University of Nigeria

Research Publications
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ADIBE, E. Gregory

PG/Ph.D/06/41797
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Mysticism in African Traditional Religion: Northern
Igbo Cultural Area Experience
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Social Sciences
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Religion
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May, 2008
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Ojionuka
Arinze
Digitally signed by Ojionuka Arinze
DN: CN = Ojionuka Arinze, C = US,
O = University of Nigeria, Nsukka,
OU = Innovation Centre
Reason: I have reviewed this
document
Date: 2009.05.10 03:20:04 -07'00'
MYS'I'ICISM IN APIIICAN Tllr\l)I'I'IONAI, RELI (;ION: NOR'I'IIERN IGBO
CUL'I'URAL AREA EXI'ERIENCE
GREGORY EJIOFOR AUIRE
Rcg. No: PG/Ph.1)/06/4 1797
I)II:I'ARrI'M15N'I' OI? lIL1:I,IGION
UNIVI3RSI'I'Y OF NIGERIA,
NSUKICA.
MAY, 2008.
Al)Il3l<, GRISGORY E. llOlWli, a postgraduate student in the Dcpartmcnt of
licligion and with licgistration Numbcr I'G/I'h.D/06/41797 has satisfactorily
complctccl t hc rcquircmcnts for thc dcgrcc of I hct or of' Philosophy (Ph.D) in
Afi.ici~n Traditional licligion. 'l'hc work embodied in this thesis is original and has
not been submitted in part or full for any dcgrcc of this to iIny ot her IJniversity.
~~- ' ?- .......... ......*.... .....................
licv. Fr. Prof. A.N.O. 15liwunifc
SIJI'ISIIVISOII
This work is dedicated to my latc father, 1% Rcncdict Odiwc Adibc who was a friend
irnd ill1 idviscr, who nurtured mc to understand what makes a man humane; and
my good friend 1,atc licv. I+-. Dr. Dom Oltafor who cncouri~gccl n ~ c all through the
acirclcmic cxcrcisc.
This work wits donc through the supportive attention itnd advice of Rev Pr
Professor Anthony l<liwnnifc, who cncourirged me to come over to Nsuklca for A'I'R
studics. Il c pirinstaliingly read through the manuscript and made vcry importiint
imcl useful contributions. My friend late licv. Fr. Ilr. 1)ominic Ol<irfor ncvcr allowed
mc to skip irnything i mport ant t hat would mi ~l i c the rcscirrch ir success. I t is ir pity
he ncvcr lived to sliirrc the joys of my completion of the work. Mi ~ y his soul rcst in
pcircc. licv Fr. Dr. l l i l ary Achnnikc was always irvailirblc to give t hc ncccssary
corrections whcn he siIw mc getting off course. Rev. Fr. Dr. Victor lfcirnyi often
found time to cngiigc mc in serious i ~rgumcnt s in order to disirhusc from my mind
somc,conccpts not in consonance with the thcmc undcr study. l l r Malachy 1Szeilo
and Dr. C.0.T ilgwn, wcrc avirilirblc to encourage me whcn gatlicring niatcrials for
the work W1iIs proving difficult. licv Fr. Dr Arirzu gir17c me a note to Professor John
A. llmcll irn lgbo mystic who provided me insights into Igbo mystical cxpcricnccs.
' l o these men of honour 1 irm indebted.
1My priest collcirgucs in Iloly Cross Parish Nlcpor who gavc mc time off to read
irnd writc tlic work must be thirnltcd in il spccinl wiry. 'l'hcir contributions for tlic
succcss of this yorl c must not go unrcwirrdcd. 'l'hc pirrishcs whosc priests and
communities assisted nic duri ng the rcscarcli hours, irnd the attention they gavc me
stand out to be apprcciirtcd. My ci~tcchists and parishioners wcrc vcry cooperative
for their very understanding all through my period of rcscarcli. My ordinaries the
Archbishop Emcritns, Most licv A.1L Obicfunn and Most Rev Val Oltcltc undcr
whose iruthority 1 IviIs able to gct this rcscarch donc must be thirnltcd in a special
hvily. 'l'hosc who in irny form nssistcd nic to get through this rcsci ~rch, I pray God to
bless irncl fortify them.
LIST OF CI-IAR'TS ON SONIIS IC130 RELIGIOUS MYS'I'ICAI, SYIMI~OI, S
I'agcs
Chart 1: - 'Taxonomy of the Traditional lgbo licligious
Mystical Ritual Expcricnccs in Northern lgbo
Culture . . . . . . 69
Chart 2: - Taxonomy of Mystical Ritual Semantics of 'Traditional
licligious Igbo Mystical Expcricnccs in Northcrn lgbo
Culture ...... 70
Chart 3: - The Taxonomy of lgbo Mystical Agents in Northcrn lgbo . . . . . . 225
Chart 4: - Somc Animals, their symbols and Meanings . . . . . . 254
Chart 5: - Somc Animatc Objects, their Symbols and LMeanings ...... 255
Chart 6: - Some lnanimatc Objccts, their Symbols and Mcanings . . . . . . 256
Chart 7: - lgbo Sacred Days, thcir Symbols and Mystical
Meanings . . . . . . 273
Chart 8: - lgbo Traditionalists & lgbo Christian l'crccptivc on
Somc lgbo Mystical 1Sxpcricnccs . . . . . . 274
LIST OF PICTURES vii . i,
Picturc Onc: Asscmbly IIousc (Obu) of Nzam
Traditional Priests, llivincrs, and Mcdicinc Mcn ... ... 142
Picturc Two: Ikcchukwo Opi, Shrinc Pricst of
Itikwo Ilcity, Nzam . . . . . . 143
Picturc 'l'hrcc: Iyi Oji Agcnts In lgbariam Near
Mgbachclcku and Orji 'l'rccs Activated For Fertility ...... 144
Picture Four: Shrinc Priest in White (Uwadiogbu Ikcm)
of Ucludc Onugwu Dcity in Igbariam with IIis
Shrinc Agcnts; Ifcanyi Okafor, Divincr ICxplaiiiiiig
Somc Points on Ilivination (Thc Divincr was Callcd
Homc For Divination Explaining Somc Points to the
Rcscarclicr ...... 145
I'icturc Fivc: Alaclo Agbata, Pricst of Ajana Dcity in Igbariam,
Discussing with thc Rcscarclicr Bcsidc llis Ajana Shrinc ...... 146
Picturc Six: lMaduahuclii Nwakama Bcsidc Eke Dcity Consccratcd
With Aghalata Tree in Igbariam (l'hc Rnsh to bc Clcarcd
Bcforc any Sacrificial Event) ...... 147
Picturc Seven: Amuji Iyi Shrinc (Nwakacha Nduhisi) Posing
with thc Rcseachcr ...... 148
Picturc Eight: lyi O,jii Shrinc Emenikc Okafor With Alo for
'I'ruth ...... 149
I'icturc Ninc: Ududc Onugwu Shrinc I'ricst Uwadicgwu lkcm in
lgbariam Explaining Some Points: Whitc Clothe Rackground:
Gifts from Votaries For I~avonrs- in Fertility and Protection ... 150
I'icturc Ten: Ichic Ol whukwu from Idemili Blessing
... ... Kdla Nut Bcforc His Kinsmen 211
Picture Elcvcn: Shrine Sitc in Idcmili Local Govcrnmcnt . . . . . . 212
Picture Twelve: Village Shrine (Ugbo Deity) in tlic Forest, Nzani ... ... 213
Picturc 'l'hirtcen: Shrinc Sitc with Mystical Trccs All Around
it I11 Igbariam with the Priest Coming
Forth to Mcct thc Rcscarchcr ... ... 214
l'icturc Fourteen: lchalla Shrine (in Rivcr Sidc I,ocation), Nxam ... ... 215
Picture Fiftccn: Odobo Villagc Anccstral Shrine, Nzam ... ... 216
l'icturc Sixtccn: Ngwu Trcc Trunk in Iclcmili Local
Govcrnmcnt Area . . . . . . 217
Picture Seventccn: Consccratcd Akpu 'I'rcc in Idcmili Local
Govcrnnicnt Arca . . . . . . 218
I'ictul-c Eighteen: Consccratcd Akpu Tree in Idcnlili Ilocal
Govcrnmcnt Arca ... ... 219
Picture Nineteen: Consccratcd Akpu Tree in lgbariam ... ... 220
Picture Twenty: lkcm Uwadicgwu, Priest of Akpu
Umu IJdaba Shrine (The Shrine was in the Yam Barn) ...... 221
Picture Twenty-Onc: Eke Shrinc in lgbariam ... ... 222
vii
LIST OF MAPS l'agcs
1. The Northern Igbo Cultural Arca . .. . . . viii
2. Map of Northern, Eastern, Wcstern, and
Southern Igbo Cultural Arcas ... ... 3
3. Map of Onitsha 1)ialcctical Zone ... ... 4
_ _ _- Ecological boundary
E:] Cross Fiiver aasin A Southern igbo.
- Mundary of lgbo sub-culture
- Boundary of lgbo culture ar ea
a The S c a r p md s B Northern lgbo
' ~ v - Escarpment
Lower Niger val W C. N. Eastern lgbo
/ / / Plateau
El Midwest lowlands Eastern lgbo
Palm belt ? Enclaves Nlger Qelta E Western lgbo
SOIJRCIS : Onwucjcogwu (1997:4)
TABLE OF CONTENT
Title I'agc
Approval Page
Certification
Dedication
Acknowledgement
List of Charts
List of Pictures
I. ist of Maps
Thc l<cological Map of thc Igbo Culturc Arca
'I'ablc or Contents
Abstract
CIIAP'TER ONE: INTRODUCTION
1 . 1 Background to the Study
1.2 Statement of the Problcm
1.3 Aims of the Study
1.4 Significance or the Study
1.5 Scope and limitation of thc Study
I . 6 Iicsearch Methodology
1.7 Definition of 'I'crms
CHAPTER TWO: LI'I'ERATIJRE REVIEW
2.1 Introduction
2.2
Concepts of Mysticisn~ and Ordinary Human Expericncc
2.3 Rcligion and Mysticism
2.4 African Understanding of Mysticism
2.5 Igbo Worldvicw on Mysticism
2.4 Mysticism in thc Contcxl of Scrvicc to Humanity
2.7 A Rcview on Divergent Ideas on Mysticism
2.7.1 Some Ideas in Consonance with the Practice of Mysticism
2.7.2 Some Discordant Ideas in Understanding Mysticism
2.8 Summary of Litcraturc Review
CHAP'I'EII 'I'FIREE: MYS'IICISM IN NORTHERN IGI30
'SIUDI'SIONAL IiELIGIOUS CIJI. 'ITIRE.
TI 11: 1II.I.IGIOIJS AND T I E NON R1JI.lGlOlJS . . . .
3.1 IJnderstanding thc Iieligious Mysticism in Northcrn Igbo
'I'raditional Religious Culturc . . . . . .
3.1.1 Chad 1 : 'I'axonomy of the 'Traditional Igbo
Religious Ritual Mystical Experiences in
Northcrn Igbo Culturc . . . .
3.1.2 Chart 2: 'I'axonomy of Mystical Ritual Semantics of Traditional
Igbo Mystical Experiences in Northern Igbo Culture ... .....
...
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3.1.3 Somc Analyscs 01'Contcnt of Chart 1 : 'l'axonomy of
Tsaditional Igbo Ritual Mystical Experiences in
Northern Igbo Culture . .
3.1.4 Some Analyscs of the Content of Chart 2: Taxonomy of Mystical
Ritual Semantics of Traditional Igbo Mystical Expcrienccs
in Northern Igbo Culture . . . . . . .
3.1.5 The Igbo Rcligious Mystical Rituals for Religious Igbo Mystics
in Northern Igbo Culture . . . . . .
3.1.5.1 IliwaAnya . . . . . .
3.1.5.2. Iwa Anya . . . . . .
3.1.5.3. Ima Mmuo . . . . . .
3.1 S. 4. Ima Ogwu . . . . . .
3.1.5.5. Igba Afa . . . . . .
3.1.5.6. Ichi 0x0 . . . . . .
3.1.5.7 Ibu Ainuma . . . . . .
3.1 S. 8. Ichi I kc Mniuo . . . . . .
3.1.5.9. Ifu Ol'ulu . . . . . .
3.1.5.10. Igo Minuo . . . . . .
The Profile of Real Mystics in 'I'raditional Igbo
Northern Culturc . . . . . .
Ritual Powcr to Scrvicc Spiritual and Bodily
Elcalth ol'thc People . . . . . .
Ritual Powcr to Advicc the Igbo People for Ikttcr
Life Style and thc Dcnelits in I. iving Uprightly . . . . . .
Ititual Power to Protect . Energize and Stabilix Igbo Families
And 'l'hc Socicty . . . . . .
Undcrstanding the Non Religious Mysticism in 'l'raditional
Northern Igbo Iieligious Culture . . . . . .
I l i Anlosu . . . . . .
'The Con~plexity of Igbo Witchcraft I<nocvlcdgc . . . . . .
Some Igbo Medicine Men Practice Witchcrafi . . . . . .
The Igbo lieligious Mystics Do Not I'racticc Witchcraft . . . ...
An Analyscs in Kclation to Igbo Mystics' Genuinc
'I'raditional Iicligious Practicc . . . ...
CI IAP'I'EK FOUR: AN X-RAY 01: THE WORLD OF '1'1 IE MYSTICS IN
NOR'I'HERN ICBO TRADITIONAL REI. IGIOUS
CULTURE . . . . . .
4.1. An X-Ray of Northcrn lgbo Traditional World in Relation
to lgbo Mysticism ... . . .
4.1.1 Elcmcnts of lgbo Religious Beliefs and Mysticism ... ...
4.1.1.2 .. Thc nclicf in the Supremc ncing - Chul<wu, or
Chinekc . or Oscbuluwa, or Ezcchitokc . ... ...
4 . 1 . 1.3 'The Belicf in I ma 1 Ilcitics with Spccific Funclions . . . . . .
4.1.1.4. 'I'he l3clicf in thc I'owcrs of' Ancestors Callcd
Ndichic. Ndi (iboo ....
4.1.1.5. 'I'hc Ikl i cf in Oraclcs and Systcnl of Divination
called Igba-Al'a ....
4.1.1.6 Thc 13clief In Many Abstract Forccs which arc
Pc r s ona l i d ...
4.2. Socio-Ethical Requirements for Traditional Mystical
Experience ...
4.3. Intuition in Igbo Religion: A Tool in Igbo Mysticism . . .
4.3.1. Power of Chi and Intuition in Igbo Mysticism ...
4.4. Igbo Mystical Ekili, the Igbo Ufo (IJnidentificd
Flying Object) ...
4.5. Igbo Iicligious Rituals as Mystical Force . . .
4.5.1. lgbo Mystical Sacrilice and Worship ...
4.5.2. Igbo 'I'raclitional I'raycr as Mystical Action . . .
4.5.2.1 Igbo Mysticism in Oji and Libations ...
4.5.2.1.1 Oji Igho: A Means for Igbo Mystical Prayer . . .
4.5.2.1.2 lgbo I, ibation. A Mystical Prayer ...
CHAP I'ER 1:IVI:: 'I'AXONOMY OF MYS'I'ICAI. AGI:NTS IN
?'I<ADI'I'IONAL. NORTHERN IG130 CIJI. 'l'lJRE
AREA ... ... 223
5.1 Brief X-ray of Taxonomy of l i ed Mystical Agcnts in
Northern Igbo ... ... 225
5.1.1. Chart 3: 'The 'I'axonomy of Igbo MysticaI Agents in Northern Igbo ... 225
5.1.2 Taxonomical Nomenclature of Igbo Mystical Agcnts in
Northcrn Igbo . . . . . . 226
5.2. Analysis of 'l'axonomy of Mystical Agents in Northcrn Igbo ... 228
5.2.1 Igbo Priests - iVdi I;Jze Aliwi; Atnm~r ... ... 229
5.2.2 The Igbo Family I leads . Ndi lsi limur7r~c1; r\Vi (Xptrltr ... ... 232
5.2.3 The Igbo Eldcrs . Aid; Oker~y c. . Aidi Ogrlc.r?yi ... ... 233
5.2.4 ' fhe lgbo 'fitlcd Mcn and Womcn - Ndi /chic. . AIL/; ghzdz~
/chi; iVdi Lchichi ... ... 234
5.2.5 'I'hc Igbo Medicine Men - Ndi Dihitr Ogwu: Lhiu Ogwu ... ... 236
5.2.6 The Igbo Diviners - iWi Dibi~r AJlr; L3ia Lhu ... ... 238
5.2.7 Thc Igbo Prophets - Ndi n 216~1 Amzrmu; r\kh Ivu Amuma ... ... 240
5.2.8 The Igbo Sccrs - Ndi r? ' LI j ~l oj i ~; Ndi Ihu Ohu . . . . . . 241
CHAPTER SIX: 'I'AXONOMY 01; ANIMATE AN11 INANIMA'I'l<
MYS'I'ICAI. OBJECTS IN TIIADITIONAI. IGDO
RI'I. IGIOUS CULTIJRE . . . . . . 243
6.1. Some Animatc and Inanimate Objects as Sacred Symbols in lgbo
Mystical Expericnces . . . . . . 245
6.2 'l'axonomy of Some Mystical Animate and Inanimate Objccts
in Igbo Religious Mystical Experiences . . .
6.2.1 Chart 4: Somc Mystical Animals, their Symbols and Mcanings
6.2.2 Chart 5: Somc Mystical Aniinatc Objccts, their
Symbols and Meanings ...
6.2.3 Chart 6: Somc Mystical lnanimatc Objccts. thcir Symbols
and Meaning ...
6.2.4 Some Analyscs oSContcnts in Charts 4 - 6 ...
6.2.4.1. An Analyses of Content of Chart 4 of Somc Animals
in Igbo Mystical Experience ...
6.2.4.2. An Analyses of Content of Chart 5 of Some Animate
[Vegetative] Objects in Igbo Mystical Experience ...
6.2.4.3. An Analyscs ol'Contcnt of Chart 6 of Some Inanimatc
Objccts in lgbo Mystical Experience ...
0.3 Omcn: Mystical Intcsfcrcncc in Igbo I . iScstylc ...
6. 4, Chart 7: Igbo Sacrcd Days, thcir Symbols and Mystical
h4canings ...
6.4.1. Some Analyses of Contcnt of Chart 7 on thc
Mystical Sacred Igbo Days ...
CHAPTER SEVEN: TI-IE SPECIAL FIJNC'I'IONS OF MY S7I'ICISM
IN IGI3O 'TRAIII'IIONAL RELIGIOUS
CUI. 'IIJRIZ ... . . . 259
7 .I . Keligious Functions of Igbo Mystics ... ... 259
7.2. Social Functions of Igbo Mystics . . . . . . 261
7.3. Political Functions of Igbo Mystics ... ... 263
7.9. Moral 1 Ethical Functions of Igbo Mystics . . . . . . 265
7.5. Economic Functions of Igbo Mystics ... ... 266
7.6. Educational Functions of Igbo Mystics ... ... 267
7.7. Psychological Functions of lgbo Mystics ... . . . 269
('1-IAI"SI7R EIGI-1'1': TI IE FIJrfURE OF TIL4DITIONAI. IGBO
MYSTICISM IN NIGI'RIAN CON1'I~MI'OKAKY
SOCII YI'Y . . .
8.1. Militating ]:actors ...
8.1.1. Christianity in lgboland . . .
8.1.2. Islam in Igboland . . .
8.1.3. Westcrn Education and Culture ...
8.1.4. IJrbanimtion and Migration ...
8.1.5. Modern Communication Media ...
8.2. 7'hc Future of Igbo Mysticism . . .
8.3. The Future of Igbo Traditional Mystical Ihpericnccs
to thc Igbo Christians' Gcneral Perspective . . .
8.3.1. Chart 8: Igbo 'I'raditionalists & Igbo Christian Perspcctivcs
on Some Igbo Mystical Experiences ...
8.3.2. The Igbo Christian Perception of Igbo Mystical Rituals . . .
... 8.3.3. Somc I'rctcncc among Igbo Christians . . . 3 1 4 , .
CHAPTER NINE: 13VAIlJA'I'ION. SUMMARY AND CONCLUSION
... ... 9 . 1 . Evaluation 318
. . . . . . 9.2. Summary and Conclusion 319
... ... 9.3. Reconimendations 327
. . . . . . 9.4. Contribution ol'this Work 331
... ... 9.5 Suggested Arcas for Further Rcscarch 332
. . . . . . Rib1 iography 334
... . . . Appendix I : List of Informants
343
Appendix 11: Samples A & I3 of Interview Questionnaire And
Answcrs on Mysticism in African Traditional
...
Religion: Northern Igbo Cultural Arca Expcricnce ... 344
xiv
'I'licologici~l doctrines i~ntl priwticcs of Africiin 'I'raditioniil Hcligio~~ (A.'l'.K) ar c
often nlisconccivcd i ~nd niisrcp~.cscntctl. 1Siirly Wcstcr~r Missionaries iintl thcir teeming
ni~tivc i~gcnts iintl clients in Igboli~ntl contlcni~icd tratlitioni~l religions practices ilS
tlcvilisli and deserving no spiritual iittcntion. Mysticism which is the highest form of
religious cxpcricncc ant1 practice in any religions system got tlic worst intcllcctual
biishing from Cliristiiin niission~~-ies and thcir clients. Hciisons stem partly cithcr from
the inner nature of mystical cxpcricnccs or from thc cnclcmic biascs of somc early
writers on African 'I'raditional licligionllgho 'I'rat1ition;il licligion. Now that most of the
cloucly notions of this rcligion have hccn exposed ii~itl clci~rctl I)y serious scholars like
Mbiti, Itlowu, I,icnhiirtlt, ISvans-Pritchiirtl, Mctuli, Ifcsicli, 1Slcwr1nifc, llgwu to mcntion
;I few, the ncctl 211-iscs to tlclvc clccply into the niiturc ant1 functions of mysticism in
A.'I'.I< with l)articuli~r rcfcrcncc to Igho 'I'ratlitioni~l Religion (1.T.R). 'Fhc disscl-tation
irinictl irniong other things to csposc the ~ncaning ant1 f ~~nct i ons of mysticisni in lgbo
'I'ratlitional licligion with Northcrn I gl ~o sub-cultural area iis ii case stutly; identifying
. Igbo mystics, thcir spcciiil functions in lgbo cultarc, their spccinlly rclcvancc in
Northcrn Igho cultaral arca and the viiluc in Nigeria contemporary religious socicty. A
qoiiliti~tivc rcscarcli design was iitlol~tctl i n the stutly. Iht i i for the stutly were collcctctl
using qucst i o~~ni ~i r c i~ntl in-depth interview as p r i m~~r y i nst r~~ni cnt s. Also, library
niatcrials i111tl t l oc~~ni cnt s were copiously usctl as sccondirry sources of data collection.
'I'hc ~) o l ) ~~l i ~t i o ~i comprisctl three hundred people in the ticltl of Africiin Religion
porposivcly sclcctctl. l ncl ~~t l ct l in this number itre thirty one pcoplc intcrvicwctl because
of their in-tlcpt lalowlctlgc iintl fi~miliarity with Igbo 'I'ratlitional Religion (I.'l'.li).Data
were analyzctl i ~nt l intcrprctctl through well co-ordinatcd structured taxonomical chiirts
which rcvci11 thc complex intricacies in unclcrstancling mysticism in the arca studictl
with cultnrc area approach as intcrprctation modcl. 'l'lic tintlings of this work arc: that
untlcrlying t o ArI'R/I'l'li in conception and opcriitions is nlysticisni; tlint mysticiil
fi~nctionarics liltc pricsts, tlivincrs, medicine men - dihirr, proplicts/proplicksscs still
exert influcnccs on 110th tratlitioniil believers and Christians. 'l'hcsc Igho mystics it was
obscrvctl get tllcmsclvcs i i t t ~~~i ct l to higher lcvcls of spiritoiil consciousness throngh Igbo
rcligioos iliysticirl rituals of Iliwrr Anjtrr, Iwtr crnjtrr, Intri Ogwir, Igbrr A,frr, Iclti Bze Mntiro,
Iclti Ozo, Ilo Mtniro, l f i r Qfirlir and Ihii Amiintri. Variow fnnctions of the Igbo mystics
wcrc analyzctl ant1 the Igbo mysticill symhols itlcntitictl. 'l'llc intcrcsting part of the
worlc is tllc ni ei i ~~i ~i gs given to Igl)o mysticill practiccs by ortlini~ry pcoplc 110th the lgbo
tratlitionalists ant1 thc Christisns. All gave the same nici111i11g to Igho mystical practices.
Ili Aniovrr wiis found to be not only non-rcligious nlysticisni in Northcrn Igho Culture,
but ilhcrriition to ethics ancl principles of rcligion. The special functions of Igho mystics
w r c icl~ntificd iiS: religious rituiil services for Igbo families and socicty; stabilizing
politicirl, economic i i ~i t l social institutions; chcclc mating all nicnibcrs of Igbo socicty for
moral rectitude; communici~ting with lgbo divinities ritui~lly to attriict thcir hlcssings.
'I'hcy i ~ r c callctl Mntrro i t ( / Mrrclir. 1Svcn Christians in the iircil untlcr study, secretly
patronize them. Conscqocntly thcy arc still rclcvant i n motlcrn Africii/Nigcria. 'I'hc
inipliciitions of the stutly ar c that somc of the religious crises in Nigcria today arc partly
rootctl in tlisdiiin of mystical cxpcricnccs of AI' IWI' K mystics and partly on ignorance
of thcir rolcs in socio-religious cohesion and peaceful running of traditional societies. 'l'o
rcmccly this anomaly, thc rcscarclicr rccomnicnds ii stutlicd resol-gcncc of mysticism in
ArI'R/l'l'li ils it pertains to all culture and sub-cultorc arcas of Africii, in addition to iln
intensive positive i ~t t i t udc to tlic porvcyors of this religion.
Mysticism is a complex rcligious issuc and ;I sophisticated rcligious prircticc.
1)oprc (1987: 245 - 261) silys that mysticism is a special fcatorc i n rcligious
r .
cspcricncc. I his cxpcricncc hcing privittc raises varying prohlcms of intcrprctation.
'I'hc cspcricncc stcnis from self-Itnowlctlgc [noctic]. It has to I)c noted that s ~ ~ c l l
ltnowlcdgc comcs to the privilcgcd subjcct t l i ro~~gl i ascetic cscrciscs or meditative
tcchniqocs. With this preparatory stage, the higher power takes possession of the
- s ~~bj cct t h t ill1 ~011111tiir~ preparations iil)pciir to lose tlicir efficacy. 'l'llc rcligious
saI>,jcct invol~~ntarily gets i~itcgri~tcd into the 'I'ri~nsccntlcnt. 'I'his givcs nlysticism its
rcligious chi~ractcr. Mystics interpret tlicir cxpcricnccs in the light of the tlicologi~i~l
or philosophical universe. This makes mysticism solely a private issuc to its own
world. ' l' li~~s, tlicrc is no mysticism-in-gcncrd. 'I'licrc ;ire only par t i c~~l ar n~ysticiil
systcnis and intlividnals: Ilintln, Bndtlhist, Mnslini, Jewish, Christian and so forth.
'I'hc signitici~ncc of mysticism lniiy t i ~ ~ t l more mci111i11g in the words of 'l'anncr
13udtlhists tcnch that rcligion can hc acccptcd litcr:~lly and bc
acltnowlcclgctl iIS an allcgiancc, or it ciln hc cxpcricnccd mysticnlly at a
much tlccpcr Icvcl. In the Northern Scllool, thc Mnhayana systcm
i ~ ~ l t ~ o ~ l c t l g c ~ that irny one may scclt idcntity with thc truth in order to
bcttcr scrvc manlti~itl and thus modify conscio~~sncss sntl gain a higher
tlcgrcc of enligh tcnmcn t.. . . 'I'lie <;rcclc systcm - Orphic systcm clescribcd
tlic 'river of vivification' in which 'tlic gods' distribntcd divinity
i i ccordi ~~g to capacity, pouring out lifc for lower beings according to
rcccp tivi ty.
In Mysticism, the mystic receives more lifc, which is an cmpowcrmcnt to scrve
hunlimity better. Scclting identity with tlic r~ltimatc trnth ia ortlcr to serve humanity
bcttcr is true mysticism which is a rcligior~s growth i n quest for nlorc rcligious
cnlightcnnicnt. 'l'lic growth increases one's rcligioas awi1rcncss, wl~icli icads to
niysticirl csl)cricnccs. 'I'lrc Itnowlctlgc so ol~tirinctl Icirtls to improving lik ol' otl~crs irntl
. .
tlic dcvclopnicnt ol' the society positively. 'l'lic mgc to know more in religion and bc
united with tlic I J l t i ~~i i ~t c maltcs irn ordinary person grow into extra-ordinirry
i~.u\;ire~less not for i1idi\4d11ill purpose but for commnni~l \ ~i l l ~~c . 'l'lrc possibility of Igho
trirtlitionalists growing in tlivinc awareness slm111cl no( hc in clooht hccirnsc their
religion hiis l'i~cilitics fiw n~yslic;il cxpcricnccs. 'Hie Igbo mystics 21s mystics in other
religions seek religions cnl i gl i t cn~nc~~t irs to be hcllcr tlisposctl to scrvc Igbo
communities.
N i ~ t ~ r c niysticisni refirs to tlic ltincl of intense cxpcricncc whcrcby the sohjcct
feels lri~lisclf rncrging with tlic cosmic tot;rlity. 'I'liis cosnric cspcricncc could he
religions. 1)nprc (1987: 245 - 201) maintains tlii~t it would hc very absurtl to clcuy
mystical ;~bsorption into n; ~t urc and transcendent in ilriworlt as not Ilaving religious
connotirtion. Clicniic;~ls ciln int111cc n~ystical cxpcricncc within i1 religious circle.
Iicligions hiwe unique nlysticisms rcga rdlcss ol' 1 hcir origin. 'l'hc importance of
, religion is to ' rct;~in its vitality as the mcn~l m- s con tinoc to 1)clicvc in (lie transccndcnt
rcirlity, wlricli they con~r ~r n~i i c; ~l c wilh by tlircct cspcricncc.
MAP SHOWING NORTHERN, WESTERN, EASTERN AND SOUTHERN IGBO CULTURAL
AREAS
MAP OF ONITSHA DIALECTICAL ZONE
Ifesieh (1 987:284)
1.1. 13A(~l<(~l<OIJNI) ' 1' 0 rl'lllC S'I'1JI)Y
I<cligioos cxpcricnccs i11-c theories and practices i n religion. 'l'hcy (lo not clcvclop in
isohtion of sopcrnir turiil attraction. Sacrifice, ill1 rituirl ceremonies, pnldic ant1
privi~tc, lwi~yers to attrirct l >l cssi ~~g from God ;rrc iill religions cxpcricnccs. 'l'hosc who
rcgnlirtc religious cxl)cricnccs i1l-C cilIIctI religious Ici1dcl.s. 'l'hlls, the I)il~Itg~OIIlltI of
the stutly is iiimctl a t exposing tlic religious cxpcricnccs of sonic towns i n Northcrr~
Igbo coltor;rl arcirs within tlicir religious, economic, sociiil and politici~l scttings in the
l j i l ~t i ~ ~ ~ c l post i ~~cnr si on of wester11 civilixirtion.
1gl)o p ~o p l c iI1-c i r n cl l r ~~i c group in sooth-cibst ol' Nigcriir i n tlic Africirn
continent. .'l'lrc Igbo con~nrunitics t hi ~t were visitctl 211-c groopcd untlcr Ns111tk;r ;i~id
on its hi^ t1i;rlcctiil xo~ics of Northere Igbo. 'l'he Mi i ~) of Nortlicra Igbo C ~ l t ~ r i i l Area
the irppropriiitc sampled towns (Onwocjcogwa, 1997: 4). 'I'hc cosmopolitan two
tow^ irrc grool~ctl iis Nsr~ltlta di;ilccticiil xoac - 1l)iigwii i111tl lchi in Igbocxc,
. OVO~O irnd OI111lil)il i n Igbo- ICtiti, I,cjjc, Adiilii, Nsoltltii, IJltcl~c, Obollo-iili)r; i i ~ ~ t l
l g b o g o ~ ~ i ~ ~ i d O~ i i s l i i i - I S ~ ~ n g ~ ~ i n I<IIII~U-Exilic; i i ~~t l in Onitsliii tliirlcctical zone -
Agnln, Abiitctc, AW~ UZI I , Ojolo, Igbiiri;rm, Nxam, Nltpor, itlid Ugil. 'l'hc choice of
thcsc towns wirs ni;rtlc in c~nsi dc~i t t i on that Igbo 'I'rirclitioniil Religion is still very
nrr~clr ~ ) r i ~ c t i ~ e d there i n spite of mot l cr ~~i t y and Cliristii~n iailocnccs.
I'hc i~iliiihitir~~ts of Nortlicr~i Igbo according to Onwncjeogwo (1997: 7) ar c
tlistingr~isliccl with tlicir cultoral ti'ilturcs tliiit hiwe highly tlcvclopcd titlcd system
1IiI~cd on Ozo title ant1 Mniiro society, dccp gcacalogics of ciglit to tea gcncratioas and
cliibor;itc tc~ilplcs for snpcrs;~torirl hcings trlusi irntl ancestor t c~npl cs called ohu.
'1'1ic1.c 111-c so11ic clcgrcc of sin~ilarity in the belief systcni.
'r'hc Igbo primordial times wcrc agrarian and pastoral before the arrival of
.
. .
Wcstcrn civilization. The economic life and cxistcncc of peasants wcre depcndcnt on
nature, which arc dcpcndcnt on supernatural forces. 'Thcsc peasants fear any threat
to good harvest in any form. 'They rely on thcir good religious affiliation and
reverence to local objects of worship for divinc bcncvolcnce. Wcbcr (1969: 37) was
unfair to projcct the attitude of rcvercnce and belief in divinities by pcasants as
hinged on "buying divinc bencvolcncc." Wcbcr adds, "only tremendous
transformation of lifc orientation has succccdcd in tearing tllcm away from this
universal and primeval religiosity." 'This thought of Wcbcr partially captures the
scenario of the traditional Igbo society before the advcnt of western civiilization and
aftcr.
'Traditional Onitsha and Nsuklia arcas of Igbo cultural area were very
dependent on agriculture and pastoral farming for thcir sustenance and relied very
much on their fidelity to religious regulations, which had seasonal and periodic rituals
of sacrifices for'supplication, propitiation, thanksgiving, appeasement, and cleansing
as ;I way of lifc for maintcnancc of harmony bctwccn thcir physical and spiritual
world. 'Thc ~naintcnancc of this harmony assured them of the Supreme Bcing's
blessings and protcetion that would yield much profit in their daily endcavors. Any
digression that would break this harmony of co-cxistcnce was seriously rcsistcd, by
the consensus reaction of all in the community. Thus, moral rectitude was a must for
all and sundry.
All Igbo institutions: economics, politics, rcligious, educational and social wcrc
meticulously monitored by religious leaders who were under taboos to be exemplary
and honcst in their discharge of assigned rolcs. No institution opcratcd i n isolation of
customary regulations. Ilogu (1974: 27) adds that in Onitsha and Nsukka arcas men's
pcrformaocc of important soci;ll and political tlatics. Members of ~l l i ~s q~~c r ; ~t l c
sncccssful. IZxtcntlctl family ;rat1 linci~gc stroctercs provide Ihr relatives. 'l'hc old ;rnd
'I'hc trirtlitio~~irl society's cohcsivcncss lost its grip when Western civilixi~tion
introtlaced plar;~lislic ideologies of rn;>ny religions, 11rb;111 tlcvclol)n~cnt i111tl nligration
with its nioncy ccouomy ;rnd tloul)lc rcsitlc~~cy. Accordingly new rcl i gi o~~s introtl~~cctl
new society t l ~ i ~ t o ~ c Il l i Iy 1)clong to one religion wilh ;I tlifkrcnl rcligioes oricnl;rtion
and live in tllc ~~cighborhootl of i111otl1~1- person with ir tliffcrcn t view of life. 'I'hos, tllc
11 oniiln irct nus st be religiously rooted WIS ~ l i ~ s s i l i ~ d st~pcrstitious by lhc Igbo elite.
'I'his ;~ccortIingly, Scrmcntctl religious conflict within the s;~nic commoo con~niaoity.
distinguisliing knowlctlge chirri~ctcristics ;lad caltori~l likstylcs with its new
pcrccptioa of the world of n~irn.
institutions, which ;rssist in various l i ~r ms of cr l i gl r l c~~n~cnt . Nsnkk:~ h;rs ;r grci ~t
IJnivcrsily will1 m;~ny sccondilry schools and the sirnlc with Oni l s l ~; ~ that hi ~s over two
univcrsitics IOkij;~ - Madona IJniversity, IJmtinyi~ - ' I ' ~ I I I s ~ ~ I I ~ University, IJli -
Ar~;rml~r;r State IJnivcrsity ;ind otlicrsJ where spcci;~list conrscs ar c clone oil Western
28
civilix;rtion. 'I'hcsc nrci ~s hnvc C;ltholic, Angilic;ln, I'cntccost;ll, Rloslc~n ; ~nd other
faith religions g i l t l ~ c r i ~ ~ g ~ that cxl~osc the pcoplc into other worltlvicws on life and
s~~l)cl-n;rtur;rl rcl;rtionship with ~I ; I I I . 'l'hcsc rcligioos propose new tl~inlting ;rgirinst the
niysticirl oricnlirlio~~s of t r;rclitio~~;rl religion. 'l'hc tr;rclitioa;rl shrincs of deities were
destroyed by 1I1c C'11risti;las i n llltchc, N;lntlo, Ogitli ;lnd Ncni to n~cnt i on ;I Tcw. With
new economic clues1 coupled with clcstrr~ctivc tendency oTlr;~tlitio~~irl slrrincs i n tl~csc
Northern Igbo co1tur;rl area, the tratlitionalists lost gripe of the society. It wor~lcl not
1)c justified to say that somc of the slirilics of clcitics destroyed had no 131-ccarioas
pr;rcticcs; liltc in IJltchc, the tlcstroyctl shrine and CIIII)ICIIIS of I $f ' ul ~~ deity had
Ir;ltlition;il prostilutes who bore chiltlrc~l for it. 'l'lrc Iatlics licl)t i n 1)ond;rgc there were
11;rppy when llrcy wcrc 1ibcr;rtctl.
D I I ~ to modern clivcrgcrit religious oricnt;~tions in Nor t hc r ~~ Igbo society, the
traclition;rl religious Icadcrs, who ;]re Igl)o mystics, lost r c l c v; ~~~c c lo the 1gl)o
c on~~nu~~i t i c s . 'I'l~e 1gl)o 111ys1ics - the c11stot1i;rns of tr;~tlition;rl ~irlucs, who pr;~ctisccl
Igbo nlysticis~n, equ;~lly lost the culture of transmissio~l of Igho c111isr;rl v;rlacs ;is the
~nccliurn for such was scwrcly and convc~~i cnt l y a~aililblc. Consequently, Igbo
tra(1ition;ll niysticis~il went into oblivion. '1'0 rccovcr whirt n1;lltcs 1111 Igbo tr;rtlitioni~l
n~yslicisni wor~ltl assist the prcscnt Igho socicly rccovcr its chcrislietl prinrol-dial
tr;~tlition;rl valocs. Soole ~)rcc;rrious tratlitioni~l practices i n vogue i n the n;lmc of Igbo
rcligiorrs niysticis~rr is csposccl and cxpl~ngccl within tlic statly's critic;~l and i111;1lyti~;11
prcscrrt. ' 1 t' 1011.
1.2. S'l'A'1'12MISN'I' OF '1'11 15 I'I<OBI,15M
Mysticisni 1i;rs unilnccs within religions, nwt;rphysic;rl s pxi l ; ~t i ons i111d 11om;r11
psyc1iologic;rl feelings thilt its nicnnings tliffcr greatly with any t l i ~ n c ~ ~ s i o ~ ~ of
i r vcst i gi ~t i o~~. Ilo\vcvcr, ~nyst i ci s~n in religion cannot be tliscussctl i n isoliltio~~ of the
. .
entire cnlbodilncnt the religion: practices, worsl ~i p ; I I ~ creed. Mysticism ill r cl i gi o~~
linlts rllilll into intinlate nnion with the divine. It has connection wit11 ritual knowlcdgc
in i ei t i at i o~~ that progresses from the ordinary to c ~t ~- i l - or t l i ~~i ~r y i ~ t t i ~ i ~ l mc ~ ~ t . I hch
instit11 tion Ili~s guidclincs of getting into the mystical stiltc. 'l'hc i~rstitr~tion;rl ~nysticism
coaltl hi ~vc rewarding provisions for i ~t l l ~crcnt s l)nt wit11 some condcn~ni ~t i on f'ronl
none ~ncml)crs as not tlrc I)cst. ' l' l~is coa~cs true wl ~co Attwatcr (1007: 337) coatlcmns
n~yst i r i sn~ f' ro~n ( I ' l ~i ni ~, Intli;l, I'crsitl i ~nd Neo-l'lirto~~ists ;IS n;rt~~r;rl ~nysticism and
~irn-tl~cistic. 'I'bcsc ar c rejected as hcing wrong in aim and n~ctllotl.
Why ar c tlicsc nat ur; ~l attainmcuts of mysticisnl contlcn~nctl? 'I'iraocr (1973: 79)
o h s c ~ ~ c d : "A IZntltlliist 111ay ;1ttili11 i1 11irturi11 cxpi~nsion of' inner rcalimtion ;rntl
culsl-gcd tlcgrcc of wistlom and cnliglltcnmcat." 'I'his a; ~t nr al cspnnsion of' inner
rci~lixirtion of' wistlon~ is possible ;ls '1';lnncr insistctl throagh il 111011i1stic cliscil)linc and
responsibility. 'I'iinacr n~nintnins that m;ln grows 11y pcrson;~l effort irnd his ability
i111(l sensitivity incrcilscs irs 11c scclts to idcatilj, with troth irncl tint1 grcntcr wistlom
which \~o111tl cn;111lc him to serve 11li11ll<i11(1 i n good worlis. ' I' ;IIIIIC~ C O I I C I I I ~ ~ S that
I311tltllrists ar c r:raltctl ;rccorcliag to the tlcgrccs of their rcaliz;~ tion of t 11c truth. 'I'bis is
;~cl~icv;ll~lc by t l ~ci r n~c ~nbc r s throag11 clcirnsiag of tile 1)otly; ovcrcoa~ing limitations i n
order to re-onitc with one's own divine I I ~ tu re.
'I'hc personal effort for mystical growth without t~ttril)oting sr1c11 to God's gift
i ~ ~ ~ t l grace is \ ~ l ~ i l t A t t ~ i ~ t ~ r (1997) C O I ~ ~ C I I ~ I ~ C ~ ilS ~ l i ~ t ~ ~ r i ~ l rnysticisn~. I3ut is it
,jastitiirblc to contlc~nn ~nysticism ils pr;rcticctl by otllcr religions jost I)cc;~usc it docs
not follow the stririgl~t jircltct of' ;I partica1;rr religion'? If' this thonght shoultl be
acccptctl, it is ]lot llcccssi1ry to discuss mysticis~n i n Af'ric;rn 'I'r;rdi tional 1Wigion.
Son~c i111thors I I ; I V ~ wroagly coaccivcd Af'riciln ' I' ~-;~tlitio~li~l Religion. It is i111t to
dis;rI~r~sc f r on~ the nrintls of' these slwptics that every r cl i ~i on 11;rs mysticnl cxpcriencc,
.,.
, c.
so h;rs Af'ricirn '1'1-;rtl tiorla1 Religion its own mystics.
'I'hc nrissio~~;rrics c1;rssitictl African '1'r;rtlition;rl Hcligion irs tlccirtlcnt, primitive
;rat1 r~nprotlr~ctivc ( Ogl ~~~ki r gr ~, 1097: siv - xv). 1fcsi;rh (1089: viii) rightly got thc trnc
As soon irs they f;~ilcd to see itlcnticirl feirlorcs tlrilt manifest
IS~~r-opcirn religion in Africa, they cillllc to rushctl hut crroacorls
conclrrsion, that they [ Af r i ca~~s ] 11;1vc no rcligioe. 'l'hcy did not
rcirlizc t h; ~ t Af r i c i ~~~s , whcrcvcr they ;Ire, there is their religion.
