the Nri-Igbo in northern Igboland. Arụsị are mediated by Dibia and other priests who do not contact
12221-564: The patron of Orie, Amadioha the patron of Afọ and Ala for Nkwọ. The Cosmos itself is divided into "four constituent complexes" known as Okike , Alusi , Mmuo , and Uwa . Okike is the event of "Creation", the Alusi are the lesser deities, Mmụọ are the spirits of the Ancestors and all other beings, and Uwa is the World. Ọfọ and ogụ́ is a law of retributive justice . It vindicates anyone that
12342-479: The patrons of cities or other places came to be collected together as empires extended over larger territories. Conquests could lead to the subordination of a culture's pantheon to that of the invaders, as in the Greek Titanomachia , and possibly also the Æsir–Vanir war in the Norse mythos . Cultural exchange could lead to "the same" deity being revered in two places under different names, as seen with
12463-585: The power by the spirit world to identify any alusi by name and the possible ways of placating and negotiating with the deity. Dibia are thought to be revealed to possess the power over one of three elements namely water (and large bodies of water), fire and vegetation. Dibia whose elements are vegetation can go on to become herbalists by their supposed instinctual knowledge of the health benefits of certain plants they are instinctually drawn to, fire element dibia can handle fire unscathed during their initiation, and water element dibia do not drown. Dibia can partially enter
12584-1176: The principle of polytheism. Polytheism was the typical form of religion before the development and spread of the Abrahamic religions of Judaism , Christianity , and Islam , which enforce monotheism. It is well documented throughout history, from prehistory and the earliest records of ancient Egyptian religion and ancient Mesopotamian religion to the religions prevalent during Classical antiquity , such as ancient Greek religion and ancient Roman religion , and in ethnic religions such as Germanic , Slavic , and Baltic paganism and Native American religions . Notable polytheistic religions practiced today include Taoism , Hellenism (modern religion) , Shenism or Chinese folk religion , many schools of Hinduism , Shinto , Santería , most Traditional African religions , and various neopagan faiths such as Wicca . Hinduism , while popularly held as polytheistic by many scholars, cannot be exclusively categorised as such as some Hindus consider themselves to be pantheists , panentheists , henotheist , polymorphist, monotheists or monist . Hinduism does not have
12705-426: The public of the deity's presence. Larger clay modelings in honor of an Arusi also exist around forests and rivers. Other Arusi figures may be found in and around peoples' homes and the shrines of Dibia. Much of these are related to personal chi, cults, and ancestral worship. Ala (meaning ' earth ' and 'land' in Igbo, also Ájá-ànà ) is the feminine earth spirit who is responsible for morality, fertility and
12826-531: The python is revered, it is a symbol of female beauty and gentleness. Killing of the python is expressly forbidden in these places and sanctions are taken against the killer including the funding of expensive human sized burials that are given to slain pythons. Amadioha (from ámádí + ọ̀hà , 'free will of the people' in Igbo) is the Arusi of justice, thunder, lightning and the sky. He is referred to as Amadioha in southern Igboland, Kamalu , Kamanu , Kalu among
12947-408: The realm of space, nor the sky which is beyond; What stirred? Where? In whose protection? There was neither death nor immortality then; No distinguishing sign of night nor of day; That One breathed, windless, by its own impulse; Other than that there was nothing beyond. Darkness there was at first, by darkness hidden; Without distinctive marks, this all was water; That which, becoming, by
13068-403: The society, such as from the effects of divine retributive justice or breaking a taboo, they are not buried in the earth, but are discarded in a forest so as not to offend Ala. As in cases of most Arusi, Ala has the ability to be malevolent if perceived to be offended and can cause harm against those who offend her. Within the earth's spherical limit, in a cosmological sense, is a designation of
13189-486: The spirit world and communicate this by rubbing chalk on one half of their face. Dibia and obia practices were transported to the West Indies as a result of the Atlantic slave trade and became known as obeah . The name of divination in Igbo derives from ígbá áfà or áhà meaning 'to name' coming from the diviner's skill in rooting out problems hence naming them. The dibia or ogba afa , 'interpreter of afa',
13310-399: The spirit world. These living things and geomorphological features of the world therefore possess a guardian deity. Igbo cosmology presents a balance between the feminine and masculine, perhaps, with a preponderance of female representation in Igbo lore. In Igbo cosmology, the world was divided into four corners by the high god corresponding to èké órìè àfọ̀ ǹkwọ́ which are the days of