If Af r i c i ~ ~ ~ '1'r;rtlition;rl Religion wonltl be said to I N onprotlr~ctivc, t1cc;rtlcnt ;rnd
. cr ~~sl l cd fi~lillly 21s no religion, i t woultl i n Western opinion h;rvc no nlysticisnr ;is a
religious cxl ~cr i c~~cc. Some iruthors hirtl 1)r;rntlctl Igho '1'r;rtlitional Rcligioos mysticism
clcvilish even wlrcrc somc gootl rcligioos val r w ar c fbund well ex~)rcssctl tl~ercin. 'l'hc
d r ~ c position, which Igbo tratlition;~l mysticism nrcrits ns ;I true religious experience is
tlcnictl it. IS other religions 11;lvc ;~cccptcd nlystic;~l cspcricncc, Igbo traditionirl
l l k p o ~ ~ g (1085: 15) irsscrts that i n Africirn trirtlitionirl society, rcligion was not
only pi ~r t irnd ~)irrccl of ASric;rn caltorc; it was ;I pcrwrsivc clcnlcnt pcrmc;~ting all
asl)ccts of' coltore. 1Sga11 (1082: 14 - 16) af'lirnls that ~nystic;~l expcr i c~~cc is itlc~~tifictl
wit11 cwr y culture ;rntl rcligion. ' l' l~us, tach c ~ ~ l t r ~ r c i111d rcligion in1crl)rcts its
nrysticisnr ;rccortling to its u11ic111c cxl)cricaccs iIS a 1111ity i n tcrnls of its own creeds or
dogma. Conscqncntly, ~nyst i ci sn~ is the sourcc from which ethical values ultim;~tely
tlow. Mystics of all religions prircticc self-s;~criticc, service, ch;lrity ant1 rncrcy with all
0th cr gootl worl<s ;la tl ;I rc i n touch wl i tlr flrrrf co.s~?ric Spir.ifrrtrl I'I'PSPIICP f o~u( ~r d wlriclr
flro gwtrr ~~i!ligiorr.s 1111(lirrr11~ ~ I ' o ~ L ' . 'I'he p o w~ r i n nl y~l i ~i r l ill tirinnlcn 1 1 rirnsfor~ns the
i n t l i ~ i d ~ ~ i ~ l irnd I I I I I ~ ~ I I I lik i l l gcncr;~l.
tlic order of being i111tl is also ~nctliatcly prcscnt to m;~n in (lie ortlcr of knowing. l l c
further posits that the ~)rcscncc of God is commonic;ltctl through religious tlimcnsiou
of 1111n1an experience, wl~ich is not oely av;rilirI~lc to only privileged k w hot accessible
being. 1,;1ne observes tililt rcl i gi o~~s cxpcricncc h;~s ;I criterion, which woaltl mi ~kc
niystici~l cxpcricncc gcnni ~~c. 'l'his is possible when there is complete fi~i t11 ;~atl good
n~or ; ~l s i l l the life of the mystic within the religion of bclicf.
Igbo 'I'ri~tlition;~l Itcligion I I ~ I S votaries ;~ntl they 11;lvc cl;~sscs of rcligioos titles
t l ~ i ~ t were obt ai ~~ct l thro11g11 rcligio~~s rites. Would the initi;~tcs to these Igho Kcligioas
titles hi~vc mystical cxpcricncc in t l ~ci r rcligior~s life? Nort hl m~rnc (1963: 65) was very
i~ggricvetl when 11c ol)scrvctl how the ;lncicnt religious lili. is tre;~tctl by motlcrnisni
wlrcn lie writes:
Miiny of the tr;~tlitioni~l sci c~~ccs t l ~ i ~ t ;Ire \ ~ i ~ - t ~ i ~ l l y obsolete arc r~se;rlly
tlisn~issctl ;rs mere mi~gic or supcrstitio~i, ;IS it' our i~nccstors Ii;rtl bcc~i so
idiotic ;IS to I)c i~ic;~l)i~I)lc ()I' t l i st i ng~~i sl i i n i1lasioa;rry rcsnlts fro111 real
ones, or lx~tl from good.
tr;rclitioni~l religions inspiri~tioa and ri t w~l s ;IS illusions and snpcrstitious.
traclitiori~l religions ancient practice ;IS idiotic. 'I'hcrcfi)rc, i t IMS to be affirnrctl that
Igho ancestors were rot idiotic ; ~nd they kucw when illusions cilmc to play in their lift
Ncitlicr Afric;~n Mysticism I I ~ I - Igl ~o n~ysticisn~ Iii~s ~*cceivctl ;rdccj~~;~tc caposition i n
Al'ric;rn religious stutiics. Ncvcrtl~elcss, the hct cirnnol be tlei~ictl t l i i ~ t issues I)ortlcri~ig
on nlysticisn~ i n African religion have been tlisc~~ssetl i ni l t l ~c~-t c~l t l y item-by-item . ;IS .
tl-irditional priesthood, tri~clitio~lill ~nctlicinc i ~ ~ ~ c l consecration of rcligioos objects i111d
tri~ditioni~l religious syn~hols. 'l'hc religious objects i rrt l s y~~l hol s ilrc 1nystici11 artifacts
of Afric;~n ' I ' ~- ; ~t l i t i o~~i ~l Religion. African n~ysticism involves i1II i ~l ~o o t African
'I'r;~tIitional 12cligion and its intric;lcics. '1'0 tliscr~ss Afric;~n mysticism is to disclose the
fr~nctions and villoc of African 'I'r;~dition;ll 12cligion i111tl its services.
'l'his work w;ls co~lcluctcd on ;I particular t l l c ~ ~ ~ c i n focus: lgbo 'I'rilditio~li~i
iV1ysticis1n. Mysticism often criticillly condcm~wd ;IS i ~b n o r n ~i ~l religious pri~cticc by
religious sltcptics 1Ili1ycd coaspicaoas vi1111i1blc role i n traditioni~l 1gl10 rcligioos i111d
social settings. Mysticism ;IS religious experience cn~hodi cs ill1 issues tlli~t give r ~~ci l ni ~l g
It wils very tlil'licrrlt to tind a specific book on African mysticism. Why have many
African great : ~nt hors fi~ilcd to cliscr~ss mysticis111 wl ~i c l ~ is the prop ol' Africirn
Religion? 'l'hc k i ~ r ol'discessing African niysticism nlily he the cftkct of brain wt~shing
of western civilization and its cdocational ideologies, which projcct that nothing good
is in African ' I' ri~ditio~~ill Religion hut ktish practices. 'I'hcl-ctbrc, scholi~rs frigl~tcncd
113; the scrior~s 11ilshi11g tl1i11 Al'rici~n Religion hirving hccn rlassitictl prin~itivc, clcvilisl~
'l'raditioni~l I2cligio11 be i~cccptcd as a religion. Ilowcvcr, in the process, n~a ny facts
h:~vc cmcrgccl, proving that some good and rcligiow V~ I I I I CS can be fi)~tnd in it. Yet
fears of losing identity wit11 collcilg~~cs of being br;~nclccl traditionalists, ;~ntl irrational
many scl ~ol ; ~rs ar c ;ldhc~-cnts of thcsc new religions i n Africi~. Son~c Africi~n scholi~rs
still call Af r i ci l ~~ ~ncclicinc men, witch-doctors ;rncl irrc i n C ~ I I ~ I I S C ~ state 011 how to
c;rtcgorim i l ~ ~ t l c111;1ntitj~ mysticism of the Western and Asii~n worlds ;IS attaioahlc i n
Africi~. 1Sve11 some Africi~n scl ~ol i ~r s refer to Africi~n religious r ~~yst i ci s~n ;IS rcligio-
,
. .>
magici~l pri~cticc.
mystical cxpcricnccs i111d cqr ~i ~l l y is tlicrc i ~ny possihilily of 1~l ) o 1ri1ditionirl religion
producing tri~ditioni~l ~yligioos mystics who can iltti~io the lofty heights qoantilicd ilS
' ,
ci~stcrn irnd western mysticism. 'l'liis ~-c~ciircli is iliinctl i ~ t cxpl ori i t i o~~ of this p~.ol)lcni.
1.3. AIM OF '1'111~ S'IIJ1)Y
'I'hc study intends tl~crcl' orc to cxcavi~tc the l~idtlcn fi~cts of ~i l yst i ci s~i ~ 21s priwticetl hy
1y;rclitional religions l>clicvcrs in the Nortlicrn Igho coltorirl ilrcit who were initii~tcrl
into vi~rioos religious tlr~ties in Igbo 'I'ri~tlitioni~l Itcligion. Scco~~t l l y i t proposes lo
U I W~ I I ~ I I the Ihactioss of Igho religious mysticism i~ncl mystics in lhc ilrcir anclcr study.
'I'liirtlly, it tried to identity their i nl l ~~cncc in the contempi~ry period.
1.4. SI(~NllJl<~ANCIC 01i 'JIIIC S'I'IJDY
'I'llc slotly is rlcsignccl to high lighten the fi~ct tllirl Igbo niysticisnl is ;I religious
. espcr i e~~ce l h i ~ t is of grc: ~t iniporti~ncc to the entirely of the ll~eorics i~acl pri~cticcs of
Igho ' l' ri~ditioni~l Religion, the fulcrom thro11g11 which all thougl~ts i ~nd actions Igbo
religion rcvolvc. An cxplori~tion of mystical pri~cticcs of the Igbo t r i ~di t i o~~i ~l i st s would
tlisi~bosc tlic wroag impressions gcncr:rtccl by ignori~nt writers on Igbo religion.
'I'hc fruit i111d l i ndi ~~gs of this study will s11pp1y resei ~rcl ~ers in l'u1111-c wit11
iitleqoi~tc d;~t;l for conipariag mysticirl cxl)criciiccs i~ntl pri~cticcs i n vi ~r i or ~s religior~s
systcri~s of the world. In irrldition the rcscirrch would explore i n a sense the ricllcs of
Igbo mysticisni iIs religious cxpcriencc, wliicl~ some persons hircl previously
co~t l cm~i cd ;IS idiotic i111d i l l l ~ ~ i ~ ~ i i ~ r y ( No~t l i 1>0~ rnc, 1963: 86).
Igbo 'I'rntlitioni~l I<eligion is s ~~s t i ~i nct l by the services of the tri~ditional Igbo
mystics who provide stability to trirdition;rl Igho vi~locs i n tlic social, economic,
political and rcligioas life of the pcoplc. Con~ccl uc~~t l y, the work wo111tl bc ilcltlctl to
. .
the existing litcrirturc on At'ricirn 'I'riltlitioni~l Religion irnd mystic;ll experience tl~crcin
which serviced the rcligioas ritaal lik oSIg11o people.
'l'l~is work would expose bow Igbo mysticism merits iI ~l ; r ~~i f i c i l t i o ~~ i ~mong the
11lystici11 religions of the world io i~tlclition to otbcr litcrirl worlts done on Igbo
' I' raditio~~al Rcligion.
As n~iiny 1g11o scl ~ol ars i IW willting 1111 to the responsibility of providing their
rcsci~rch stl~tlics i111t1 tindings on ilncient Igbo life i111t1 activities, somc of these scholars
still call lgbo nlystics witch-cloctors i111cl mirgiciilns. ' Ibc work woalcl provide the on-
coming 1gl)o ncw gcncriltions with somc Sacts that troc Igho mystics ar c not witches
i111tl mi~giciiros. 'l'his Igbo Igbo religious nlysticisn~ iIs pri~cticcd I)y I gl ~o mystics ia the
i i untlcr stetly. ' I' l ~i rl l y, it tries to itlcntify l l ~ci r i nf r ~cacc in the
contc~l i pori ~ry/ ~notl crn period.
1.5. SCOI'IC AND 1,IMI'I'A'I'ION 01' 'I'IIIS S'I'UDY
'I'l~c c~~l t ul - c' arca untlcr study as dciinccl hy Onwoc~cogwn (1992:Y) is a
gcograpl~ici~l ilrcil occopietl by people whose cultures exhibit ;I signit'icart tlcgrcc at'
similarities with ci1~11 other on belief system, worship, ccononiy, I;~ngo;rgc, social
institutions, miltcriill traits, property and politiciil cxpctlicncy. ' rhc culture area is:
Nsoltlci~ dialectical zone - Ibi~gwa il11t1 Ichi in Igl~oczc, Ovoko i ~nt l Ohul t pi ~ in Igbo-
]!:titi, IJcJjc, Atli~ni, Ns~~ltlcil, 1Jlcclic, Obollo-i~fi)r; i~ntl Igbogoro iiatl O~~isll;i-l<nugwl~ in
E~I I ~I I - czi l t c; i ~ n t l i n 011itsh;l tliillcctic;~l xonc - Agu111, Abi~tclc, Awkuxo, Oioto,
Igb;~riam, Nmm, Nltpor, ;~ncl 1Jgn.
'I'hrcc hnntlrccl qocstionn;~ircs wcrc distributed io tlic col t l ~r c arca. In the three
huntlrcd q~~cst i onnai r cs that wcrc distril~utcd, two I~uodrcd ilotl eighty two wcrc
rctarnccl. 'l'hc rcsci~rchcr cnconntcrcd many prohlcms of con~moni ci ~t i ng itlens on
Igbo mysticism. Many persons 00 not Itnow what co111tl Iw c;~IletI I gl ~o n~ysticisni.
..:,.
'I'liirty-four ltnowlctlgciil)lc persons in Igbo 'I'rirtlition;~l IWigion who were
i~ntl they gi ~vc sonic usct'ul inSor~n;~tion on Igbo mysticis~n.
1)uring the interview s on~c persons voloatccrctl inli)~.ni;~tiou Srccly, while others
were vcry sns1)icious. Sonic of the pictures ol)ti~inctl where p i d for, i111d some s c c ~ ~ c s
coultl not I N ~)liotogri~plictl ;is tlic owners of' the shrine iintl religious iirtilhcts cooltl
not ~ ) c r ~ i ~ i l it. Some persons tlcmi~~itlctl tinancii~l gri~tilici~tion. Mirny of' the Iglm
tri~tlition;~l rcligious n~ystics who were S~I I ~I OI I S i l l the piist were o1)scrvctl to he tlcatl
with thcir Itnowlcdgc. 'I'licrc were 110 one Soontl within sonic of their households to
sli;~rc i nf i ) r n~i i t i o~~ bout their S;~tl~crs' tr;itlitio~~;~l religious profession. Ilowcvcr, the
few who were i11)lc to volon tccr inli)rm;~liol~ were vcry I~clpl'ul.
Mysticism ;IS ;I s;~crctl tri~tlitioii;~l scicncc is not very of'tcn open li)r gcncri~l
ltnowlctlgc. 'l'hc ;rcqoisition 01' tlic ltnowlctlgc is often rcscrvctl for the il~itiatcs i~ntl
some rcl;rtivcs or clicn ts of mystics. 'l'hc effect of new religions in Nort1ic1-II Igbo wiis
cry I I ~ I I C ~ I oI ) ~e i *~c d (luring the interview. I l owc~cr , the tliiti~ so colli~tctl gi\vc good
inli)rn~;~tion ;rod rcvc;ilccl I I I I I ~ ~ I oil Igbo tr;~tlition;rl niyslicism
liin;~ncii~l and lime consfr;~ins with vast Northcra Igbolil~~tl to tr;~iisvcrsc was
i~notlicr 11;111tlici1p. It hinclcrctl fr~ll investigation o f m ~ n c birsic Northern Igbo sub-
~ I I ~ ~ I I I - ~ S . Ilowcvcr, ill1 effort w; ~s nii~tlc to give iI jnstifi:rl)lc prcscnt;~tion of' Igho
mystic.ism ;ind the i nl ~c~- enl niyslic;~l cspcr-icuccs fro111 some towiis ia O~litshii ;~ntl
Ns ~~l t l ~i i Igbo c11lt11ri11 i~rc;rs.
A clualita tivc ; ~nd pl~cno~iicoological rcsenrch tlcsigns were i~cloptctl in the s tacly. Dil t ; ~
for the study wcrc collected using qucstionni~irc i~ntl in-tlcptli i ~~t crvi cw i1S primirry
instrnmcnts. Also, lihri~ry ~niitcrii~ls a11t1 tlocunic~~ts were copiously ~~sccl ;IS sccontlirry
soorccs of dirti~ collection. 'l'hc popeli~lioa comprised tlircc Iiuotl~.ctl pcoplc i l l the field
of Al'ricirn Religion p~rposivcly sclcctctl. l~~cluclctl i n this non~l )cr iirc thirty-live
pwplc intcrvicwccl bcci~osc of their in-tlcpt knowlctlgc i111~l fi~miliariiy with lgbo
'I'raclitionirl Religion.
'I'hc dirt;i were examined i)11<1 interpreted throogh well co-ordini~tcd stroctorcd
tiixonomici~l chirrls, compirrirlivc irnirlysis lhrough critical systcn~iitic socio-tlcscriptivc
i~l)proilch wi t l l i ~~ the arcil o~l dcr stotl y. 'l'l~is irnirlysis ~.cvcirlcd llic co~i ~pl cx rcligioos
i~rtricircics in o~~t l crst andi ag ~iiysticism i n tlic culture irrci~ st~~tlictl (Onwocjcogwn, 10
- 12: 2003). '1'11c tirxo~~oniy of the niystics crposcd their functions, opcriitional
~iiclliotls; soPicli~l valocs i~ntl tlic provenience.
1.7. 1)151~INI'I'ION OF 'I'ISlXMS
'I'he thcmc under discourse is "Mysticism in Africiio 'I'ri~ditional Religion: Nor t hcr ~~
Igbo Coltori~l Area ISxpcric~~cc." 'I'his could hci ~r tlivcrgcncc prcscntiltions if effort is
not niadc to tlclinc some terms ils to zero down to the objcctivc of lhc rcsci~rch. '1'1111s
sonic attcnipts iirc ~iiirdc to clctinc Mysticis~n, Afiiciin lraclitional religious syn11)ols
and n~ystical power. 'l'licsc terms by implicirtion would help to provide the matrix for
the study.
Mysticism: Alcsirntlcr, I]., Bi ~~gl i , A.C., Bontc~iil)~, A. Ji othcrs (2003: 841, 1330,
irnd 1004) tlcfinc u~ysticism irs the bclicf of tlivinc lrulh or llrc sool's onion with the
divine, which is i ~t t i ~i nahl c by spiriluirl insight or ccsti~tic contc~npliltion without the
n ~ c t l i ~ ~ m of the senses or reason. 'I'ri~clition is t11i1t w11ich is tr;r~ismittccl; ;I hody of
. ,,.
belicfs aucl nsi~gcs: knowlctlgc, ol )i ni o~~s, tloctrincs, castonis ;111tl practices h;~ntlccl
tlown from gcncr;rtion to gcncr;~tion. A1cx;rndcr and gronl) f ~ ~ r t l ~ c r tlcfinc religion ils
any systcni of faith i111d worsl~ip. A I~clicf binding the s pi r i t u~l n ; ~ t ~ ~ r e of nian to ;i
s ~ ~ l ) ~ r ~ l i i t ~ r i ~ I I)ciag, as iavolving a feeling of tlcpcntlcncc ant1 rcsl)onsihiIity, together
Africi~n 'l'rirtlilion;~l Iicligioos Symhols: 'I'l~cse ol),jccls ar c I-cligioos w;~rclrousc ol'
i~~ti)rnl;ltion, vital nncl tlyn;~mic comnirrnic;lting mcdilrm i n religious rc;rlm. 111 Af r i c ; ~ ~
r ; ~ I i t i ~ i ; ~ l ltcligion, ritu;rl sy nil~ols 1)lay vcry important role ;IS s;~crctl o11,jccts. In
African tri~tli tion;d ecology, ritoal religious symbols connote it1c;rs csprcssing soci;rl,
~)olilical, religious ; ~nd ccononlic clcnlents of' Africirn spirit i11id pI1ysici11 worI(1s. '1'11esc
ritual syn~hols jointly conlmu~iic;~tc religious itlc;~s. Kcligious synlhols for the African
niystics express t r i ~di t i o~~i r l norms, mintls of the spirits, ant1 s;rcrctlncss of intentions.
b f r i c ; ~ ~ ~ rcligioi~s synlhols spc;~li vo11111ics of sacred I;rnguirgc lo vot;~rics i n Afric;rn
worltlvicw. Africa~r religious sy~nhol s ;Ire s;~crctl links of tlic visible ;rnd i ~~vi si hl c in
religious co~l cxl .
Mystical l'owcrs: It is tllc llitltlc~l sul)crn;~tur;rl powcrs i n the universe. 0rdin;rrily
nlan cannot see or I I S ~ tlle~n. Africans helicvc that Got1 governs these niystcrions
powers in the universe. 'l'lic unseen powcrs i n the universe ;rrc callctl mystic;rl powers
IIccit~rsc they ;Ire I~idtlcn; yet I1 am; ~n persons lr;~iaccl to 11ntlcrst;~ ncl bow they opera tc
tap tlic~n. ' l' l~csc mystical powcrs, Africans believe ;Ire vcry often used by some
Africi~n proli.ssion;ds - mystics.
'I'lrc tlclinition of terms h;rs provided ;I frame f i ~ r ;rrticoli~tion of Afric;ra
tratlition;~l n~yst i ci s~n wit hi^^ Africi~n 'I'r;~tIition;~l lieligion. lironl the l~igllliglrtctl views
and other opinions not exposed in thc tlcfinitions of terms, the t l ~ c ~ n c untlcr review is
.."!
explored. 'l'hc l i tcri ~turc review in the next chi ~pt cr would expose more f t ~ct s on
~liysticisni i ~ n d African Religion.
cI I Al "r l ~l i TWO
1,1'1'15liA'IUliE REVIEW
2.1. IN'l'l<Ol)IJC'l'ION
lgbo 'I'rirclitio~li~l licligioo is il religion often nris~~ntlcrstootl 11s klisll i r ~ d tlolilish R I I ~
of no viiluc. 'l'his wirs the perception held at the period wlrcn mi ~ c l ~ hirs not I)ccn
written by 1gl)o scholars on vlrlr~cs lrttaini~blc i n Igbo 'I'ri~ditio~rirl Religion. 1Svc11,
rniruy of the lilcrirry worlts by lgho schol;rrs coi~hl not cuposc opc111y thirt I g h people
i)riicticctl ~nysticisnr ;IS i n other world religions. Maey worlis ar c now irvirilirl)lc wilh
divergent rcvclalioas on lgbo ('ultorc and l<cligion. llo\vcvcr, i t \virs very hi ~r d to 1i1rd
specific litcrirtnrc oo Africiru 'I'riiditional licligioos practicc on mysticism.
l h m the prcscn tation of ilbstracts from literary worlts of s on~c authors, somc
insight would be gained on the thenre untlcr review. 1,i t cri ~ry \+~orlis ou mysticirl
capcricnccs ie Al'ricir~r 'l'rirtlitioniil licligion ar c rirrc, I)ot irrc i ~l ) i ~~~t l i ~n t l y avilil;~blc on
other miijor world rcligio~rs. Some effort is made here to collirtc i111cl prcscnl some
facts sad itlcils on African mysticism. The soh-titles i n this clri~ptcr on litcrirlurc
I-cvicw ilinrs at cxciivi~ting the possil)ility of African trirclilioni~l n~yst i ci sn~ i~ntl lgbo
inysticis~n, which is i~imctl i ~ t proving the cxi st c~~cc and cs s c~cc 01' ~nysticisni in Africa.
2.2. ('0NClSI"I'S OIJ MYS'I'ICISM AND 0Rl)INAIiY 1lIJMAN lSXl'ICIiIICNC15
Conccl)ts of rnysticis~ri cannot be devoid of homirn experiences. 15ltirrilta (1984: 79)
observed that rnysticisrn is not o c c ~~l t nor ilny of the I)ir1~orilllli~ plicnomcnir si~clr iis
thooght ~- c i ~t l i ~~g , tclcpathy or Icvitation. Mysticism, 15ltariltir irflirn~s, involves n~ystical
experience, which is direct i ~ppcr ccpt i o~~ of ctcrnirl bciog. It is ;I s~~l ) cr ni ~t nr al ,
~~Ictnl)hySiici~I, cmpiricirl, unitive experience of timeless, spi~cclcss, i ~l ~~l l or t i ~l , c t c r ~ ~ i ~ l or
saprir-personill Absolute. It is the rci~lization of o~~c nc s s with something that
t~.i~nsccntls cml~iricirl self, Common tlcnominiitor in myslicirl c\pc~-icncc is loss of the
. i,
sense ot' ~wrsonirlity in thc grcirt whole. I3ut I<ki~~-ilii~ is w r o ~ g to c s c l ~~d c thought
reading, 1clcl1;rtliy ;rnd Icvitiltion, wlrich ilrc ir~nong the irtlv;rncctl prilcliccs i n
n~ysticisni.
I':l<i~ril<ii son~niarixcd s on~c kinds of mysticirl cxpcricnccs. Ilc ci~llcd ecsirriic
mysticirl cxpcricncc nirturc-mysticism. Ilcrc the soul of the niystic feels itself' ;IS
mcrgccl i l l (Ire u~~clying life of tl~ings i~ncl inclivitluirlity itself seems to dissolve il11cl fi~dc
;I\vily fro111 the feeling of joy irnd 1)cilcC. All religions i111c1 those without religion arc
cncoml~i~ssctl i n this csperiencc. In ~.c,sirriic mysticill cxpcricncc the inimc~isity of (he
divine is cspcricncccl in the sool. 1\11 that is plicnomcni~lly tri~nsicrt i111t1 ~o~~di t i onc d
f ; ~l l ilnl;ly ;111(1 tlic so111 feels its own tlccpcst C S S ~ I I W i111tl cx~) er i e~~ce of ~ I ~ S O I U ~ C
oneness. 'l'his is ~ I I I c\l)cricncc of the spiritual sell:
'I'lic iheisiic' mysticism revolves on the lovc of God. 'l'his is the pilrticipirtion of
the so111 in the being of God. The mystic 11y the intense lovc of < h l , cxpcricnccs a
niysticirl u~ri o~r with him. 'l'his experience conics fro111 gri~tuitous gift of God not by
I W ~ S O I I ~ ~ I effort. lSki~ril<i~ concluclcs that except mysticism ol' lovc, other niystici~l
csl)cric~rccs iIrc trilescc~~tlcntiil csl)cricecc whicli cirn be induced hy religious
techniques or some other nicilns.
IJirrtl~i~ig (1972): 65) o1)scrvcs thirt iI tririnctl mint1 citll go hcyoacl ordinirry
cxpcricnccs. 'l'his iwscrtio~i ci ~mc l' ron~ scientific inquiry of cnccl)l~irlogr;r~)l~y IX-ray
bririn study] ant1 clcctro~iiyogrirl)l~y [study of nerve lesions). Scicntitic studies have
cstiiblislicd t hi ~t the left hi~ncl side of the bri~in clcirls with orclinirry tllinlting, busincss
concerns irnd with ~drysical concrete issues which arc analytical i111d ratiocinative.
'I'l~csc stutlics further i~sscrt tliirt the right hi111cl side of the bririn clcirls with i~csthctic,
artistic, religious and mysticill activities in so Ihr its they ilrc n~otivi~lccl to action.
Farthing conclrrtlcs that religions pri~cticcs of nlctli;~tion;~l tccl~niqrrcs cnh;~ncc tllc . .
right liantl side of the brain nlorc cfl'cctivcly.
01-cli11i\rily 1111man cxpcricnccs clcvclop throngl~ the live senses. 1311t Nwilbisi
(2000: 95 - 107) o1)scrvcs t l ~ t other ;~vcnucs for ; ~cqui ri r~g csl)cricr~ccs ;Ire logic,
emotion, intuition anti science. lntuitivc k~~owl cdgc comes ;IS ;la insigl~t or inspiratioas
ol)taincd throngll self restrain, physical exercise or conlposorc, breathing,
dct;~cllmcrlt, conccr~tri~tion, metlitation ;~ntl trance. Science provitlcs knowlctlgc
thror~gh logic of' investigation, i~nalyscs and proved to hc I-cpliciltctl.
ISji~u (1992: 18) sob~ni t s that no Ilunlan cxlwricncc is tlcvoitl of' ir~llr~cnccs of'
invisible worltl of spiritool beings ;111tl other rlilt~~rirl entities. IJor 1Sjixr1, hcncvolcnt
and mi~lcvolcnt i~wisiblc t i mes in varions hierarchies wicltl trcnicntlons power and
inlluiwcc ovc~. I ~ I I I I I ; I I ~ lik ;111(1 ~ i t i ~ l interests tllat they "underpin ;~ntl control
imlwrtant events ie the nnivcrsc. 'l'hcy inl111c11cc man for gootl or hatl. Ant1 man cooltl
cntcr into communion with tllcnl." This opinion of 15jixo cnll)l~;tsi~cs tllc h~ct that no
. m;ln is frcc from the natural and spiritui~l forces of the onivcrsc. Moreover the more
interest I I l i l I l hils Sor religion tllc more the ;lw;lrcncss t~ncl cxpcric~lccs hc gets from
these spiritoi~l ;tat1 11ilt11rill li)~.ccs. Rut wllcrc m;lll II;IS I I O religious interest, the
crpcri c~~ccs wooltl rcm;lin il natoral prol)lcm for I~im.
Cnltural ]>I-;~cticcs ant1 actions that arc v;rluctl by the society ciln cqoally
constitntc ;~vcnncs for 1lr1nl;ln cxpcricnccs. Va l ~~c s arc those ;~spccts of culture that arc
ncctlccl Ihr the atlvanccrnc~~t of good life in the socicty. 1Svc1-y socicty has idcils of what
slloultl be routine bchaviour for her citizens ilnd this COIIICS i l l the II: IITI~ of C I I S ~ O I ~ S .
Intlivitleill ;rctiviiics arc io atlirpt r~ntl be skilled throngh habito;rtion to thcsc routines.
S~nct i ons arc m;~tlc to dctcr intlivitl~~;\ls from dcn~iling from the customary irlc;~ls
(I~ZCWII, 1983: 68 - 71).
Mysticisnr goes hcyontl ortlin;rry sense knowlctlgc ;rntl custom;rry itlc;rls. It is
vc.
prolwllctl by cnstom;try itlcals and s;lnctions with rcligior~s hclicf l o generate intuitive
I<nowlctlgc tll;11 is not veri1i;rl)lc by science ;rnd its logic. l l r ~ni a~r ordi~riiry cxpericncc~
givc wiry to ;I ~net;rplrysicaI I<nowIedge tlrirt is individn;~lly ~onccivcd ; I I I ~ int~)rprete(I.
2.3. IiISI,I(;ION AND MYS'I'ICISM
Omorcghc (1000: 3 - 14) tlclincs religion ;IS ; r n cnco~~nt cr l~clwccn man ant1 ii
tr;r~rsccotIent tlcity couccivctt i1s a personal being 111;lt is cal);rl)lc of commo~ric;rting
with ~nan. 'l'lris rclirtionslrip is cli;rlogic;rl and reciprocal. 'l'hc religions person sccs
lri~rrsclf ;IS tlcpcntlcnt on tlrc (Icily he worships. Iicligious belief' s;rys O~norcgbc mnst
hc ;I belief in the cxistcncc of il I-cality of' a tr;rnsccndcnt I)cing that is conccivctl ;IS ;I
pcrso~ral hcing c;~l);rIdc of c o ~~r ~r r ~~~r i c a t i ~l g with man. 'l'lrc comm~~nic;rtion between
~nirn i ~ ~ r t l Got1 is cngoltiA within a rcligions cxpcric~rcc.
Nwog;~ (1992: 107) observed that religious csl)cricncc involvcs lllc Irum;~a
pcrson;llity, which conll)riscs: i~~tcllcctual itlc;rs, use of' cn~olions ;11rc1 senses, symbols
; ~nd rites il11(1 ;]I1 in rcliition to soci;rl lifc. 'l'lrcsc experiences co1l;rlc ;IS one ;rnd givc the
individo;~l a thoaght pattern and feelings, wllicl~ calminate to his total perspective i~ncl
lifc style.
In religion, mystics tell ii1)out their cxl)ericrrccs t l ~ t stem from commaaicating
with Cod. All nrystics of';rll rcligio~~s i1I.c rrn;rni~no~rs tlr;rt ;III things arc oltim;rtely one
i n Got1 in spite of' intliviclo;~l clifkrcnccs i n religion ;IS ;rl'firrnccl 113' 01norcgl)c (1993:
302). '1'11is ( ht l is the ~nclting point of all religions. '1'1111s Onrorcgl~c f ~ ~ r t h c r observes
tlrat religion assists mi111 to escape from frustrations of csistcncc. licligion gives
conso1;rtion to its bclicvcl-s. Religion Irclps pcoplc to lirrcl meaning ~ I I I ~ I purpose i n liik
irnd cqr~;rlly provitlcs tl~crn the incentives to live mor;rlly.
Iliclc ( 198 1 : 422 - 437) has no tlil'krcncc 11ctwccn nlysticisnl ; r ue 1 religious
. >
crpcricncc. ITor hi111 religion consists primarily in cspcricnci~lg our lik in rc1;llionship
to the 'L'r;rnsccndcnt anel living on the hirscs ol' that c?cpcriihncc. Ilc stirtcs t11;rt
and lllc cxpcricnti;~I climcnsioos of religion-mysticisnr. Ilc f11rlllcr ;rrgocs t11;rt
irrc conscious of thc the tlivinc arc mystics. Ilowcvcr, he agrccs t1i;rt some miaority i n
religious exl)cric.ncc llavc spcciill tlcgrcc of oneness with (Ire '1'r;lnscceclcat rcsolting in
- *
s cci ~~g visions ; ~nd 11cilring voices.
W M '
%i~clracr ( 1 981 : 75) gives ;~nothcr tlcfinition of nryslicism t'ronl tlrc views 01'
Cl l ri ~t i i ~n i ~ l l ( l M~~s l i nl at its I ~ s t arc not, w I I ~ I ~ c \ ~ c ' ~ they nliry he, the
opsorgc of Goel-ilrcll ty pc from uacoascio~~sncss. 'I'llcy ;rrc w h t tllcy
cliii~n' to Iw, an intimatc communion of 1111mirn so111 with its mirlccr; ;rntl
since Got1 is holy ant1 absolntc goodness, the mystic, so f ; ~r ;IS 11c is r~nitctl
with < h l , will be i ~I ) ~ol ~~t cl y l'rcc from sin. Ilc will not 11c either ;ihovc or
1)cyoecl good or cvil, hot cvil will not be irldc to to11c11 him, since in < h l
who is pcrlkct tllcrc is no possibility of cvil, tlrc csscncr of impcrlkctioe.
Mysticism remains ;I holy ;~spiriltion with consciousacss to bc perfect as Goel. 'l'hc
r ~~l i o~r with God \vonltl he rcligioasly motivatctl, rcligioosly cliscipliactl i ~ n t l
consciously be lovc oricnlctl fi)r the good of' Ilun~ir~rity. Conscq~~enlly, mysticisnl is ;I
11;rrmonions union in lovc with the 'I'r;~nsccntlcnl within iI religious colturc fiw the
practice ol' divine chilrity.
Dulwe (1987: 245 - 261) gives i r sunlmilry of sonlc religions irocl their mystici~l
systcms:
Mysticism in Ilintlnis~n: I l i ~~dui s m sccs the Sol)rcnlc I3cing ;IS ;I model and a
rctlccmcr who ;~ssists the soul on its p r t to libcr;~lion. ' l' l~c active life and
with total dct;~chmcnt from tllc fruils of his tlcccls. Acli\~c life coolcl be cont;~n~inatctl
I ~ ~ I I must live ;~ccor(ling to his ol)lig;~tion ol'life through cqu; ~ni n~i t y of emotions, Iloly
Mi~clu (2003: 66) ; ~sscrt s o f t l ~ c ultim;~lc f;~ith oSIlintluism when Ilc writes:
'1'11cir ul l i ~nat c ; ~i m (in faith) is re-anilication with 13r;1hn1i111, the Supreme
Reality. '1'0 i ~cl ~i cvc this, man must IN lil~cratcci or rclcascci from the
griutling wllccl of rebirths and dil' krcet cxistcncc. (M;III) must rcalixc
that his own indivitlu;~lixctl sell' is nothing but nlanifcstatioa ol' one self
(ilt111;1). ' l ' h ~s the Itnowi~lg self must not be iI ~rl crc intcllcctuill knowlccigc
1111 t an cnligh tcnnlcn t of one's w110Ie being. This rclci~sc i.c i1ehicve111en t 01'
IVloltsl~i~, is t he escape from the c~nbocliccl csislcncc for the soul so ;IS to be
o ~ ~ c willl, the S~~p r e n i c Iking. If one hi l s to tliscovcr this rclci~sc, then,
lnilll is Imontl by 1;1w of ~) uni s l ~~nc n t ;111tl I t ar ~ni ~ to rct urn to this world i n
;I f11rt11cr inc;~rnation, still tied to the wl~ccl of rebirth ( S ~ ~ I ~ I S ~ I ~ I I ) . . . . This
is do11c throogh the teaching of llintlr~ si~crctl writings cspcci;~lly
Upani s I ~i ~O~ ; ~nd t l ~r ougl ~ Yoga (meditation). . . . Again, m;rn ni l ~st rid
llirl~sclf al' his illosions ;rnd ignorancc if Ilc is to hcconlc ;rwlarc ol; and
p;rrt;rltc of reality.
Mysticism i n Ilintluis~n seems to 1)c ;I rccomn~cnd;rtion to every bclicvcr to know a11
the tcil~hings of their s;~crccl writings and to practice n1ctlit;rtion to be one wit11
Suprcmc Reality. With hcing one with the Rcillity, onc is freed from ignorsncc ant1
illusions. Conscqucnlly sue11 il bclicvcr ~voulcl no niorc be boond 1)y law of ponisl~nicnt
Mysticisn~ i n I~ucldllis~n: 13otldllists hold that s;rlvation conlcs throug11 wisclom.
Wisdom is attained tllrongh cnlptincss, which consists i n clct;~cl~i~rg self from personal
qoalitics, desires, and t11ongRt. In somni;rry, ill1 t11;lt conlprisc the self must be
cmpticd for t l ~c sell' to gain the other worldliness. %en 11i;rstcr i n Buddhism tcirchcs
tlial one niust wi t l l t l r ; ~~ from lx~ssion ;~ntl attachn~cnls lo cn~plincss of self' i n ortlcr to .
. .
reach ; ~nd conimanc with the hcncvolcnt Ahsolntc.
M;lda (2003: 72 - 74) ohscrvcs t1i;lt Rodtlhism cnil)l~;~sizcs four trntlis, which
hclicvcrs musl i 11) l ) I ~ to ( l i ~i l y life i n ortlcr to ;whicvc ;I rclc:~sc II~111 the problem of'
existence. 'l'hcse arc: tli;rt cxistencc is soffering; thirt sal'l'cring arises fro111 clcsirc or
cr;~vings; the ceasing of' desire nleans the end of' sulli.ring ; ~nd tlrc ces s i ~t i o~~ of clcsirc
wooltl be ;~chicvctl f'ollo.tving lhc eight-l'oltl path of' conlrolling one's contlucl, tliinking
ant1 belief:
Nladu cno~ncr; ~t cd tlic eight-fold paths to include: right views; right ;~spirations;
right spcccl~; right conclact; right livelihood; right effort; right mindcdncss and
god, the liiglresl I~oowlctlgc without rcvcli~tion ant1 lhc possibility of rcclcnlption
wilhout ;i vicarious rcclcemcr .- a s;dv;rtion i n whicl~ every one is his own siwiour.
himself all cofiqocror and ;ill Itnowcr- which is onlniscient ; r ~ r t l omni pot c~~t . Sumlti
obscr\rctl 1h;it 13utlclha's cspcriciicc h;rs something noctic and at the same time
somcthing afkctivc, reflecting tlrc nz~turc of1tc;rlity itself, which consists in prt~jntr and
kcrrirrrcr. f'rtijrrtr is tr;~nslwtcd tr;~nsccnclcnt;~l wisdom ;\at1 Knrrrrrtr is lovc.
It is liltc s;rntls on the Girngcs: they arc tramplet1 by all ltincls of hcasts: by
clcphants, by lions, by asses, hy human bcings hot tlrcy do not ~nal t c any
co~npl;~ins. 'I'llcy ;rrc ;rgain soiled by all Itinds ot' tilt11 scirttcrctl by irll
liinds of' ani ~n; ~l s, but they just sof'f'cr them ;dl ; I I I ~ I I C V ~ ~ utter ii word 01'
ill-will.
'l'hc 13otldhists tr;rining cnlp1i;rsizes the dcstroction of' d c s i ~- ~s or cr;~vings t11;rt would
lead to self-transfi)rm;~tiorl of' ego-centred lovc (ttrrrlrtr) to ktrrrrntr, whiclr is onivcrs;~l
lovc. 'Illus Mysticisnl in Rucltlhism cmphasizcs self-rlisciplinc towards being sclflcss
for the practice of' justice for all ;inti lovc without i l l will, which i ~ r c the fruits of
. .
tr;~nsccntlc~~tiil wistloni ircqoircd throogli ~nctlitiltion.
Mysticisni in Christianity: Christian inysticism revolves o r lovc tliilt I I I I I S~ I)c true.
l r i s t i i mystics hccilmc s;lints by heroic virtue Ici~rnctl in lovc without
posscssivc~icss, wl~ich ml ~st Oc wi t11 mc11 tal parity. Cliristii~n School of' m yslicisnl
accc1)ts the prayer of' qnict of' s1 'I'cl-csir of Avilil ils 1Ilc goirl of spi ri l ~~i l l life. I 1 is
obscrvctl tliilt illoniinalio~~ follon s the period of' pnrgirtiou wliicli is excessive light of'
faith rcllcctctl in I I I ~ I I S I I ~ ~ cog~~i t i ve state of hi~llociri~tol-y ocrccptions, i~ltcnsivcly
imi~gincd visions or voices, noa-rc~rcscntationill i nl oi l i o~~s which ~~nprctlictablc ways
tcstil'y to tlic pr ohand trsnsli)rmation thc mind nntlcrgocs in the liiglicr slirgcs of
niysticism. Spiritoi~l directors iIrc often c i ~u t i o ~~s in giving inlcrprctiltions to such
cxpericnccs.
Christian mysticism tidtcs iwothcr dimension iu every (lily l i k of' the Christian,
when the Cliristiiln l~clicvcr is cngnlli.0 or i~itoxicirtcd with the Iloly Spirit, lie
discovers ( h i in ill1 lhinjis csl)ccii~lly i n the 1,itargy of'tlle ('1111rch i~ntl i l l llrc lovc of'
his nci gl i ho~~r ( I h v ~ ~ c y , 1995: 688 - 689). Milloncy (1979:34 - 41) spcillis on i111othcr
ltintl of' Ch ristiiln mysticisni \\/lien Ilc o1)scrvcd that Cod commenic;rtcs I lis ~~ncl.ci~tctl
energies of lovc to nlil1i tliroegh Ilis Word, tlic Logos. 'l'llc mystic tlicologians begin
their mystici~l lifc through i~sccticism and constant I-cflcctioa 011 t11c rcvcalctl word of
God, 111c Iloly Scril)lo~-cs.
Millo~lcy is of Ihc opinion tliirt tlic whole world rcvc;lls to the contcmpli~ti\~c, the
loving presence of God who wills to give man his numerous gifts. Man cooltl hegin his
mystici~l i ~scc~i t by cntc~-ing tlccply illto the matcriill wo1-1cl i111tl tllcrc God woolcl he
Li)antl ie his bci l ~~t y. Miln is privilcgccl by Cod's gl-;rtoitons jirilcc to be the temple of
God i l ~i cl lie is ~~~i i c l n c iililong 1111 crcalnrcs. 'l'lins mirn with his i n tcllcct ilntl will, by
Itnowing ; ~nt l loving, rcsl~ortls to <;otl's wort1 in hi n~. 'l'his loving i ~c t wo111tl ~ I I ; I I I ~ <
- 5.
m;~n' s inlilgc to the liltcncss of Gocl himself. This rnysticis~l~ is ~ l i ~ ~ ~ i f i c t l iIS growth in
fi~ith, hope i ~nd love; where nl;111 i n his work i111t1 pr; ~ycr ~ I ~ S C O V ~ I - s <ht l ' s loving ; I I I ~
active prcscncc. Mysticism is cxpcricncccl ;IS an cslri1-ortlir~i~ry gift. Ilowcvcr,
Christian pcrfcction is virt~roos living cxprcssing i1 mystici~l disposition.
Mi~loncy (1979: 69, 140 - 142) observed lhilt rrnsol)llistici~tctI ('hr-istian who is
I)i~l)ti~ctl i n the Spirit tli~ily I)y ,lcsos Christ 1c;lrrs to (lie lo ;]I1 scl l ' - cc~~l c~- ct l ~l cs~ iIS they
cspcricncc the rcs~~rr-cct i oni ~l power of the ~)r-cscncc of Jesus living i n lhcm. 'l'hc
Christii111 must push hinlsclf to be conscioosly present to Jcs~r s Christ, thus the
Spirit's gift of infr~sion of hi th, hope and lovc woold be cxpcricncccl. 'I'l~is would makc
the <'Rristian to I N b;~thctl i n the tr;~nsf?guring powcr of the i r ~dwcl l i ~~g , l c s ~~s i n 11in1.
'I'hns the <' hrislii~n so cmpowcrctl ciln rc;~lixc t1lc11 lhc tr;lnsfig~~ring prcscncc of,Jcsas
to t l ~c worltl i~roontl him.
Maloney continues thilt the contcmpliltivc Chr i s t i a ~~ ; ~i ms i ~ t shi ~r i ng the lovc of
< h I in ortlcr' to t ri ~nsform ci~ch person he nlccls towi~rds csli11)lishing God' s ltingtlonl
on ci ~r i h 21s i l is in hci 1~~11. 111i~tlvi~nccd sl i ~t c of conl cnl pl i ~t i o~~, wl~ich results from the
iIM1ilWncss of the intlivid~ri~l' s n~yst i ci ~l union with . J c s ~~s Christ, I ) I I I - I I S out any
at t i ~ch~ncnt to oneself or other creatures. 'l'l~c i~dvi~ncccl mystic t1111s is tlissolvctl in the
f l an~c of divine life, which is lovc.
A mystic is often sw;lllowcd i n God that he I ~ I I O WS 1)cyontl his knowing, 21s God
wo ~ l d hc his i ~nvar d powcr. <;od thc I'iltl~cr and <;otl the Son ;111tl Gocl the Iloly Spirit
ilrc nnitcd i n c on~m~~ni c i ~t i ng tl~c~nsclvcs to the contc~nplalivc. Ilowcvcr, the ~~l t i r nat c
goal Of ill1 ChriStiilll ~ I C ~ S InllSt be i l ~l chor ~t l 011 the rlcctl for 1 1 1 ~ salviltion Of the person
involvctl, whcthcr it has mystic;~l cxpcricncc or 11orma1 ( ' hr i sl i i ~~~ lire.
Mysticism in Islirm: 1sli1111 with Slrrrrirrlr law [mcirning llic wily1 l)cr~~iciIlcS the c~rlirc.
. .
social system. 'Ilris Iciitls the Ixlicvcr into a privilcgctl conimonirl rcli~tionslrip with
God. Nicllolson (1980: 1898 - 189) is of the view tliirt the Korirn is tlrc i~ifi~llihlc
Nicholson snhmits t l i i l t Snlis, the Moslem mystics, bclicvc 111i1t wl ~cn a Moslem
eyes. 'I'llc Sufis cirll this intuitive tlctluction. 'I'his i n iinotllcr s c ~ ~ s c is i ~~t cr pr ct ct l its a
~nys t c r i o~~s inflow of tlivincly rcvc;~lccl Itnowlctlgc inlo tllc hear1 miiclc pare by
rcpe~ltiincc irntl lillctl with the thought of God.
woalcl com~nonic;ltc his cssca tiill mysteries inwirrtlly in tlic IIciicc of the soul thc
bclicvcr ant1 this bclicvcr wo111d csscntially be in fricntlsl~il) with < h l . 'l'hc unique
i~utliority of the I <( ~r i l ~i remains il soprcmc norm t l ~ i l t cilIi give pious rcadcrs tlivincly
inspired irlsight. Ilo~vcvcr, wluw privi~tc interpretation cl;isl~cs with cstirl)lisl~ctl
religious cloclri~ic, 111c religious iiutliorilics would 1101 f'ilil lo iritcrvcec ilgaiust
Most Islirmic mystics could bc cllaractcrizcd 21s lovc mystics. Jslamic asceticism is
irncl~orcd o ~ i mysticism of ~ O V C for which fasting R I ~ C ~ poverty SCI"VC ;IS ;I I l l Ci l I l S to il
hi gl ~cr end. Only rcpcnti~ncc inspired by sorrow for having of'f'cntlccl fhc Rclovcd is
worthy of ;I sl,i~-itoirl ~)crson. It hiis cli~borir tc schcrilcs of the stages in (his myslical
love. Suli mysticism, which 1)clicvcs i n monism Ithilt cspliii~is the phcnomc~~a of'
cosmos by one principle of hcingl, holds to mysticism of lovc. All that Il i i l l h is, is diviec,
returns to its l~rirnordiirl unity. As man is the image of ( h l , nlan imposes this image
of Gotl and rcllccts it b;lcl< to its original i ~nd thus hccomc~ il I'crfcct IniIn, the itlcirl
link t11;rt restores the broltcn oneness. It is only t l ~c Muslim ~i hi ~l t tlli~t I ' C ~ ~ ~ X C S t l ~
model in fullness.
'I'hc idea of nlysticisln in the irl~ovc 11:~nlcd foal- religions, plirccs mysticism on an
inclivicl~lal hclicvcr reaching ;I higher lcvcl of l ow with Cod, the Al)soll~tc 13ci1lg
throl~gh pr~ri l i ci ~t i o~l withill the Ilorms of thc religion. It is postulirtctl to I)c iI religious
cx~)cricncc more 011 i~~tlivitluiil I~irscs lhir~l conlmunirl. Mysticill cspcricncc is i~tt;~iectl
l hrougl ~ rightcoos living i ~l l t l a~ccliirtio~~ thirt gives the prirclitioncr il coml)lctc anion
with the divine. <:irtlrolic mysticism has a cirvcat thirt ~nysticism is i~ttiriaccl through
the gritcc of God.
I hni gcr (1999:769) i~clds another t l i mc~~si on of religious mysticism whcn he
writes that it coolcl he intlucctl by use of ~)l~ilrmi~cologicllI irids, which act irs sedatives
irnd stinlnlants. 'l'hc chcmicirls nscd ar c meant to remove clhici~l, socii~l and mental
inhi1)itions ant1 open up the snbconscions. Moreover those \vho use them must have
antlcrgonc somc trilining and tliscipline lbr sac11 religious mysticirl rite.
2.4. AI'HICAN IINl)lCRS'I'ANI)ING 01' MYS'I'ICISM
1\11 the issl~cs irlrcirtly tlisc~~sscd oo nlysticisnl irrc vcry rclcvi~nt in nnclcrsti~ntling
Africiln mysticism. Since Africi111 'I'ri~tlition:rl Itcligion is to somc western
anthropologists and missionaries vcry primitive irntl tlcvilish, its mysticism would
ct111illly receive tile SilIllc conclcmnation. 'I'his WiIs the sitr~ation irn Aoglican
missioni~ry li)und I h s c l f lmt on kccn observation cxclaimcd with sarprisc that mystic
An Anglicirn missionary i n Nigcrii~ at the close of the ~lillctccnth ccnt l ~ry
was snrprisctl to tliscovcr ;I mystic a m o ~ g the Ifit priests in Western
Ni g~i i r . 111 his letter to his hishop in 1511gli11rtl, lhc niissionary spolw -:
cloqi~cntly irboat the mystic. Ilc irdnlittctl thirt this I l i priest wits by far
more i~tlvi~nccd thirn Irirnsclf i n religions cspcricncc.
Mysticisnl in African 'I'riditio~rirl licligion revolves i11.01111(1 religious (Iutics of the
priests, ntcclicinc men, tlic diviners, the traditional 1circlc1-s, titled me11 irnd won~en, the
prophets, the seers, the elders who by age ar c very close to the living-tlcad it~lccstors
ant1 sonlc other rcligioos functionaries. Mysticisnr is ignorilntly irscrilwtl to witchcri~ft
irntl mirgic rituirls, i n Africirn nrcti~physics. Mysticism i n Africirn contest corrld
connote good irntl not evil. Africirn pcoplc believe thil t (;otl with the divinities control
itlltl mitintirill the 111li~crW iilltl they ~ Ol l l t l he good alld bild sinlll~t;lncolls~y its
ol)scrvcd hy Awolirlu ant1 I h p i t ~ n ~ ( 1 979: 77). Magic and witchcrirft co11lc1 be good
irntl 1)irtl in Africirn ' I' ri~tlitio~li~l licligion. Nlorcovcr, A1'ric:ln pcoplc rccognixc ;rntl
i~ppIitu(l wlrcn they i ~ r c ~rsctl for the ittlvir~itagc of the society. 13at mirgic ; ~nd
witchcraft ilrc ahcrrirtion in religious practice.
Soti)l;r (1978: 5) is of tllc opinion that African gcogral~hicirl cnvironmcnts givc
for their religious, politici~l iind economic cxpcric~rccs ~ I I I ~ ar c the ingrcclicnts thitt
form the personality within the society, hcncc the diffcrcncc hctwccn ill1 Afric;tn, ii
Cl~incsc or. it11 Intliiin. Mct i ~h (1988: 61) holds the sirlilc view wlic~l hc siiys t hi ~t
Africirn religious concepts need not tit into well linows Western schcnlcs its s ~ ~ c l i
Sofola fi ~rt l i cr asserts, that people's peculiar g ~ ~ g r i t p l ~ i ~ i ~ l e1n4r01in~cnt assists
cnclcavonrs. I n spite of cnvironnicrrtnl cliffcrcnccs, mystics of all religions ar c
unani ~nous in thcir cxpericncc of union with <hd, that all things ar c one in God in
. '..
assertion of Omorcghc (2002: 13 -15). Ilc cc1o;rlly ohscrvcd th;rt ~nystics testify that
;rl'firrns 111;1ltcs Ilin~scll' n ~; ~~~i Sc s t to a11 who si ~~ccr cl y seek llim in ;hny r cl i gi o~~. In
Al ' r i c; ~~~ ' I' r;~ditiont~l Kcligion the vot;~rics irrc sincerely s c c ki ~~g rcligious experience 21s
thcir cavironn~cntis, which is vcstctl with spiritual beings, bas ~)roviclccl them thc
iogrctlicnts of religion irncl it is withill this context thcy practiced their Itind of
Aghr (1999: 100) o1)scrvccl thirt Afric;ru n;rtivcs irrc deeply religious in n; ~t nrc
; ~nd I ~ v c thc irbility to ; ~ppr cl ~cnd lofty spiritual trrrth. Mct r~h (1985: vii) is of the
opinion that Afric;rn Religions ar c part and parcel of Afric;rn cultural lifc that
religions plrc~ron~cn;r ar c thus closely interwoven with sociirl, 1)sychological ; ~nt l moral
tlin~cnsions. Ilc ;lsscrts: "As sr~ch, thcy cont;rin ;I variety ol' sc~o; ~nt i c fc:rturcs which
wcstcru thought cilll interpret only by ;~rtilici;rlly dividing t hc~n up according to
sc!ciology, psychology7 philosophy and historical mcthotls." Mbiti (1982 37 - 39) states
that Africans look at the universe in rcligioos way, because of thcir I~asic bclicf that it
is crcatctl ;rnd s ~~s t a i a c d by Cod. Ilcncc, tllcy interpret their lifc cspcricnccs from that
s1;rrting point. 'l'hc I;l\\s of 11ilt11re ;ire rcg;rrtlctl ;IS being controllet1 by (;otl directly
through the iIgclIcy of his scrwrnts.
Shorter (1973: 52 - 54) criticized those who ;rccasc Afric;rn trirtlitio~~irlists i n thcir
rcl;rtionship with objects of worship as "pr:rgn~;rtic ;rnd utilit;rriitn rather [thanl
spiritual or mystical," when he ol~scrvctl that Al'ric;rns 11;rvc p u t rcgi~rd for the
Supr co~c 13cing and the lesser spirits throogh whom riches ;rnd lifc i ~ r c snst;~inccl.
Shorter concl ~~dcs that "true religion h:~s to be ccntrcd on the ncctls of and interests of
I I I ; I I I ~ ~ ~ I I ~ , olhcrwisc i l is i r r cl cvi ~~~t . " Africsn ' I' r;~clitio~~;~l l i cl i gi o~~ is thus pri~gm;~tic, .
' 7
utilitarian and n~ystical.
K;~lu (19XS:IO) strongly holcls to this view when he asscrls that i n Africnn
religions stroclure, the c o n ~ m~ ~ ~ ~ i t i c s clcm;~ncl lI1i11 religion shooltl f111lill ccrtili11
function of cxl)l;ln;r lion, prediction, cov trol of slwcc-time cvca ts. ' l' l~csc c n s ~ ~ re order,
security wad prosperity. 1G1111 further ohscrvctl that the Chr i st hn missionaries
compl;~inctl tl~ilt commanitics flocl<cd to them not o ~ ~ t of 11-uc cor~viction hot bcc;~usc
of the ~nat cri : ~l bc~~cf i t s. 'l'his ohscrvation of Knla I I ~I S intlictccl l l ~ c Igbo early C O I I V ~ ~ ~ S
seriously a110 cxposccl the tr;~clitioni~l mystical Igbo valncs th;) t sccni to 11c lost to
Christianity. 'I'l~csc Igbo pr;~ctic;~l val~ri~l)lc scrviccs ;IS provided by the Igho ~nystics
cilnnol be wished ; ~wi ~y. 13ut they were oldivioosly lost to wcstc~-11 civilization, and the
non availal)ility h; ~s created prohlcms i n Igbo ~notlcrn society 21s cxpcricocctl i n its
i~~st;ll)ility ; ~ r ~ t l t l i sl ~o~~csl y i n polilics, socii~l life i111i1 ccono~nic lr;rns;~ctions.
Mysticism io Africi~n 'I'r;~tlition;~l licligion woald be aatlcrslootl from Africnn
n~cti~physics, cOsmology i ~nt l 011lology. In snmnlilry, Af r i c ; ~ ~ ~ view of 1l1c anivcrsc gives
:I vivid picture of who God is i n r e l ; ~t i o~~ to God's power i n man ws r~scd i u mysticism.
111 these t e r m the African pcrspcctivc of God, the divinities, nlan it nil the ~~ni vc r s c in
the context of mysticism wonltl I)c I~ighliglitcd. It is worth wllilc lo note that African
r nyst i ci s~~~ may differ sligl~tly from Chi ~~c s c i111t1 I hr opci ~n nlysticism.
ASric;tn U~~i vcr sc: Mbiti ( l982: 3 1 - 39) observed thilt A t ' r i c ; ~~~ people divided the
univcrsc in to three: the I ~c; ~vcns the home of God, tlic <'rc;~ tor ;lad I~nrniln S i b t l ~cr , is
illh;lbitctl by What I11:IIl Ci l l l SCC illlll ~ ~ O S C he ~i l l l l l Of See lit flle ~Ollllk!rpi~rt Of the
cirrth hat wlrilt I~trppcns thcrc is i ~~vi si bl cj ; the cart11 is fr~ll of the created things. 'l'hc
ciirtl~ is under the control of' the cart11 deity who is l~igllly cstccmctl. It receives
s;~crifices for the good of 1nil11. Man is t l ~c link between the cart11 i111tl the I I C~ I VCI ~ . Il e is
the centre oft he universe as hc awaltcns it, spcalts to it, listcns to it, ;~ntl tries to create .,
..?,,
hiirn~ony with the ~ ~ ~ ~ i v c r s c . 'l'hc last part is underworld, which Ili.si;~l~ ( 1 989: 133)
noted is the ;~botlc 01' the ancestors.
Africa11 people hclicvc that God is all-powcrfal ~ n t l present cvcrywhcrc. Bat
MBiti (1982: 44 - 53) who says:
I'or cx; ~n~pl c, people m;~y kc1 his presence more in ;I shri t ~c or grovc, bat
he is neither that shrine nor sacred grovc. l'coplc may kcl his powcr in ;I
t h~~nt l crst orm, hat he is not the tllr~nclcr or the l i ght ~~i ng, which
acconlpanics it. People's scnscs may focr~s upon God's prcscncc at ccrtwin
times of the clay, mo~l t h or year, or tlnring certain period of life's
experiences, and in certain places, especially those ;~ssoci;~tcd with
worship.
African people in the bclicl'systcm see, fccl and know the cl'kct ol' God in the r~nivcrsc
eve11 if thcy do not see hinl. 'l'bis God is a trnc friend ;111tl the Africans kcl at home
with hinl that they spc;rlc to him or with him ;IS freely as thcy wish. 'l'hcy know that he
religious sig~~ificancc. Man gives life to ~ ~ a t e r ; ~ l oh.jccts and phcaomcn;~ ;IS they
~u;~uil'cst God, symbolixc llis being awl prcscncc. 'l'bc invisihlc world presses 11;rrcl on
the visible world that the Afi-ican people see the i ~~vi si bl c i n the visible universe when
they look at or fccl the visible and tsngible world.
'l'hc nhovc situi~tion is wllat Mhiti (1973: 72 -81) ohscrvctl when he criticized
those who ritlicalcd African Kcligio~~s cxpcricncc 11s animism hcci~asc 'I'ratlitional
Al'ric;tn societies arc ncvcr dc; ~f or blind to the spiritn;~l cli~ncnsion of csistcncc which
is tlccp, rich m~cl hc; ~~~t i f ul . Mbiti obscrvctl fl~rtllcr t l ~ t AI'riciin religious cxpcricncc is
cn~pirici~l ; ~nd rc;~clics its l~cigllt in acts of worship. Af r i c ; ~~~ worship is regulated by
both immediate ncccls iintl inllcritccl pri~cticc which cor~ltl not only be mcditational but
; ~ n cxl)rcssion i n cxtci-ni~l forms of the body ~ p c i ~ l i i ~ ~ g both li)r itself ;ind 111c spirit.
Mbiti ~ ~ l i l i ~ l t i ~ i ~ l ~ that sircriticc in Afric:rn 'l'rwditio~~ill licligion is ir psychologic~rl device
. >
of balirocing tlic ontological order hctwccn lni111 wncl <;otl, the spirits irntl mirn and
fcllowslril) with the living-dead. l'rilycrs i111d invocatioes ;ll-c i~tltlrcsscd to <:()(I, or to
living-(lead or other spi r i t r ~i ~l I)cings.
l'rirycrs irncl invociitions tlow with sncriliciill rites. liitnirl is religion in priuAicc.
111 Africira 'l'riltlitio~~ill licligion, the power ilntl fr~nction of ritniil help the111 to or
go rcirlly I~cyontl the ~)Iiysicirl. lli'siah (1987: 155) ohscrvctl tlrirl Africirn siicriticial
rituals l r i ~ c ~l ~nl t i - t l i ~l l c~l si o~~i ~l vi~lucs: it is il mystilicirtio~r of the c s t e r ~ ~ i ~ l rcillity ils
mode of' giving i ~sscat to what is beyond the otlrcrncss; is ill1 external expression of
inward rcligior~s attitude; it is s process of lrclping aon-ritaal-syrnl)olic spcci:rlists in
settling their prohlcms with niltorill and sol)crnirtorill forccs; it acts ils bridging the
girp between the silcrctl rind the ~iiundanc; it is for cstilblishing comni~~oiciltion
hc t ~c c l l lllilll illl(1 thC! ~111X!l'lliltllrilI forces; is ill1 il~illiillg ill religiolls i111(I C O ~ S C ~ O I I S
intc~itionirlity; it is for t r i ~ ~ ~ ~ c c ~ ~ t l i ~ l g this worltlli~rcss aocl i ~nprovi ng on it; it iissists
nlilll ia rcilchi~ig tllc u ~l k ~l o w~l ; and tinally it is li)r rcirching the silcrctl ~ I I I ~ I l i l r ~ l ~ ~ ~ i ~ l g
from tlrc reservoir every possible sircrcclncss h r ~niln' s sirlvillio~i. I ~r oni tlrc for-going
African mystical cspcricncc is all encompassing in Africirn trirtlitio~lill religious
pril~ticc.
Mystical Ortlcr in Africi~n llnivcrsc with Confusing l'crspcctivcs: Mhiti (1982: 37 -
39) states thirt tlicrc is mystical orclcr governing tlrc universe irccortling to African
world view. 1;or Mhiti the practice of African medicine, milgic, witchcri~ft :rnd sorcery
manit'csts vividly Africirn mystical practice. 'l'lris nrystical power is liitltlcn and
mystcrions i111tl they b c l o ~ ~ g 10 (:od i111tI ilrc ilvirilirblc to spirils irnd to ccrtirin humi ~n
bcillgs. l ' hO~c N'hO Ililvc aCCCSS t0 the power ar c cill)ilblc of nlillly fcilts Of hcillillg, rilin-
miiliing, tlictilting causes of ~nisfortr~rrc and thieves. 'l'hcy ciin Irirrnr people ils i n evil
m;~gic, evil wi t cl ~cr; ~ft or sorccry. 'l'llc 11lystic;ll kiiowlcclgc ;~ncl tlic inlierent mystical
. ,.
power ar c acqaircd throng11 long tr;lining. 'l'llc Imsscssor of s11cl1 powers malws effort
to preserve tllc secret.
Mhiti posits that those who possess mystical powers I ~ v c some cxpcrici~ccs ;IS
the ability to:
see the tlcp;~rtctl, hc;w certain voices, see ccrt;~in sights ( sncl ~ as lire ;111tl
light), have vision to comnlr~nica tc at ;I tlistirncc wit boat using p11ysic;d
nlc;lns, receive prcnlonitions of coming events, foretell ccrt;~in things
hcforc t l ~cy Il;~lq)cn, comm onic;r tc with the invisi1)lc world, ; ~nt l ~wr f or m
C ~ o n d c ~ - ~ ' ant1 'nlir;wlcs' whi cl ~ other people may not ortlin;~rily he al)lc
to do.
'I'll& so1)mission ol' Mbiti has b r o ~ ~ g h t oot fully the prohlcm of concepts in Afric;ra
nlystic;~l cxlwricncc, which is under the practice of n~; ~gi c, witcl~cr;~ft, mctlicinc,
sorccry, invocations, praycrs and rituals in African 'J'r;rtlitional Jtcligion. I h ~ t there is
;I great conf ~~si on in the observation of Mbiti. Magic a~rcl sorccry cnnnot merit to be
gr;~dctl among the rc;d religious mystical cxpcricnccs. Magic and sorccry ar c
~notivcs. 1311 t ~nysticism is union of lovc with tllc Ahsolute for lovc. Mysticism in
African Religion bclongs to tllc initi;~tcs with the hitltlcn secrets of the sacrcdncss of
nature and tllc sopcr~r;itur;~l that ar c ti111pctl for the good of' tbc society i n respect to
rcl i gi o~~s ~)riociplcs of dcpcntlcncc on tllc bcncvolcncc of the Sul ) r co~c Iking. Wl dc
m;qic, witchcr;~fl ; ~nt l sorccry ar c pr;~cticcs i n Afric;~n society wilh cl;~ntlcstinc
motives of manipnlating spirit l'orccs towards harming others or in providing other
services to special clients. Magic commands the spirito;rl forces and it is scllisll and
p r o ~ ~ d i n motive, while i n religious mystical practicc, the pr;~ctitioncr i n 11111nility ; ~nd
11 is very ~ni s l c ; ~t l i ~~g t11;lt sonic Al'ric;~n ;rothors upllcltl ~wrgic ;inti sorccry as one
of the rndimcnts of' Africnn 'I'raditional Religion. Awolnln and I)ol):~nln (1979: 240 -
252) irrc of the opinion tllat ni;rgic: licit ant1 illicit ant1 medicine in Af1-ican hclicf
. .
syslc~n ar c hasctl on Africirn concept that tlrcrc ;rrc vit;rl forces o r sal)crnatur;rl
powers i n tlic anivcrsc that can bc 1apl)ccl ;ind controllctl Ily nr;rn. For them magic is
an attempt by man to t ap ant1 control these snl)crnatr~r;~l ~ ~ o wc r s for tlic 1)cncIit of tlrc
society. 'l'his opinion of A~ o l i ~ l u and l hpanl u is part of tliosc degrading ~~cr ccpt i ons
of Afric;ln Religion. It is tlcgrading in tllc scnsc that the act of man wIiic11 conim;rncls
the Suprcrnc 13cing is arrogance i111t1 tlcvoitl of rcligioas tenet. It is only n~ctlicinc,
which is an ar t of using ;rv;ril;rblc forces of' n;rlore Ibr 11c;1lllr purposes that can be
~cccptccl as true in African mysticism, as i t docs not con~n~;rntl the So~) r c ~nc Being,
hot r : ~t l ~cr in gratitotlc oscs thc providential mirtcri;rls for swlvaging hanianity.
Ilowcvcr, when a mcdicinc m;rn uses the hcrbs clclihcralcly or in;~clvcrtcntly lie is
going against the 1;rw of ~ I ~ V C ~ ~ C I I I ( I Iman sl ~onl d not l i i l l j , and lie woalcl not be
sparctl tlic inherent punishmcnl.
Iiitnal, tlic two ; ~nt hors ;isscrt is ;I common clement of boll^ magic and n~cdicinc
; ~qd they ar c so intcrwovcn tli;rt it would I)c diflicnlt l o scp;rr;~lc them ;IS lhc divinities
i~uplorctl in Af r i c i ~ ~ ~ licligion could he implored or con~niir~~tlccl for :rssistancc fi)r licit
and illicit n~; ~gi c. ' l' l~cy furtlicr st ; ~t c that Al'ric;rn ~)coplc consequently 11;rvc good
l~tility for licit 111;rgic which is clcpcnclc~~t on the nragr~i~ninrity ant1 clispositioa of the
involtccl invisil)lc spirits. Awol;rlo :lnd 1)opamo cmpl ~asi m that in African 'I'ratl i tion;rl
licligion miIl1y of their priests ar c magicians and mcdici~w men that irrc trained to tap
tlrc I-csonrccs of the univcrsc for the hcnclit of their commnnitics. 'l'roc African pricst
mystic would not be w witch. Licit and illicit magic remains commands of the thc
rcligioos elements of worsliip and cannot in thc real sense 11c part of rcligion practice
that appeals to lhc Sr ~pr cmc Rein:: for protection and blcssing at llis convcnicncc. 'l'hc
Igbo woolcl s;ry: C' l rr~l i wrr litr orl i r r ' ( r l i ( r [to Goel c1cl)cncls a11 ;rcls] irnd tli;rl m;rn is 11ot
Gotl - mird~r irhirro C/ / / I / ~WI I . Illicit and licit magic csl ~cct sonic co~~si st cecy ia .
'. Y
operation. 'l'his consli~ncy cxpcct;~tion is wrong in rcligiou, ;IS i t is i111 tonr;rtion.
I n the opinion of Awoli~lu nnd 1)op;rmo wlrcn cvil is irinictl ;I( iu niagic it
bcconrcs sorcery, which Afric;rns people cont l cn~~r totally ;IS anti-society antl aati-
good-life. Witchcri~ft is anti-sociel but Awoli~lo ant1 I)opan~o sol j n~i t that they can in
some occasions he t l ~ongl ~t to bc good which is vcry contcstal~lc ia African socicty.
Ilowcvcr Arirzo (2003: 80) differs a hit in his o1)scrv;rtion that r ~ ~ l c r s cooltl 11c ~nat l c to
~OSSS'S wistlom by i ~~i t i i ~t i on into witcl~craft wl ~cn Ire st;rlcs t hi ~l :
Most tr;~tlition;~l rulers in Camcroon h;wc to o~~t l c r go il spcci;~l initiation
rite I)cSorc thcy can assunlc their responsibility of i~cting ;IS goartli;~n of thc
tribe. 'l'hcy 1)cconic 1)cncvolcnt witches.
I f a r r ~l cr is matlc ;I witch or wizartl for tllc purposes of ruling with wistlon~ it coultl be
easily tlctlncctl 1ll;lt nlany persoas in religious authority in African 'I'ri~ditional
Religion conltl I N pri~cticirg \ v i t ~ l ~ ~ r i ~ f t for (he Iwncfit of the society without bciug
aware that they ar c witcl~cs per sc. 'l'l~is is one of thc tlcccptivc prilcticcs li)untl illliollg
qomc ~vicltctl African Itings. Ilowcvcr, there can 1)c I)cncvolc~~t witches, but tllc
con ten tion is that it is not iI religious practice.
' I l c practice of I~c;~ltlr cirrc tlclivcry is vcry i ~nl ) or t i ~n t Sor Al'ric;~n socicly. A fric;rn
traditio~l;ll norms. Mhi ti (1982: 170 -171) snhmits that Ati-ic;w '1'radition;ll nwdicinc is
~ ~ s c t l for many purposes one of which is to put things right anti coontcr tllc forces of
mystical cvil anit also to uphold the forccs of mystical good. Il c is of tllc opinion that
mctlicinc me11 ar c fi-icarls of African society who cng;~gctl i l l lhc positive use of
mystic;il forces. Africiln pcoplc bclicvc that llliilly disci~scs iIrc C I I I I S ~ ~ by wrong usc of
nlystical forces. Mystical medicine is brcwcd from I ~cr bs with ;idtlctl ritui~ls, which
nialccs what is ordinary to bcconlc mystical ant1 thus applied for- pr cvc~~t i on i ~nt l cure
of ailment. Mystical kno~vlcclgc iriitl inlrcrc~it power ni ~i st be I I S ~ ~ for the good of the
. :;.
society ;is against evilly coaccivcd mystical powers of sorcery, witchcriift i rncl magic.
'1'1111s good niysticisn~ in African n~ilicu is both pri~gmillic i r acl 11tiliti~ rii111. Ncgi~ tivc I I S ~
o f mys ticill powers is pcrccivctl i ~ s an ti-social and i111 ti-gootl-life.
It \vol~ltl be very onwise i111cl tlcfcctivc to classify 1)otIi licil i111cl illicit ~iiagic its ill1
cl c~nc~i t in Africirn niystical cxpcricnccs. 'l'licy ar c ir1)crrirtions i n religion. 111 religious
mystical practice, the bc ~i c f i ~i i ~r y docs not command the divinities but subjects self to
the 1)ivinc eliiin~icl for the hcactil of others.
2.5. 1<;1%0 WOK1,l)VllSW O N MYS'I'ICISM
Igbo people perceive l l ~ c 1111ivcrsc as inliiibitctl by niirn iintl spiriis. 'l'hc two cnlilics
co-exist Iiiirnionioosly with ci~cli pl i ~yi ~i g its role for tlie bcncf'it of llic other.
Abiiiiol<a (2004: 70 - 81) distinguishes Igbo pcrccptio~i of the u~rivcrsc into
two: rrtvtr rrlietr / our worlcl] and crltr ntrrruo llantl of the tlcacl or spirit land]. Il c posits
that tlicrc is corncclio~r 11ctwccr the world of the clciitl i11it1 the worltl of'tlic living. 'l'lic
Igbo people believe tliiit one ciin through tratlitio~iiil religious tlcvclopmcat get to a
stiitc of' life i l l ~~l i i c l i such a pcrso~i colild travel to tlic worltl of the dcirtl - tlie spirit
\rorld i ~ ~ i t f conic hilck. Ab: i ~i ul ~i wsscrts that sucli ill] at t i ~i nmc~i t is rcscrvctl for the
lgho myslics - rrtli o j ~ rrtr rrrrro Itliosc cii1Iill)l~ oftr:rvcling to l l ~ c worltl of llic spirits
ii~itl ci ~n conic 1)irck to 1I1c Iiintl ofllic Iioniaii].
'I'lic Igbo niystics Iii~vc this cirpahility hcci~osc they i~cqoirccl tliroogli clisciplnc
the highest level of hui11i11i c~sciicc. 'l'licsc Igbo mystics ilrc ;llso raakccl 21s nmruo nci
rrrcrtirr Ispirit ;~ntl I ~ I I I ~ I ~ I I ~ ] i11it1 classitictl as persons who fear ncilhcr life nor dcirth.
One ilttiiins this Icvcl of ojerrtrrrrrro I)y constirnt striving or conscioos tlcsirc to reach the
full l)otciitiillitics of onc's being by intlivitlui~l rci~lizalion (hill i1hsol111c n;rtorc of onc's
desire is satisfied by coniplctc dcpcndcncc on the ultim;~tc ~-cillity, who is ( h t l for his
being i ~nd opcri~tions. 'Hie ojr-rrtr-nrrro ar c the Igho religious ritoiilists, the titlctl
. .
pcrso~is or the cltlcrs ~ I i o ;ire rcgiirtlctl ils vcry close to the I g l ~ ancestors illid by
tlicir prcsclicc ia tlicir Igbo co~iinionitics, tlicir griisp of' tlic iatiiitivc Imowlcclgc of the
rcnlity of Got1 and the contents oftlic t r ci i ~~i r cs i n the worlcl of the sl)irits, they obtain
i~ntl provide divine Icnowlctlgc i~ncl hcaling to the tlcscrving ~n c ~i i b ~' r s of tlic society.
Ariim (2003: 24) Iiolds strongly thiit it is vcry possiblc for lllirll to coni ni u~~i ci ~t c
with tlic spirit worlcl as oian is cqnippccl with a lti~rcl of ri~clirr screen which conltl
receive i~niigcs iind imprcssioes from hcyontl orcliniiry range. I h r Ar am onc can
iitti~io tlic conscioos~icss of tlic Absolotc rciility by developing, growing iind expanding
one's life spiritoiilly towiircls tlic personality consciousness thiit is gootl for the
possession ol' tlic pot 1 spirit. 13111 w11c1i the clcvclop~iic~it is to\vi~rtls cvil, one would he
possessed by tlc~nonic spirit. 'l'lic Igbo 'I'riitlitio~iiil religionists ar c conscious of the
vi ~l r ~cs provided by the Igbo mystics for the ~ d ~ i l ~ i c c m~ i i t of gootl idciis in thc society.
'I'lirrs tlicrc iirc rites of PilSSRgC for attainmcnt into titlctl IIIIIII:III sircrctliicss for proper
c oni ~l i ~~~i i c i ~t i o~i with the spirit world - ije r r t r nrrro.
Iiksicl~ (1989: 107 - 146) is of tlic opinion that tlic Igbo triitlitionalists rcgilrd
prayers of a11 liwnis wlicthcr hy ordaincd priests, persons, or cltlcrs as ijr oltwcr be
C'lr rrkrvsr [going for discussion in the throne of Cod 1. ' l' l~c Igho pcoplc bclicvc that
there is strong con~icction hctwccn the world of' nian iird world ol' the spirits
coniprisiag the Sup~.ciiic 13cing, C'lrirliwu and i n tcr~iicdii~ry tlcitics: trltr - oirtli deity,
cr r t r r r trlrr,si - o thcr tleitirs, and rrtli qr t l e rrtr ntli ntbir - the ~ I I I C ~ S ~ O I ' S .
In Igbo 'l'ri~ditionnl Religion, t l ~cr c ar c sacrcd persons, sacrcd ohjccts, sacrctl
aninials with wliicl~ the pcoplc comn~unc with the spirit worlcl iind tlicsc have strong
connotation in Igho iiiysticirl cxpcricncc. Some of' thcsc sacrctl persons i ~~cl nt l c 1:'ze Nri
(Nri liingl who I~iis power for ri t ni ~l cleansing in all pi ~r t s of Igboliind. Others arc
commonity ant1 family 1c;~tlcrs who arc elders by ;rgc ;rnd i~ccortlingly by the same
- t
toltcn ihrc very close to tllc ancestors; Nze rttr Ozo ar c llrosc who hirvc anclcrgonc long
rigorous ritoirl cscrcisc of initiirtion for ; ~ t t i ~ i ~ i ~ i l ~ ' ~ i l into the S ~ ; I ~ I I S 01' elder^ not 113' iIgC
but by good i~ncl cscmp1;rrg lik ;rnd wcirltl~ bo~lcstly i ~~( l t ~i ~- c ( l . 'l'lrcy irrc the 1)rcscrvcrs
of (lie traditioo anel customs; Ntli isi ntrro ar c the priests of divinities or deities; Ntli
tlihitr irrc tllc mcclicinc men that ar c involved with malting of cliarnls and herbs for
good I~cidtli purposes Ifor protection against cvil forces, prcvcntion i~gainst cvil
atl;~cks, and cori~tivc n~ctlicinc i1g;linst all ;rilmc~rl]. A11 lllcsc s;rcrctl persons ar c
bclicvctl by the Igbo people to I ~ v c special iIcccss to the spirit world lhrooglr spccilicd
ltincl of rites irntl s;lcrificcs. 'l'l~cy spcalt to the spirits ;rnd tlic spirits spci~lc to them.
'I'hcy ilrc rcspcctccl and honoured, ;IS the pcoplc bclicvc that tlwir wclfi~rc (Icpcnds on
their csl)crl isc.
Ifcsich ag;~in givcs the sirrrctl ol),jccts with wllicli Igbo ' I' ~-i~tlilioni~l niysticism is
~)rilcticcd. Iliertgt~ t h t rcprcscn 1s the spirit of norn~irl IliiIlr is 1I1c syml)ol of m;rn's
v a l y r ant1 the will to succeed in lifc. It i~lso represcats pcrson;~l god; Ol pesi
rcprcscl~ts the dcad and tllc imccstor who llirs rciac;rrn;rtcd while Of0 represents
,justice, t r a tli, ;III thori ty, fair pl;~y i111c1 pc;rcc. It is ir sign of good irntl po rposcfi~l lik
~ g i ~ i l ~ ~ t evil OI ~I I I S ;lnd dccds. It is 11scc1 for r i t t ~ i ~ l ~ 1111 ring pri ~ycrs as fin;llity in
sincerity i n cli;~nncli~ig recourse to the divinities illit1 for 0;1111 t i l l t i ~~g i n the proof of
innoccncc. It 11;)s the sym1)olism ot' anccstral authority (ct: Arinzc, 1970: 16).
Some other silcrctl objects irncl irni~n;rls irrc ogerrC [iron gong], rtzrr Ichitlltl, ojii
Isi~crctl sti~ffl, t t t l i p~~t t c~ Isacrctl stone], I @ [sircrctl xylopl~onc]. 'l'lic sircrcd irnini;rls ;Ire
urierre Ivoltorc], rrhrrlie strange domestic fowl], r~lterrrr [a sm;rll rccl hircl], obrrltr-
c.lrikwrrlr [;I licrce b1iIclt hird], ngerte-on~cr ontu [a black, while nccltccl bird], okwiliwie
(owl], d i ~ ' (pytllon] i ~n d nlhe [tortoise]. 'l'hcsc sacred objects aacl aninrals symbolim tlic
nrcss;rgc of the spirits lllat may connote evil or good at points of use and occasions of
- .?.
prcscncc.
1gl)o trirditio~liil mysticism is rcirlly complcs. Most ot' the synibols hiivc IXXII
down pl;~ycd hy C11rristi;in religion with llcr aggressive cvtrngclism. Moreover tlic Igho
tr;rdition;rl clihicr - the nlcclicinc nl;rn or the tradition;~l priest rcrn;~ins the one who gocs
to nicn i ~ ~ l d visits the spirit world [ ~ I I J W / I ( / C ~ P / I ( / / 1 1 1 1 d 1 1 I / ( / ~ j e I / ( / I ~ I I I O ] . '1'11cir n~ystici~l
opcr;rtion;il str;rtcgics would IN tliscosscd in chapter four. l~~cliviclealis~n ia rnysticism
;IS variously ol)scrvctl n~us t he l~oman-society scrviccs oriented to he of I-cligions valoc,
it' not it lwconics sclf glory; indivit111:ilisni gocs ng;linst religious pri ~~ci pl c ot'
co~i i ~i ~oni i ~l i t y.
2.6. MYS'I'ICISM IN '1'IIE CON'l'15Xr1' 0 1 2 SI5RVIClC ' 1' 0 IIIJMANI'I'Y
Mysticism stands oot in religion as a spiritnal growlll to perfection ;rnd
coniplctc union wit11 (;od i111tl rcn~:rining i n I~armony with tllc universe. Religious
pr;rcticc II;IS vcrtici~l csl)cricncc when i r tlcvotcc worships the Supreme ( h t l of his
religion ancl from t hence gocs in to the horizon twl csl)cricncc acquired froni tlivinc
union to scrvicc the society for good. If nlysticisni is wl~olly for indiviclo;rl rcligioos
cxpcri c~~cc it then fi~ils in sociological dimcnsion of m;r~l's lik. Ilnrpcr (1987: 30)
condcn~ns ;rny scllisl~ncss i n religious growth ant1 posits tliirt troc spiritoal growth i n
religion sl~oolcl be lifc in ( h c l and scrvicc for llini for the true growth of other humaa
persons. Ilc writcs:
Scllishncss siiys, "God exists to serve me. Religion is ;I means of sclf-
iniprovcmcnt. It m;rltcs nlc feel bcttcr, live bcttcr, ctc. I t exists for me."
3'1-oc spiritmrlity rccognixcs t h t ;is humans we arc meant to grow, dcvclop
; ~nd niirtnrc ... 1311t our growth ; ~nd dcvcl opn~c~~l is not i r l l "cntl" hut :I
lllcil1ls to i1 grc;~tcr cnd-life with God and scrvicc for Ilini.
IXcligioa bchg for the service of 11111nii11ity maltcs religious mysticism ;r mcms of
pcrtkction in God for the good of the society. Iloftinan (1967: 161) rcmtirlts that
spiritoirl pcrfcction in religion sllo~~lcl not hc perfictionism, sterile, self-;~tlrnir;~tion for
- ..
pcl-fcction or 1m-tkction for its own snltc. It i~lvolvcs lrnc fricntlsliip with God ant1
~ ~ n i o n t11;1t is truly love of God. 'l'his love of God, IIoffnii~n ~ l l i ~ i ~ l t i ~ i ~ l ~ is ir mc;ins by
wllicl~ one lovcs ( h d with ones wholcncss and one must love all t11;lt Got1 llilnsclf
lovcs the way God would want it. Spiritual perkction nus st not do violence lo 1luni;rn
life.
Witchcraft irntl sorccry, which (lo harm to I~nrni ~n lik stand contlcninctl ;rs
clisscrvicc to hunianity. Witchel-aft and sorcery use ntys1ic;rl cspcricncc for cvil
intentions. li',vil niagic that docs harm to humi~n person docs rot merit any
cl;lssilici~tion in good religious cxpcricncc bat arc callccl satanic practice. 1+icscn
(1992: 214 - 261) asserts th;~t the ( h t l of Old 'I'cst;r~ncnl i~ntl the New 'l'cst;rn~c~lt is still
the God of our age wlro worlts through goocl people i n orclcr tlmt gootl woolcl prevail
i n the society ;tgiti~lst cvil. Ih-icscn abscrvctl that many cvil cr~lts ;tbonnd in the society
that t r ~ rns 1)coplc ;lwily from doing (;oc17s bitld ing for the goocl of (;otl's Iti~lgclorn to
reign o n c;lrtll. 'l'llc cvil cults lravc given lniilly 1)coplc cvil ;~ltcrn;rtivcs to goocl
religious pr;rcticc. In thcsc cvil c ~ l t groaps, lhc mcmhcrs cnclorsc their names and
signatures in to Satan's hook with their blood ant1 m;rltc ha m r l r s;rcriliccs irntl tltcrcby
lose their ti-cc will in obcdicncc to satanic acts.