13431-480: The title of "gods" (John 10:33–36), because as literal children of God they can take upon themselves His divine attributes. Mormons teach that "The glory of God is intelligence" (Doctrine and Covenants 93:36), and that it is by sharing the Father's perfect comprehension of all things that both Jesus Christ and the Holy Spirit are also divine. Hinduism is neither a monolithic religion nor an organized religion :
13552-689: The top. The structures were temples for the god Ala/Uto who was believed to live at the top. A stick was placed at the top to represent the god's residence. The structures were laid in groups of five parallel to each other. Because it was built of clay/mud like the Deffufa of Nubia, time has taken its toll requiring periodic reconstruction. But as we have seen, there are other elements [besides monotheistic ones] which tend towards polytheism or pantheism. What, we may ask, accounts for these different tendencies? As Evans-Pritchard and Peel suggest, they do not derive so much from different observers' standpoints as from
13673-520: The trend of the majority of polytheist religions being found outside the western world. Folk religions are often closely tied to animism . Animistic beliefs are found in historical and modern cultures. Folk beliefs are often labeled superstitions when they are present in monotheistic societies. Folk religions often do not have organized authorities, also known as priesthoods , or any formal sacred texts . They often coincide with other religions as well. Abrahamic monotheistic religions , which dominate
13794-412: The twentieth century, circular stepped pyramids were built in reverence of Ala at the town of Nsude in northern Igboland. In total ten clay/mud pyramidal structures were still existing in 1935. The base section of a pyramid was 60 ft (18 m) in circumference and 3 ft (0.91 m) in height. The next stack was 45 ft (14 m) in circumference. Circular stacks continued, till it reached
13915-419: The unity of the Father, the Son, and the Holy Ghost represent a oneness of purpose, not of substance. They believe that the early Christian church did not characterize divinity in terms of an immaterial, formless shared substance until post-apostolic theologians began to incorporate Greek metaphysical philosophies (such as Neoplatonism ) into Christian doctrine. Mormons believe that the truth about God's nature
14036-494: The week in the Igbo calendar regarded as market days. The universe is regarded as a composite of bounded spaces in an overlapping hemispherical structure, the total spaces are referred to as élú nà àlà . In one Igbo cosmological theory reported by W.R.G. Morton in the 1950s from an elder in Ibagwa Nike in northern Igboland, Chukwu sees that the sun travels across the world in the day time and then cuts into two in order for
14157-403: The western world, typically do not approve of practicing parts of multiple religions, but folk religions often overlap with others. Followers of polytheistic religions do not often problematize following practices and beliefs from multiple religions. Depending on the type of Buddhism practiced, it may be seen as polytheistic as it at least acknowledges the existence of multiple gods. The Buddha
14278-471: The workings of the World. They are lesser deities in Odinani, each of whom are responsible for a specific aspect of nature or abstract concept. According to Igbo lore, these lesser deities as elements of Chukwu have their own specific purpose. They exist only as long their purpose does, thus many Alusi die off save for those who represent universal concepts. Some of the more notable male Alusi include: Amadioha
14399-632: Was counted among their number in antiquity. Different cities often worshipped the same deities, sometimes with epithets that distinguished them and specified their local nature. Hellenic Polytheism extended beyond mainland Greece, to the islands and coasts of Ionia in Asia Minor , to Magna Graecia (Sicily and southern Italy), and to scattered Greek colonies in the Western Mediterranean, such as Massalia (Marseille). Greek religion tempered Etruscan cult and belief to form much of
14520-525: Was restored through modern day revelation, which reinstated the original Judeo-Christian concept of a natural, corporeal, immortal God, who is the literal Father of the spirits of humans. It is to this personage alone that Mormons pray, as He is and always will be their Heavenly Father, the supreme "God of gods" (Deuteronomy 10:17). In the sense that Mormons worship only God the Father, they consider themselves monotheists. Nevertheless, Mormons adhere to Christ's teaching that those who receive God's word can obtain
14641-546: Was syncretised with Christianity, but in many cases indigenous rites were demonised by Christian missionaries who pointed out the practice of human sacrifice and some other cultural practices that were illegal under the colonial government. Earlier missionaries referred to many indigenous religious practices as juju . Igbo religion is most present today in harvest ceremonies such as new yam festival ( ị́wá jí ) and masquerading traditions such as mmanwụ and Ekpe . Remnants of Igbo religious rites spread among African descendants in
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