I'coplc who ar c nlostly temp tccl to scclt powcr from niwgic and s i ~t ; ~~l i c cults
Iwhich arc non religious nrystical powers, but sell-cell trcd niys1ic;rl cnrpowcrnlcn tl
oftell Iwgin with the urgc to get sonic spirito;rl f~tll'illmcnt, twtc tiw extra-ordinary
powcr, self dream of hecoming somcbody and a taste liw the otllcr wol-It1 cxpcricncc
for lligllcr level of being. Snch persons once initiated irrc obliged into obctlicncc to
Satan, ;lnd they begin to Il;~vc rnultiplc personality clisorcler wlricll 1c;rtl them to
hcilring of many voices, arrog;tncc, conh~sion, k n r and Insi, anwantctl bchavioor,
hatred and bittcrlicss and visions of human and non-hi~m;~n forms. This is ;i gcntlc
..?.
condcnir;~tion of use of nlystic;~l cxpcricncc to atlvilncc evil in the society. It advocates
the prirctitioncrs to scclt mcc1ic;tl itiicl spirituwl ;lid to he frcccl from such anrvholcsomc
ncts for it better Ixili~nccd bu~n; ~n life.
Connaogl~ton (1980: 122) is of the opinion that i n mysticism, nian cannot be
is tot ;tchicvctl by 11111i1;tn effort but granted as a gift from God. 'l'ltcrc is no religions
progress in 1iom;tn life that wooltl be o1)tainccl solely on tlic cl;~im of only huniitn
cffort. All good gifts comc from God. Conaaughton contlcmns what lie obscrvccl as
R ~ I I S C of mysticism whcn he said:
Of late, tlicrc tins been an cfllorcsccncc of so called 15astc1-n cults ant1 otlicrs
of aiitivc Western origin, somc idcntiliccl with scarcli for pci~cc and lovc,
somc with political aflili;~tions, sonlc with setting 111) of ';tltcrn;ttivc society',
solnc plainly sinister somc clearly catering for tlic less intelligent, somc
dcdicatcd to malting moncy, somc with Iiypnotic infl~icncc ovcr their
members, sonlc tlem~ntling total ant1 pcrmancnt obctlicncc to tlicir grrru;
nmty of tlicsc arc graced with tile nanic mysticism.
Mysticisni is not li)r l)crsoaal ;iggr;tndixcnicnt hiit for expression of glory of God. '1'0
convert niysticis~n i n to it ni c~ns o f religious deception of the ignoritnl 1~nni;tn beings
who i n tlicir innocence arc seeking to Itnow tlic trnc lovc of Got1 shooltl be conclcmacd
by all societies on moral groontls.
<'onn;taghton continues in his postulation that mysticism is ;rchicvcd by
contcmpl;~ting God in his alliqocncss i ~nd in his glory ;is foi~nd iii tlic iinivcrsc.
Contcnipl;ttio~i involves tlic slow rcl i nqui sl ~i ~~g ovcr l i kt i ~t ~c of desires lliat stand
1)ctwcen the honi;111 pcrsons and malting a f ~ l l si~rrcnclcr to God. 'l'hns it niystic
mnltcs all cffi)rl to I)c with Cod i n ;dl circi~mstaeccs and is led by divine con~~iiilnd
(1984: 130) irtlmonishcs mystics when she says:
Our talents ar c gift he IGotll has given to Icird others lo bcl~old his fircc i n
creation, I~omanity, and world. 011r service to ol l ~cr s is not il scirrcl~ tbr
pcrsoni~l ircclirini but a Ii11)or ol'lovc. As :I result we hcgin to live in charity
;~ntl homility; l t l ~c] virtncs which tlic ~ni ~s t cr s agree irrc sure irnd csscnlial
companionsof co~~tcrnplation.
Mysticism iis ii religious experience must go l ~ y o n d the intlividual tlcsircs ant1
inclin;~tion. It must I ~avc socictiil values to he authcrtic within ortl~otloxy of doctrine
of' the religion of' practice. 'l'l~c i~~tlivitlniil mystic in spite of the mystcrioas cxpcricnccs
mnst I)c virtuous withill the (lictirtcs 01' the religion.
I'liillips (1996: 201 - 202) gives critcriir for lroc mysiicisn~ in any religious
commnnity when lie says that:
;I. 'l'hc consccl~~cnccs of the cxpcr i c~~cc mnst hc good to llic mystic ;rnd lead to virtncs ;is
wisdom, humility, ;rnd chirrity. A genuine cxpcricncc of Cod must bc within sane
mind that wooltl protlucc cxtri~ortlinnry goodacss. This c o~~t l c n~ns lhc use of t l r ~ ~ g s for
. mysticism
1). 'l'hc clTcct of thc mystic cxpcricncc whct l ~cr the mystic words, aclions nntl cscmplary
life h11ilt1 111) the con~rnnnity or wciiltcn it.
c. 'I'lic clcptl~, profnntlity ;red swcctncss on the l ~ s c s of whirl lhc 111ys1ic says of his
cxpcricncc connts within gcnoiacncss when it is signit?c;rnt and not silly.
(1. Wl~irt tlic mystic says must sti111t1 the test oforthotlosy of lhc religious priicticc.
c. When t l ~ c mystic cxpcrience is mci1~11 red within the p;irirtligm of other mystics'
I: 'I'lic o t'liciiil i ~ u tl~oritics ant1 the commnni ty of the mystic m ~ ~ s t conlirm hy ;~cccpti~ncc,
the gcnui nc~~css of tlic mystic cspcricncc.
'I'l~ese critcriir of nleas~rriug the geouiacncss of myslicirl cspcricnccs would scrvc il
:
mysticism, ils in Illirny occiwio~rs mystical cxpcr i c~~cc is ire individa;~l cxl)cricocc
wi t l h il religious contest. Bergson (1981: 370) says tllilt nlysticism i111d r cl i gi o~~ ar c
religious trath. 'Illis would sorely reduce firlsc alyslicism irnd c~rlriracc t r w religions
values, ils sonic ~)crsons who irrc shrewd ar c bent OII using the rclcvirncc of religion to
lift i111d socicly in 111i111ipulirting the ignorant masses for their ow11 sclfisll irtlvir~~tirgc.
2.7. A HEVIICW ON l)IVl<l<G 1SN'I' IDIZAS ON MYS'I'I<'ISM
Varioos idcirs, c o~~c c pt s i ~ n d wortls have been r~sctl io tliscossio~~s on nlysticisar. Some
of the concepts i1rc derogatory, while otlrcrs ilrc conll)limcntary. A literature rcvicw
on tllcsc ideas wonld help for better untlcrstanding of (Ire tllc~rlc uodcr cxpl o~ -21 t' 1011.
Mysticis111 and ~nystical cxpcricaccs in Igbo ' I' raditio~~irl Religion Irirvc the sirnlc
rclirtccl iclci~s with other religions. 'I'hcrc ar c very I l l i l l l Y rclatccl issr~cs i111tl wortls that
iIrc i~ssociirlctl with nrysticisnl irntl some iIrc core ~)ctligrcc to nlysticis~n: some
fillli~cics, onrcirlistic irnd derogatory and otllcrs con~plc~nentirry. 'I'hcsc issues and
\\ortls 11cc(1 to bc tlcti~lcd ;III(I ~ I I I ~ I ~ ~ S C ) ~ for ;I bcttcr 11ntlcrstirntling of Igbo nlystical
cspcricnccs. 'I'hcsc vi ~r ~r i ~l g idcils and concepts on ~nystical experiences i n virrious
religions have mi11ly expressions that must be give11 some clncidirtion within the
c o ~~t c s t of the title o~r dcr review. A highlight on tlrcsc coaccl)ts wor~lcl provide an ciISy
undcrstir~~tling of Igbo mystical cxpcricnccs. Where thc itleas ar c i ~ppl i ci ~bl c to Igho
t l ' i ~di t i o~~i ~l ti o r , they w0111d receive apl ~r opr i at c irnalysis and
intcrl)rctirtion.
(III(/ (~.str(rl body. ' 1' 11~s~ words would assist io a good ~~ocl crst i ~ndi ng of the pcrspcctivc
of mysticisn~ in gcncri~l bet most cspccially mysticis~u in Afric;ro 'I'rwclitioairl Kcligioa
;lad t l ~c inllcrcnt n~ystical cxpcricnccs.
2.7.1. SOMIS I1)ISAS IN CONSONANCIS W1'1'1I '1'1115 I'KAC'I'ICIS 0 1 4
MYS'I'ICISM
. '1'llcrc arc some concepts t11a t ;rpply positively to mystic;rl cspcricrrccs thir t aced some
Man- I)ody, spirit, ilnd sool: Ma11 is il rational crcirturc conlposcd of hocly and soul.
'I'hc soul is a spil-itnirl snhslancc that is unitctl to the 1)otly as its suhstantiirl fiwm
(Athvatcr, 1997: 303 - 304). liarthing (1978: 54 - 65) gives ;I nlorc in-depth tlciinition
of man w11c11 he silys thnt the constitntion of man is physicirl, psychicirl i l ~~t l spirituirl
wl~icll to lrim coaiirms Paol's biblical classiiication tl~irt man is miltlc of body, soul
irntl spirit. '1.0 hi n~ IlliIil is a S ~ VC I I fold entity of:
b) 'I'l~c coun tcr part of physical body and of s ~ r btlc ~nir tcriirl is ci~llctl trstrtrl hody.
I?;rrthi~~g callctl this tlrc collector of and tllc cont ai ~~cr for life Sol-cc. It is through this
that the physical body is viti~lizcd and non-physical ol)crations sue11 as willing,
tl~iolting, fccling, seasation irrc convcycd to the brain.
c) '1'kc li/&fi,rc*e which is vitality that tlisti~lg~~isllcs a live body from rr dci~tl one.
t l ~c psychc ant1 the ego [ a ~~i ~n i r l sool i u man with intclligc~~cc irncl cowtion].
Nlctuli I)clicvcs t l ~ i ~ t l l l i l l i I I ~ I S the spirit of his ~I I I CCS~OI . , whicli liulis him with his
. .
fii~i~ily, clan i ~nt l other lir~mirn societies. lnclutlcd in ni i ~~i ' s constitotion is tlic 'real
persou', wliicli is csscntiirlly invisible i ~ s crci~tctl by ( h t l irs the unique intlivitlui~l, ; r nt l
is visi1)ly rcl)rcscntctl I)y the sl ~i ~dow. Mct r ~h continues tl~irt for Iglbo ' I' ~-i~ditio~ii~l
licligion, the liciirt is ci~llc(l obi or hrerrflr i n man. 'l'liis is ir lifc forcc t hi ~t ~ ; I I I tly irwiry
from thc I)otly. ' l' l~c brciitl~ linlts mill) with other cosnlic li~rccs. ' l' l~c hr ~r f l r o r obi is tlic
sod for the Igbo people. I l ~ n i i ~ n spirif is cirllcd mrrrrro, or orq~irrjw lspirit irnd sliatlow].
It is tliroogli the spirit that lnirll rcincarniitcs in Igbo licligion.
Iksicli (1989: 58 - 59) supports Mctuh's view but i ~dt l s that lhc syirif or slrrrtlow
of niirn ci ~n survive irftcr death. Ilc pos t ~~l i ~l cs that evil Sorccs can tlir~~gcroosly iojorc
the sonl or mmoo, o r brcirthc or sbirtlow. It is tlrc spirit, breath, or sool (hilt tlrc Igbo
~)coplc 1)clicve to bc ndrr [lik] the viti~l forcc cntlowctl willr intclligcncc irntl will.
lfcsiiih goes fr~rtllcr to cnlphirsixc that it is this vital Ibrcc in man flr(11 igtlifes mnd
r1~~lrtrrrrize.s 111~ sf or ~t l energy i ~ r flre whole r11crn info (I force. It is this vitiil forcc wll i cl ~
- Ifcsii~li i ~gi ~i n ci~llctl energetic forcc ~ I I miln that prcpilrcs milo for ~i~oIti-l)irrticipirtio~~
in ni ~l ur c i ~ ~ i t l in sul )crni ~t uri ~l i1rciIS of life for material i r ~i t l spiriluirl activities. This
vital Sorce mi~ltcs nlilll to influence i ~ n t l be influe~rcctl by other forces.
Ilowcvcr, llliln is the centre of the nnivcrsc; be is microcosm of the m:lcrocosni.
Mil11 is potcntiwlly ill) cnlbotlimcnt of a11 the content of the nnivcrsc. With man' s
position in the snivcrsc, lie tries to derive sonrc r ~sc fro111 it i n physicill, mystical ~ I I I ~
snpernaturi~l \I1iiys. Af'ric:~ns I-cgi~rcl ni ~t ur ; ~l ol~jccts irntl plicnonicnii irs hcings
i ~~hi i bi t cd by invisible elements [spiritual entities] or hi~ving n~ysticnl lifc. 'l'hcsc beings
ilrc cirllctl divinities and spirits, i ~nd nlan rcliiti~lg with these tlivinitics Irirrncss tlic
mysticill powers ia them for the bcncfit of Africirn socicly.
The Cirtcchism of the Ci~tholic Church (1994: 110 - 122) iimplifics the power of
- I
(;od in lliilll W I ~ C I ~ it si l y~ thill ( h d c~-c;lt~tl niiili in his ow11 image. Mirn occupies ir
uniqr~c ~)lilcc i n crcirtion iis imi~gc of (iotl; i n his ow11 ~~~~~~~~c irs mirn he unites the
spirituirl and the mirlcrii~l world. It is only mirn of i r l l (Ire crcirlcd things tliill s h a ~ r s by
knowlcdgc i l ~ r t l lovc in (iotl's own life. 'l'hc soal i n 1ililn mirltcs him irn iniilgc of <;otl.
This soul of Inirlr signilics tlrc spiritual principle i n lniril.
John l'irul (1980: 7 SL 8) gives a good summary of the power of the soul from the
writings of St Aognstinc of Ilippo, wlicn the Charch cclchr:itctl his 16"' ccntl~ry
convcrsion. Ilc ol)scrvcd St Augostinc's knowledge on Gotl irnd nun thus:
I3ut i t \ Vi IS above ill1 i n studying the prcscuec of <:od in tllc humirn
pcrson tlra t St Augostinc ~~s c t l his genius. 'l'his presence is both
profi)and and mysterious. Ilc Iincls < h l its "the ctcr11:rl intcrni~l,"
~ l ~ o s t secret i~ntl most prcscnt - mirn scclts llinl 1)ec:ruse he is
ahscot, 1,111 linows llim i~ntl lintls llinl I)ccir~~sc Ilc is present. (:otl
is ~)rescet irs "the crc;rtivc sabst i i ~~cc of the world," irs the truth
that gives light, irs the lovc that i ~t t ri ~ct s nlorc intinlirtc thiln what is
most i nt i ~ni ~t c i n miin, i111d higher t hi ~n whirl is llighcst in him.
Referring to the period bchr c his conversion, Aognstinc says to
God" "Whcrc were You tllcn li)r me, irotl how Sar i~w;ty? And I
WilS :1 I V ~ I ~ ~ C ~ C I ' lkr away from You .... I<ut You were Inore
intcnii~l tlwn what Wits intimirtc in me, and higher than what WiIs
highest in me"; "You were with mc, ;lntl I wirs with You." Intlcctl:
Yo11 were in front of me; but 1 hat1 gone ilwiry from mysell; irntl
did not 1ind myself, much less lind you." Whocvcr docs not li~icl
himself docs not lind God, bcc:rusc God is i n the depths of ci~ch
onc of 11s. 'l'hc human pcrson, accordingly, c;~nnot untlcrstantl
himself except ill rclationsliip to Gocl .... Ilc sees the humt ~n as a
lcnsioo directed towilrd Gotl: his wortls: "You have mntlc 11s for
yourself and our heart has no rest until it rests i n YOLI." .... 'l'his
kw~l t y "is the soul of nlirr, wllicli is rirlioni~l or i~itcllcctoal ...
in~mortirlly locirtctl i n immortirlity," i ~nd thcrcli)rc the sign of his
grcirtacss: "hc is ;r grcnt natnrc, bcci~nsc he is cirpirblc of cnjoying
the highest nirtnrc irntl of 1)ccorning its pirrlacr."
In mysticism, Inaa p i n s partnership with Gocl. 'l'his mystic's litk of' ~)iirtncrship with
God is ooly possible through convcrsion. Coavcrsion mirltcs the soul pure for God to
he rc;rlixcd. God is i~lrcady i n existence ill tlic Iiamirn oirto re. 'l'has co~ivcrsioa
irclvirnccs the oiysticiil cxpcricnccs. In St Augustiac's wortls irs John l'i11il nolctl, he
WRS f i ~r fl-0111 Got1 i n sill, yet <;od was with him. IIc fonntl ol ~t th;rt his sinfnl life 11l;ltlc
. .
llini not to rc;rli%c his potc~ltii~ls i n God, howcvcr I)y conversion, the Got1 that seemed
fnr opcnctl 111) Ilis grci~tncss inside Iiim. Got1 is c;rllctl "the ct cr ~~i r l internal," most
secret a~rt l most present. Got1 in llliill is often mntlc niirnikst throng11 sclf rc;rlimtio~r
I'into (2006: 118 - 121) o1)scrvcs that by sin m;rn closes sclf from ( h l . Sin is sclf-
clcstraction. Pinto s t ~ t c s f l ~r t l ~c r that by sin n i ; ~ tlisconnccts sclf from God, othcr
I I I I I ~ ; I I I pcrw11s ;11i(1 the cosmos, ;lnd t1icrcl)y maltcs lli~iiscl f' the cell t re of' the onivcrsc,
and in conscqucncc the sinner tcncls to tlo~ninirtc, oppress, cxl)loit and m;~nipnlatc
everyone and everything :recording to his scllisli interests. IIc sormiscd: "Sin is
ni i ssi ~~g the m;rrli or falling to livc hy the goal intcndctl by Cod. It is hi l i ng to discover
tlic plan of (;od for ;11l ant1 to livc by it." 'l'hus sin is refusing to grow illto the lilic~lcss
of' (;otl, while r cl ) c~~t ; ~ncc is cl ~oosi ~rg to livc in likeness of God. I'into ;rsscrts that:
, "('onvcrsio~i is primarily Itccl~ing oneself tot;rlly turned towards ( h l . It involves
l t c c pi ~r ~ oncscll' tr~rrlctl to God in spite of f'ailnrcs, sinful w;l~itlcrings and ncgligcncc.
On the v;rloc of I-cpcnt;~ncc to mysticism, Pinto cxprcdscs in this words:
Since sin is btlisconnccting' o~~r scl vcs from < h d , t'ronl others i111tl
fro111 crca tiou, rcpcn tancc is rcconnccting 011 rsclvcs to t11c I<;I thcr
[(;otl] ; ~nd t1lcrcl)y to all b~wt hcrs nntl sisters ; ~nt l to the whole of
crcation and initi;rting a process of self-intcgr;rtion and l i i ~r mo ~~y
with the wliolc o f creation.
'Thus, ~nyst i ci s~n is best practiced with I-cpcntancc. 'This WiIs what ,John 1';inl observed
of St Augustinc, t l ~ t 11c w;rs ;rl)lc to lint1 God with rcpcnt;rncc. With rcpc~rt;rncc, m ~ n
liahncr (1987: 31 - 35) asserts that man in spite of his linitcncss is a
tr;rnscendcntal being. Man is not a pure spirit, bnt experiences Il i m~cl fi l s spirit ;IS he
'I'hc pr;rctitioncr 01' mcditi~tion must rcrni~in pirssivc i111t1 ~~n c o n s c i o ~~s 01' his
. .
cnvironn~cn t ; ~nd t1111s ~vo111d 1)c s wal l o~cd 111) in 1 he scene as he writs whir t comes
nest. 1S~ckw11go t'urthcr posits t11;lt rclcirsc of in~prcssions, i nt ~~i l i vc tl;rsl~cs, u~rity of
Ollc with the OllC!, illld 1 1 0 ~ f k ~ f i l g ~ ~ 01' iI frilllc~ ~hi l l - i l ~t ~l ' i %~' the 01' i1 S~I CCCSS~I I ~
mcclitation. l h k wu g o concloclcs that at the pinnacle of nictlits~tion, saints irnd
inspirctl writers hcgin to rcccivc mcssilgcs. '1'1111s holy lik wilh rcircl~ing the 1)innirclc
of nlctliti~tion provides initi;rtcs to religious cl ~~l y, lncssilgcs fi)r the good 01' their
;rssigncd ot'liccs itntl roles within tlrcir religion. Mystics go cxt r; ~ ~iiilcs lo be holy and
righteous. 'l'his practice helps tllcni to mcditirtc and contemplate issues cffcctivcly.
I l l ~~n~i n; ~t i on: A lighting up; ment;~l cnligl~tenmcnt; i ~l ~l ) i ~r t cd light; spirit~ral
cnligl~tcn~llcnt ( l h d , A.W., AIexandcr, II., Raugll, A.(:., & ~ ~ O I I ~ C I I I ~ S , A. (ctls.).,
2003: 630). Mcntirl cnligl~tcnmcnt is csscnti;~l i ~nd a major chirractcristic ol'niyslicisni.
Vision: 'I'hat which is or has been seen; A mental rcprcscntirtion ol' or as ol' cxtcl-nal
object or scenes; an apparition; dream; fantasy; spcciirlly, ;in inspired rcvcla tion;
foresight; insight; ; mi imagination (Rcird, A.W., ~Ilcsirndcr, II., R;~agh, A.C., &
I3ontcmps, A. (ctls.)., 2003: 1404). Mystical csl)cricnccs go with ;rppirrition.
Inspir;~ tion: I t is the trrous;rl or i n fusion 01' i t n impalsc or illnminir tion that impels a
pcrson or group of persons to spcak, act or writc under the i nf l ~~cncc of some crc;~tivc
powcr (l)owncy, 1995: 541). Mystics opcratc 11nt1cr the i nl l ~~encc of s on~e powcr.
Psychic: It ~)crt;tins to the n~intl or soul; n~c~i t al , as disting~~ishcd from pliysici11 ; ~nd
p11ysiologic;rl; pcrtirining to or dcsignirting tlrosc nic~rtal pl ~cno~ncna which i11-c or
appear to he, indcpcndcnt ol' normal sensory stimuli and wl ~i c l ~ ci11111ot he fully
csplained in terms of the koown data of cxpcrinicntwl science, ;IS cl;rirvoy;rncc,
tclcp;~thy irnd cstr;rscnsory perception. A psychical pcrson is sensitive to mental or
extrasensory phcno~ncita (Hc;id, Alcxwndcr, Raugh, Sr. Rontcmps. (cds.)., 2003: 1018).
. .,.
Mystics ar c psyc1iic;rl 1,crsons.
Mctal)liysics: It is the systc~nstic str~cly or scicncc of' tlic lirst principles of bcing and of
Icnowlctlgc; the tloctrinc of csscntisl niiturc iind f ' ~ ~ ~ i d i ~ ~ i ~ ~ ~ i t i t l rclittions of' ill1 t hi ~t is
red. Mctilphysic;il is t hi ~t which pertains to nictapliysics; beyond iintl i ~hovc physicill
and cxpcricntial; pertaining to or being of tlic cssc~t i al niitiirc of rctllity;
tr;rnsccndciitill; clc;lli~ig with ahstr;wtions (Rcacl, Alcsanclcr, Ikiaglt, Sr I3ontcmps.
(eels.)., 2003: 800). Omorcghc (2002: 104 - 101) ohscrvctl l11;tl ~ ~ t c t i t p h y ~ i c ~ niirkcs the
st ~ i t l y of rcligioi~s tloct rincs c;rsicr. 'l'hc tlicologi;rn of ;lily religion cirnnol csplilin
r cl i gi o~~s doctrine witliout resorting to mctapliysic;rl concepts i l ~i t l terms. 1Svcry
religion is bilscd on cert;lin mctapliysical worldvicw. To rclcct religion is to reject
mct;~physics. Anybody that finds mct i l phy~i ~; l l Iango;~gc mc;lniiigf'r~l wor~ltl also lintl
that of' rcligion n~cani ~i gt bl . 'l'hcrc ar c inimiitcrial clcntcnls in miin and cvcry bcing.
'I'his is the reason for mim's contini~oos urgc to go beyond the ini~tcrial rciilm of
honi;ln life ilnd c~pcri cnce. l l c~i cc metaphysics is very csscntiiil for man as long as the
nict;~l~hysical ilnd the spiriti~al rcmili~i part of l111mit11 n;~ture. Mystics of ill1 rcligio~is
pro,jcct ntcttlphy~icill \vorldvicw of their religion.
Par aps vcl i ol o~~ : 'l'his is t he invcstig;i tion of' cxtritscnsory pcrccl~lion ilncl llic sporadic
plicnornciia sapposcclly ;woci;itcd with it lilw tclcp;rthy, tclckincsis [tlic movcmcnt of
an object through scicntitically iiicxplicablc means, ;is 11y cxcrcisc of' an occolt power],
prc-vision [a ltriowing in ;rtlvirucc; foresight; Sorcc;istl and drcanls that prove
prophetic (Rc;icl, Alcx;~ntlcr, Biiogli, Sr Bo~itc~iips. (cds.)., 2003: 910). It is also callccl
psychic research as it invcstigatcs psychic ~, hcnonicni~ as cstrascnsory perception
(II;~rrington Sr O'ltcck,19(,5: 186). 'l'his is the study of niystic cspcr i c~~ccs.
response to, somc external cvcnt or influcucc not :~pprclicnclccl by i ~ny known sense. It
niincls and circl~nisti~nccs a11d intentions 01'sl)irits illid h u l n i ~ ~ ~ 1wi11gs ~ 1 1 0 i l W 11~iir or
Psycho-ltincsis: Is i1 direct i nf l ~~cncc, which ii person exerts on ii pliysiciil ohjcct
witliont the use of'ilny known physical cncrgy or instrunlent ( I l i l r r i ngt o~~ Sr O'l<ccfc,
(cds.). 1965: 186: 1065). Mystics hy willed action rcligioasly cncrgizc ~ I i i i l thcy I~ii~rtllc
wilhir their scrvicc situi~tions.
1Ssotcric: Confined to ii sclcct circle; conticlcntii~l; atlaptccl cxclr~sivcly for tlic initiatccl
i ~ n t l enlightened few (I<cad, Alcxnndcr, Baogh, Sr I ~ o n t c ~ n l x (ccls.)., 2003: 433).
Nlystical cxl)cricnccs ar c not iill comers' cxpcricncc.
1lyl)notism: 'l'lic theory i ~nt l pri~cticc of hypnosis. Ilypnosis is 21 It-i~nccliltc condition
that lliiiy he ~)sycliologically inclucccl by allother person, ch; ~ract c~-i mt l by loss of
co~iscior~sncss and ii grcatcr o r lcsscr dcgrcc of rcsponsivcncss to the snggcstion of the
I ~ypot i s t (l<c;icl, Al c~i i ~i t l cr , I3il11gl1, Sr 13ontcmps.'. (cds.)., 2003: 622). Sonic mystics
CiIiI I~ypnotizc tlicir clicn ts rll~ring scrvicc sitni~tions wlicn tlic circomstilnccs ilrc
cllilrgctl.
Consciousness: 'I'l~c state of being conscious; the power of self knowlcdgc; internal
pcrccption; the ii\viircncss of somc particular ohjcct; state; intlucncc; an intuition;
iiliy form of intcllcctl~al i~ctivity or product i n direct i l ~ ~ d convincing kno\vlctlgc
whether of' external or intcr~iiil object (l<c;~tl, Alcxanclcr, 13i111gI1, Ji I3ontcnips. (ccls.).,
2003: 277). In sober mind the nlystics consciously pcrccivc issl~cs wilh which thcy ciln
irrticoliitc tlicir scrviccs.
Intuition: Qniclt perception of truth without conscious tttteation or rcitsoaing;
- ..
I<nowlctlgc fro~rr within; inslinclivc li~~owlctlgc or tkcliag; trn itnmcclitllc knowlcclgc of
it11 object, trol-It, or priacil)lc, whether of ;I physicill, rtrtioairl, ;rrlistic 01- cthictd
n; ~t arc; thnt known intuitively; truth ol)tninctl by intcrn;~l apprchcnsion without the
;rid of pcrccplion or rcirsolrirg powers (Read, Alcsanclcr, Ihlegh, Sr l%ontcmps, 2003:
668). '1'he mcssilgcs the tnystics gilther come fro111 intuition. Without intuitive
I~nowlcclgc they woulcl not h; ~vc ircccss to extra-orclia;rry infortniltion for their
scrv ices.
'l'rtrncc: A state in which the so111 ScclnS to h;lvc p;~sseeI out 01' the t)ocly; an ccstilsy;
ritpturc. l'sychologicitlly it is ti condition hctwccn slccp tlncl \ \ ~i \ l i i ~g chtlr;~clcrixccl by
inscnsil)ility to ordinary surrountlings; a statc of dccp t ~ b ~ t r i ~ c t i ~ t ~ (I<etrtl, Alcsiradcr,
llaugh, Sr Ilontcmps, A. (eels.)., 2003: 1332). This is tr common experience of mystics.
'I'hcy go into dreilm lilic situations often whcrc they comntulrc with the spirit world.
2.7.2. SOM IS 1)ISCOlII)AN'I' 11)lSAS IN 1JNI)ISIIS'I'ANI)lNG MY S'I'ICISM
Sonrc persons who do not understand much aI)out mysticism rise clcrog;rtory words to
wortls ar c frcqocntly confi~sccl with things and syml)ols ;rgainst the reality.
( hl ~scq~wnl l y, she obscrvctl further t hi ~t much of this litcrirturc scclns lo the rcatlcr to
refer to some self-consisten t ;I nd csclusivc tlrc;rmworltl ;rttcl not lo the ticllie\lcmcn t of
onivcrsirl truth. Spiritnirl cxpcricnccs could be pcrsoairlizcd, hut prohlcms i ~ r i s ~
cspccitilly among thosc outside the culture of such experiences in describing them. An
i1ttc111pt wonld bc made to highlight somc of thc wortls often used derogatorily i n
tlcscribing mysticism.
Ilallucination: An apparent perception without corresponding external object; iI
. .
mist;~ltcn no tion; In psychia try, it is any of ounlcl-ons scnsa tions, ;~ncli tory, viswll,
tirctilc, cxpcricncctl without cxt cr ~~i d stimuli, i~ntl cilusctl by mcnt;ll tlcrilngcmcnt
(licad, Alcs;~ntlcr, Ihogh, Sr 12ontc1~~ps, (ctls.)., 2003: 570). Mysticism would not be
hallncini~tion iIS it is iI real experience i n religion.
Il111sion: An aarcal imirgc sccniingly prcscntctl to the scnscs; illly niislcading
ap~c;lrilncc; il hl sc show (Iicad, Alcxanclcr, I2ang11, Sr 12ontcmps, (ctls.)., 2003: 630).
Mystics ar c awilrc within tllcir religions context the cxpcricnccs they arc h;lving.
1)clusion: A state ol' being clcl~~clctl which would 111islcild ihc mind or j ~~~l gnl c nt of;
deception; the crror thus convcyctl or hclicvcd; il dclusion is mistelten conviction and
i t involves ~ncntal crror; and illusion is a mist;rltcn pcrccption or i akrcncc and it
involves the scnscs (liciltl, Alcxandcr, 13angl1, Sr 13ontcmps, (ctls.)., 2003: 340). Mad
1wrs011s S~lilvc illosions. 'l'hus nlyslics n111st I)c sound in nlcnt;ll hc;~lth.
Astral Light: I'srthing (1978: 94) calls astral light the invisildc region t l ~ t sorrountl
humi~n globe and contlitioncd by human thoughts and feelings. It intcrpcnctratcs
cvcryihing and throngh it all psychic t'orccs opcri~tc. Parthing summarixcs t l ~ t it is
the rci~lln of illusions and hallncinirtion of the cli~ir\loyi~ncc. It' mystics cagilgc in
illusions ant1 f;rntasics witllout corrcsponding religious symbols ilncl itlcas their
cxpcricnccs bcconlc dcccptivc.
Milgic: Any sopcrnatur;~l art ; possessing supcrn;lturirl power (lic;d, Al c ~i ~~l dc ~. ,
13aug11, & 12ontcnlps, (cds.)., 2003: 764). Kottak (2000: 508) gives iraotllcr dcfinition to
magic when he silys it is the use of sopcrnatnral tcchniq~rcs to ;~ccornplish specific
aims. ldowu (1976: 190 Sr 191) is of the opi ~~i on that magic ilntl religion arc rclatcd
h m earliest timcs. In religion Inan is dcpcnclcnt on the deity by the principle of tlq)
will he clo~le, while in milgic man conimancls on the tlcity I I I J ~ will he (lone. Itlowu
(1 976: 192) I'u rthcr s;lys that "mi ~n has two sools, one cn~itn;tting from the Deity, and
:
the other il ~lilturill one which has affinity with natural 1)cings." ' ~ ' I ~ I I S nlan with two
rcsitlcn t sonls nltcrni~ tcs c;~sily hctwccn worship and nlagic, or cooltl r on~~ni ngl c I)otl~
says Iclowo. Nli~gic ~r c or di ng to Ido\v11 scelts to I ~r i ng spirits under control, or
pcrsoadc spirits by coercion. 'l'hus he clctincs ~Ililgic ;IS ill1 ;tttcnlpt 011 the pill-t of Illill1
to tap ant1 control the snpcr~latorill resources of the onivcrsc t i ~ r his own benefit. In
conclusion ltlowu ;tsscrts that magic serves "nlcrn's egocer~fricify trnd is.fi)r hint rr slrort
cut to .\pirit~td bliss. " Man docs this hy ~l ~ani l )ul a tion ant1 en lbrccnwn t t h roogh his
tliscovcrctl tcchniqocs that the supcrnaturid power ciill be controllctl by use of sl~clls
; ~nd rites. Itlowu cmpl~irsixcs t hi ~t religion implies trust, t l cpc~~t l c~l cc itnd sub~nission.
Idowu's ~)crccption of rcligion ; ~nd magic is good. In his o p i ~ ~ i o ~ t that magic is for
cgoccntricity of m;ln and a short cut method for i~~tlivitloal bliss, is i n fi~ct, iI
conclcmnatio~~ of rn;rgic;tl practice as against rcligiow pri~cticc which is shoold 11ot be
iodi\~itlo;llistic. Afric;tn nlysticism practitioners have great trnst itntl r cvcr e~~cc i n
I t is very clistorbing to call all attcmpts by man to commnnc with supcrnatoral
tbrccs it mystic;ll prilcticc in rcligion, liltc the priwticc of magic and witchcrnft.
A\vOli~lt~ and I)op;tn~u (1979: 241) assert that mcdicinc and n~agi c irrosc out of man's
urgcu t need ant1 I)oth ar c closely rclatctl to rcligion thiit i t is 11ot ciisy to scl)iIr;ltc
thcm. 'l'hcy claim th;rt both ilrc dcpcnt l c~~t ul)on the hclicf in the sul ~crnat ural aed the
divinities. 'I'hcy f ~ ~ r t h c r state that their relationship to rcligion cilnnot be separated on
'I'hcy all ntaltc ose of the ~ ~ p c n l ; ~ t ~ ~ r i ~ l powers, ;~lthongh in rcligion we
implorc while in magic we commantl. And yet, the fact remains th;~t
divinities implored in rcligion do not chitngc their n;lturc ilntl being i n
magic and mcdicinc when they ar c "commantlctl". 'I'hc only tliffcrcncc is
the miln1lcr of approach. 'I'has Esr ~ among the Yoruba, Agwu of the Igbo,
cira I)c iavoltctl 21s il tutelary divinity i ~ r conacction with licit or illicit
":.
magic.
Awolirlo and 1)opanre itlcntify m;rgici;rns as commaatling tlic s ~t p c r n i ~t ~r ; ~l s ie their
ritcs. 'l'licy c q~~a l l y tlistinguishctl n~i ~gi c ir~rd religion ;IS liirviag tliffcrcnt methods of
irpproacli i n priicticc, yet traditional niagicians scclii to involtc the SiItiic tatclary
divinity iIS usctl i n tr;rtlitiooal ~ncdical tlclivcry.
Anthropologists hirtl Sooat1 it difficult to diffcrca tiirtc wlicrc rcligion stops for
magic to take over. Yet, some had tilltc~i the bold stcp to clistiagaish the two.
1)urliltcini (1976: 42 - 43) asserts after observing tlic tlifficrllty of t1cliac;rtiag niagic
from rcligion:
Magic is hardly t l i ~t i ng~~i sl i i ~l ~l c from rcligion; that magic is full of
religion irntl religion is 1'1111 of magic, ant1 conscq~~cat l y that it is
inrposiblc to scpi ~rat c tl~cnr and dcli~ic the one witltout the other. ...
It is difficult to sustain this thesis, because of m;~rltcci rcpugn;rncc
of rcligio~r for ai;rgic, ilnd i n return, tlrc hostility of 11 second
towartls tlic first. Magic il sort of profcssioaitl pleasure in
profi~ning holy things, i n its ritcs; it pcrfornis t l ~ c contrary of
rcligion.. .. 'I'lrc beings, which hc throws in 1)1;1y, ar c eot nicrcly of
the sirmc nature as tlrc forces ant1 hciligs to wliicli rcligio~i
i~tldrcsscs itself; very frequently they arc itlcntically the sirmc....
'I'lic so111s of the death, their boncs, their hairs, iirc among the
in tcrmcdiarics used most frcqacntly by mi~giciwas.
I)urltliicni Iiirs made an cSfort to place a line bctwccn rcligion ant1 magic, as observed
by Awolirlo i r ~i t l l)opi~niu. I)r~rlthcim spoltc of magic and religion invoking almost tlic
same ~~t pc ~- ni i t ~t r i ~l entities but with different nrcthodology.
Miigici~l ritcs often do not nii~ltc itpl)cirls to tliviaitcs. '1'0 this Si~ct Shorter (1973:
Magic by dclinitioa, explicitly cxcl ~~t l cs an ;rppcal to spirituill
hcings in its direct cxcrcisc .... Afric;~w 11cld that mirgic was of
God's creation. One corlltl even pray to ( h t l to givc one more
s~tcccss in otrc's magical rite was not itsclf'a pr;lycr .... In ;lay c;rsc,
niagic by clefinition, docs not appc;~l to physical itad psychicill
Ii~ws .... Magical ritcs h;rvc a tlro~tsaad and onc built-in rcirsons for
firilrtrc.
ASricirn people in thc quest Sor solution to their crisis could go to any extent to oht gn
srlccorlr. Ilcncc, Slrortcr obscrvctl that they rcg;~rtl nri~gic 21s God's creation, when
they (lo not know t11;1t nr;~gic, ;IS i n ocr~lt pr;~cticc docs not ir1)pc;rl to divinities hut
commantls tlicni filr sr~bmission, which is ~nilnipul;~tion.
Mall is dcpcnclcnt ii~ld inferior i n hierarchy to sacred beings of religion.
l l i t r al ; ~n~l ~os and l l c ~l t l (200 1 : 456) ohscrvccl that:
Sircrcd things (hcings i ~n d objects ia rcligion 1 i1rc superior in
dignity i111d power to prof;rnc things and particnlarly man. 111
rcli~tion to the sacrccl, man is inferior and dcpcndcnt. 'l'his
relationship between man and sacrcd things is exactly the
rc1;rtionslrip hctwccn miln and tbc society. Society is more
important irnd powerful than individuirl
If man is inferior ;rnd dependent on s;rcrctl hcings i n religion, the sacrctl bcings
shoaltl receive rcvcrcncc, love, rcspcct ant1 honour i111c1 not co~nnrirntl ;IS prircticctl in
magical rites. Mctuh (1990: 164) who is irn authority in Africirn IWigioa irnd t l i or~gl ~t
Man is a bcing o r life fbrcc in thc midst of and interacting with
other life-fi~rccs in the anivcrsc. Ilowcvcr, mat1 is tltc focal point of
all the life-forces in the universe ia as mrlcll as other beings ar c
ordained to cnchancc the well-being of man.... Il c Iman] is a
paradox of a being that is simultaneously m;itcri;tl and yet spiritnal,
a distinct individual and yet a being csscntially in communion with
othcr bc i ~~gs , a bcing free and indcpcnclcet yet tlcpcntlcnt on God,
on his l'cllow men and othcr hcings .... Msn comes from ( h l , lic hirs
;I definite mission to S~t l f i l i n God's plan, and he will cvcnl ~~al l y go
IMclt to God.
Man is dcpcntlcnt on (;od and must l ~c l i i ~\ ~c liltc tlcpcnclcnt being 1)cSorc Got1 in
rcligiorrs practice. I l c 1 1 ; ~ no choicc to do otherwise, ;IS Ire nir~st C V C I ~ ~ I I ~ I I I ~ go bi1~1t to
God after hc has fnllillcrl Gotl's plan. 'l'his Gotl's plan he must fr~lfill i n ol~ctlicncc,
rcspcct irnd reverence to ( h l . Ilc r i r ~~st not try to cirgc, or programnu! Cot1 in irny
. .
form. In irllusion to this fact, Pinto (2006: 92) asserts:
Iloniirn ci ~nnot choosc the way through which God n111st conic to 11s. We
cannot clicti~tc to llim terms irntl wiiy of coming to us. We hnnlirn can
only long for Ilini and wait for Ilim with a positive C S ~ > C C ~ ~ I ~ ~ ~ I I . . . . God
cirnnot be ~) r ogr i ~ni mccl, cannot bc mi~clc to follow iI 11an1ir11 proccclorc.
Mirgic i n spite of its ritcs cirnnot progrirmnlc God, who is u~ichi~llc~igcirI~lc. Magic
ritcs cannot tlict;rtc to < h l . 'I'hc Igbo woolcl si~y: CI11ulk WLI INI I I ~ W I I 111111 1/11' utu
Chirrity, rcspcct ;lad honour in religions prircticc ar c both vcrtic;rl i111tl
'I~orizontiil. Vertical priicticcs express charity, respect irntl honoor to Cod, wl ~i l c
horizon tally thcy irrc Ibr iipproprii~ tc loving relatiorship with kllow hon~irn persons.
If Africi111 mystics l>ri~cticc illicit ant1 licit magic it mc;rns thcy ar c not I'ricrtls of the
niastcr. 'I'hc s ~ ~ l ) c n ~ a t r ~ r a l s ho~~l t l be lovctl, rcsl)cctccl i r nt l honor~rctl i~ntl not
commi~ntlctl irs is the cirsc with illicit ir11t1 licit nlirgir tIii11 con~mi r ~~r l s i f ~~s c t l ill rcligion.
<:onscqucrtly, the practice of licit mirgic which works on t l ~ c principle of "My will be
tlonc" is a commirntl which iin African mystic shooltl r ot be associated with for ally
purpose or rcilson. 'l'hc practice of illicit ~ni ~gi c in whi~tcvcr tbrnl hrcccls t l i mi nr ~t i o~~ of
life and health. African comm~~ni t i cs condemn irny s;~crilcgioes practice. I h t crisis
ricltlcn pcrsons in their wild ant1 obscssivc s i t ui ~t i o~~ ciiI1 co1rs111t iruy person i n their
tles11c1-a tion; in so Sirr hclshc cxpccts the crisis to cc:~sc.
' I' l~c opi ~~i on tlrirt magic conld he practiccd in African religion is an opinion
i ~ g i ~ i ~ ~ s t tlic tlcfinition of religion. 'l'lrosc who bolt1 s t r o~~gl y to lllc opinion sccnr to hc
sirying thirt Al'rici~ns shooltl I ~ i ~ v c a wirvcr to pr;~cticc n~irgic in Af r i c i ~ ~ ~ '1'r;rtlitionnl
Rcligion when all cffilrts ilrc being nlildc to sicvc the onbecoming religious prircticcs in
ASric:~n Traditional Religion [liltc the s ~~cccs s ~n a d c i n nbrognting tllc Idling of twins
;rnd other ohnosior~s witlowhood pr;rcticcs in the n;rnic mourningl. In conclusion, it is
.',
said that tlrc cntl should not justify the means.
Witc1lcr;rft: This is the practices and powers of' witches or wix;rrds; cstr;rortlinary
influence or f;lscin;rtion (liead, A.W., Alcx;r~rdcr, ll., Rangh, A.C., Ji Rontcmps, A.
(ctls.)., 2003: 1446). Awol;rlr~ ;rnd 1)op;rrnu (1979: 274) ar c of the vicw that witchcr;rft
is the ar t of the wise. Witclrcs who practice witchcraft ar c those th;rt possess thc
inherent psychic powcr to send out of' their spirits invisi1)ly sonic ol)cr;rtivc irgcnts, or
through lower crc;rtnrcs, to harm others or do 1l;rvoc to other ~)crsons. Ar u u (2003:
80) o1)scrvccl thirt tlrcrc ar c two kinds of witchcraft: the l~cncvolcnt witches ar c thosc
whose i ~~i t i at i ons ar c for the I~cncfit of their society, wlrilc the t1i;rl)olic witches ar c the
o~rcs that pcrpctoirtc atrocities ia the society.
1tlow11 (1976: 197) obscrvctl that blaclt or illicit magic is witchcrirft and sorcery.
'I'hcy ar c practiced by thosc who ar c positivcly wicltctl. I l c f r ~r t hcr states thnt nlagical
clcnicnts often i ~l t r r ~t l c thcnlsclvcs in the practice of rcligio~r liltc in African
'I~ri~clitionirl liclifiion ~ I I I ~ other religious. Itlown ;rsscrts thirl I-cligion docs not need
licit or illicit n1;rgic to find its wiry, as practiced in Africa due to the wcirkecss in man' s
conccpt of God. I l c cmph;rsizcd the fact that Africirns turn to 1)city whcn all other
;rids hirve firilccl them. Rot man' s self-reliance by way of magic will fail him i11ld docs
A~volirlo irntl 1)op;r1n11 (1079: 246 - 252) sr ~ppor t the opinion of' Itlo\vu thirt tlrc
1)r;rcticc of bird or illicit nragic is Itnown as sorccry. 'l'lrcy expose the great problem
which African licligion has, when thcy wrotc:
Witches I ~avc guiltls, while sorcerers have noec, ~~n l c s s tllcy belong
to the ;lssoci;rtion of medicine rncn ;rnd ~n;rgici;rns. I n this rcgirrd
thcy irrc not rccognizctl irs sorcerers but ils mctlicinc men irntl
mirgiciirns. '!'his 1c;rds 11s to the firel t l r i r t niirny mcll of hidden
supcrnirturi~l powcr know how to work ;IS sorcery but ncvcr
employ it. What we ar c suggesting is thirt tile knowledge of l ml
mirgic is not sorcery. It is the act11i11 pritclicc of bird 111irgic that is
. 'S
sorccry. 'I'hos ir magician or mcdicinc mirn who bclongs to the
irssocii~tio~~ of his prokssion may hirvc the knowlcclge of sorccry
irntl use that lcnowlctlgc to avc11gc himsclf of il wrong tlonc, or to
achieve his elfish cntls. In this cilsc, hc has 1)ccome :I sorccrcr, but
this nay not rcvolcc his dcsigni~tion ;IS ;I niirn of hitltlen
snpcrni~taral power. Indeed, people nlily still continr~c to appro:rch
him for good magic and medicine.
'I'hc hitldcn supcrni~toral powcr, the aotlm-s spcirlc of is mysticill powcr in African
carc tlclivcry. Coultl this not negate the religious pri~ctice of mysticism where the
practitioner is tlcpcntlcnt on God who is i~ppcalctl to in religion ;rut1 who the mystic
dcpcntls on for all his practices? Witchcraft as practice of licit or illicit rnirgic slioultl
oat bc applied to religion i ~nd Igbo traditional mysticism ils iI religious prircticc must
be cxclr~clcd fronl it.
Witcllcrilft pri~cticc is an i~bcrri~tion i n rcligion. 130th the supposed good and bird
witches arc not true scrviu~ts oftllc Suprcmc Being ils their operation is on command
i~ntl not 011 trust, submission and tlcpcntlcncc.
Iicligious myslics ilrc no witchcs. 'l'hcy (lo not use witcl~cr:~ft experiences i n irny
form to att;rclc any person as they arc fricntls of hunlirnity. Wilclics arc very
suhjcctivc in thinlting i111d ilrc cliaholic. 'l'hcy can ;rltcrnirtc their oqjcctivcs to good
i~ntl bad ~)racticcs, wllicll shonltl never 11c for~nd in the lik ol'a true religions mystic.
Occultism irncl Astrirl Body: Occult pertains to mystic arts involving mi~gic, tlivin;~tion
ant1 ;rlchcmy. It also lncirns not divulged or :I sccrct; bcyontl 11111n;rn untlcrstantling
;111d nlystcrious. Astral body is i III unrcal or il~usivc ilp()cilrilncc of l111miIll body. 111
thcoplli~ny [a manikstation or appearance of a dcily or gods to man] it is a
counterpart of human hotly composed of astral s~~bsl;rncc, ircconipirnying it i n life i111tl
snrviving its tlci~th (licirtl, Alcx;rntlcr, Bnr~gll, Sr Ilonteml)s, (ctls.)., 2003: 874 & 89). In
the occolt science, t l ~cr c is the bclicf t11;rt human body 1i;rs both p1iysic;rl I)otly ;rnd
. .
ast1.;11 body. Wi t l ~ o ~ ~ t the astrill body, the human p1rysic;rl body woulcl be but crutlc
mass of inscnsiblc niiitcrial, lying irrcrt in the power of gravity ant1 it is this ;rslral
body that can trirvcl ont of the physical hody for ils willctl po~.posc ;rsscrts Muldoon
; ~ r d Ciirrington (1980: 63, 66).
ICxckwogo (1992: 191 - 192) ohscrvctl th;il the so111 could trirvcl oat from the
body. Ilc cirllctl this ;rstrirl trirvcl. Wlicn the soul travels out froni the hocly it gocs to
llic spirit rc;d~n ci t l ~cr to deliver or rcccivc mcssiijics. Ilc says llic so111 or irstrirl body
Ci l l l I-Oil111 the ~ 0 1 - I t 1 consciolls~y Or ll~rcollscious~y. 1</.cliw1lgO ;rSSCrlS tllilt the
cxpcricnccs of the spirit in this astrill trirvcl arc tr;rns~niltcd to tlic hody in the form of
tlrcirms or tr;ince. Rut Ire warns that one can cxpcricncc this ;rstral travel when tlrc
astral body roiims or \viI~itlcrs wl~ilc the physical entity waits at Iwmc for a r cuni o~~,
which n~ay 11ot be 1~ossil~Ic :is 111c spirit body ni:ry hc tri~ppccl in t l ~c spirit world. 'l'his
wooltl rcsoll to tlc;rll~ conclotlcs 1Szcliwogo.
Abd-ru4r in (1971: 89) supporting 15xckwogo wiirlls t11;r t a aovicc nlny face
m:iay d:ragcrs ia tlic spirit realm if not properly groomed on the laws of astral trwcl.
If' the Iirws were not strictl) ol)sc~-vctl, lie wirras, t11c prirctitioncr woold ~ncct his
wrlcrloo. ' l' h~rs Ire ;rdviscs that psycl~ic science is 1101 a11 all comers field. 011c n111s1 bc
att~~iiccl with the s pi r i t ~~i ~l Iilws governing the practice 1)cforc one would rnirkc a trial,
as tlic conscqucnccs could be grave. 1le said that trying to explore non-cartlrly with
earthly means and possihilitics would spell doom to the nniniti;rtcd. Accordingly, the
initii~tcd must 11;rvc ;~dcquirtc linowlcclgc, strcngtli, ;rnd ritu;rls f i ~r practicing it in
ortlcr not to bc I~araicd. This gives tlic t'act tliiit mysticism conltl I)c l i i ~r nr f ~~l to one
wlio ignorantly gocs into it. It cooltl be ir prircticc llout wit11 lniruy t1;rngcrs fibr an
unprcp;rrcd hclicvcr in any religion. Since witchcs ~ ~ s c i~slrirl triivcl to i ~ ~ j u r c li~~niiin
persons irntl cngitgc in mysterious witrs i~ncl ilttritions, aslri~l tr;~vcl bcco~ncs a
. ..
prob1cm;rtic lmrcticc.
2.7. SUMMARY 01T I,l'l'li',Kh'I'UI<E KISVIEW
'I'lrc litcrirtr~rc works rcllcctccl in this cliaptcr portrayed the rich w;rys scllo1;rrs ;111
over world csaniinccl the concepts al ~t l prircticcs 01' ~nysticis~ri Srotii titile ini~~ienrori;tl.
'I'lic inspirirtional tlatn tlicy sappliccl will ccrt ai ~~l y prop f i ~r t l ~cr rctlcctions in this
study.
Mystical cxpcricnccs iirc rcscrvctl cxpcricnccs, in ir scasc; only ii k\\l indivicl~~i~ls
arc cxposctl to it. 'l'liosc inclivitl~~als niust I)c ascetic ant1 tlisciplinccl within the nornis
o f his religious iltlcl clllturirl prescriptions. 'I'l~csc i~itlivitl~t;tls cirri s l ~ i ~ r c their
cxpcricnccs wlicn it is gcnuiac. 'l'licy pri~cticc soul t rwcl ;rnd ciln explore non-cirrthly
world ilt will. They have ltccn eye of observation and arc I'ricods of tlic Suprcmc Being
and 1lurn;loity. In tlicir unitive love cornmunici~tion with tlic ~ ~ p c r ~ i i ~ t ~ ~ r i ~ l , thcy gather
mcssagcs that weald cnliancc t l ~c society. It is only irtlcpts, ia ;I p;rrticolirr religion,
tllirt Ci I l l prircticc mysticism proper ;rntl can cng;tgc ill astrztl travcls. I3y tlrc I'ruitt'r~l
acts of tlic mystics and tlic good scrviccs, they rcnclcr to the society, the virlidity of
tlicir practicc wo~~l cl not be in tloabt. 'l'lic next cliaptcr woultl locate ntysticisni in tlic
contclt of' llic rcitligiotts ant1 aoa-rcligioos niysticism in Northcrn lgbo trnclition;tl
rcligioos colturc.
MYS'I'ICISRI I N NOR'I'II1SRN 1G130 'I'RAI)I'I'IONAl, l<lCl,lGlOtJS CUIJ'llll<lC:
TIIE REI,I(;IOUS AND '1'1115 NON-Rl<l,l<;lOlJS MYS'I'ICISM
Religious mysticis~n is a believer reaching a higher lcvcl of devotional ;warelless of
presence of the Sopreme 13cing, the Absolntc Rcality tliroogl~ srscctic life within the
nornis of his 1.c1igion. It is ;rn extra-ordinary ;rttai~~mcnt in religion, which leads the
priwtitioncr to virtnoos living anel more charitahlc scl-vice lo hu~nanity. It is ir pure
religious practice that is dcpcndcnt on God, and must 1)c collirbor;rtcd with nonnative
ctisciplinc.
1Zut it is rcgrctt;ll)ly ohscrvctl t l ~ t ch;rrl;rtans, who ~);rraclc their tr;~tlc as religious
mystics, have inviltlctl the African practice of mysticism. 'l'hc sol)sccl~~cnt cliscoorsc
intends to cxposc tllc rcligioos Igbo mystics from the non-religious.
3.1. IINI)IIRSrl'ANI)ING l<EIJIGIOUS MYS'IICISM IN NOR'l'IIIII~N IGBO
'l'lUl>IrI'IONAl, l<EI,IGIOIJS CIJL'I'IJl<l~
'I'his soh-title ti)cuscs on mystic;rl ritual practices in Igho 'I1r;~dition:d Religion which
prodoccs rc;rl Igbo tratlitional mystics. 'l'hcsc trat1ition;rl Igho ritu;rls gcncr;rtc Igho
11rystic;rl cxpcricnccs. 'I'hesc rituals are very uniqnc in tmnstbrming an ortlin;rry
pcrson into an cxtr;r-ordinary person. 'l'hc ritu;rls once pcrformctl, tlic initiate is
c~gulfccl into tlrc world of Igho religious mysticisni. Any initi;rtc who andcrgocs tlic
ritni~l process st;rrts receiving mystical messages. The r i t ~ ~ a l is no1 pcrfornlcd by
ordin;rry pcrson;rgcs, hot it h;rs spcciirl signiticancc to the irclcpts in tr;rclition;rl
religious p~mcticcs. 'l'hc ritnals arc: Ilirvtr trr~ytr [to cxccctl thc ordinary senses'
pcrccption], I wtr ur~j ) t r [to open thc cyc spiritually], I ni tr Mr n u o (to kc adrnittcci into
rn;rsqucradc cult], Irrirr ogwi i I to know the intricilcics of I ~cr bs ;rntl roots for l~caltli
dclivcry], I gbn (!fir [to divine ;rlrtl foretell tllc I~iclclcn], l chi ozo)to be initi;rtcd into tlic
elders li)runi], Ihrr crntrmrcr [to cnrrylcxposc the uncxpcctccl from the kiddcn world],
,
:
Ichi Bze Mrrrrro [to be initiated into priestly Sunction for 21 tlivinityl, ffir Ofirlrr [to scc
and 11ci1r mcssi~gcs from the spirits ;~ncl coninia~~icatc the silnic to mi1111 nod Igo ilf~rrsro
[the gcncrid t~~iitlitio~iiil religious practices]. 'l'licse arc literary hat iniport;~nt Sacc
value interprctation of' tlic lgbo ritual practices. 'l'licsc ritaals provide the lgho
niystics tllc possibility of knowing the liiclclcn facts of the worlds of men ant1 tlic
spirits.
'I'hc following is ;I presentation and ;~n;~lyscs of the miitcriiils provitlcrl by
linowlctlgcablc i ~ ~ l b r ~ i i i l ~ ~ t ~ i n some Igbo towns i n Nsultlta allti Onitsha clii~icctical
ilreiis. 'l'hc reason for the interview is to estimate tlic cxtcnt of ~ ~ ~ ~ t l c r s t i ~ ~ ~ d i ~ ~ g o f ~ o mc
mystical espcricnccs of the pcoplc to the moch-discussed rnysticisni in Igholi~nd and
their rating ol ' sl ~cl ~ cspcricnccs. It is worthy to note thiit the Igbo pcoplc liavc rcgi~rd
Ibr thc Igho tratlition:rl niystics whom they classify from their fhnctions >IS li)llows -
t,je rrtr rrrrnrro Itravclcrs to the spirit world], nitirrro rrtr nrrrdtr /spirit i ~nd manj, irnrrr
trghtrrtr [sons of, the spirit], ~rtli ~ r t r ( ! f i r nrnirro [those who see the spirits], Onu nm~rro
(mouthl,iccc of the spirits] and ete ntnrcro [king of tlic spiritsl. 'l'he type of rituals
wl ~i cl ~ provide the Igbo mystics thcsc Ibnctions arc tliscussctl under Igl ~o niysticwl
cxpcricnccs.
Ilowcvcr, it is llcccssilry its ii good Ic;ttl to tlic i ~~l t i ci pi ~t cd discussion;
niysticis~il would irgilin bc briefly dclincrl from irnotlicr ~)crspcctivc in rcliitionship to
ordini~ry Igho ~)coplc's unrlcrsti~ntling. llick (1981: 422 - 437) submits t hi ~t rcligion
consists primarily i n humi~n cxpcricnccs of'lili: i n rcliitio~~ship with llic '1'1-ansccnclc11t
i111r1 living on the basis of that cxpcricncc. Ilc concli~tlcs that n~yst i ci s~i ~ cnconipasscs
a11 religious pri~cticcs. 'l'hos, w h c ~ ~ one is conscious of the divine in i ~ny religious
pri~cticc, it is ;I n~ystical expcricncc. I~cvotionirl religions practice, for Ilick, is
~nysticisnl. Ilc fr~rtllcr i~flirnls tililt the traditional religious pri~cliccs and lllc effort of
. ,
the voti~rics to conSorm to their custom;lry crcctl and rituals lead lo tirst lliu~tl
cxpcricncc of the 'I'rilnsccndcnt, wl~icll is higher lcvcl of mysticisnl. 'l'hc higher lcvcl of
mysticisnl involving spccial attainment of oneness with thc sopcrnatorirl, I~cariug of
voices, seeing of visions irrc rcscrvctl for a few in i r 11;lrticolirr religion. Iliclc called
tl~csc two Icvcls of religious evolution in mall mystical cxpcric~~ccs.
It is ncccssary to notc that the two lcvcls in rcl i gi o~~s mysticism designate first
the ordinary worshippers' cxpcricocc as tllcy arc in comm~~ni on with the
~ ~ l p c r ~ ~ i ~ t l ~ r i ~ l i111tl the sccond is tlic higllcr Icvcl, wllicli 11clongs to irdcpts in a
pi l rt i c~~l ar rcligiou. In the higher Icvcl, the mystic is not only io communioa but in
unity of csprcssivc love. 'l'l~is iclcir would scrvc as bitsis for the suhscqucnt discoorsc
on lgbo tratlitioni~l mysticism and va r i o~~s mystical p~-ilcticcs ill Igbo 'I'rilditioni~l
IXcligion aocl calti~rc. 'l'hc trrrclitlioni~l religious ritai~ls wl~icll Iir11nc11cs initii~tcs into
lgho mystical fnnctions comprises: Iliwrr / i r l j W [cxtrir-ortlinirry opening of the h11111il11
scnscs for cxtrir-ordiai~ry (111 tics], Iwrr Arryr [extra-ordinary ol~cning of the eyes thr
estril-ordinary pcrccption],lnir Ogwcr [obtaining I ~no~I c dgc of intricacies of herbs,
roots, :lnim:rls a114 other clcmcnts for hcalth tlclivcry, Itm Mntuo [ I l i ~vi ~~g
pi~rticipatory rolc of the spirits], Ighrr Af i (wisdonl of i nt crprct i ~~g the minds of tllc
spirits], Ichi ozo Ispiritn;rl/ritual transform;~tion 01' c;~ntlitlatcs to colli11mr;ltc wit11 the
~ I I I ~ C S ~ O ~ S as C I I S ~ ~ ~ ~ ~ I I I S of cnstom i111t1 tri~dition], Ibrr An~rrrrrrr Ipro~li~million of the
mcssilgcs of the spirits], Iclri like Mincro l i l ~ n l ~ i ~ ~ ~ i ~ t l ~ r i i ~ l rolc i111d ~nctli;~tory services
for Il l i III i~ncl the spirits], and I f i r Ofcrlcr [sighting tragic sitni~tions i n hot11 worltls and
procli~i~ning tllcm]. 'l'hc intcrprctrrtion givcn to thc Igho rito;rl practices C I ~ I ~ I I I ~ I ~ C froni
the functions thcy provide.
'I'hc lirst chart an varians conccl)ts aT the real trnclition;rl Igho mysticid ritual
,
- i..
cxpcricnccs wonltl rc;llly expose thc Igbo Northera cnltu1-;11 pcrccptivcs of typologicill
clcrncnts of Igbo trilditio~lill mysticism, the provenience, the porvcyors, vitlocs and
al)uscs. 'The sccood chi ~rt will expose the semantics of Northcnl Igbo cnlturi~l
linguistic tlifircnccs to lgho nlysticism.
. -
chi wo
I)inrernil~g the
l'llrtllllc llr
~ni s f or l ~~~~c of
i n t l i v i t l ~ ~ : ~ l or
c.o~~~~nunily
I irnl cxpcricnccs
ar c very conlrnnn in Igbnlantl. It is a prilcticc obscrvctl t hi ~t is prevalcut
within cvrry Igbo community. 'The informnnts i l l hot11 Ns ~~l i l i s n ~ l Onitshir I)ii~lcctici~l %ooes ar c of t11c opinion t l ~at t herc
is not n1nc11 significant tlil'fcrcncc in the ~nyst i cal cxpcricnccs. I-lowcvcr, the general opinion of tllc i n f o r ~ n a ~ ~ t s wor~ltl scrvc
:I g~. ci ~t ~ r o s in exposing thc rcligioes mystical cxpcricnccs, tl~cil- v;1111c ant1 i nl ~crcnt sbnscs.
'I'hesc rn yst
lyn Illll:l; 01111 1ll;Iil; lsi
111;1:1; llw llIi1;l
..
'Ol"llill: or
;yes ol' d i v i ~ w ~ ~
) r 111cdici11c IIIPI)
I0 SCC
: XI ~w) ~. t l i n: ~r i l y
* : \ ssoci ; ~l i o~~
wilh spiril nl'
\llccslors
* Sibrrvl Socirly
" Joini11g
l l l ; l s l ~ l l ~ ~ l l l ~ ~ c11Il
I <~~o\ vi ng nl'
I1rrl)s :Ill11 I~OOIS
lllltl
*II it! i s m ~ UI I - -
* l ' r ~ h i ~ ~ g 01' 111th
spirit world
* Problrnl
soI\' it~g 01'
111ysIc1rio11s
l ~ : ~ p p r ~ t i ~ ~ g s .
" I'rclutlc to
rtSligiw~s ncls
" l ' r o t l ~~c l i ~) ~~ ol'
fi1111iIy pricWs
' I ' r : ~t l i l i o~~: ~l
I ns ~l r anr r
* ( ' r c : ~l i ~~g
t~lclt~rs l'lll.
gl ~\ ' ~l ' ~l ; ~~l c t '
'rllt.
I r ; ~ t ~ s ~ r i s s i o ~ ~ ol'
tlivi~lily's
nlrssngi' lo
i ~~c l i vi t l ~~i ~l s or
r ul n~u~l ~l j t y - _
. ..
'I'htb I I ~ : I ~ ( ~ I I ~ of;^
I I ~ W prit*sI for
scr vi ct *~ in 11
l ~ c ~ I y ' s ~ l l r i 1 1 ~ -
I)isct~rning tllr
I'orlllllc 01-
~ni s l ' nr l ~~l w ol'
i l ~di vi cl ~~i ~l 01.
CI ) I I I ! I I I ~ I I ~ ~ ~ ~ .-
lIil11;11 ~ I ; I ~ ; I ~ ~ I ) I I
1111c1 C ~ I I I I I I ~ I I I ~ ~ I I
will! spirits Ibr
1111. go01l 01.
tlcl'"l"s
Comments: Northern lgbo has many dialects. This has helped t o provide the proper meaning given t o lgbo
mystical experiences. The analyses would try some explanations t o justify their understanding within the
dialect. It is observed that dialectical differences did not i n any way affect the common meaning of the mystical
experiences i n the mystical rituals.
The chart iincl its cells' content ar c scIf explanatory. Ilowcvcr somc brief discourse
would give generill view of Igbo mystical ritnirls in Northern Igbo cr ~l t r ~r al area. The
gcncrirl opinion of the pcoplc and somc authors' pel-spcctivc ar c provided Iiltcr.
Ili~vtr ( ~ I I J W irnd Iwn cr r q~t r irrc commonly proviilcil through the mi si urc of herbs
irnil ot hcr local concoctions rni~shccl together irncl the produced liquid poured into
the cycs of the wonlcl-be rlibin crfir [diviner], clihicr crffitr rrtr nrkyologr~~rr (hcrbalistl and
eze trlrr.si[thc priest of tlcityl for the cxtrir-sensory perception. It is an csscntiirl
mystical ritual for diviners, nlctlicinc Inen and priests. The cstra-sensory pcrccption
irssists thcni to decipher the messages from the spirit world. 'l'hc ot hcr rituirls of iriitr
og~vu, Igha nftr i ~nt l iclri eze t~iriruol attrnrn ar c consecrating rituirls t hat niirltc the
mystic to bc ethical and professional in thc religious services. Ilowcvcr, the clibin
trlrr.si/trtnrrm ilrc ~ n y s tica l agents of locirl/community dci tics, w hilc the tlihirr r r f i r and
clihitr t!f[f;n ritr ~rkpol og~vrr have Agwr Spirit irs the cmpowcring mysticill clement for
communication with the spirit world.
111rn IirtIiuo and iclri ozo ar c mysticill religious rituals that empower candi di l t c~
to politicill and social functions of Igho community. 'I'hc provenience is the
;rnccstors. 'l'hcir scrviccs ar c govcrnilncc, ortlcr i ~ n d discipline in the Igbo society,
which irrc spccii~l i l ~~ccst ri l l roles.
Ijir of~ilrr and ihu nnrrmin ar c Igbo mystical comniunication with
local/comniunity deity for messages for better religious rituirl, ~nori rl and sociirl
prircticcs. 'l'hc purveyors wirrn people of inipcncling doom if thcir nlcssilgcs irrc
ignoreel. 'l'hc ~nysticirl rituirl is for scrviccs within Igho locillity. 'l'hc purveyor of [ f i r
( ?f i r could cnccccl his/hcr locirlity to inform families or intlividuirls of spirit mcssilgcs.
/,yo 111111rro is the gcnerirl reverence ant1 rituir l services rcntlcrctl by ill1
traelitionirlists with the Igbo mystical ritual spcciirlists as the supervisors ant1
irncl iclti eze ntn~rro with ill1 acconipirnying Igbo trirclilionirl niysticirl rituals iirc lgo
M t ~ ~ r r o.
'l'lic ;rni~lyscs of Igbo mysticism's purveyors and provenience hirvc providcel ii
clear pcrspcctivc of their roles in Igho society. 'l'hc religious rituals t hat initiirtccl the
mystics into thcir vi ~ri ous professional tlutics cxposctl the intricacies i~ncl
meticulosity of Igbo pcoplc to thcir religious practices. 'l'hc scmi ~nt i cs of Nort hcm
Igbo religious ritual practices need some exploration to know if thcrc irrc cliffcrcnccs
in nic;rning ilnd. unclcrstancling.
'l'hc rcligious trilclitional ritual practices of initiation of Igbo real mystics have
different linguistic representations in Onitsha and Nsuliliil arcits of Northern Igbo
culturc. 'l'hc linguistic difference does not remove or irdd ilny new idea to Igho
mysticisni irnel inherent mysticirl cspcricncc. Ilowcvcr, di fkrcnccs in thought
pattern provided a broaelcr pcrspcctivc to Igbo religions ritual prilcticcs. Orclinirry
persons do not perform the ri l ui ~l s in Onitsha and Nsnkktr ;rrcils. It role rcscrvccl to
For Onitsliir dialect IArr ~rrrrrrriin, whilc Nsultlta itreit cirll it I f i r Mmr with.all still
r c t i ~ i ~ i i ~ ~ g the n~citning - to cirrrylcxposc the uncspcctctl l'roni the hitlclcn worlel to
individuals and commonitics.
Iclri ITzr Mrnuo remains Onitsha tlialcct for priest's initiation, whilc in Nsultltn
iirc;t it is cirllccl Iclri nt r r w~~ Mrrrr/lclrir rrtrrrnrr. All hirvc the sirmc mci ~ni ~l g - to be
initiirtccl into priestly scrviccs of ir clivinity; playing irn itmlxrssittlorial role anel
mctliatory religions scrviccs for man nncl the spirits.
I f i r Oj~rlrr for on its hi^ iintl Ilrlr Olrrr for Nsultltir hirvc tlic sirnlc nlciining -
sighting tragic situirtions in lwth worltls irncl proclaiming them.
Igo Mrnrro is Onitsliir eliirlcct, while Igo MIIO is Nsultlw tlialcct. All hirvc the silnlc
mcirning of general tratlitionirl religious prircticcs both in secret irntl in public.
1)il'fcrcnt linguistic prcscntiitions of Igbo mysticirl religious rituals for Igbo
nlysticisnl in Northcrn Igbo culture cxposc the fact t hi ~t differences in Ii~~iguiigc liiiiy
hirvc unity of purpose. Re t hat as it miry, for bcttcr irrticul;rtion of nlysticisni in Igbo
Northern culture, the stutly with good purpose, intention irntl consistc~icy woulcl use
Onitsha dialect for prcscntirtion of issues undcr cliscussion.
'I'hc interview irs contluctctl in some towns in Northern Igho Cutul-irl irrcir on Igbo
religious mysticirl rituals would expose the Igbo concepts on nlysticisni
appropriately. 'I'hc mysticiil ritual concepts ar c as ;\lrci~cly cnnmcratcd in Char t I.
l ' hc prcscntirtion would be trcir tcd with litcrirry rcvicw ant1 informirnts' opinion on
the following sub-hcirclings: Nsukltir diirlcctical Zone irntl Onitshir diirlccticirl %one;
Sillnplcd 'I'owns; Vi ~ri ous Mcilning given to cilch niystici~l ritoill; ilny initiation . &. as
observed; Villuc ohscrvccl; ilncl Any ohscrvctl i~hnsc/s.
3.1.5.1. ILIFVA ANYA
'lo posscss ;I sccond sight is il must for every tri~rlitionill doctor without which
he cannot comniunc with the spirit world, as the spirits ar c not sccn with nicrc
ortlini~ry humi ~i i conditioned cycs. The ordinary 11umi11i cycs only see ~ ~ I i i l t is visihlc.
Ilmcli (1997: 117) ilsscrts thilt in the process of intluction of Igho triltlitioni~l rlibirr he
must havc his mouth opcncd for potent spccch, his hilntls untied for proficiency, the
cycs opcncd t hat he may possess third cyc [nrrjm ijir i fhl , ant1 the cilrs i~ctivatccl for
the gift of third car lrrti irirr i f b] . 'l'hc induction gives the tlihirr l hc power of' onrr~r-
reccivirrg rr~~rl <~f i ~c t i ~l e irrterpretntio~rrrl crhi1itir.s.
Ilmcll (1997: 82 & 136) submits that: il (libin posscssctl by Agrvrr bccomcs not
only vchiclc of rcvcliltion iind disscniination or propi~giltion of ltnowlctlgc and
wisdom but illso il medium for the cxcrcisc of uncanny sltills irnd pcrf' ornii~ncc of
niirilclcs, near-miracles imtl niincl-boggling kilts. One ciln he il grcilt rlihir~ yet he
ci111110t divine or prcclict or scc bccansc lie wils cxposctl to only herbs and roots and
the skill to opcriltc thcni without Akprr Agrvrr which is the real hag of Itnowlcdgc and
wisdom for il rlihirr to perform cstra-ordinary feilis. 'l'hus l hcrc ilrc some persons
who know the curiltivc herbs ilnd atlministri~tion but ilrc initiiltctl into the
profession.
A traditional religious Igbo rlihin cilnllot just he initii~tctl without his acquiring
Igbo mystical ltnowlctlgc through training. 'l'hcsc mysticill practices ilrc just not
open for all to scc and Icir1-n. It is il I-cscrved knowlctlgc. It would be ircltnowlcdgctl
that the ccluc;rtcd children of great Igbo rlihirrs have cxposctl sonic of this hitltlcn
information for the literary world. Unich (1999: 74) writes how i1 rlihirr can acquire
Ilic powcr of the lhirtl eye when he surniisctl:
A n;~tor;ll Ilihicr woultl II~IVC his or her thirtl cyc or trlipti rrclrr
[nlcmory i ~nt l wisdom mind] opcnccl for spiritu;ll vision before one
is born. For mvn tlihin and others who would like this to bc opened,
thcrc ar e two miljor processes dcscribccl by lghos iis: Itrrrvtr rrrrjw,
i.e., brc;rl<ing opcn of the cyc by :rdministr;rtion of some milgical
hcrhs or roots ilnd iliwrr nrfya, i . ~. , breaking opcn of the rrclre by
ci ~t i ng certain herbs, roots or ogwr or suit-able con1bin;ition
thcrcof.
Uclre is very i mpor t i ~nt for all tr;~tlitional doctors. One of the Iicrhs for initiation is
ose rrtrtrbo. 'l'he blood of dog is anot her important mystici~l liquid for opening of
lntclligcncc plays ;rctivc role in trirclitional mcclicinc. '1'h;rt is why the pr;~ctitioncrs
go cstrir mile to improve their knowlctlgc and acquirc cstra-ordinary powcr in
, order to suit the intricacies involved. Thus iliwrr n r l p disposes an lgbo mystic to
have a second insight, the sixth scnsc, with which to coniniunc with the spirit world.
It cnipowcrs irntl improves the five senses into cxtrn tcrrcstriirl communication for
bcttcr scrviccs professionally.
'I'hc question th;rt will border cvely mind that rends thc i1ho.c~ is the rclcvslncc
of the ;~cquirctl linowlcdgc by the t r; ~di t i o~i ; ~l doctors to Ihc society. 'l'hc following is
pcoplc's verdict:
NSUKIL4 DIA I,Ii'CTICA I, ZONIi:
Saniplccl 'l'owns: 1b;rg'cvn and Iclli in Igbo-ISxc, Ovolio ;rnd Obultpir i l l Igbo-
ICtiti, I ,cjjc, Atlani, Nsultkir, Ultchc, Obollo- Afor; and Igbogoro and
0nisli;r-ICnugwu in lhugu-ICziltc.
Virrious Mc;rning given to Iliwtr Ari.yn: It wirs very difficult for many to provide the
cs i ~ct nrcaning of thc word. Some tried to give the meaning from interpretation. 'I'lic
gencr;rl u~rtlcrstantling was thnt Ilirvn c r l i j ~r ~ is clcvcrncss of sonw n;rtivc tloctors;
seeing what is hicldcn ;rnd what other people would nol orcli~rirrily observe; somc
called it the pr;wticc of witchcraft - ili nmosir.
Any initiation ;IS obscrvccl: The informrrnts gave varying opinions. Ofili Michael and
Om lJrlicnnir s;ricl they do not Itnow if there is ;rny initiirtion. 0li;rfor Michael noted
thiit it is ;I religious gift from somc deity to its priests. 0binn;r ,lon;rtli;ln s;rirl it Irss
li,ncngc inhcrit;incc, while As ~ t l u Victor said thilt only t hc uscrs Itnow thc initiation.
It was ;rlso identified as "bad group initiating mcmbcrs," as in moclcrn parl;rncc,
they ar c call "cult group".
Virluc obscrvcd: It is callccl ;rn invisildc fcllowship by uscrs will1 their tlcity; mt l it
can bc used to develop tr;rclilional comniunity.
Any observed ;lbosc: Aroh obscrvcd thnt it can milltc the user ilggrcssivc to othcr
mcmhcrs of the community; I t may give the user ;I ncg;rtivc cclgc ovcr otlicr
members of the community; could be for selfish cnrichmcnt.
ONIXYIIA DIA I. IXTICA I2 ZONIi':
Sampletl Towns: Agulu, Abatctc, Awkum, Ojoto, Ogidi, Igb;rrinm, Nltpor and lJga
Virrious Mcirning given to Ilirwr / 1 1 r p : Is nirturirl wisdom; ;rcquirctl wistloni from . .
powcrlbl cliiwn~s; to see bcyo11t1 human Icvcl; witches' powcr of opcrirtion;
forcsiglit; cvcn sonic ilibins could not givc its proper mysticirl meaning.
Any initiation irs ohscrvcd: Fabian IJtlcli and 1,co oltckc irrc confused on whirt could
11c the initiirtion; it wr s c;rllcd a powcr from solnc powcrfr~l deity; it miry Iiirvc i r
religious ritc known only to users; some elders would siry tlicy do not know of such
thing i111cl its initiation mcthod; only one man irt A N ~ ~ ~ ~ I Z U , Nwoyc Oltirfor said that it
is ohti~incd iIs a profissional powcr gainctl from bl-cwctl herbs of ose-ri'irbo; another
informirnt siritl it is ;I powcr proviclccl by Agrvir rieif"'.
V;lluc obscrvctl: It gives traditionill power to tlic user; the possessor uses it on sonic
occ;rsions for community development through his contribution ~ f ~ i ~ l ~ n h l c iclcas; it
provides tlrc nicssirgcs of the spirituirl forces to the community through the
posscssor.
. Any 011sc1-vccl ;111usc: It rimy be used to m;rnipulirtc people for sclfish girin; tlic
possessor nriry in sonic occasions givc wrong mcssirgcs of tlic spirituirl forces; the
wicltctl practices in sonic coniniunitics ar c pcrpctuatcd by the possessors. Somc of
thc informants do not Itnow anything about Ili~vtr irriyir.
C'omnicntirry: Ili~vir irriyir is the acquisition of cxtrir-scnsory pcrccption by t hc
tl-irdition;rl doctors for Iwttcr scrviccs in their profession. It is ncccssilry for tlicm to
bc able to prcpirrc various itcms in the scrviccs they rcnclcr to tlrcir clients. 'l'hc
intention of the riihicr is to provide good health scrviccs. C;oocl Ircirltli scrviccs could
still bc obtirincd without the rigours undergone by the initiates into trirditionirl
hc;rlth c;r~-c and religious Itnowlcclgc of' the spirit world.
3.1.5.2. IIVA ANYA
. t.
It is to possess a spi ri t ui ~l cyc through initiirtion for trirtlitioni~l purposes. It coultl
also he citllctl itrrrvrr rrrtyn. Itrrrvcr nn)w according to Umch (1999: 74) is hrcalting open
of the cyc by irtlministrirtion of some mysticirl licrhs o r roots for the purposes of
psychic seeing. In anot her concept the rite i~ssisls the rlihirr in olncn-receiving ant1
effective intcrprct;rtion. ' I' l~c cyc-opening worlts on the principle of sin~ulirtion.
01-tlinirrily the cyc is just ;I scnsc organ. I3ut with this riti~;rI, the eye trirnsccntls its
ortlinirrincss for mysticirl cxpcricnccs in the rlihirr's tirsk of communicirlion with the
visible ant1 the invisible. Ekwunifc (1990l2003: 50) gives various names to the
initiation of clihin 21s l~rrrchrr okukrr, lrvrr nliyrr, Isrr rrgrvu, irntl Itrr r r r r ) ~ . Il c called ;ill
thcsc the rituirl process of opening ot' thc eyes of ir rlihirr.
Mbiti (1970: 74, 92) obscrvctl that the univcrsc is physicirl irnd spirituill ant1 Sor
an African the religious univcrsc is not an ircirtlcmic proposition hut an cmpiricitl
, cspcricncc whcrc the priests, the elders and othcr religious intcrmctliirrics Sorm
bridges lxtwccn man' s contirct with God tlirough virrioi~s forms of rituirl
cxprcssions. 'l'hus irvn rrrrj ~rr is ncccssirry prircticc for the Igho clihirr in order to he
irblc to scc i ~nt l undci-stilnd the spirit forccs for the service tlcmirnd of their clients.
O~i t t i t (2001: 126, 141) defines literarily what the Igbo people understand as
irvrr rrrrjw whcn he writes t hat it is showing too much scnsc; chi mi ng to Itnow more
than others, o r i ~t t cmpt i ng to use sense to ti~lic i \ d ~ i ~ ~ l t ; i g ~ ' of others. It fully
corrcsponcls with the nlysticill mc;rning of being ;rlxwc ot hcr Iinmirn pcrsons who
ar c not privilcgctl to ltnow bcyantl the senses. It becomes 21 tlcrogi~tory privilege
whcn such is usccl to talw ; \ d ~ ; i ~ l t i ~ g ~ ) of other human persons.
Opatir gives more meaning to irvtr n11yn wlicn he wi d that it is .the
wi~slring/opcning of the cycs of iI would-be tlivincr with spicy piiinful juice iis a
symbol of opcning the sc~i scs to ot her cspcricnccs so (hilt he woulcl transit to ;I super
~ ~ ~ S O I I , SOIIIC one \ \ / h ~ h i i ~ primary i~cccss to things 11cyo1icl Iiumi~n knowledge to the
repository of supcrniitur;~l knowlcclgc. 'l'hc rlibicr wllo receives such power would be
able to be ii t rue Igho i nt crmcdi i ~ry among the spirits. Il c thus bccomcs n111111o rrcr
nrcrdrr - j l d r ~ r r d spirit. Such rlibicr has by the rite gotten triple sccing, ;I litcrirl
sccing, il n ~ c ( a p h ~ r i c i ~ I sccing and ii spiritual sccing.
Ilow tlic people unrlcrs(;r~id the cffort of tlic trirtlitionirl clihitr is ii110thcr
qucstion? Could his cffort to he vcrsiitilc, 11c ii fruitless ndvcnturc? Since the pcoplc
Iwlicvc in the existence of visible and invisible forces their appraisal of thc irvn nlqw
of the ritual priest is ncccssi~ry ;IS ciln be obscrvcd from their unclcrsti~nding in the
I'ollowing presentation.
NSUKKA I ~l ALI ~C' TI CAl , ZONI;:
Ssimplcd 'l'owns: Ibirgwii and Ichi in Ighoczc, Ovoko ant1 Ohultpa in Igbo-
Etiti, I,cjjc, Atliini, Nsukka, Ultchc, Obollo-Afi~r; and Ighogoro and
O I I ~ S ~ ~ I - ~ ~ I U ~ W U in Ihugu-l(:xiltc.
Various Meaning given to I r w AIIJW: I<wi 1tl;rh iind lltcnna 0 x 0 callctl it the gift of
foreseeing good fortunc or misfortunc of othcrs or ii client; it mciins to be clcvcr and
not being wise; it is tlic i ~c t of intimidators; it is t radi t i oni ~l mysticill ltnowlcdgc
obtained through powcrful cli;~rni; it is ability to commune with tlic spiritual powers
i ~n d pl i ~y it out on huniiin persons.
Any i11iti;rtion ;IS ohscr ~~ccl : It is o11t;rincd by vol ont ; ~r y request from ii noVkc;
powcrl'ul n;rtivc doct ors c;rn initi;rtc mcnr11c1-s into it; it could 11c ohtiri~rccl by
iissociirting wi t h ot her possessors.
V;rluc obscrvctl: Some comment ed thirt it has no virluc to t he socicty; ot hcrs said
t hat it is v;ilucd when t he posscssor cont ri but es positively to t he socicty; t hc
posscssor miry have politic;rl iincl economic aclvant;rgc by using it to ;iclviincc in life;
;In Nwcltc Iltcnr s;ricl t hat ;ill Igbo nirtivc doct ors h;rvc t he powcr ofi wt r crriytr.
Any ohscrvcd ;ibusc: I t gives t he posscssor in tr;iclitional society irn i nt i mi dat i ng and
t hreat eni ng post ur e over ot hcr s with this, such persons can us ur p t he iisscts of'
othcrs; t he possessor can m:~nipuliitc t he socicty to his selfish advsntiigc.
ON1 TSl l A 11 [A Id li'CITl CA Id ZONli':
Snmplccl 'I'owns: Agulu, Abatctc, Awltuzu, Ojoto, Ogidi, Igb;iri;im, Nltpor and Ugii
Vari ous Meani ng given t o Iwtr Alryn: Nwoye Ol t afor ant1 Iltcchultwu Nwa ~l n c called
it tr;rnsform;rtion o f t h c cyc wi t h which to see t he spi ri t s - t l r r ) ~ ijir ~nrirrro; t he ;rbility
to unclcrstirncl t l ~ c Iiinguirgc of' t he spirits and herbs; sonrc Ifcirnyi Oltlo called it
witchcr;rf't practice; it is spi ri t powcr in ortlin;rry humirn person; it is grcccl and
covetous iirts; it is t he ability to commune with t hc spi r i t worl d; it is c1ihicz.s and
diviners powcr.
Any itritiirtion ils ohscrvcd: An old miin, I'irul Nw;rnsoh said it hils no evil meani ng
and initiation rite; ;inother i nf or mant said it is gotten t hr ough t he br ew of ose n'tzho
crrid roots dr opped into t he cycs of iin initiate; posscssors initiate new ent r ant s; it
could he ilcquircd.
Virluc obscrvccl: Some dcclarctl th;lt it has no vsduc; it gives boltlncss to .the
possessors for the i\tlvi\nli~gc of the lgbo socicty irt Wilr time irntl fol- col l l nl ~ni t y
tlcvclopmcnt; thc possessor cannot hc casily chcirtctl out.
Any ohscrvcd ir\,usc: 'l'hc possessor cirn destroy thc progress of othcrs; ciIIl
manipulate othcrs to his irdvirntagc cconomici~lly; the possessor i~ncl ot hcr nlcmbcrs
cirn in solitlarity hirrm ot hcr mcnlbcrs of the society ;rnd pcrpctuatc injustice to their
irtlvir 11 ti~gc.
Coni~ncntirry: Iww Alryrr serves good purpose for the tr;rditionirl worshippers as it
providcs more power to the ritual priests. I3ut where it wooltl he of' adverse use
against Igbo community it would surely be contlcmncd.
3.1 S. 3 IMA MM UO
I t is to have the Itnowlcclgc of' the spirits through initiation into Mitsqucridc
[Mr~rrrrrtvr~ o r n/lw~rro~rrvr~ o r Mrlronrurr] association. It is iI prir cticc in every Igbolan tl.
. Arinxc (1970: 18) observed t hat M~lrrrlrrvrr is in fact cr~~cestrcrl s1~irit.s persorrtrted I?y
n~rrsker.~ rvho (rpp~'(rr irr prrblic nt setrsorrcrl periods, r r f jL;stiiv~ls rrrrrl crt c~lebrntiorr of
jirrrernl rites.
llg01111ir (1984: 2) stirtcs thirt nrwrrrorrtvrr tlcvclopcd from Igbo nccromilncy
practice where the spirit of particular clcad anccstol-s ar c hclicvctl to be m;~nif'cstccl.
'I'hos mrr~irurrrvu is a mask with supernat ural powcrs, rcgirrtlcd irs i\ visildc spirit in
the commr~ni t y and accorded a11 spiritual respect; i spirit coming from
~~nt l cr gr ount \ in il masltcd form; a spirituid mask dcifictl, sircrosimct irncl not to be
touchctl or approached by humans ils thcy arc inhabiting untlcr the ground; an
;rgecl-olcl form of mi ~ s k supposcd to comc to man' s world from the spirit world. This
description of mrnrrorrrorr gives it a religious birsc for ircccptirncc irs ir cult in Igl?r!
trirditionirl setting ilnd respect. Onunwir (1985: 29) clirssificcl nl~nrro~rrvrr irmong thc
sccrct socictics [club] in Igbolirnd through which n~irsltcrs irrc uscd "to enforce the
rulings or decisions of thc council of cldcrs of ir villirgc by the way they t l i ~pl i ~y
uncontrolled power". 'I'hc mirslicrs ar c rcspcctcd like cvcry ot her spirit or Alrrsi. An
unbecoming irttitudc to irny mirsqucr;rclc is rcgiirdcel as iI sircrilcgc.
Ndubisi (1996: 96) st i ~t cs t hi ~t niirsqucri~ding in Igbolirnd as an institution is
grciltly revered irnd rcspcctcd. Il c observed that the mcrc mention ot' I I I I I I ~ I I W I I
inspires irwc irmong the old, the young, the initiirtccl irncl the uninitiiitccl. For
Nclobisi, ~~r~i ~cr~rrvrr is ;I sircrctl institution that goes beyond cntci-tirinincnl bccsusc it
inspires the youth to agility; cntbrccs the law of' the Iirntl; it nii~ltcs the rccalcitrwnt
irncl the clcviiuit to conform; its decisions ar c
N I N I I I ~ I I I V L I is the spirit conic to life to enforcc
mcthod.
When a boy is sensible irnd mat ure enough
final. Thus one will conclndc t hat
Igbo trirtlitional norms with police
to ltccp the sccrct of masyucrading,
he is initiiltcd into the systcm. This is what is called inzn rnrro. A child for the
ccrcnwny is introducctl by youths of his Itindl-cd to be irsscsscd bcforc bcing
ircccptctl. On the (lily of initiation hc would be tal<cn to iI lonely plircc or building or
nrio-rrkpcr or 110 ohoek,. There the sccrct of masqucrirding would be rcvcalcd to him
under oath of secrecy in the prcscncc of a masquerade. After the lecture on
mi rsq~~cradi ng, he is made to know that it is only mirlc affi1il.s by il dreaded-
mirsqucrirtlc bcing nnvcilcd for him. 'I'hcn those irround would stiu-t feasting.
Mirsqum-i~dc is uscd in Igboli~nd for viwious purposes: liltc I-eel-cation,
cntcrtainnicnt, social reformation, burials of men, cffcclivc \Viiy of sustaining pea$(:
m d ordcr, scttlcmcnt of disputes irntl good govcrnirncc.
'I'lic Igbo socictirl services the masquerades provitlc merits them the honour
due to the lgbo ancestors. They serve irs mystic;rl connection to the scrviccs of thc
irnccstors ils custodians of morality and order. 'l'hns one who irbuscs a rnasc~i~criide
is sccn as having ilhuscd tlic ancestors.
M;rclu (2004: 56 & 57) captures more succinctly the rolc of mirsqueradcs in
Igboland whcn he writes:
In fact, through out Igboland, masqucradcs ar c used to
extract fines from dcf;rulting comniunity mcmbcrs. 'l'hc
mirsqucradcs ar c inimunc from court cilscs because they
ilrc rcgardcd as anccstr;rl spirits. 13y virtue of thcir higher
vital riuilts t han humans, humans cannot cngirgc them in a
light and it is hclicwd t hat irnyhody who docs t hat will
nicct with terrible disastrous conscqucnccs. ' Ihc Igbo
world-view of our dcpcndcnce on spiritual forces
underscores the rationale bchind the Igbo's perception of
thc masqucrirdes as agcnts of soci:rl control mid
fidjostmcnt.
Mirsqucr;lding is just not ill1 conicrs' affairs or iln institution without rcgulirtions. It
is a very importirnt institution in Igho culture. It has I:r\vs regulating masqucradc
opcrations and norms regulating individuals and communities' relationship with
mirsqucradcs.
' Ihcrc ar c Iinvs in each community for masquerading which constitute serious
disrespect to the community if broken in masqucratlc cult: One should not show
disregard to the principle guiding the masqucradc system; the idcntity of
masqucrnclc should not bc rcvcalcd to womcn and childrcn undcr agc; fighting a
m;rsqncradc and tcaring or damaging his form ( Ogbul ~l gu, 1997: 91 - 105). 'l'hc
following opinion of t hc pcoplc on mirsqucrading would cxposc more facts on t h . ~ . .. .
institution:
NSUKKA DIA LIi'CTIU 1, ZONI::
Sirmplcd Towns: Ibirgwir i ~nt l Ichi in Igbo-Em, O\ ~ol i o and Ohukpir in Igbo- ICtiti,
I,cjjc, Atlirni, Nsultkir, IJkchc, Ohollo-Ali)r; and Igbogoro irntl Onishit-1Snugwu in
Virrious Mcaning givcn to Inia Mnirro: It is ciilled the initiation of the mirle who ar e
of age into the niasqucradc institution; it is also initiation into mirnhootl; it is
initiation into spirit world of the irnccstors;
Any initiation as obscrvcd: Thcrc is initiation in cvcry Igbo community pcrformcd
by cldcrs and old masqucradc membcrs with some sliirdcs of mirsqucrirdc liltc O h
rrrrrl Oriokprr.
Value ohscrvetl: I t is the mcirns of preservation of Igbo cnlturc ir11tl tradition; it
'strcngthcns the mi ~l e folk for sccrct keeping, rcspcct for thc community imd
ancestors and f or prowess.
Any obscrvcd i ~husc: The ancient rcspcct for mi rsquc~-i dc hiis bccn dcsccrirtcd by
thc youths; the youths usc mirsqueraclcs to intimidate the girls; thc sccrcts of
mirsqucratlcs irrc now widely known and discussccl; t hc initiirtes usc it now for
injusticc iind to cnrich sclf:
ONI TSIIA IIIA I, ITCTICA I, ZONIT:
Sirmpletl ' lowns: Agulu, Abirictc, Awltuzu, O.ioto, Ogitli, lgl>irriam, Nkpor irnd IJgir
Vilrioos Mci111i1ig given to Inin Mriirro: I t ciln also bc cilllcd Iliprr-Ani; it is just
putting on of mask; it is thc ritual of initiilting nii~lcs into mirnhootl; it mirltcs the
male folk to be mcmbcrs of thc spirit world of the anccstors.
Any initiation ils observed: It has group initiation of mrl c initiates by old mcmbcrs
ilntl somc masqucr;~dcs liltc Iga and okwommcr; initiation is at night and at ortwn
crsoto.
Valuc obscrvcd: I t has many services to Igbo society; it is for entertainment and
instilling of ordcr and disciplinc as in ancicnt lgbo tlays; it is usccl in settling difficult
cases in primordial Igbo tlays; I t is a mcirns of cultural cxprcssion; ; it is thc means
of maliing the mirlc initiates bold, vigililnt, courageous wncl cornbirtwnt in lifestyle
towards community policing and militant activism in Igbo communities; it is a
method of malting the mi ~l c to acknowlcdgc t hat thcir rolcs ar c qui t e cliffcrcnt from
the fcmirlc roles in Igbo society and more supcrior; it is a cultural rccrcation and it
crcirtcs festive mood; tlic initiated male gcts itn aotomirtic privilege to attcncl
community meetings.
Any observcd abusc: Somc of the niasqucraclcs use harmful charms sgi ~i nst
perceived cncmics and innocent pcoplc; thc male has csposcd masqucratle cult ils
not hirving any meaning any morc as in ancicnt times of the Igbo world; it is a
brutal group against the womanhood; somc youth use it to steal and extort nioncy
from the public; it increases idleness of the youths.
Commentary: Masqucrnde institution is part of Igbo culturc t hat cntcrtirins pcoplc
for rclaxi~tion yet it is rcgardccl as il sircrcd institution. 'l'hc s;rcrcdncss of rimuorlrvrr
miry stcm from the fact of cnforcing discipline and ~-cligious functions under thc
supcrvision of thc cldcrs for tlic good of Igbo rcligious society. Its vi ~l uc on clisciplinc
.. b
is of' grcirt inipotiincc whcrc somc onc miry be too powerful to be hil~idlctl, and he is
pcrceivccl very obstinate irntl ilggrcssivc to other liuniirn beings. Such pcrsons iI1.c
casily tiimcd by the masqucrirdcs. 'l'hc must fcarcd amongst them tlccidc clit't'icult
cases in some occasions. 13ut various law courts i ~ n d policc forcc have ovcrtaltcn thc
law enforccmcnt role of masqucradcs. l' hus masqucrirtlc cntcrtiiinmcnt miiy bc
turncd into niirslt cirrnivirls for tourism irttraction.
3.1.5.4. I MA OCWU
Umch (1997:44 - 122) is of tlic opinion t hat it is against nat ural law of
csistcncc to tcilch irn irrcsponsiblc pcrson the art s in trirclitional medicine whcn he
siiitl: Ofrlte mrrlrr ogrvu, Mrnrrrlrr crgwrr [iJojkkr (irresponsible person) i s trrlrglrt Ogrvr~
[t ~. i ~t l i t i o~i i ~I nictlicincl Irrrmnni[y worrld prri.slr/. 'l'lic potency in Ogrvrr is preserved
whcn thc iippropriiltc nilmc of the herb and roots ar c itlcntit'icd and rcspcctcd.
, When the step is not meticulously followed in herb prcpirri~tion, the cffici~cy of' such
dr ug woultl be in clouht. 'l'lic proficient herbalist must possess the gifts of IJir uzo
Isccing bcyoncl ordi nary, Akrt ile (potent hirntl) with such f'cirls, hcirling touch is
cffcctccl and ogrvu crciitccl], Ortu Atu (Potcnt mouth, but in i ~ct ui ~l i t y tlic 1)ivinc
Mouth). The ceremony of initiation of rlibin nJiJin woultl involve among ot her things
sleeping in the forest for good numbcr of days whereby lie is shown herbs iind somc
atlniinistcrcd into his eyes and rubbed on necessary pirrls of the hotly. This process
is often ciillcd imn ogrwdknorvirtg ogwu [Itnowing hcrl x ant1 i hci r administration].
Umch is of thc opinion t hat Ogwu shoultl not ncccssarily be triinslatcd as
nictlicinc. 'l'hc healing Ogrvrr is onc out of' many kinds of' Ogrvlr in Igbolirnd. 'l'hcrc
;ire Ogrurr which heals ; ~n d the ones which kill )Ajo Ogrvrrj. 'l'bc clibirr who c11g;rgcs .in
poisoning and psychic attilclis is going against rlibicrs professional cthics of spiritual
holiness and clc;~nlincss of thcir hands. This is so because il clihin has a constant
~ h ~ l l c n g c to show a clean and pure open palms of his hands in silcnt prayers to the
Most Ili,gh in order to ; ~sscrt ;lnd claim his worthiness. lJnich observed t hat clibicrs
use it as a silent or speechless prayer of the lsst resort, for success lo be guaranteed.
'I'hc purity, strength and spiritual worth of a dihin will at t ract generous growth of
ot hcr good herbal trccs, hcrbs and ot hcr spiritnal csscntials on thcir own
premonition to the clihicr *.s Oltwu Ag~urr [Agrv~~'. s shrine]. IZy initiation diAirr ogtvrr
I-cccives among ot hcr gifts from Aglvrr deity, third errr, third yye, potent hand, inte
ogwrr, iltrr ntoobrr inye ogwu [malting of o ~ w u , preparation and administration of
kcrbal remedies), irtclirtling mtrgictrl crnd rnj)sticnl rrsttges tkereoJ 'l'hc Igbo people's
vcrdict on inw ngrvrr would provide more insight:
NSUIMA DIAL1:'CTIGI L ZONIY:
Snn~plccl Towns: I bt ~gwl and Ichi in Igbo-Eze, Ovolto and Obukpa in lgbo- Etiti,
l,c.ijc, Adani, Nsultlta, Ultchc, Obollo-Afor; and Ighogoro and 0nishi1-Enugwu in
1Snugu-lkilic.
Vilrious Meaning given to Inm Ogrvu: 'l'hc gift of linowlcdgc of nicclicinal herbs and
roots from personal Chi or Agwrr deity; it is also classified ils the general Itnowledge
acquired by all nativc doctors; ltnowlcclgc of herbs acquired from parents; the
ability to Imow nlcdicinal hcrbs and use them for curi ng ailments. It is traclitional
method of curi ng siclaicss; it may be acquired by apprcnticcship.
Any initiation ils obscrvcd: Ofili Michael and Ohi nna 1Szc said they do not know if$
hiis illly initiation rite; somc called it devil's gift; some rccognixctl t hat tliosc who
have the gift ar c chosen through dreams and shown herbs ant1 thcir curc and such
persons may not go for initiation; thosc who understand the nicaning obscrvcd t hat
nicmhcrs of herbalists' association initiatc new oncs. 'l'hosc i l rou~i d t hc site ar c givcn
free herbal trca tnicnt.
Value ol mxwd: It hirs very i mport ant values in many localities ils the proficient
herbalist ciln cure t he ailment which has failed orthodox medicine; thosc who ar c
espcrts in knowlctlgc of hcrbs rctlucc Igbo death rate; Iicrbs h a w sssistctl thc poor
greatly in hci~ltli-care.
Any obscrvcd abuse: 'l'hosc with tlic gift of tratlitional Ii ci ~l i ~i g shoultl hc gcncrous
but this is not t hc cilsc as somc herbalists' chargclbills go bcyond the reach of thc
poor; sonic exploit the sick with fake drugs; somc use the hcrbs to poison others.
ONI7SIIA DIA LIXTICA I, ZONIJ:
Sampled Towns: Agulu, Al ~ ~ t c t c , Awliuzu, Ojoto, Ogidi, Igbariilm, Nlipor and Uga
Various Meaning givcn to Intn Og~vcr: To become a (libin; whcn one acquires the
knowledge of hcrbs through apprcnticcship; it is thc exposition of some one into the
spirit world of nat ure curc; it is Icnowlcdgc of Iicrhs ant1 the powers therein;
knowlctlge of rcmcdial and poisonous hcrbs.
Any initiation ils obscrvcd: I t is initiation into the opcri ~t i on of Ag~vrl rleitj~, clibicr
yrocrp; and ancestral power. I t is thc old initiates t hat admi t tllc new oncs into thcir
foltl with prayers and feasting; duri ng the initiation, the would-be herbalist is b' w e n
some herbs to chew and swtillow. Ilis Agwcr is insti~llctl with t hc ncccssilry religious
parapherlalia and re-activatccl, after which he is consccr;rtcd to tlic Agwr an$
provided with rc-;~ctivi~tcd Yf o Ogrvrr/Ojo Agrvrr. It is in tlic process of initi;~tion that
mystic;rl ritwrl of Ilirvrr A I I ~ is performed. One c;rn bc ;I 1ic1-birlist without m y
;rf'filiirtion to any tl-i~ditional deity.
Value obscrvcd: With hcrbs, ilnimal part s and roots herbalists cure miilly diseases;
somc herbs ar c like vcgctablc t hat improve hcalth; herbs hclp mcnibcrs of lgbo
community to ~ R V C good health, obtain protection ilgainst tlic wicltcd spirits and
humirn beings; it gives employment to sonic people.
~k~ obscrvcd abuse: The quack herbalist citn give wrong dose of their concoctions
th;rt m;iy Itill or ret ard growth; the herbalist can nlaltc deadly charms to hirrm
ot11crs;
Commentary: Ogwr of rli@ent sliatlcs arc providcd by the tr;rdition;rl Igbo
rcligious Icadcrs for the worshippers. 'Shosc who never got nny initiation into Igbo
nlystical practice can provide nat ural medicine. 'l'hcre is nothing clcrogi~tory in irnn
ogrvrr, Itnowing heirling hcrbs. 'l'hc issue is the use of rijo ogwrr to poison and kill
others and the csorbi t ant chargcs in the use of nat ural drugs. 'l'hc gathering of
hcrbs i111tl roots ant1 the prcpirrations if removed f on1 religious ritual would till
h wc somc efficacy, as medicinal hcrbs have nat ur i ~l potency.
'I'hc Igbo world view cannot go without religions practice. Man is very
tlcpcndcnt on God' s intervention for a purposcful irntl meaningful life. IIcaling
would advnncc morc in health care with <;od as the guide. If sound moral is given its
proper place in inin ogrvrr the society will gain morc. I' arrindcr (1975: 159) notes
t hat the "necessity for ensuring 21 good ~ncdi ci nc is the upright character 10.f the
clihicr], as good medicines cannot be used for killing people".
3.1.5.5. IGlM AFA
'I'o pr ol x the spiritual world through clivin:~tion is vcry inlportant in Igbo
' I' ri~ditioni~l licligion. Diviners, rlihirr r r f i r , clo this duty. lfcsicli (1989: 53) observed
thirt in religion it is vcry i mport ant for man to h;wc vital rcli~tionship with his
nialccr, which would givc mcaning to his life. Thc rcilson is t hat it assists man to
llavc necessary link t hat would provide thc indispcnsi~blc and associational
' dimensions on i~nthropo-religious, cosmic and mcta-cosmic lcvcls of csistcncc. Thus
Ifcsich asserts t hat tllc Igbo pcoplc resort to the services of diviners in ordcr to find
out the strcngth of thcir rcliltionship with thc spirit world, to nmintcrirr hetrltliy
relrtiorrs wit11 it, to crppense, (and] to mniritriirt the or~tologicrrl order.
IJnlch (1997: 81 - 87) asserts t hat in i ~nci cnt Iglwli~nd, clihirr r f i must possess
spccii~l abilities and fhcdt i cs which would include the power to scc beyond, potent
hilnd and divine mouth. I t is this capability t hat malcc him be callcd Obnln Otrrle [the
Spenlier for God of light or Agwu the Igho I~oly spiritl. I l c furt her states t hat thc
mouth of' the rlihirr is the mouth of thc Spirit o r voicc of God [MntrroJ. In some
occwsions Ilihin Afir may bc ci~llcd Nwn Artwir /c-hilrl of the Light/. Dibirr nfn must bc
pure and holy in norms observation in ordcr to be i1 t rue child of 1,ight and
mouthJvoicc of Cod and the spirits.
Igbn njir, wliich is to probe the spiritunl world, belongs to a priest group who is
ciillcd a diviner or fortunc tcllcr. Aligwckwc (1991: 339) observed t hat a divincr was
given to divination by his personal contacts with tllc spirits (so it was bclicvcd by the
pcoplc]. 'l'o divine was attributed the powcr of finding by divin;rtion thc will .: of the
gods and their desires for the world of men. Diviner .wits recognized iis having thc
right to dictate tllc type of sitcrificc the community or t hc individuirl is to offer in ii
givcn circumstance.
Dihirr czfn must be a deep tllinltcr, expert in meditation and u1lciinny iinalyst
whose witty and wise itdvicc ciln solve innumcrirblc problems i111d unrirvcl nlany
pumlcs and riddles of Igbo triitlitionirl society and life. Afir is n mystery tongue of ir
clihirr in accuriitely pinpointing and pulling out thc hidden mind, thinking ;rnd plans
and the m~bi t i on of somc one.
'I'hc l gbo di bi f ~ bclicvcs t hat any action, thought, dccd or misdeed which would
taltc plircc o r has taltcn pliicc would be rcvcalcd in (!fir lirnguagc. I t is bclicvcd t hat
the best instrunlcnts for divinittion ar e Ugili ntnruo irnd Oji Igho as thcy ar c the
edibles of both man and the spirits. With Oji, when the tlihirr uses tllc ;~ppropriirtc
prayers and invocirtions, t he oji bccomcs iin aut omi ~t i c spirit-writing screen. Thus
the Igbo traditionalist comes to tllc rlibicr in i j r r crse Ito consult the diviner]. 'l'hc clibirr
clccoratcs his eyes with Nzrr [white chirlk] as to hc prcpilrctl and ciirct'ully face
the intlcscribablc Spirit luminosity t hat may strike hlindncss into the hvo cyes of the
(libin t hat is unprcpitretl spirituirlly (Umch, 1999: 79 - 98).
Accol-dingly, Ighn ($2 [divination] is a must for every Igbo traditioniilist. 'I'hc
view of the people would scrvc to give thc practice its rightful position.
..I.;,
NSUICIOi DIAL IXTICAL ZONE:
Sampled Towns: Ihagwa and l chi in Igbo-lhc, Ovolto and Obulipa in Igbo-
IStiti, I,ejjc, Adani, Nsultlta, Ukchc, Obollo-Afor; ilnd Igbogoro and
Various Meaning givcn to Igbn Afh: I t is the means of getting mcssilgc from the
spirit world; it opcns thc mysterious side of rcality; it provides sources itnd solutions
to knotty issues of lifc, qnarrcl s and human problems.
Any initiation as ohscrvcd: I t can be inherited; it can he obtained through
apprcnticcship and subsequent initiation; somc silicl thcy tlo not know if it has any
initiation rites.
Value ohscrvcd: I t is t hc mcthod through which unccrtilintics of lifc ilrc solved and
good lifc obt i ~i ncd; it rcvcals hiltl eggs of the society; t hc obstacles to human
progwss is unveiled and solutions givcn; divincrs ilrc fricnds of the spirits and thcy
I
obtain mcssagcs from them for the progress of lifc; through the diviners' message,
ci~lamities would be avcrtcd; somc said it has no valuc but rat hcr the source of many
family quart-cls and division.
Any observed abuse: Quadt s use it to cause confusion in t he community through
misinformation; divincrs had sct many families a t war through thcir diabolic
messages; some usccl it to exploit the people in crisis for selfish monetary gains.
ON1 TSIIA DIA Id IXTICA Id ZONIZ:
Sampled 't'owns: Agulu, Ahiltctc, Awltuxu, Ojoto, Ogidi, Igb; ~ri i ~ni , Nkpor and Ilga
Virrious Mcaning given to lgbrr /!fir: It is il nictliod through which (he Igbo
trilditional worsliippcrs get message from the spirit world ahout the past ilnd the
future of' a dcvotcc. It is a traditional science of linowing the hidden facts of reality.
I t i~lvestigi~tcs the obscure and gives meaning to lifc; it is a conimunication with the
spirit world for the purposes of improving lifc; it is i r means of communicating with
clcitics to know their mind; and it gives useful information from the ancestors.
Any initiation as obscrvcd: It has initiation into Agrvir cult; it is the mcthod through
which thc spirits ildopts the clivincr and instructs him; diviners initiate new
members by prayer irnd feasting.
Villuc obscrvcd: Some iirc of the opinion that divination hirs no \~irlue but causes
confusion to inquirers; those who observeel its value silid t hat through clivin a t' on
human and social problems ar c dictated and solved; it l i bcri rt c~ man from the
punishment of past misdccds by giving solutions to mcthod of appeasing the deities
and thus irvcrting cirlaniitics.
I
Any ohscrvctl abuse: It ciruscs intcr-community and filmily crises when nicssilgcs
could not be tolerirtcd ilnd wcrc miss managed; it coulcl give wrong interpretations
of obscrvcd signs; it miry insinuate people against the well being of iln innoccnt
person; wrong nlcssilgcs may mislead pcoplc to taltc negative decisions that lnily not
affcct thcir lives positively; quacks use divination method to exploit the innocent
persons.
Commentary: 'l'hc l gbo elders would say that the prctliction of holy and pure (libin
nfn woulcl always be exact, but the prediction of oj dte rlibirl trJir would be the
prctliction of il drunltcn idiot. Igboland hirs bccn tlcsecri~tccl clue to cconomic
hardship t hat hits visited cvcry home i ~ n d dishonest practices ar c in vogyc for
sustcni~ncc ilntl cxistcncc. Religion now is ;I means of wci ~l t h gcncriltio~i for ill1 and
sundry. So, unwarriuitccl predictions can come up 21s i1 nicilns to be adjudgcd a
powerfully at t uned person with thc spirit world. 'l'liis would mean retrogression for
thc concerned, as the ontological order would bc set against itself. Thus mystics in
cliviniltion ar c challcngcd more to ~i ~or i l l l y discipli~led life style.
3.1.5.6. I CI I I OZO
IJmch (1997: 123) observes t hat in iln Igbo silying t l i i ~t one \ V O L I ~ ~ not leavc off
"
attcncling the fcstivity in Ozo titlc ccrcmony and prcfcr the ccrcmony of initiation of
a Dibin (Ilrr Ag~vrrJ portrays thc cxclusivcncss of Agwrr initiation ccrcmony unlike in
Ozo titlc initiation. This avoidance stems from thc fact t hat non-title man or woman
would be sure to cat ilnd dri nk to sstisf;~ction in Ozo ccrcmony with only prohibition
not to tlancc the U' e Mirsic. But what one gcts f or attcnding IIu Agwrr of' a dibia is
mcrc st ampi ng of A,jir on the person at the end of the ccrcmony. In 1/11 Agwrr
1
participnnts gcncrously get Srcc herbal trca tmcn t.
Arinxc (1970: 71 - 72) states that Ozo titlc taking is to protlncc Samily priests
who would be empowered to service the ancestral cull crnblcms. Its ot her functions
ilrc t hat it proviclcs the initiate with old agc financial rcniuncration for being il titlcd
man rlnd ill1 occasion to cat ilntl dri nk among peer group. Ekwnnifc (1990/2003: 91)
surmises t hat titlc taking is a way of maintaining and communi ci ~t i ng the dynamic
intcraction bctwccn the invisible nnd thc visible hcings of the Igbo world. Thus the
ritual of consecration cnergizcs and validates Igho trwditional cosmologica1,
philosophic;~l, religious, ethical, social, politicid and cconomic V~ I ~ UC S . Ozo titlc
tirlting is not just rncrc sociirl function, but irn cmbotlimcnt of Igbo cultur;rl, -. %,,
religious, social and political in Igbo trirclitional bclicf systcm. Ozo titlc scrvcs 21s a
rcnlindcr to any initiatc t hat lie would not under iblly circumstance get involvcd in
any form of destructive activity (Umch, 1999: 161).
Onwncjcogwu (1997: 8) cmphirsixcs t hat the concepts of peace, hilrmony ancl
t rut h were ritually symbolized and cnilctcd in thc ccrcmonics of Ozo titlcd men, who
ar c to scrvc as Igbo political and religious clitc. Onwucjcogwu asserts t hat the Ozo
titlc cmpowcrs the initiate to Igbo political and rcligious ritnirl functions. 'I'hcsc ar c
n~yst i ci ~l ritual and sociirl functions of providing protection to their communitics
through sacrifices; offered to spiritual forccs for mirintcnirncc of spiritual and
material cquilihrium irnd supcrvision of community human interaction and wcll-
being; of economic life ancl political cxigcncics, t hat calamities emanating from
nlystical forccs bclicvcd to plaguc human cxistcncc for dcliqucncy may bc averted.
Living of life cont rary to Igbo ontennrri generates punishment from tlivinitics. If evil I
acts in thc community ar c lcft on chcckcd, and thosc already committcd ar c not
cleansed, Igbo pcoplc bclicvc t hat disastcr would striltc them.
Ozo titlc taking provides an initiatc a traditionirl insurance schcmc against old
t ~gc and ini'irmity. 'l'hc titled pcrson by right gets his bc~~cfitccl share on ilny
paj mcnt made by w new member. An Ozo titlcd person rirnlis higher thirn a non
titlcd individual in Igbo socicty ( O h m, 2004: 38, 176).
Aligwclcwc (1991: 120) was very insistent t hat Ozo title taking wils for
continuity of the lineage, villages and the clans, which were tlcpcndcnt on tllc
cxistcncc of men who fcar t hc gods, and it scrvcs to maintain good relations bctwccn
the pcoplc and the gorldess-mother-land, AIrr. IIc stiltcs furt her that: Art iriitirrte.c?f
Ozo orrglrt to have rr lroly lijk, observirtg d l trrboos, the rnorrrl Irrws, tlrr religiocrs
cercntorties crrtd ritucrls ortl~rirtetl I,J) the gotls nrid in prrrticcrlcrr bjf the gotI(1e.s.s-motlter-
lcrnd (J'tltr cor~intirriity. 'I'liis opinion of Alipvcltwc would surely nialic iln initiate iI
mystic. Rut do the or di ni ~r y pcoplc have this same opinion'! 'I'hc following findings
in various Igbo communitics would provide an answer:
NLYUKKA DIALl<CTICAL ZONIL':
Sampled Towns: Ibagwe and lchi in Igbo-ICzc, Ovolio and Obukpa in Igbo-
ti ti, I,ejjc, Adani, Nsultlta, 1Jkchc, Obollo-Afor; and Igbogoro and
O ~ ~ i ~ h i l - K n ~ g ~ u in Enugu-ICzilic.
Vi ~r i o~r s Mci ~ni ~l g given to Iclri Ozo: It is the Igbo method of ri ~nl i i ng nlcn who had
obtained wcitlth honestly; it is n ceremony of giving honour to whom it is due; it is
the rank of those to be rcspcctcd and honoured in Igbo socicty; it is offering of
cul t ur d certificate for hard carncd wealth; titlcd men ilrc the custodians of
tri~ditional heritage and symbol of t rut h ilnd fame.
Any initiiltion ils obscrvcd: 'l'hc hcild of Ozo title and ot her mcmbc~-s initiatc new
entrants; somc persons callcd it cult initiation; somc scc it ils deity controlled group.
Value observed: I t is a sign of blessing from the deities to cncouragc more
tlcvotcrlncss in religious activities; it guarantees cul t uri ~l transfer from one
generillion to tllc nest; through litlcs Icirdcrship tbrunl is created; titlcd men ar c
jurists for l gbo traditional socicty for pcacc and progress of the socicty; thcy can
represent the community on scrious issues and dclibcrations; thcy assist in
comnlunity govcrnilncc; it is to recognize good chilrilctcr and honour which would
challcngc the people of the community to more good ;rcts; the initiwtion ohligcs one,,,
to tell the t rut h and to he honest always.
Any ohscrvcd irhusc: Sonw obscrvcd t hat it is only for honour and prestige which is
sclfish; argue t hat it is diabolicirl; some scc id1 titlc taking as ;I gi ~ng-up irgainst the
poor; titled men can taltc brihc to t hwart justice i ~ n d usurp ot l yrs' land and
property. The money t hat would hiive bccn used to improvc humi ~n persons imd the
commnnity is wastefully spent in eating and drinking; poor men who take titles ar c
bclicvcd to misplace thcir priority in life progrcssivc scale, 21s it is often obscrvcd
that they bccomc poorer aft er initi a t' 1011.
ON1 1 SIIA IIIA LI:'CTlCAI, ZO NIT:
Sampled Towns: Agulu, Abatctc, Awltuzu, Ojoto, Ogitli, Igbariam, Nltpor and Uga
Various Meaning givcn to Ichi Ozo: Titled men ar c protectors of Igbo cultural
heritage; it is an cnprcssion of economic and social blessing; i t is Igbo tratlitional
~nct hot l of recognition of hard work and thc proof of Ironcsty in wealth acquisition
in ancient Igbo world; it certifies purity of purposc and truthfulncss of lifcstylc of
the initiate; it is an association of the wealthy mcmhcrs of Igbo society; it is
ancestral position givcn to man.
Any initistion iIs ohscrvcd: 'I'hc hci ~d of ozo and ot her titlctl mcmhcrs initiirtc new
cntrilnts; it is a socii~l activity as no tratlitional dcity is involved in Christian Ozo
initiation rite but tlic Christian God, whereas traditional local dcity is involtcd in
traditional Ozo titlc taking. All the initiates take joy putting on the red-cirp Ii~ncl
tying a string i1r01111d the anltlcsl. In thc initiation of tri~dition;rl Ozo titlc, recourse
must bc mi ~dc to the Itilling of sonic animals ancl tlicir blood poured irs libirtion on
. . :
the grouncl to iIppci1sC the spirits.
Vi ~l uc obscrvcd: 'l'itlcel men ar c Igbo community l o~cl crs i ~ n d they clccidc ciiscs for
tlic pcircc i ~ n d progrcss of the socicty; thcy ar c titled for the socicty to tell the t rut h
i~lways; they ilrc the idoil formulators for Igbo community.
Any ohscrvcel irbusc: It is now irn all comers forum wlrcrc dishonesty could thrive;
some nicm1~c1-s in solidarity with thcir clique hi ~vc bccn seen to ~i i i ~ni pul i ~t c the
cntirc co~nni uni t y to f i ~vour thcir collci~guc or ar c bribed to do i~i.justicc.
Ctrmnicnti~ry: Ozo titlc taking has gone beyond traditional i i f hi r as mirny Christians
liirvc joinccl the solidarity. 'l'itlc tillting on many occasions h i ~ s only Cliristiirn prilycr
without itlly Igbo 'l'rirditionid ritual of' consccration. It h i ~s beconic a socii~l symbol of
wci ~l t h i ~ n d honour. 'l'hc dishonest wcnlthy pcoplc joining the rirnli have birstardizcd
thc rcspcct ;rnd t rut h it cnjoycd in thc primordial lgbo world. 'Chc mysticism
irttaclicd to titlc ti~lting in the past has been lost as it rctirins only wearing of rccl cap
i ~ n d going i ~bout with willlting stick. It is irll-comers forum without rcligious
monitoring.
Oltani (2004: 176 - 177) obscrvcd thilt the nioncy spent in Iclri ozo has bccn
sccri as not good invcstnient for old age. Now pcoplc prcfcr to invest such money in
building liouscs and stalls iis bcttcr irltcrniitivc thirt would give stciidy profit through
rents.
lntliscipline h i ~ s cntcrcd the rcspcctcd and honoured Ozo titlc taking of the pi ~sl .
The socio-religious symbol of Ozo titlc nccds to hc rcvisitcci for both the Christians
t u ~ d ' I' ri~cliti~nitl Hcligion initiirtcs. Many dishoncst persons hirvc bccn initiated just
for the wcirlth not thcir upright living, which is il scantllc to tlic dignity of Ozo titlc,
'I'liis is a dcsccration of chcrishcd Igbo value of lioncsty and tl-uth which mntlc for
harmonious co-existence of thc invisible and visible clcnlcnts of lifc. Motlcrnity has
desccrwtctl this virluc in thc name ot'cconomic quest. 'l'hc PI-cscnt modern Igho v d o c
tlis-oricntation and tlcsccration in the light of the above is iI pointer to the changed
value orientation to t hc Igbo institutionalized structures of just, cquitablc and stahlc
society. Ozo titlc initiation of the primordial Igho is a re-cnforccmcnt t o honesty and
Iiarcl worli.
3.1.5.7. IKU AMUMA
This applics to possessing t hc spirit of propliccy and practicing it. Umch
(1999: 78 - 80) woold sily nn~i rnl n is just prophecy ;rnd Ibir rrrnirn~rr is il responsibility
or duty carried from divinity to a prophet which is not ;required by Icarning. In
lgboland Ayrrkn M~nnst~rrerrrde is the spirit ofthe nncestors tlrrit conres crt /right to rvcir~r
tjre erri ng rel ri ti o~i s n~r r l tl i e hoiiseliold. Onye ar ni mn has divine, occult and mystic
gifts with which he speaks thc mind of thc spirits for human re-organization of thcir
dilapidating religious and social lifc.
Onunwi ~ (1990: 62 - 63) submits t hat Ibrr rinrrrrncr involvcs a prophet as one
who knotvs rvlrtit l i ti d hripperred i t 1 the ynst, nntl ~vlrtrt wi l l hripperl i n the fi rti i re nr ~d
yrocl ni r~r tlr en1 ns tlr ey relnte rvitll the yresent with ncitlr ority nrrd bol rl ~~ess b j ~ Iris ycitroii
deity nncl nl e~i t or rvliose spokesn~nr~ l i e clnims to he or is.
' l o excavate Lhc wrongs of the past for iI conimunity may Icad into varying
opinions. 'l'lius it would be necessary to Itnow how the Igbo people of Nsulilta and
Onitsha tlialcctical area cherish I hu Ar ni m~n/ i / r i ~ nlna in the traditional religion.
NSUK K/l DL4 la li'C7'1CA I. ZO NIC
Sampled Towns: lbagwa and lchi in l g b o - l h , Ovolto irncl Obultpa in Igbo-
Ntiti, I,cjjc, Adani, Nsultlta, Ultchc, Obollo-Afor; and Igbogoro and
Oni sha-Enupvu in Ihugu-Exiltc.
Various Meaning givcn to Ihrr Amrmur: It is Igbo method of procliriming what will
happen in future; it is ;I means through which evil persons itrc wi ~rnct l to desist from
wicked acts; it is tr divine method of speaking to the community o r individuals; it is
ir sign of' spirit possession to spcirli on its bchirlf'; it is clcity possession of il pcrson
who &)ulcl clcclirrc thc nlcssi1gc of doom or progress.
Any initiation irs observed: Some said they do not li1101+/ of iI1ry initiation; it is an
cmpowermcnt givcn by a dcity without initiation; it cirri bc acquired by inheritance
or i~pprcnticcship --Bm' QmIR?m*
mwmlr
Value ohservccl: It has community oriented mcssilgcs to avert calamities for morc
dcvclopnient; it w:rrns pcoplc to avoid cvil acts for morc blessings from thc dcity for
the community; it forecasts changes t hat would bring irtlvanccmcnt for the
Any obscrvctl ilbusc: Qu;lclis tell lies and give misinf' ormi~tion as most of their
prophecies never cilmc true; bcci~usc of the f ci ~r of the unknown, clcvotccs fall prey
(0 f'i~lsc prophesy.
ONITSIIA DIALECTICAL ZONE:
Samplcd 'I'owns: Agulu, Abirtctc, Awkuzu, Ojoto, Ogidi, Igbsri am, Nltpor and Uga
Virrioos Mcwning given to IIm A I I ~ ~ I I ~ : It is thc ability to tcll what woulcl happen ip
the future; the spiritldcity possessed persons proclaiming nicssagcs for the good of
the community.
Any initiation as obscrvcd: Some observcd t hat it has the enforcement of a
conimunity dcity; initiates ar c mouth piccc of the loci11 dcity :rnd ar c initiated irs
sucli; Agrvrr controls thc possessor irnd is initiirtcd into the cult.
Virlac obscrvcd: ' l' hrough propliccy t hc community is warned to ilvoid some evil
acts, unless they ilrc ready to face some fut ure calamity; good propliccy can bring
dcvclopmcnt if listened to.
Any obscrvcd i ~busc: QU:ICILS with wrong mcssilgcs c i ~n crcirtc more problcms for
the community; fiilsc propliccy ciln Icird to c l ~ n g c s t hat miry destroy thc attirined
stage of dcvclopmcnt of a community.
Conimcntary: 'l'hc community can identify the quilcks in prophccy by their lifc style
and irsscssmcnt of the pri or predictions. Prophecy could go for iin intelligent guess
from totirl evaluation of the society's past and prcscnt with ill1 objective of hirving a
focusctl dcvclopmcnt plan for the well being of all in rcligious ilnd social lifc. With
this good vision, prophecy could enhance a community and chnllcngc it to il bcttcr
thturc.
3.1.5.8. ICIII I X I i MMUO
All the shrines in Igho 'l'raditional Religion niust have a priest. I d r i eze mmiro/?ztnnm
involves the maki ng of a new pricst and enthroning him as a minister of the shrine
of a dcity within any community. Eltwunifc (1990/2003: 46 & 49) idcntiticd the
many names t hc Igbo people in various gcographieal locations ciill the consccr a t' lon
of i~ priest to an Alrr.si [a spiritual force] as Ikir rrnn/Alrisi, Intvrrtn trtmrro, Ikpo mmuo, . ..
ikpo ofo, I dr i o ~ y e II 'nf wtr I?IIJ)N-u/~ irnd k h i 12~' Aliisi. 'l'his portrays t h! fact that
one c i ~~l not just set 011i in 1gbol;mtl to be it priest of iiny spirituiil force without ~ U C
process of consccration.
'I'hc Northcrn Igbo tradition;rlists called thc pricst Eze Alrrsi/Atrrn~n as an
ofticiill servant of a particular spirit. IIc ilcts ;IS intcrmcdiary bctwccn thc tlcvoiccs
irntl the tlcity. l l i s tlutics comprisc offcring of strcrificcs to t hc tlcity, counseling
worshippers irntl provitling all ot hcr necdcd services irt the shri ne (Arinzc, 1970: 63).
'I'hc pricst celebrates regular prayers ant1 sacrifices of his own irs ;r form of worship
by him and i r l l those who acltnowlctlgc ilntl worship thc particular dcity.
'I'hc calling to be eze mnriio/ntnmcr docs not come casy. 'l'hc dcity mysicriously
identifies the woultl-bc-priest, by various messages in ~ I - C~ I I I I S ant1 giving of signs,
which may subjcct thc person to rcal scrious suf'fcring. 'l'hc diviner would be tlic last
resort to ui ~vci l the call (Nwala, 1985: 123 - 124). Once the call is accepted by the
indivitluirl irntl authenticated by the community, the pcrson would bc cansccrntctl
ant1 given w stirfr' of office, which is the cleity's of) [a sacred sign of' ;ruthorityj.
Ekwunifc (199012003: 136 - 145) notes that iln older pricst initiates thc pricst clcct
duri ng the pcriod of scclusian, which may last scvcn Igbo wccltdays. 13y this pcriod
hc leilrns the priestly cthics, taboos and rituirl wards. 'l'hc rituirl of consecration of' ir
pricst according to 12ltwunif'c gives him a transf'ormirtivc power: new stntri.~ in his
relntion with the people crrrel n livirrg emhodiment c f l tlre virtrres of' the cleit~) crnd the
nrtcestors ns tvell ns the societcrl norn~s.
It is licccssilry to kno\r Northcrn Igbo people's undcrstilnding ilnd i mp~cssi on
of Iclii eze ntmrrohrtantn within some Nothcrn Igbo towns.
NS UI< hif 1) IA I, I X TI CAI, ZONE:
Sirmplccl 'I'owns: I hi l g\ ~i \ and lclii in lgho-1Szc, Ovoko irnd Ob~11i1)ir in lgbo-
Ktiti, I,cjjc, Adi ~ni , Nsultki~, Ukclic, Obollo-Afor; irncl Igbogoro i ~ n d
Oni sha-Ihugwu in Enugu-Kziltc.
Vi ~ri ous Meaning givcn to Iclri ITzr Mntcro: I t is to hccomc the pricst ot' a dcity; the
pricst of a shrine; it is the cmpowcrmcnt to relate with the spirits for the good of
dcvotccs.
Any initiation irs obscrvcd: 'l'hc priest is initiated for tlic services of the concerned
dcity; it could he by inhcritancc or ;rppointmcnt irncl subsccl i ~c~i t initiation; priests
ar c clioscn by the concerned dcity with sonic noticci~blc signs.
Virluc obscrvccl: 'l'hc deity pricst is a mediator bctwccn a clciiy i ~ n d dcvotccs; hc
offers sacrifice for tlic pcoplc to the dcity; he communiciitcs witli the tlcity and
i ~t t r i ~ct s blessing for the worshippers.
Any observed ith11~c: IIc can exploit the dcvotccs for selfish interest; he can
~i ~i ~ni pul a t c thc power of the dcity against thc innocent.
ONITSIIA l ~I Al ~I ? CTI ~i l I> ZONlT:
Sampled Towns: Agulu, Abatctc, Awkuzu, Ojoto, Ogicli, Igbari i ~m, Nkpor and llga
Virrious Meaning givcn to Iclii 12e Mmrro: 'I'o bccomc the pricst of i r slirinc or a
dcity; it cmpowcrs one to hc the mouth piccc and mi agent of il dcity;
Any initiation 21s obscrvcd: 'l'lic person to be initiirtcd must have shown some signs:
which ar c non progression in business and ot her life vcnturcs; strange ailnicnt and
host of othcr problems till the person rrcccpts the cirll, t hat the dcity wants him.@
work for himlhcr; thc elders of thc community initiate the new pricst f or scrviccs a t
the shrinc of t hc chcrishcd dcity; t hc pricst clcct must liirvc l earnt the rulcs and
trirtlitional norms of t he dcity bcforc such initiation; diviners play some role bcforc
il pricst is elected and instwllctl.
Villuc obscrvctl: 'l'hc pricst of a dcity offcrs sacrifice of thc dcvotccs for cleansing,
protection and ot hcr nceds; thcy warn the comniunity whcn thcy digrcss from the
norms of the dcity and appcasc the dcity for clcnlcncy; thcy administcr oath and
s ki s t dcvotccs mi ~l t c covenants for thc pcacc and dcvclopnicnt of the conlmunity;
thcy rcconlmcnd holy act of kccping of religious norms for the good of the
commimity.
Any obscrvccl abuse: Sonic scc thc priesthood to a clcity as diabolic; some advanced
that lgbo 'I'rirditionirl Kcligion is rctrogrcssivc; the priest can invokc the wrat h of
the deity against the innocent to save the pride of a friend and cxploit t hc dcvotccs
for financial gain.
Commentary: The sanity l gbo pcoplc cnjoycd in thcir community in thc priniordii~l
days w ~ s attributed to t hc meticulous attitudc of the priests of the community deities
in the prcscrvation of tlic dignity of thcir office and guidirncc of community norms.
'l'hc lgbo traditionalists fear the wri ~t l i of tllc tlcity more t han thcy fear poison.
Pricsts ar c friends of dcvotccs and friends of tllc dcity and thcy ar c justicc symbol
for both. When ;r pricst gocs against the taboos and the norms he is meant to
prcscrvc, he would Iiavc himsclf to blame, as t hc ar ms of punishment of divinities,
the invisible moral enforcers, would punch on him. Wi t h changing of faith of
traditional religion worshippers to Christianity and Islam the role of the t r adi t i ~nal
priests and the deities is diminishing and this would i~ffcct the pricsts cconomicirlly
and politically. Whcrc the priest is called an agent of the devil one wonders how hc
can socially bc acccptctl i ~n d bc comfortable to livc irmong his cnc~nics in faith.
3.1.59. II'UOFULU
'I'his is to discern spontaneously the fortune or misl'ortunc of il pcrson, like
prophecy is a medium of forccsrsting. I f 1 1 oft1111 or 0 1 1 1 4 i~ccorcling to Onunwa (1990:
62) implies vision, sccing, pecring, into. I t connotcs sccing what has not happcncd
and what is unknown to peoplc. It is a privilege given to few pcoplc to know what is
about to happcn to the community. It is the ability to scc bcyond human cycs and
pccr into the invisible univcrsc to obtain mcssagc for miln on ci ~rt h. 'r'his ability to
scc bcyond is ohtaincd through the ilgcncy of the spirits who woultl bc visible only to
the sccr/visioncr.
'l'hc Igbo pcoplc often livc in fear of known and unlcnown cncmics. Thus the
services of the Dihicr olrcr provide ;I Ice wry of handling thcir future for more
progress in economic lifi.. Nwalil (1985: 69) st i ~t cs that (libin olrrr/din ohrr is 21 sccr
who forecasts future cvents, reads and reveals pcoplc's dcstiny, could also bc a
wandering doctor. I t is necessary to Itnow Nothcrn Igbo pcoplc's opinion to i f 11
ofirlcrAl~ 11 ninn
NSUKICA D IA I, I:'CTIC'/1 I, ZONI:':
Sampled Towns: Ibapva and lchi in Igbo-Em, Ovolto ant1 Obukpir in Igbo-
Etiti, Lcjjc, Adani, Nsuklta, Ultehc, Obollo-Afor; and Igbogoro and
Onisha-Enugwu in Enugu-Ezikc.
Various Mcaning givcn to I f i r OJirlu: Somc had no idea what it means; 'l'hosc who
had something to say gavc the following: forccast what would happen to some one in
the future; to give spiritual information on some onc's fut urc lifc; giving of insight
into onc's lifc; it is spiritual power to Itnow about an individuirl; to look a t sonw onc
and predict such il person's futurc; it is the gift of vision.
Any initiation as observed: Somc obscl-vcd that it has no initiation ritcs; while some
said it is a gift from i) deity and it has initiation rite within the deity's shrine.
Valuc ohservcd: I t is obscrvcd t hat it is very much relied upon for general
traditional religious lifc; it can savc thc traditionalists from falling into danger;
triiclitional worshippers bclicvc that such forecast is ncccssary for health and
progress.
Any ohscrvctl irbusc: Some quaclw use it to manipulate people to lifc problems;
witches use it to cntlirngcr lifc; some use it to be rccltonctl ils spiritually powerful
whcn they ar c nothing in spiritual rank.
ONITXIIA DIALECTICY L ZONI?
Sanlplccl Towns: Agulu, Abatctc, Awliuzu, Ojoto, Ogidi, Igbirriam, Nkpor and lJga
Virrions Mcaning givcn to I f i r Oj di r: I t is to tell the fut urc of a person without pri or
knowledge of such one; it is gift from the deities for forecasting the fut urc of
worshippers.
Any initiiltion irs observed: some ar c of thc opinion t hat it has no initiation ritcs; for
some it is a gift from Agwrr rlei(y and as such one with thc gift would bc initiated into
the cult.
Vi l l ~c obscrvcrl: Some said it has no use; for sonic it is guessing about ot her people's
future problems or crisis and giving solution; some siry ii is devilish; those in
support said it ilssists trnditionirl religionists to know how to tilcklc thcir futurc
problems; 'I'r;rclitiontllists cherish it in order to guirrd irg;ri~lst fut ure mishap.
Any observed i ~busc: It crcatcs problcms and clivisions in firmilics if informirtion
rcccivcd gocs agilinst an innocent person; it psychologically clcslirbilixcs one if the
predictions ar c false; some of' the visioncrs manipulate people for selfish cconomic
gihlll.
Commentary: 'I'o war n it pcrson of fut urc calamity and for it chirngc of evil life style
should not be condcmncrl. But t hc spirit and its mcssagc with the upright living of
t hc seer should bc disccrncd as positive or negative force by moral ilnd ~t hi ci l l
stand;rrd of t he community bcforc thc informationlprophccy should bc acccptcrl.
But il sccr cirri i r nt agoni . ~~ himsclf with pcoplc whosc privircy is probed into without
permission. llcligion nccds silnity ir11d decorum if ill1 worshippers ar c in total
agrecmcnt for ally action. But il seer can set il group of worshippcrs into confusion
with il prcdiction t hat gocs against thc tenets of trirclitional st andard. Worshippers
shoultl hirncllc sccrs with prudence and caution if thcy want thcir religious unity.
3.1.5.10. I GO MMUO
'I'his is a ritual plircation and communion with spirits. lsichic (1977: 340) givcs
variations of Igbo traditional method of rcaching thc spirits as igo chi, to offcr
sacrificc to one' s chi; igo oJh, to offcr ritual prayers scirlcrl by oj0; igo otrrtcr, to
ritually bless the blacksmith' s tools. Ot hcr rituirls of' igo ~~rnrrro ar c igo oji, to offer
I < ~ l i ~ - n t ~ t to the divinities. Religious cldcrs and pricsts who ar c irll-cady clirssificJ as
niystics rcndcr thcsc scrviccs.
Mctuh (1999: 82 - 84) submits t hi ~t Mmuo litcri~lly speaking covcrs ir1I invisible
beings including tlic Creat or [Chukwu], the Arusi/Alusi, the Ancestors [Nrliclrie].
Alrrsi ar c the Igbo spirit forces. 'l'hc cmbl c~ns of irn Alrrsi which irrc tlcitics CiIn be
p~. cpi ~rct l by priests but once the rituirl of consccr;rtion of the cmblcrns is coniplctcd
thc spirit of the Alusi begins to manifest itself through cn~l >l c~i i s irntl such bccomcs i1
permanent abotlc of a spirit force. The Alcrsi ar c non-human spirits who come ncxt
to God in or~tologicnl lrierrrrclry nnd are believed to be ngmts, Irelpir~g IIim [God] to
shcplicrd tliffcrcnt sections of l l i s creation.
Mctuli ni mcs tliosc in the sky as A I I J ~ ~ W I I as IiciIl- God, the sun hringcr of
fortune; Ah, the ~ ( I Y ~ / I - M ~ o ~ / I L ' Y , the custodian of morality irnd guarant or of political
stability; Chi assures fertility and provides guiclnncc anel protection; Agrvcr is the
deity of rncclicinc irntl also is responsible for spirit posscssion, prophecy and
clivinirtion. OJi, is the symbol of justice irnd truth. It is also the synibol of authority
of Aln (Icily. Ike~zgn tlie symbol of strength of man' s right hand is bclievctl to provide
good luck and success. It scrvcs as a link between man and his pcrsonirl gui ~rdi an
Chi. Man influences t hc deities and spirits through sacrificcs and prayers; is a c;rll
fi)r intervention. If t he tlcitics itrc angry, through prirycrs and sircrificc, they ar c
supplicated irnd irppcascd, i ~ n d this is no manipulation ils sonic persons would wi111t
to bclicvc. The dcitics intervene in human affairs to provide blessings or they CiIn
upset tlie huniali or der wlicncvcr their laws ar c not obeyed. Thi s then cxplirins tlic
frequent incidcncc of sacrifices in Igbo religion. Thcrc srrc numerous irncl spparcritly
v 7
trivial offences, which requi re rcligious sacrifices of clctlnsing. I his is so its mqral
deviation di srupt t he nat ural and supcrnat ural harmonious ordcr. 'Ilicsc deviations
ar e ci~lled abon~i nat i on, crlrr.
I3asdcn (1966: 56) notcd only one ;~spcct of Igo nrnrr~o whcn hc obscrvcd t hat
o ~ i c who has done all hc could to progress in life but blcssing of t hc dcitics still
cv;~dcs him, niily present his ofl'cring 21s a protcstittion for ill licalth, it11d sorrow
Basdcn callccl mnrrio nrnw. Alipvckwc (1991: 185) supports the opinion of 13asdcn
whcn he dcclarcs that:
Igo muo was a sacrificc offcrcd to rcniintl t hc spirits or gods,
of the innoccncc of ;I pcrson o r community o r to protcst
agitinst an cvil hcing suffered. Only tllc persons convinccd of
their innocence ot' t hc transgressions of t hc law of the lilnd and
of the gods could offcr t hc sacrificc of Igo-muo. No culpable
pcrson has the right to participate in the sitcrit'icc lest t hc gods
' would striltc him dead on the spot: it is t l ~ c sacrifice of t hc
innocent.
1)citics in Igbolitnd tlcmand sound moral life to be fricntlly wiih dcvotccs.
Mctuh (1985: 60 - 61) adds t hat Igo Mnrrio is not only f or clcclaring innoccncc
but also a consccriltory Igbo ritual of sacrifice which embodies privatc, community
and seasonal i ~ct s of dcpcndcncc to dcitics and spirits for id1 rcligious nccds. Arinzc
(1970:59) pointed out t hat in Igbo 'I'raclitional Rcligion Igo nmrns to consccratc and
to offcr a thing to a spirit. I l c maintains t hat I p Mntiio mcilns to worship the spirits
o r ancestors. I l c concludes t hat the Igbo traditionidists ilrc callcd ndi ~rgo nrmrro.
Aligwcltwc (1991:185) sumniarizcd t hat sacri fkc in Igbo rcligion is thc means
the pcoplc use to rcach t hc supcrnat ural beings, communicate and hold dii\loguc
with them. 'l'hcy bclicvc that without sacrifice, lifc would bc friglitcning and
unbearable so thcy have to appcasc thc deities and escape the power of evil spirits.
Sacrifice scrvcs 11s adoration, propitii~tion, supplici~tion and thanltsgiving.
Igo nrn~rro is t hc totality of' Igho traditional religious practices with which thcy
intcract with thc Suprcmc Bcing and his agents. It is just normal religious faith
cxprcssion which is intcndcd to ushcr in blessings to individual and the community.
It cqually involvcs maintcnancc of physical and spi ri t ui ~l h ~ r mo n y bctwccn man and
man and with thc spirituwl clcnicnts. 'l'hc people's view of what value igo mntrro has
for the society would bc x-riiycd from somc towns in both Nsulilta antl 01iitshi1
areas.
NSUKIOi DIALl?CTICAI, ZONIY:
Sampled Towns: Ibagwa and Ichi in Igbo-ICzc, Ovolto and Ol >~l t l >i ~ in Igbo-
Ictiti, I,cjjc, Aclani, Nsultka, llkchc, Obollo-Afor; and Igbogoro and
* Onisha-Enugwu in Enugu-Eziltc.
Various Meaning given to Igo Mniuo: It is Igbo traditional mcthocl of worship; it is
the religious scrvicc of'fcrctl to pcrsonal antl conlniunity dcity for blessing, for
homage, for appcascnicnt, for cleansing and for suppliciltion.
Any initiation as observed: In somc occasions the pricst of a dcity got into the office
by inheritance t hat would be followed by initiation; cvcry person born to parents of
traditional religion is initiated into Igo n~muo.
Vwluc obscrvctl: I t is the spiritual means of rcacliing out to the Suprcmc Bcing filr
blessing i ~ n d protcction; it is a traditional faith action; it scrvcs the individual and
community to bc religiously and socially disciplincd for fut urc f;~vours from thc
spiritual forces; tlirougli it, the conimunily and intlividuids lriiditio~i;illy at t ract
positive elcmcnts of lifc to thcmsclves and cxpcl un-natural death iintl calaniitics
from within and without; on wcll performed tr;~ditional religious rituals lays the
cconornic, spiritual and social wcll being of Igbo pcoplc.
Any obscrvcd abuse: I t has no Imown abuse to bclicvcrs once the dcitics rcccivc
thcir due homage; but traditional pricsts can cheat worsliippcrs with unncccssary
tlcmand for cxccss sacrificial animals and itcms for selfish motives; non bclicvers
who condemn and iibusc traditionalists in thcir Igho traditional rituids, in igo
mnlrro, iirc iiicclcili~ig into what docs not concern them, wliicli is ii toti11 intcrfcrcncc,
on thc freedom of religion.
ONI TSIIA DIA LIXTICAL ZONE.
Saniplecl 'I'owns: Agulu, Abatetc, Awltuzu, Ojoto, Ogidi, Igbariam, Nkpor and Uga
Vilrious Meaning given to Igo Mmrro: I t is a tradition:~l Igbo mcthod of worshipping the
cjcator; it is tlic duty of tlic priests to offer sacrifices and prayers to dcitics for the
benefit of the traditionalists; it is the mcthod with which Igho tratlitioniilist commune
with the spiritual forccs/clemcnts; it is seasonal, family and occasional methods of
spiritually reaching out to tlic Suprcmc Bcing, tlic deities and thc iinccstors.
Any initiation HS obscrvcd: 'l'hc pricst of a deity must be initiated before lie begins his
services; the cldcrs of the community could act 21s initiation agcnts for il deity; somc
said they do not ltnow if thcrc is any initiation ritc for traditional Igbo pricst who
pcrfornis sacrifices; cvcry Igbo traditionalist is a mcmbcr by birth.
Viiluc observed: I t is for servicing the Suprcmc Scing and dcitics for suhscquent
blessing; it iissists the Igbo pcoplc to cleanse t hc~~i scl vcs from guilt and punishment; it
malccs for bcttcr rclirtionship bctwccn the tlcitics and worshippers; the progress i ~ d
good Ilcallh of tlic conl n~uni t y and intlivitlui~ls in Igbo t ri ~t l i t i oni ~l society iIrc attributed
to goocl scrviccs rcntlcrccl to the Supreme Being and tlic tlivinitics; it assists
worshippers to keep t he norms of the land t hat they may be blcssccl.
Any observed abuse: 'I'raditionalists use it to call on thcir dcity to wrcclc the lifc of a self
pcrccivctl enemy; sonic sirid it hils destructive attraction to the coriinlunity irs it is the
worship of the tlcvil.
Cornmcntary: 'I'raditional Religion has very important rolc to play in t hc life of the
clcvotccs. It controls the moral, political, cconomic and social lifc style. 'l'hc faith iwtion
of the traditionalist ncctl not be contlcmnctl but when llicir lifc stylc goes contrary to
the clcvclopnicnt of t hc society, thcir cxccsscs must be clicckcd.
I t is obscrvccl t hat Northern Igbo people implicitly unclcrstand what l gbo
mysticisni is in traditional sctting. All t hc rcligious rituals for initiation of Igbo mystics
ar c in voguc in' Onitsha and Nsultlta arcas. 'l'hc l gbo mystics' interaction and
communication with the spirit world is not iln isoli~tctl prilcticc in tl-i~ditional Igho
Religion. 'l'hasc who called t radi t i oni ~l rcligious rituals devilish ar c Christians who do
not cherish thc rcligious practices of thcir brcthrcn in l gbo 'I'raditional IXcligion.
Ilowcver, thc mystical rcligious rituals provided the Northern lgho cul t uri ~l arca
institutional stability before the incursion of Christianity illid Islam. 'l'hcsc scrviccs
which the mystics providcd nccd to bc explored within thcir proSile.
3.2 'I'IIIS PROFI1,E 01; RELIGIOUS MYSTICS IN IGI3O 'I'IUDI'I'IONAL
. . ,
CUI,'I'UI<IC
The Igbo mystical cxpcricnccs had bccn discusscd on two lcvcls of t hc lgbo mystics'
acquisition of their mystic knowledge and practices and thc pcoplc's understanding
within thc context of such cxpcricnccs in thc Northern l gbo cnvironmcnt. Thc pcoplc
ar c not quitc i gnori ~nt of thc mystical practices of thcir rcligious lcadcrs and controllers
of moral norms.
In thc restrictions of thc rcscarch as conductcd in Northern Igbo geographical
arcas, namely: Nsukka and Onitsha dialectical arca, thc profile of Igbo mystics werc
collated. 'I'hc pcoplc's opinion had no significant diffcrcncc within thc topics under
rcvicw. The pcoplc's undcrstanding cqually shows that thc religious Icadcrs' mystic
cxpericnccs wcrc just thc samc. The pcoplc's undcrstanding was collated from common
paramctcr of thc Igho mystics' initiations, menrzir~gs giver? to the Iglm m-ystic skills, the
vnlue,to tlre society'as observed in tlre Igho mystic skills, trnd the ohserved ahrises irz the
Igbo mystic skills. 'I'hc informants supplicd very rich information on mystic cxpcricnces
in Igbo socicty. l' hc litcraturc materials as quoted buttrcsscd thc pcoplc's ohscrvation
aptly.
'I'hc rcscarch showed that the various mystical cxpcricnccs as acquircd by thc
Igbo traditional mystics could bc grouped into thrcc scrviccs:
11). Iiitual powcr to scrvicc spiritual and bodily hcalth of thc pcoplc;
b). Ritual powcr to advice lgbo pcoplc for bcttcr life stylc and thc bcncfits in living
uprightly;
c). Ritual powcr to protect, cncrgizc and stabilize lgbo familics and thc socicty.
3.2.1 RITUAI, I'OWEII T O SERVICE SPIRI'I'UAI, AND BOI)Il,Y I1EAL;I'II OF
'l'I1lC l'lcoI'I,lc
l l crc is prcscntccl ;I discussion on the possession of psychic powcrs for the Igbo
trirditional spiritual purposes of cnhirncing religious, economic, politicirl ir~icl the sociirl
life of both the intlivitlual votaries ancl the community in Igbo trat1ition;rl society.
Psychic powcrs in this regard as dcfincd by Ilinnells (1995: 393) ar c the syecirrl nbilitics
nscribd to lroly persons of ntost religions nn(1 snmefimes to oflrer mepti onnl irrrlivirlrmls.
This .hc stiltcs inclucics and among others abilities to precognition - Itnowlcdgc of fut ure
cvents, tclcpi~thy - laiowlcdgc of others' thoughts and clairvoyirncc -and clniraudicncc
- sccing and hcirring beyond t he rangc of scnsory pcrccption. 'l'hcsc ar c called
extrasensory perception.
In the context of tlicsc Igbo psychic powcrs, rcligion is defined as iiny set of
cohcrcntly coordiniltc spiritual qucst to get answers to humi11i existential dilemmas 21s
birth, aging, sicltncss o r deat h which maltc the world nicani~igful (Abcrcrombie, llills
i ~nt l 'I'urncr, 2000: 297). Thus all human beings ar c religious whcn they respond to
thosc issues t h; ~t conccrn tlicir ultimate goals. Ilinnclls (1995: 415) had to quote liudolf
Otto, I<arl Marx ancl 'I'illich in support of tlicir definitions of rcligion: liudolf Otto
'dcfincs rcligion as t hat which grows out of, and gives cxprcssion to, cxpcricncc of the
holy in its various i~spccts. Karl Mar x dcfincs rcligion as the sigh of the oppressed; and
I'aul 'l'illich says rcligion is the stntc of being grasped by the ultimate conccrn. In Igbo
'I'raditional Iicligion, the pcoplc whcn in crisis sigh to be rclicvctl of thcir problem. They
cxprcss tlicir response t o the holy and seclt ultimate goal of happiness through the
rituals performed by traditional priest.
'I'hc Igho pcoplc in thcir rcligion l~irvc many Itinds of priests. Arinxc (1970: 13 >%4)
provides sonic of thcir names as follows: the witch-doctor is il clibin. 'She doctor who
cures thosc who iIrc be-witched; the herbalist is anotlicr doctor wlio cures all Itinds of
i ~i l mc~i t , wit hcrbs. 1)iscascs in Igbo society ar e not purely mi~tcriill but hi ~vc religious
significance. 'l'hc hcrbirlist is tr clibin; the tlivincr is i ~not hcr clihirr, who rcvci~ls human
fortune, is consultctl bcforc sacrifices. Il e may combi ~i c the services of tlivination,
herbalist's services irnd t hat of a witch-doctor whcrc it is necessary. But calling a clibirz
iI witch-doctor is dcrogatory.
Arinze submits tliat a priest of a shri nc may c ~ mb i n c all these services in his duty
ils both shrine minister irnd pcrso~iill doctor [(libin]. 'l'lius he states:
A dibia, on the ot her hand, is i ~l wi ~ys r ci ~dy to give
consultations and spiritual advice and to tlo all in his power to
tic down the evil spirits and Altalogcli. 'l'hcrc ar c hosts of
unkno\ rn non-human spirits wlio ar c rcgirrtlctl as malc\wlcnt.
Ari nm callctl (?grvrr mctlicinc prcparctl by ntli clibicr bclicvcd to have their powcr ti-om
tlic spirits. IIc furt her ilsscrts tliat no self-respecting priest or medicine mirn will indulge
in Ajo Ogwu but i1 bad one may do so to his own doom as any pcrsan who invitcs an
Alrrsi, which some bad rlibins often do in their practice, to Itill ilnothcr pcrson invitcs
also dcirtli on himself.
'She Igbo ~nysticill practiccs of the clihin ar c meant to provide for the spiritual and
licirlthy well being of the community i ~ n d the pcoplc. 'l'hc f ' o ~ ~ r mystical ritual practices
which handle this from tliffcrcnt dimensions arc: I l i wn Ariyn - to possess a second sight;
I j vr r Ariycr - t o possess a spiritual cyc through initisrtion; Inrn Opvu - to discern the
internal powcr of herbs through initiation into the herbalists' association; and Igbn A j i ~
- to probe the spi ri t ui ~l world through divination. All the Igbo religious nlystici~l rituals
assist the lgbo niystics .to acquire psychic powers in or der to he in possession 01: all
spiritual illvarcncss wliicli would irssist thcni provide tlic lrcccssirry scrviccs to the
trirditionirl votaries. In their rcligious cxpcricncc thcy mirltc ill1 effort to be holy as to
proficiently grasp the Ultimate. 'l'hcse rcligious profcssionirls give answcrs to Igbo
pcoplc's human csistcniiirl dilcmmsrs as barrenness, prohlcms in business, social
niirli~djustmcnt, depression irnd complexities of aging, sicltncss o r death within their
socio-religious milieu.
3.2.2 IU'IIJAI, I'OWICII '1'0 Al)VICl< 'I'lIE IG130 1'1<0l'I,lC 1WR 13lC'I''lXl< 1,lFIC
S'I'YLE AND 'I'IIE SICNEFI'I'S IN 1,IVING IJI'IIIGI-IrI'I,Y
'I'hc Igbo pcoplc bclicvc t hat ecki cli ime, crnznro iJi. o p nnicr - tonlorrow is
pregnant i ~ n d no one Itnows whirt it would deliver; Antcr rtdi nncr ere - no one knows
whom to fcirr; in prayer thcy say: miry Got1 protect us from visihlc irnd invisible
cncmics; and Igbo firniilics for rcligious vi gi l i ~~~c c have nirmcs ;rs Adi-ihe-mrnn - one
would never plcirsc all and as such one must l ~ c c i ~ r c f ~ l . 'l'hcsc lik uncertainties
mirlte the Igbo pcoplc t o bc suspicious almut the pcrmirncncy of t he good health and
progress. 'I'hus divination, prophecy and rlisccrnnicnt of tlic niystcrious univcrsc
become a necessity in Igho rcligious practice. It is i mpor t mt to cnqui rc from the
adepts in religion, r ~di ojr nn nzn~rro, on whirt lifi, holds in stuclt for il better
tomorrow.
'I'hc t hrcc mystical Igbo traditional professions tliirt clclvc into the spirit world
to get answers to hunli11i prohlcms irnd proffer solutions irnd challcngc the Igbo
people to upright life style arc: Ncli nfi - those who probe the spiritual world
through clivinirtion with instrument, Ncli nn ehrr nntrrntn - those posscsscd by the
spirit of prophecy and Ndi ncr nfu (Jirlcr - those who discern spont i r~~cousl y the
fortune or misfortune of a pcrson . 'l'hcsc arc Igbo mystic adepts in Igbo 'l'raditionirl . . .. .. ,
Keligion with the psychic powcr to predict, assist the traditionalists on how to
enhance their lives and be redirected to being true worshippers of the deities of thc
land. 'l'hcy warn i~gainst moral dccaclcncc and complacency in religious practice. All
of them may he cliissificd under (libin nfir whosc milin concern irnd objective is t o
warn people against pending cataclysms and suggest wirys irnd mcirns of warding off
such mishap (Arinzc, 1970: 67).
Mcllo (1997: 75 - 77) is of the opinion that religion is not only what mirn docs
for <;od but what God docs for man, in mirn and through man. 'l'hus a pleasure
loving and wicltcd person, in lust and desire, is dclibcrirtcly breaking his fellowship
with (;od. Religions culture is built on universal cthicirl principles of hicrarchicirl
proccss of sclccting the most constructive of cultural attribulcs irnd discirrding the
obviously tlcstructivc ones. The culturc creators mean to Itccp thc virlucs and beliefs
intirct as a clicclt to destructive life style. 'l'hc individual or collective powcr to
corrupt h u n i ~ n culture is in fact the powcr to destroy the social, morirl [spiritual]
trspcct of huniiin potentials. Societies function collcctivcly in the prcscrvation of its
culture which assists it in socialization proccss of empathy or sensitivity to the nceds
of other living bcings. In the absence of socialixation, humirn bcings would lack
conscience. This deficiency would turn them to uniqucly dangerous animals
(Ilutchcon, 1999: 40 -41).
For h u ~ n i ~ n persons to exist as a sociirl being, they must be interacting. ']:Eye
individual shapcs the socicty and the socicty shapes the individual. 'l'hc agents of
socii~lization ar c according to Ilutchcon (1999: 46 - 67):
'I'hc fanlily - biological and affiliate stable familics ar c informal ngcnts of
dc\.cloping humirn persons morally and physically to sociirl norms and villues;
'I'hc Mass media - the community information chi~nncl: Ihc messages carried by
mirss media and iusimilirtcd by il Icarncr shapcs the rolc expectations, value
system and world view];
'I'hc I'ccr group - the contemporary group is for rolc playing practice, self
presentation in response to others, testing of rulc-malting irnd rulc-testing
process, cliscussing taboo subjects and conforming to social norms fi)r strict
~ n o r i ~ l dcvclopmcn t;
'I'hc School - the community cducational objcctivc is to develop the young in
physical sltills, intcllcctual advirnccmcnt and to he morirlly sound for the good
functioning of t he socicty;
The Worshi p community [an available and concerned religious group of caring
pcrsons for emotional support, the celebration of lifc's passages and moral
guidance]; and
'I'hc Govcrnmcnt - community council of elders irs rolc moclcls, rcwarding and
moderating bchaviours, enforcing values, sctting social goals. 'l'hcsc agents of
sociirlixirtion in Igbo communities protcct, cncrgixc psychologically and sensitize
indivitluals, t he hmi l i cs and the socicty for cconomic and political sti~bility and
progress.
'I'hus Ichi Ii'zr M n ~ w - is to ritu;rlly cnthronc ir minister of a pirrticular cleiiy
to tlic shrine for religious purposcs of malting the socicty play sr worshipping
community. This ritual maltcs the priests agents of Igbo traditional socialization. Igo
Mniuo which is ritual placation and communion with spirits cliallcngcs the
tr;rditional worshippers towards ltccping tlic nornis of the socicty and rccciving
I~lcssing and protection from thc deities. In Iclti ozo, an honcsi i1nc1 wealthy person is
initiaicd as an ozo-niirn in Igbo socicty. This iniliation proviclcs cldcrs for the diry-to-
clay governance of tlic society ant1 for prolongation of the forum and prcscrvation of
lgbo culture irnd tradition. I t is through Imn Mmuo t hat one gains Itnowlctlge of the
spirits irncl have comnlunion with thc ancestors. Onc is initiated into Masqucradc
associalion for v;rlour. 'l'lic initiation empowers the nialc group l o vigilance and
protection of the norms of the land. 'l'hc pccr male groups ar c controlled by the
council of cldcrs for social and political tasks of Igbo conimunity. 'l'hcsc four mystic
groupings givc informal cduci ~t i on to members, which ar c transmittcd through
ritual illid bchirvior;~! patterns t hat is coniniunnlly monitorctl by all i1nc1 sunclry
including the clcitics and the favourablc spirits.
Arinzc (2001: 36 - 37) states t hat the l gbo pcoplc see mystical clcmcnt in the
social organization aspect of thcir rcligious bclicf system. 'l'hc priests and the cldcrs
ar c not mcrc scculnr rulers but regulators of sanctions. 1i is religious rituals and a
ncccssary ohscrvimcc which play supreme rolc to ~af cgui ~r di ng lgho pcoplc human
nceds of esistcncc which invariably establish basic relations t hat nialtc up the social
order.
In rcligious mystical cxpcricncc, the practitioner is dcpcndcnt on the bcncvolcncc of
God. 'l'hc supremacy of God over man and deitics in Igho 'I'raditional licligion is not
in douht. Mctuh (1999: 82) cniphasixcs:
Chukwu tlic Creat or (Oltikc) of everything trrrnsccntls the world,
and at t he same time immanent through the tlcitics, who ar c l l i s
messengers and rcprcscntativcs in nature; cspccially through Chi
- the spirit guardian rcgardctl ils manifestations of llimsclf
which rcsidc in cvcry creature.
In this hierarchy of beings the deities and ot her spirit forces a r c messengers of God
and hence the priests scrvc as messengers of the dcitics. Mcsscngcrs ar c not
supposed to command thcir masters in secular and rcligious roles. The dcitics
rcspcct and honour God, and the priests, who ar c servants cclt~i~lly must rcspcct and
honour t he deities who give mcaning to thcir priesthood.
'I'licrcforc any claimed rcligious practice, which commands the s upcr nat un~l
for attention i ~ n d favours is hecomcs magici~l and sorccry. Wi t chcri ~ft - Ili amosu,
sorccry - Igloo crjo ogwu i ~ n d magic - inte nnwt~nsi cannot hc associated with t rue
rcligious practice.
The research conducted on the non rcligious mystical practices in Northern
Igbo cul t i ~r al a mr under study provided some highlights on the aberration in Igbo
traditional practices, liltc Ili crmosir/mghir.si.
3.3.1 ILI AMOSU
To acquire t he wisdom of a witch or witch doctor is two opposing acts that
frighten cvcry Igho person. l' hc witch doctor may he called a friend of the society
beci~usc his ni i ~i n concern is hunting down the bird witchcs i~ncl exorcising thew,
while il bild witch would bc regarded as an encniy becausc his operation does no one
ilny good. Witchcraft had been cxtcnsivcly trcittccl ;IS good by sonic African authors,
whcn it is licit magic they claim. But if it is illicit ~i ~i l gi c, they call it sorcery.
Ilowevcr, a brief discourse would be made again on the implications of bcing a
witch, which negates religious ethics and principles.
Anijielo (1984: 84 - 102) obscrvcs t hat some concepts on nlystical forces in a
c~~l t ut - c c1cmonstr;rtc the irbscnce of systcmatic rcasoning. Thus he furt her posits thilt
witchcs in African culture take the bltrme of bcing rcsponsiblc for all sorts of
misfortunes [liltel dci ~t hs, poverty, barrenness and a host of ot her human miseries.
I l c concludes t hat t here is no one born o r made witchcs. Anijiclo is rationalizing on
African rcal problcm.
It should be a deduction in logic which is a systematic rcasoning of the African
pcoplc t hat girvc birth to the cxistencc of witchcraft. The constant occurrence of the
actions of witches' ilttaclts and the ctTects it l i i ~s 011 the society cannot just be
philosophers' spcculativc rcasoning of i f i ~ o t tlris, it is tlrtrt. When a man in his sleep
jvils attacked and wounded in m:tny part s of the body, ils hc wils dreaming, could
this be c;~llecl only a drcam act'? But whcn the same man woke up and lie observed
the wounds sustained in the drcam practically esprcsscd in his body, such gocs
beyond ordi nary drcam delusion. In reality this is what t he Africans called witches'
i l t t i l ~k, which cannot be wished away, but rcal. It all mcims thirt something serious
and ~- cal h a p p ~ n c ~ l iu thc clrcam world of the man.
IIinnclls (1995: 560) gives a very i mport i ~nt i nform: ~l i o~i on witchcraft -jn
African culture and modern practicc whcn hc statcs t hat its anthropologicid usage
derive from African culturc, whcrc it means a n~al cl kcnt powcr innate in certain
people who ciin mysteriously har m others. A witch cannot help bcing one and may
not know that he or she is one. It must bc strcsscd t hi ~t modcrn practitioners of
~~i t c hc ~- i l f t i1rc anxious to dissociate it from its earlier malcf'iccnt reputation. This is
a balanced opinion on witchcrilft. I t is a gencrnl belief with attached stories t hat
witchcs have the powcr to do har m and thc craft ciln in some occasions be turned to
something good, liltc the dcvil bcing dcscribccl ns iln angel of' light.
As cilrlicr noted, it is i1 practice commonly uscd i1s a powcr in knowledge of
things beyond ordi nary human capability in traditional medicine. Umeh (1999: 74)
observed t hat whcn Ohala nnaho ar c poured into onc's eyes and t hc liquid cnters t hc
mouth, t hc person would automatically and irrcvcrsibly become a witch. So
witchcl-aft practicc can hc i~cyuirccl. I t cim bc inhcritccl from pilrcnts and can bc
transmitted by shari ng of some edible items.
I t is ncccssary to Icnow people's opinion on Ili Amosr~/n~gba.si which is Igbo
word for witchcraft.
NSUIiICA DIALli'CZ'ICAL ZONli':
Samplccl 'I'owns: Ibilgwi~ and l chi in Igbo-ICzc, Ovoko and Obukpa in Igbo-
Etiti, Lejjc, Admi , Nsultka, Ukehc, Obollo-Afor; and Igbogoro and
Onisha-Enugwu in Nnugu-Exikc.
Various Meaning given to Ili Arnoscr: In Nsultka area witchcs ilrc callcd Mgbasi. It is
an evil method uscd by evil mindcd pcrsons to avenge for ijny perceived offence or
dcstroy the health and progress in lifc of tliosc thcy hate and cnvy; it is also bcar-ing
evil grudge on a ncighbour.
Any ioiti;rtion 21s observed: I t has initiation by intcntlcd initiate being admitted by
ot her mcmbcrs; t hc initiation could bc involuntarily eating of somc be-witched
cdiblc which irutomaticzrlly maltcs the eat er a mcmbcr.
Value obscrvcd: Most informants ar c of the opinion t hat it has no social value as,
but thc practicc bri ng i ~bout evil and wicltcdncss; most retrogressions of pcrsons ar e
attributed to witchcs; those who experience witchcs' at t ack visit Igbo nativc doctors
for protective charms.
Any obscrvcd abuse: Witchcraft as a practicc is totally conclcninccl as it is
dcstructivc to health and lifc; witchcs ar c no friends of hunii111 beings; its method of
activity goes against Igbo social principlc of onye egbirn(r [onc should not lull,
impcdc or dcstroy lifc o r good purposcs of life].
ONI'I'SlIA IllilIXCITICil L ZONE:
Saniplcd Towns: Agulu, Ahatetc, Awkuzu, Ojoto, Ogicli, Igbirriirm, Nkpor and Uga
Varions Meaning given to Ili Amosii: It is also ci~llcd Og k o n ~ ~ . It is an cvil mcans of
eliminating onc's cncmics; il practicc by cvil mindcd pcrsons to destroy ot hcr
huniiin beings or block their progrcss.
Any initiation as obscrvcd: I t is an cvil and wicltcd powcr gotten through ignorantly
shari ng charmed food with a mcmbcr who is dclcgatcd to gct new initii~tcs; wickcd
mindcd person can voluntarily opt to obtain the powcr by demandi ng for initiation.
Valiic obscrved: I t has no value but a wickcd practicc against Igbo social norms; it
docs no one any good, both to thosc who practicc it and the lgbo society in general.
Any observccl ilbusc: It is il wicked practice by which thc posscssors cripplc the good
ant1 progressive life of their pcrccivcd cncmics. 'l'he Christi;tns do not distinguish
good and bad witchcs. 'I'hcy lump all togcthcr as h t l .
Commentary: Ili nnrosrr is very prcvalcnt evil pri~cticc spoltcn of in 2111 parts of
lgholand. Igbo families avoid all associations with identified witchcs in all forms.
Many advocate that thc powcr can be turned to good scrviccs if the practitioners use
it positively as a tri~ditional mystical science whcrc the Itnowlcdgc therein would
inlprovc health i ~nd bring progress in the society.
lssucs on witchcraft ar c complcx. It is also called mystical cxpcricncc. Rut this
study has classified it as non religious mysticism.
3.3.2 'l'llI< COMl'1,IZXl'I'Y OF IGBO WIrl'C11(~121\F'l' l<NOWI,lCl)(;I<
Witchcraft is onc of the crisis prone mysterious powers. For many authors, it
is 21 fiction. Rut for some it is a reality that should not bc contcstccl. Anijiclo (1984:
, 85) w ritcs that fh ere are 1 1 0 borrz or matie witclres. Orre crrlzrrot cot1 fracf rvifc/rcrcij~.
Anijiclo is of the strong opinion that witchcr@ harboiirs no renlity. 1,cwis (1996: 88 -
108) would sily t hat witchcraft accusations arc often sclcctcd as the most cffcctivc
wily and appropriate mcans of destroying rclationships and tliscrctliting rivn1.s irz rr
thoroughly nasty way. 1,cwis obscrvcd that ; l cc~~s i ~t i o~i of witch's attack and
spiritual afflictions, then, ilrc to bc found in circumstances whcrc other sccular
mcans of ventilating gricvanccs or pursuing vital intcrcsts ar c blocltcd, or very
rcstrictctl. 1Ic maintained that witchcraft is il:
cultural conceptualization of envy ant1 guilt; to discredit rivals
and enemies. The witch naturally taltcs his form and cliaractcr
from the society which conceives him.
Lewis asserts t h i ~t witchcs iirc thosc whose enemies conceive iis out of line in go(?d
morals or thosc who iirc too conspicuously successful.
Lcwis may havc somc point in positing t hat witchcraft iiccus;rtion is ii sociirl
control nictliod of getting rid of evil pcrsons or nicans of settling scorcs with rivi~ls.
Mai r (1072: 247) puts her own observation thus:
'I'hcrc is also gcncrally iin idca of the kind of human being who is
liltely to bc a witch - a morose, unsocial, grumbling person, who cats
alonc but complnins t hat his ncighbours do not offcr him food ....
ldcas of t hc typical witch-personality form par t of thc systcm of social
control; again thcy provide an anti-imagc; an cpitomc of what thosc
who deserve the cstccm of thcir fellow should not be.
'I'his could 11c t rue whcrc witch hunting has put to dciith somc innocent pcrsons who
do not know whiit witchcraft is ;ill about; thcsc pcrsons 11cc;rmc victims to witch
hunting bccausc thcy looltcd wrctchcd and ar c poor or hiid cxpcricnccd many
dciitlis of thcir children. In spite of the moral control such co~i ccpt s could providc in
i1 givcn society, Awolalu i ~ n d Dopamu (1979: 248) iirc of the vicw t hat witclicriift is a
rc;ility which the practitioners had voluntarily confessed with ccrtiiinty.
lIowcvcr, witchcraft issuc and the rcality cannot just he put online as a mere
social construct. Mct uh (1999: 128 - 130) submits t hat witchcr;rft is a rcality in Igba
world vicw. A woman witch is called Amrrsrr, while the malc count erpart is called
Ajrdc~lm. For Mct uh sonic pcoplc iIrc born witchcs, whilc others ; ~cqni rc it by
swallowing n chemical substance inducing ii psychic stiitc which mi~ltcs it possible
for witchcs to Icavc thcir body and attack othcrs spiritually. 'I'his work is not on
iclentificiition of the t rut h or falschood of witchcraft, but on occult manipulative
practice among t hc Igbo pcaple. Mctuh has givcn thc fact t hat a witch whcthcr
inborn or initiated goes into psychic state, thus providing ;in idca t hat witches arc
mystical. Some aut hors who hold t hat witch doctors ilrc for the good and social wcll
being of thcir societies condemn thc general idea t hat all witchcs ar c evil.
Mctcillf (1976: 30 - 70) writes t hat the "strcnglh of tlic witchcraft naturally
depcncls on the powcrs of the pcrson using it, and how i ~d\ l i ~nccd thcy ar c in this
rcspcct." 'I'hc had witch, she obscrvcd, uses negative magic, power tappctd from
natural i ~ n d niystcrious forccs to cause havoc to his perceived cncmics. 'l'licy operate
on thcir cncniics t hrough the powcr tlicy g c ~ ~ c r t ~ t c d on the i ~st r al plane. She
distinguishes ;I witch doctor as il medium and a clairvoyimt who posscsscs healing
of assisting victims of evil witches. Negative and positive magic used by bad
witch and witch doctor ar c scientific forces which can i ~i j ur c one casily as thcy ar c
dilngcrous if not properly handled. A witch doctor must learn niorc cffcctivc powcr
and acyuirc tlic ~icccssitry ingredients for the ritui11 control of bad witchcs, as little
knowlcdgc in mystical profession can bc dangerous. 'I'hc material substances used
by witchcs and sorcerers can at t ract morc powcr for cffcctivcncss. This is dcpcndcnt
on the knowlcdgc acquired by tlic practitioner in the coursc of apprenticeship and
practice.
Magic and nicdicinc ar c based on the bclicf t hat t hcrc ar c vital forccs or
supernat ural powcrs in the universe t hat can bc tapped and controlled by man.
Magic can bc tlcfincd as "an at t empt by miln to t ap and control thcsc supcrnat ural
powers or rcsourccs of the universe for his own bcncfit in the context of my will bc
donc." Mcdicinc receives morc by the incantiitions pourcd on it. Aglvi~ is often
advanced to bc the tutelary divinity of magic and mcdicinc. Mi ~gi c can bc licit and
illicit. Bad magic is callcd sorccry. Witchcs usc psychic powcr to scncl out their
spirits invisibly. If Agrvlr the most misunderstood deity in Igbo Rcligion is to bc i,n
control of magic in lgbo Religion, the religion would bc in trouble of gaining proper
world rccognision.
Witches can hc milgicians and medicine men who havc hidden supernatural
powcr. 'I'hcy may acqui re the knowlcdgc of sorcery opcri ~t i on for good mcdicinc and
magic. When witchcs provide what would be called good medicine, they ilrc said to
bc friends of the society, and i ~ s such approi~chctl for good magic and nicdicinc
(Awoli~lu il11d Dopamu, 1979: 240 - 250). 'I'his csposurc by Awoli~lu i i ~ d 1)opaniu
port ri ~ys good aspccts of witchcraft, which some mcclicinc men practice. IIowcvcr,
any Igbo mystic who cngagc in such practiccs havc digressed in religious practice.
3.3.3 SOMI< I GRO MEDICINE MEN PKAC'CICE WI' I' CIICIUVI'
Igbo nicdicinc man is called nibin ajifin n'okpologu [doctor of hcrbs and roots].
Mbiti (1970: 218 - 219) presents i t good picturc of how a mcdicinc man may be
.initii~tccl in ~i ' r i c a n milicu aft cr he has expressed his wish to become onc, when he
writcs that:
he is carefully scrutinixcd by his would-bc teacher, to ilsccrtilin t hat
hc really "means business". 'I'hcn he is givcn mcdicinc to cat, which
is bclicvcd "to strcngthcn his soul and give him powers of prophccy;
he is i~ritiirtccl into the corporation by public buriitl; he is givcn
witchcraft phlcgni to swallow; and taltcn to stream-source and
shown the various hcrbs and shrubs and trccs fro111 which the
medicinc a r e dcrivcd .... Which may t akc a long time to reach the
goal, and it is a complicated affair.
The intcrcstiiig point niadc by Mbiti is thc two mctlici~ws givcn t he medicine man to
take for power of prophecy and powcr of witchcraft. l l mch (1999: 74) complements
t hc observation of Mbiti, whcn hc Umch, sttrtcs t hat cvcry Igbo mctlicinc mall " ~ w a
Ilibin must havc his cycs opened for spiritual vision." Thi s mystically religious ritual
practice nlirltcs the dihicr acquire nlysticiil powcrs of communication with the spirit.
world. This l l mch called Ifu~vtr Arzyrr [the breaking opcn of the cyc by
irdministration of somc magical herbs o r roots] and Iliwn Anjw !breaking opcn of
uche by citting ccrtirin hcrbs, roots o r ogwu o r iI suitable coml hi at i on thcrcofj. Il c
irgiiin silys t hat potent animal part s could be used in the process of breaking opcn
the cyc nly~tici1lly.
Umch postulatcs furt her t hat hcrbs could be used to opcn one' s cyc, in or der
to get the flrircl eye. Il c asscrts that some leaves or birrlts could blincl the eyes of an
initiate who is not sufficiently holy and spiritually rcitdy to be clcviitctl to the
spirituirl vision sought for. 13ut when chewed untlcr the stiitc of adequate personal,
physical and spiritual suitability it would ;rchicvc llic desired cf'fcct. For him somc
two kinds of hlood could be mixed to make one il witch. IIc names thc hcrbs for
various cyc opening processes as Osc iintibo.
Nnabuchi (1987: 194 - 221) is of the opinion thirl witches opcriltc in Igboland.
Il c asscrts thirt witchcraft is the use of spiritual powcrs to compel iln cvcnt to
happcn. 1Ic maintains t hat auto-suggestion and hypnotism ar c witchcraft. I l e
support s the h c t l hat a witch doctor is initiated into witchcraft for the sole purposc
ant1 rcsponsihility of releasing all unfortunate beings t rapped imd terrorized by
witchcs. Some persons ar c initii~tcd into witchcraft for the good scrviccs of assisting
the society. Nnabuchi asserts t hat those who use witclicri~ft to destroy others; cause
infertility, rctrogrcssion of one's business and livelihood ar c on I-he tlarlc side of
mystic practicc ilnd they would definitely be punishctl for being on the wrong side of
crci~tivc pnl-pow. N~~i i buchi s q s that thosc who t urn irgirinst ot her huniirn beings
with thcir spiritual irchicvcmcnt ar c sowing the scccl of destruction for themselves
and thcir children.
Nnabuclii i ~t l ds t hat t hcrc ar c some Itinds of licrbs (of course he did not provide
an examplcl, animals and fishcs for initiation into thc witchcraft cult and thcrc ar e
"also similar items [sic] which cithcr [could] ncutralixc tllc spiritual powers of
witclics o r rcpcl thcm. 'l'hcrc ar c many ltinds of witchcraft as t hcrc ar c mitny Itinds
of worship." Nnitbucbi irsscrts t hat for the witch cloctor initiation, the "initiates'
mint1 must be fillcd with purity ant1 love at all times." 'I'hc point here is t hat milny
lgbo medicine men, priests and divincrs may use thcsc hcrbs and animals for
initiation for self-cnipowcrmcnt to practice witclicri~ft without hcing aware t hat they
irrc witclics in practice of ije rtn rnmiro [interacting with the spirit world].
Scqucl to the ithove highlights of thc provcn fircts t hat some witclics irrc for
the good services to t hei r community; t hcrc is t he possibility of witchcraft bcing
uscd as it mcans of' reaching tlic highcst r ank irs ritual Icaclcrs in Igbo 'l'raditional
licligion, irs Nnirbuclli claims to be iI traditional priest with $1 shri nc and still il witch.
Mctuh (1987: 177) obscrvcs: "Some witchcs itrc known to be expert mctlicinc men
as well." Nnabuchi (1987: 194 - 221) support s this of view of Mctuh, when he states
t hi ~t most advanced mystics ar e witchcs who ar c in t hc highcst scale of' spirituality.
They ar e oftcn harmless and life saving witchcs. I-Ic writes further:
A witch cloctor is a witch who dcvotcs his time and ltnowlcdgc to
the service of the less privileged who ar c bcing prcycd upon by the
carnivorous type of witches. A witch doct or is t1icrcfi)rc ir
spiritualist operating at a lcvcl t han witclics who prey on his
clients or patients. But should his spiritual powers bc below t hat
of his opponents, hc can not unbind his patient.
'I'licrc is oftcn spiritual war among native doctors. Can this be siricl to be niystical . .
prwt i cc? No! '1'0 bc ad~i l ncct l in onc's profession is good, but to advirncc for
ncgirtivc prilctice is anti-sociill. 'I'ratlitionalists cirn consult witches in ignorance or in
'i1 1011. tlcspc1 t'
'I'hc complexity of witchcraft practiccs as ol~scrvccl puts Igbo mystic;rl
cspcricnccs into t hc dilcmma of gaining gcnuinc recognition within world religions.
A good mystic avoids uncthical practiccs. IIc implores Gocl and is clcpcndcnt on IIis
bcnc.volcncc in ill1 religious practiccs. Il c ncvcr commands the Suprcmc Bcing ils
witches do in t hei r practice, irnd neither docs hc prilcticc ~l l i ~gi c, which manipulates
supcrnaturirl forccs as a rcligious ritual. 'I'hosc who prilcticc witchcraft in
trilditional rcligion a r c not t rue mystics but cluacks. Ot hcr rccognizcd world
religions condemn magic and witchcrirft.
'I'hc Jcwish Rcligion condemns magic and witchcri~ft. 'I'hc Ilcbrcw codc of
Law prohibits magic, sorccrer, mediums, and fortune tclling (Kx. 22: 17; I,v. 19: 31;
Dt 18: 10). 'I'hcrc is dcatli pcnidty for witchcraft and the ; ~hovc named practiccs.
'I'hose who prircticed imnioli~tion of persons by fire, sooihsirying, divination,
co~l sul t i ~i i o~l of ghosts irntl spirits provoke the illigcr of tlic 1,ortl of i hc Jews. In
Ihoclus 7:10 - 13 the feat of Moses and Aaron surpirsscd t hat of L~y p t i a n
Magicians. Magic was practiccd in Isracl and in thc Jewish communities but was
condcmnccl. I t .tvils not par t ofJcwi sh rcligion. This rcligion hirs totirl purity hcncc it
condcmncd illicit and licit magic.
lsli11~1ic rcligion equally bclicvcs t hat magic should not be associated with it.
Buhlmann (1982: 169 - 174) obscrvcs that Islam is a post-Christian rcligion which
originated in the Mitltllc 1Sast. It atlaptcd most of t hc Old ant1 New ' I' cst smc~t
doctrincs t br its proclamation to protlucc its scriptures callctl Koran - Qur' an. I t
claims t hat God himself clclivcrcd the Koran to Mohammctl ant1 it is the Word of
Cod and ;I gift of God. The Koran is hcst rccitcd in Aramaic ils it conversation with
God. 'l'hc rcligion is thco-centric and the believers live cxclr~sivcly ;I community lifc
gratling non-members as unbclicvcrs.
Quadr i (1986: 219 - 244) dcclarcs t hat t hc Islamic rcligion came into Nigeria
as a purc rcligion. I l c writcs t hat Moslem clcrics in Nigeria introducctl divination
in'to Islam tlespitc t he fact t hat Qurn' n candcmns it. Thc rnellemr who were teachcrs
of the rcligion confronted ir lot of problcms from ncw convcrts, and wcrc not happy
losing thcir converts to traditional religious rites ant1 practiccs. 'l'hcy thcrcforc
introduced syncretistic practiccs of divination and magic into Islam. 'l'hc divination
and magic rituals introduced wcrc blended with Moslem practiccs. Of course thcy
pndcmncd all intligcnous cultural practiccs whilc thcy gavc a rcplilccmcnt with un-
lslamic acts of magic of carryi ng of amulcts and usage of ot her herbal concoctions
by some Moslems to provc t hat Islam could solve all problcms.
Quadr i ~ s s c r t s t hat t hc Muslim clcrics added vcrscs of Koran texts writtcn in
pieces of' pilpcr and putting herbs or some ingrcciicnt on it and then tying it as
i~mulet. 'l'his amulet is usctl for cursing and protection in times of crisis and for
womcn to at t ract lovers and to bring good luck, for prospcrity and so on. Quadri
declarcs that: "Such bclicf is cont rary to Qura' nic view which sccs Allah alonc as
the only savour [rcdccmcr] and sustaincr of universe." Islam like .Jewish rcligion
condcmns thc practicc of magic. Would Christian religion i~cccpt mi~gical pr;lcSiccs .:
for her converts?
Christian Religion docs not tolerate witchcraf't and nli~gic in whatever form.
'I'hc Christians through Paul condemned Bar Jesus -1Clymas il Jcwish magician in
Paphas. Paul called him a falsc prophet, son of the devil, an cncmy of all that is right
and full of cvcry sort of deceit and fraud and twister of straight paths (Acts. 13: 6 -
13). 'l'hc evil spirits he was ;~ddrcssing attaclccd ;I Jcwish csorcist who tried to mix
Christianity with his magic arts. Many who practiccd magic of all kinds bcforc
joining Christianity had thcir magical books burnt (Acts: 18 - 20). Illicit and licit
magic arc toti~lly condemned in Christian rcligion. 'l'his may not scrvc as paradigm
for othcr rcligions. llowcvcr, the rcligion is a pointer to what mily bc regarded ils
totally pure rcligion which dcpcnds on divinc will to achicvc thc intentions of thc
bclievcrs, no mattcr the human crisis. I t is human crisis t hat I c d s bclicvcrs of a
religion tu scclc automatic solutions cvcn to commit sacrilegious acts.
lnconvcnicncics of'lifc often shattcr or put in doubt the faith of' religious aflilic rl t' on.
Since, African 'l'raditional Rcligion has bccn grilrlcd at par with world
rcligions; it is unfair and derogatory to classify African mysticisnl with magic and
witchcrilft. Since mysticisnl is thc prop of all main religions and the guide of totality
of' rcligious cspcricncc and practices, Igbo mystics arc genuine rcligious
practitioners i ~n d not manipulators of spirit forces. 'l'hcy cherish the Suprcmc
Being, thc deities and honour thcm with rcvcrencc.
~ 9 .
3.4. 'I'IIIC IC130 REL,ICIOUS MYS'I'ICS 110NOT l'AliC'I'I<3E WI' I' CIICIUYI'
Some Igbo scholars nrc bold to assert t hi ~t lgho Kcligion is rcligio-nii~gico. 1Sjizu
(1986: 62) st i ~t cs that ofo has mugico-religious use, wliilc Mctuli (1985: 110) supports
tlic view t hi ~t lgbo rcligious rituals arc charactcrizecl by mi~gico-religious
cercnionics. Ifcsich (1989: 237) is of thc opinion that magic confcrs power on man
but Igbo pcoplc regard niitgic as dcccptivc tricks lntrr n~rgl ~rrgl ~o[ and the practicc is
i11i abomination- ,4111. Ifcsich yucstions seriously the Itind of positive contribution it
citn offer African culture. llogu (1974: 235) observed that tinic is long past whcn
dcrogiltory tcrnis like fetish, primitive and magic should be applicd to the facts and
facets of' Af'rriciln '1'ratlition;d licligions. l l c dismisses such ;~ppcllatioiis as usclcss,
irrclcvi~nt and i~rchilic. Could tlic lgbo mystics wliosc duty is to prcscrvc oriient~rii -
lgbo custoni and tradition be identified with ,4111 i~boniinatioii and dcccptivc
pt-actices in the name of religion?
'1'0 identify tlic true situation, a recourse to lgbo pattcrn of prilycrs in
tri~ditional religious scttings is ncccssary to disabuse tlic wrong notion that IgBo
n~ystics practice mi ~gi c i ~n d witchcri~ft.
Mctuh (1985: 134 - 136) givcs some lgbo traditional prayers for different
occasions thus:
I'rtrjwr t o Ifejiokrr bej0re l'l(rntilig [c;~llcd Njokul. The cldcrs sqi ~i t t hchind thc priest
of Njolirr who takes a chicltcn i t ~i d prays as follows:
I have come to give you food and to tell you that wc ar c
preparing to plant our yams. May thcse yams grow well, i ~n d
may we remain to eat them. Grant thilt no one mily mcct
with injury during this fkrming year. Protect the lives of our
men, women and childrcn. .... Njokrr, comc and dr i nk palm
winc, Ala comc and dr i nk pi ~l m winc. Ndiclrie, ancestors
comc and dr i nk palm winc.
Njoltrr, you havc hcard what wc have saitl. l'rotcct our lives.
This praycr ;rgain has no command in it.
In the pr;rycr for the recovery of tlru sick person with i r fowl provitlctl hy the sick
person' s brot her before Arryantvrr (Sun Deity] shrine, Mctuli writes:
My brot her is ill, Anyanwu! And I pcrtbrm thcsc ritcs to bri ng
him birclc to l i k.
May you Anyanwu, Chinckc and all irnccstors grant t hat hc
mily bc restored to hcalth.
'I'his praycr is a rcqucst to Anyan~vu, Chinckc and the irnccstors to grant at thcir
disposal thc hcalth of t hc sick pcrson.
Ejizu (1086: 77) observcs t hat for thc consccrirtion of 0 ' in thc shrinc of
Ah(rjiokcr, the ofticiatin(:, priests trftcr he has pourctl the blood of ~l i t ugl ~t crct l rirm
and fowl, prays thus:
'I'his Ofo wc havc today, 'Afo' to consccratc you. You will
st art to day to be cffcctivc. Anybody t hat has poison that can
I dl , any man or woman or anybody who stcirts and denies it, if
hc is brought and if this Ofi) is brought and hc or she swcars
on it may you kill him or hcr. Anybody tl~irt commits an inccst
or any ;rboniination irgainst thc eart h dcity may this Ofi) kill
11i 111.
Tcrr~ri~rg to tlre Irolder tlre celebrant [sic] s t ~j ~s :
You t l ~ c holdcr of this Ofo, if you commit iiny of thcsc crimes
may this Ofo lcill you. ICarth gotldcss you havc hcard, 'l'hunclcr
you h i r ~ c heard, ISbiriltc our irnccstors h a w you hc;rrd6! Yam
gotldcss listen, water spirit and spirit of Iirtrine, you havc
hcirrd. 13c our witilcss today that irnybotly who coniniits
abominirtion should dic! I think 1 am corrcct? Ycs!
'I'his prayer of consecration of Ofo mysticirl object is iln i ~l )pci ~l to the divinities-for
>?,
the intervention not a command.
Aguwil (1995: 68 - 70) submits thiit Agwu elcity plays very i mport ant rolc in
Igbo rcligioi~s ritual settings. I t is the dicty of mcdicinc men Ifor herbal medicine
provision1 and tlivincrs [for provision of divinirtionlspirit-worltl nicssirgcsl. In the
ritc of Ightrzrr /Igrvrr - co~isccrirtion of shri nc irnd silyi~ig yes to Agwrr - Iliwenlirve
Agrvrr sixteen new pegs of Ogilisi [Ncwboulclii~ I,;rcvis] ar c plirntccl in rows of f our
representing the spirit world [four dcitics of lgbo marltct days] and the rolc of
Agwrr, ar c uscd to identify the plot of land. Ot hcr Ogilisi stems ar c planted at the
shrinc sitc to rcprcscnt the pantheon of' thc locitl dcitics.
Ot hcr prominent clcitics installed ilt tlic shrinc sitc with thcir synibols ar e Aln
Agwrr - Mothcr-earth dicty of ngrvcr, Obnsi Agwrr - the < h l of ngrvcr, and Ar~~trdiolrn
Agrvrr - the t hunder tlicty of ngwrr. 'I'hcsc pantheons' symbols tire very necessary for
, Agrurr to behave within the moral irnd tlivinc authorities irs known in Igbo
cosmology and ontology; t hat is to be cooperutivc under Igbo religious principles.
Aguwir cmphasims t hat bcforc tlic ritual of consccrirtion of the shrinc, the whole
religious insignia provided for Agrvu consecration ar c cxorciscd of all ambivalent
ant1 capricious acts. ICvcn cvil intentions and acts ar c csorciscd. 'I'llcy ar e cursed,
dcnounccd irnd ordered to vanish from thc shrinc cniblcms and sitc, while thc spirit
forces t hat ar c hcnign, honest, benevolent irnd rcliahlc irrc invoked to tirltc over.
'I'hc ritc of consecrating the shrinc for Agrvrr operation, Aguwa states is
contractual. I t binds the Agwrr dibicr and nicclicinc men with tlic clcvotccs to honesty
and ji~sticc. Ilcncc, the authority of ofo is uscd to scnl t hc contract tcrms. On tlic
pl-onounccmcnt by . t he officiating priest, Aguwa writes: The qflicicrting (libin
' !?,
yrorrorrrrces tlr e rights nrid drrtie.~ of Agwrr trnd those of11 irmcrn ptrrty; IIbr erecting the
slrrine, offkrirrg sncrifices nntl j hr the intentiorr t o rrritlergo the iriitintion, [what] the
person expects front Agwir: good lienltli, prosperity nritl good forturre i r r Iris
rrritlertnkings. 'I'hc contractual prayer gocs thus:
...................................................................................................................
Agwrr cr gbnzrreltr gi. I gcrkrvtr ericlrcr olr rrrrr gi clrejlro yn -
l ri el e olr rrrcr gi. Oj o gbrtok wtr gi
Nwoke a rin-ntii nnyn nn I gn nkwndu I gnltwn ngbn ycr mnghn ukpuru -
nkn oru yn, Ofo ghirokrvtr gi.
Nye jur t r l r r r i s i ike,
I gtrltwn t i l r i r ilre onrn bitrtnrn yn nuclrie
LI Z0 -
NJW ytr rrnirr, nkrr nti irhn.
Ofo ghiruk wn gi.
Agwu your shri nc is complctcd.
You have rcccivccl i111 t hat is due to
you.
Thi s miln cxpccts support in his
Give him good hcalth.
Givc him children iind wealth.
If i ~f t cr rccciving your rights and you;
forget him-
. Miry 0)) ltill YOU.
If you betray him
May c!fo Itill you.
If you block any good coming to him;
. May ofo ltill you
Comments: It is obscrvcd that Amntliolrtr dcity irnd ICarth dicty irrc prcscntctl as
witncsscs. 'l'his signifies that Agwrr spirit is sub,jcctcd to their authority. 'l'hc Agwrr
spirit being regarded as onc of subjects of grcirt dcitics merits destruction if he
deviirtcs from the principle of honesty irnd justicc. 'l'hc clihicr, the diviner, the
medicine Inen and thc votaries of the spirit of A ~ V I I arc under the samc ssrnction.
Aguwa rcitcrirtcs that, the officiirting priest striltcs c!fi, on the ground during
thc contractual praycr scssion of shrine dcdication. The ritual spccialists - lgbo
mystics: priests, diviners, the mcdicinc mcn, the cltlcrs, the titled men all have ojh
for religious rituals: Ofo Alusi, Ofo Ajk, Ofo IXbin, Of0 Ol(pnln and Oj i ~ Ozo. 'l'hcy
use it ritually at cvcry rcligious ccrcmony. It is not cspcctcd that onc who uses ojb
. in Igbo rcli$ous ritual should cvcr contcmplatc getting involvcd with magic and
witchcraft, which is manipulation of thc spirit forces. 1Svcry Itind of deception is
despised in lgbo religion.
l n the praycr of consecration of Ojo, the divinitics involtcd wcrc cirllcd upon to be
witncsscs in the operation of the ob-jcct and to listcn. They wcrc ncver cornmandcd.
The operative words to the divinities wcre to hear and to listcn. 'l'hcy wcrc irppcalcd
to bc callahorators in the wishes of lhc petitioners and to kill lhc guilty person. This
praycr serves as i1 sirmplc of ill1 other lgho mystical lrirclilional invocations which
arc never commands. 'l'his rcscarchcr obscrvcd from thc field work ;rnd intcraction
with Igbo mystics t hat thcir prirycrs revolve around i~ppcirl irntl licvcr commirnd,.irs
is the practicc in magic. Thi s study and t hc finding i1rc uncomfortablc with the
appellation of magico-rcligious givcn to Igbo Traditional rcligious prirctice.
It hils to bc noted t hat some aut hors as quoted in the tliscoursc, ar c of the
opinion thiit witchcraft is part of Igbo 'l'rirditionirl Religion. 'l'his is a wrong
i~sscrtion. For Igho 'I'riiditional Kcligion and Africirn 'l'rirtlitionirl Kcligion to girin
cclual status with r ccogni ~cd world religions, witchcraft and magic should not be
i~pplied irnd itlcntifictl with thcir practicc. Even if they ar c obscrvcd to be practicccl,
they must hc euorciscrl from thcm.
Mctuh (1994: 109 - 125) submits t hat African traditional rcligion is classified
among the religions of the world t hat has clcmcnts of rcvclntion and hclp of divinc
grilcc. Il c observed this in thc documcnt published by Secretariat for Non-Christian
licligions - Africac. Terrarum.. 'l'hc quotation runs thus:
'If' God is i\t work in traditionirl rcligions, irnd if mirn responds
to this divine activity, African rcligion contains an elcmcnt of
revelation and help of divinc grace, I I ~ C ~ I L I S ~ God, from the
beginning of timc scclts to makc himself known to mirn and
this response of man to God is rcligion.
'I'hc documcnt gocs furt her to rciteratc t hat Afri ci ~n 'l'rirditionirl licligions should
not be gratlcd among ' ni rt urd rcligion' o r ' human rcligion'. Mctuh, backcd by the
sbovc facts from the clocumcnt, Africne Terrrrrrrnz irsscrts thirl ccrtain dcrogirtory
t c r ~ns used to classify African 'l'rirditional Kcligion liltc animism, fetishism, ;mil
totcmisrn wcrc iilcas bornc out of ignorance, prejudice and contcmpt for African
'I'raditional Iicligion. Igbo 'I'raclitionid licligion now grirdcd irnlong religions of the
world shoultl not have mirnipuli~tion in its prircticcs. Consequently mirgic whether
licit or illicit should not be tolerated in it. 'l'hus the i ~ut l i ors who Iiitlicrto bclic,ycd
t hat divinities a r c manipulated in Igbo 'I'ri~ditionill Hcligion did so without
consideration of the principles of rcligious practice before coming to their
conclusion. Magico-rcligious is hypothesis t hat must bc cvaluatctl from Igbo
rcligious prayers of tlic mystics who kccp the omertnrti mcticulously.
I hhl mann (1982: 150 - 151) is of the opinion t hat Africans [lgbo pcoplc] ar c
i ncuri ~bl y rcligious. IIc asscrts that anyone tlcnying Got1 iis the citusc of all things
would, in sub-sitharan Africa be looltcd upon iis itbnor~ilal. African pcoplc had
' primordial rcvcli~tion of God, he claims. Il c concluclcs that God struclc n r e d
covennrrt with tlrese people with the res~rltrrrtt specirrl cnnsciosrsnes.~ of' electior~ irr
AJi.icair crrlturrs. African pcoplc thcrcforc havc stood in the prcscncc of a creating
God and havc found in him an ultimate mcaning for their lives. Conscqucntly Igbo
Traditional Rcligion with thc divinitics remains unique as ;I religion. Any abuscs
fount1 in it ar c as ot her abuscs found in all religions of t hc world.
r .
l o sum up, this chapt cr focnscd on the rcligious and non rcligious in African
~nysticism with spccial I-cfcrcncc to the area under study. 'l'hc rcsc;lrchcr discovcrcd
that the rcligious mysticism consists in reverence and pcrpct ui ~l consciousness of the
divine rcitlm within t he various structures of Africanllgbo socicty and the positive
concern of t hc mystics for solutions to social nccds and aspirations. 'I'hc non
religious, on the ot her hand, though it supcrficially rcscmblcs t he rcligious through
apparcnt association with superhuman realities, neverthclcss diffcrs csscntially in
goals and operations, especially in its anti-social activities liltc witchcraft and
sorcery.
Igbo mysticism is the prop of lgbo 'I'raditional Itcligion. It would be necessary
to investigate tlic worlcl of the Igbo mystics within Igbo t r i ~t l i t i ~ni l l religious culture,
21s to identify their roles i ~nt l rclcvancc to Igbo cl c~ncnt s of worship. 'l'hc nest
chilptcr cxplorcs tlic Igbo worldvicw within thc religious ritual identification of the
mystics.
ASSEMB1,Y l l OUSE [OBU] OF NZAM 'I'RAI)Ir~IONAI, I'RIISSTS, 1)IVINKRS
AND MEDICINIC MEN
3.5.2 PI<X"IIE 'CWO: . ,.
lY1 0 J 1 SI1RlNE AGlSN'I'S IN lG13ARlAM NEAR MG13AC111~l,lC1<U AN11 ORJI
SIIIIINE PIIIES'I' IN WIII'I'E IUWADIOGI3U IKICM] O F UDlJDIC ONUGWIJ
DEITY IN IGBAHIAM WI'I'II 1.11s SIIRINIC AGISN'I'S; IFISANYI OKAPOK,
DIVINER EXI'IAINING SOME I'OIN'I'S ON DIVINA'I'ION ['I'IIIC DIVINEII
WAS CALLED RACK HOME FOR DIVINA'I'ION l<XI'I,AINING SOME
I'OIN'I'S TO 'HIE RESEAKCIIEKJ.
I
-
MA1)UABUCIII NWAIUMA BESIDE EKIC IIICI'I'Y CONSECRA'I'IZI) WIT11
AGI3ALATA 'IREli: IN ICBAIUAM ('1'1IE RUSII TO Bl!: C1,lCAREII BEFORE
ANY SACRIFICIAL EVENT]
AMUJI IYl SIII<INI< I'RlICS'I' [NWAKACIIA N1)URUlSlJ POSING WI'I'II 'I'IIE
RESEARCHER
IIDUDE ONIJGWU Sl l Rl NE 1'13lES'I' IJWADIIZGWU IKEZM IN IGBARIAM
EXl'1,AlNlNG SOMI2 POIN'I'S; WIII'I'IC C1,O'I'llli RACKCROIJNI): GIFTS
FliOM VO'I'ARIICS FOR I'AVOURS - IN FISli'l'l'l'lrl'Y AN11 PROTICC'I'ION
CI-IAPTER FOUIi
AN X-RAY OF 'I'IIE WORLD OF TI I E MYSTICS IN NOR'I'IIERN IGBO
'TIU1)ITIONAL RELIGIOUS CULrI'URE
Mysticism is not of cxclusivc possession to Asian and Wcstcrn Religions.
Mysticism is found in African Traditional Rcligion as wcll as in Igbo Traditional
Rcligion. lgbo Traditional Religion can bc rightly called a mystical religion, as
almost cvery activity of thc peaplc whether social, political or cconornic tend
towards a unitivc alliancc with onc spiritual being or another. Igbo traditional
mysticism in conception and opcration is the controlling factor of Igbo Traditional
Religion. 'Thcsc Igbo mystics: priests, divincrs, Dibin, thc cldcrs, titled men and
prophets in thcir mystical functions cxert conspicuous intlucnccs on traditional
belicvcrs in all faccts of Igbo traditional life. An x-ray of thc Igbo mystics in thc
contcxt of Igbo worldview would exposc Igbo mysticism in Igbo bclicf systcm's
4.1. AN X-RAY OF NORTkIERN IGBO ' TIUDITIONAL WORLD IN
RELATION T O IGBO MYSTICISM
Thc Igbo traditional univcrsc would bc discussed from thcir world vicw as it
pcrtains to thcir practicc of mysticism. Igbo Traditional Rcligion is so rich in
religious idcas involving mysticism. Mysticism in Igbo traditional sctting touches all
Igbo ideas of religious valucs. Igbo pcoplc arc pragmatic and thcir rcligion is
realistic and fultilling. Igbo pcoplc cxpcct the bcst from thcir objccts of worship.
Any poor harvest mcans the divinitics are not disposed and at their bcst or thcy had
not done their reverence appropriately. Man is involvcd in religion for thc purposc
of having communion with thc nnsccn transccndcntal powcrs t hat arc cxpcsi:vnccd
dcliberatcly and unwittingly. 'l'hcsc transccndcntal powcrs arc vcry valuable as far
as thcy provide all ncccssitics of lifc. With thc abundance of prospcrity and security
the traditional Igbo cherish thcm. lgbo mystics ar c rclicd upon as religious
intcrmediarics to provide thcsc supernatural blessings to lgbo socicty and
individuals.
The Igbo traditional univcrsc is not atheistic. I t has strong religious
connotation t hat all about lifc hingcs on religion. This vicw t hat Igbo pcoplc havc
religious interest for thc bcncfit of thc socicty is propcrly amplified by Nwanunobi
(1992: 194 - 195) whcn hc says:
In traditional African socictics.. . rcligion constitutes a
pattern of common beliefs which providcs firm basis for
group solidarity. In this sense... traditional African
rcligions subsumc the valucs of various societies and
providc meaningful codcs for action .... [Thus] it is clear
t hat thc transactions with thc anccstors and othcr spirits in
thc traditional African scttings arc gcarcd towards pcacc
and prospcrity hcrc on carth.
Igbo socicty bcing rcligious has grcat need for thc socicty to bc pcaceful and vigilant
towards a11 thc forccs of nature. In thcir vigilance thcy can tolcratc any spiritual
forcc so far it docs not disturb thcir peacc. Thcy arc tolcrant and compromising in
lifc advcnturc. This challcugcs their social and religious t ~ s t ~ t c reciprocal rcspcct for
cordial co-cxistcncc for all that makc up thc world of the living with Igbo mystics as
thc watchdogs and intcrvencrs. . Accordingly, thc Igbo bclicf system holds that
cxistcnce is meaningful in so far as it has good cffect on thc lifc of man. Ogucjiofor
(1996: 49) submits t hat "thc Igbo are rcligious through and through, and thcir
religiosity is bcst understood in refcrcncc to thc bclicf in uncountablc spiritual
forces." 'l'hcsc spiritual bcings arc so much belicvcd in Igbo gcncral lifcstyle that
thcy ar c licld responsiblc for cvcry thing and action. I t is a strong religious faith and
fccling that nothing would work without tlic spiritual forccs intcrvcning prcscncc
and action. And it is the lgbo mystics who undcrstitnd thc opcrations of thesc
spiritual forccs. Thcy ar c armcd with this knowledgc to scrvicc Igbo pcoplc religious
fcclings as ritual specialists.
Ekwunifc (2003: 18 - 19) submits that thc Igbo world is principally it world of
two intcracting rcalitics of thc spiritual and thc material. 'l'hcsc two worlds find
their mcaning only in thc l'ransccndcntal. Hcncc thcy do not opcratc in opposition
to onc anothcr as thcy havc unity of purposc in man who is in thc ccntrc. Thc
invisiblc and thc visiblc bcings itrc hierarchically structurcd. Laws, customs and
sanctions ar c niadc t hat man would bc seriously guidcd to hchavc accordingly for
harmonious rclationship among thc spiritual bcings and thc physical univcrsc. 'l'hc
Igbo mystics ar c the custodians and implcmcntcrs of Igbo laws, customs and
sanctions.
Mctuh (1987: 78 - 79) submits that harmonious intcraction of bcings lcads to
thc mutual strcngthcning of bcings involvcd that thc growth of lifc may bc
cnlianccd. l'hc Igbo man strivcs to bc in harmony with Cod, thc dcitics and
fcllowmcn both living and dcad, animals, vcgctablc, and othcr elcmcnts and
phenomcna in thc univcrsc. This intcgration and communion is mcticulously
rnaintaincd through avoidancc of cvil acts, consultation of oraclcs and divination as
to assurc oncsclf of bcing in thc right rclationship with thc forccs in thc world.
Sacrificial ritui~ls ar c mcant in Igbo worship to rcinforcc thc pc~pl e' s
communion with thc divinities or to repair thc damaged cordial affiliation thc
people have with thcm. 'l'hc Igbo peoplc dcpcnd very much on thcir mystics who by
thcir rcligious scrviccs i ~t t r act thc appropriate harmonious co-cxistcncc bctwccn the
Igbo visible world and thc invisible supcrni~turill world. 'l'lrc Igbo mystics as thcy
regulatc and monitor thc obscrvancc to the traditional norms, they meticulously
avoid bcing guilty of deviation.
4.1.1. EI,EMICN'I'S OF IGRO RELIGIOUS RE1,IEPS AND MYSTICISM
'I'hc Igbo tri~ditional rcligious bclicf systcm is ccntralimd on thc operation of
five supernatural beings: Bclicf in Suprcmc Being - Chukwn, Belief irz local deities
with specijic functiorzs, belief it1 powers of ancestors, Belief in oracles and system of
clivir~ntiorz and belief in ht r nc t forces wl~icb nre personnlizetl (Nw a h , 1985: 1 15 -
122). 'I'lrcsc would bc summcd up with thcir charactcristics for individual spiritual
operations w.ith thc forccs of nature. It is the Imowlcdgc of thcsc spiritual cntitics
and the religious revcrcncc they rcccive that gcneratc tri~ditional Igbo mysticism.
4.1.1.2. '1'1113 BELIEF IN TI I E SUI'REMIC BEING - CIIUK WU, OR
CIIINEIUZ, OR OSEBU LU WA, OR ICZI3CIIITOICE.
'I'hc Igbo mysticism rcvolvcs around thc strong hclicf in the Suprcme Being,
the Ultimate Reality as the sustcnancc of all human and natural world. It is this
Suprcmc Being t hat allots to individuals the destiny callcd chi.'l'his destiny-spirit
[clri] as Mctuh (1987: 186) posits is thc emanation of thc Crcat or in cach individual
lgbo pcrson. This destiny-spirit has onc lifc in God and the othcr in thc individual
person. That which is in the individual providcs thc kind of work and thc succcsscs
or misfortunes t hat would accompany thc person all through onc7s lifc. Igbo Mystics
find their Clri in time and begin to relate well with them, hence they were ablc t~ bc
thorough i ~nt l comnlittcd Igbo personalities in thcir rcligious and social functions.
It is the Supreme Being through the destiny-spirit Clri t hat lgbo mystic is
assured of the powcr to operate on the two lcvcls of existcncc as human being and as
a spiritual being. I t is through the spiritual csscncc in thc mystic that he is ablc to
communicatc with the spiritual forces of the univcrsc through rcligious rituals. This
powcr is dcpcndcnt on God and can only bc attained through religious ritual
consccration. Ekwunifc (2003: 87, 23) observed that the traditional Igbo mystic usc
rituals of consecration to express and comrnunicatc to participants thc dynamic
intcraction bctwccn thc invisible and visible bcings of lgbo world.
Awolalu and Ilopamu (1987: 135) submit t hat in West African 'I'raditional
Religion, God is sccn as the Creator of thc world, thc owner of' the carth and that
man is only a tenant on God's earth. Thus, the Igbo mystic cannot do anything
without the from God who owns thc carth. Ari nm (1970: 51) obscrvcd that
in lgbo 'I'raditional licligion any rcligious ritual whcthcr to a minor divinity is
regrrrrled ns irltimrrtely destbted to God. Armed with this important Itnowledge, the
Igbo mystic is very conscious of doing only what the lgbo traditional norms
recommend, so that he would bc a friend of God and the spirit world, and as such be
an appropriate intermediary of both spiritual entities and human bcings. 13y this thc
Igbo mystics mcrit to bc called nmiro 110 mntlir [spirit and man]; oje nn mnmo [onc
who visits the spirit world]; orru mmiro [one who can hear the messages of the spirits
and speak on thcir behalf']; uko mmuo nn nrnrllr [a go-bctwccn spirits and man].
The Suprcmc Dcing in Igbo 'I'raditional Kcligion has many proper naincs
conceived through his attributes and relationship with human beings.. IIe is
CI~ukwcr, C'lricteke and iIsehiilirwa. 'I'hcsc namcs of God scrvc for the lgbo mystical
expcricnce of their relationship with IIim. God is C'lrcrkrvir crnd eqcinlly cnrl be crclled
Chi-iikwrc, Chi-nn-eke nrztl Ose-hiiln-irwrr as the ultinlatc source of bcing. Clruk~vii
according to Edc (1987: 123 - 145) created human subjccts who ar c his own to bc
autonomous, yet a r c dependent and participate in llini through the Chi which I-Ic
gave cvcry creature. Chi-irkwci is t hc Bi g lijk which is Absolute Life, Pure cxistcnce
and t hc neccssary Rcing through whom human bcings and ot her beings derive their
being. I-Iencc t hc Igbo pcoplc have names as Chi-nwe-ndci [God owns lifc]. I' hc
entire thought, reflection and operations of Igbo mystics ar c t hat as God owns lifc,
hc thc mystic, the ngcnt of God, scrviccs this lifc for God. 'l'hc lgbo pcoplc classify
the l gbo mystic as such - onye ccko [a-go-bctwccn]. Ilcncc, t hc mystics ar c
approached for ritual scrviccs for holistic lifc.
Kde postulates furt her that in Igbo metaphysics Chi-ere-eke means the Chi-
wlco-is-crenting. Thus God is cver creating and participating in Igbo world of man
and his total cxistcncc. 'l'his affirms t hat God is the power and t hc csscncc of thc
general life issues and guardi ng cvcry existcncc to his proposed end. Ose-bcilic-crwn,
t hc Grcat God is caring, supporting and providing for the world. Consequently, the
Igbo bclief is t hat Cod is oiitologicnlly present i n every heirrg. So, for the Igbo
mystics, God is sccn not only planning and cari ng for crcaturcs but cvcn as carrying
them as a shcphcrd. This gives thc meaning of all Igbo religious mystical cxpcricnce
- I go Mr mo [traditional religious worship] t hat God may car e for them as a
shcphcrd through thcir religious practices. Of coursc, Igo M n ~ w I I ~BS many cithcr
namcs like Imcyn Mmuo, Ikwnpn nyn.
Igbo people bclicvc that ontennr~i, thc traditional law for harmonious co-
existence is from God. 'I'his fact Edc captures when hc writes:
O~nerrtrui is a gcncric term for thc body of' Igbo socio-rcligious
laws, customs and traditions passed from gcncration to gcncration
and handcd down to thc anccstors from Cod, Cl~ukwcr, through
thc Earth-god [dcity]. For thc Igbos an cvil is basically rcgardcd as
an offcncc against onwnnr~i. Evcn natural catastrophes and all
sorts of undcsircd occurrcnccs in the universe iirc rcgardcd as
evils bccausc t h y disrupt thc normal order of reality which is
supposcd to bc prcscrvcd by omer~nni.
God who is thc aut hor of all goodncss wants man to ensjoy the good in life by giving
him ornentmi. The Igbo religious mystical cxpcricncc with God is for harmonious co-
cxistcncc with Him and fcllow human bcings for the joys that IIe God would
provide. Clrcrkwrr is cvcr prcscnt, caring as a slwphcrct and providing the Igbo world
with all thc csscntials of lifc. The Igbo mystics remain cvcr vigilant as custodians of
omennrii that cvcry person should bc knowlcdgcablc of the Igbo traditional norms
and equally a good practitioncr. Igbo mystics arc always available to perform ritual
cleansing for thosc who havc digrcsscd in norms that God's mcrcy may be attracted.
Whcn sacrifices ar c offcrcd, the divinity by acccpting the gifts will permit thc
rcncwal of contacts and f'cllowship with man for the good bcncfit of the socicty
(Awolalu & Dopamu, 1987: 134). Thus consccration of ritual agents: time, spacc,
animatc and inanimate objccts would rcmovc thcm from profanc to sacrcd status.
'I'his is what raises an Igbo mystic to sacred functions for thc society. 'I'hc mystic so
raisctl becomes a medium bctwccn thc super-scnsiblc bcings met the votarics.
Through thc ritual of consccration tllc traditional Igbo validatc thcir cosmological,
philosophical, religious, ethical, social, political and economic valucs (k:kwunif:c, . .
2003: 21 - 23). 'l'hc Igbo mystic by his lifc and clutics is the ccntrc of lgbo
cosmological, philosophical, rcligious, social, political and cconomic valucs. The
mystic remains an lgbo modcl to thcsc valucs.
In Igbo univcrsc, the mystics ar c the medium through which ('rod could
easily be reached. The mystics nrc lgbo rcspcctcd rcligious Icaclcrs. 'l'hcy comprise:
traditional priests, the medicine men, the titled cltlcrs, tlic diviners and the prophets.
'l'hc divinitics arc itgents of the Suprcmc Bcing in lgbo 'l'ratlitional Religion. 'I'hcy
arc mcsscngcrs, ministers, intcrmcdiarics, rcprcscntativcs, guardians and policemen
of public morality and servants of Gad. 'l'hcy ar c hrought into being by the
magnanimity of the Suprcmc Being. Thus they dcrivc thcir cxistcncc from llim and
their capability is dcpcndcnt on the powcr of the Suprcmc Bcing (Quarcoopmc,
1987: 70 -74; Awolalu and Dopamu, 1987: 76 - 77). As the divinitics ar c messangers
of thc Suprcmc Bcing, the Igbo mystics arc thc intcrmcdiarics of these divinitics for
the Igbo man. 'l'hcy ar c the authorized medium of rcaching the divinitics cffcctivcly,
through rcligious rituals.
'l'hc mystics ils rcligious Icadcrs communicatc with thc Suprcmc Bcing
through thcir assigned rotcs by the society. The mystic rcligious lcadcrs perform
their clutics as agents of divinitics who arc channcls of rcaching the Suprcmc Being
for the protection and blessing of votaries. Mbiti (1982: 62) says:
Ycoplc make offcring and sacriticcs in ordcr to draw the
attention of God to thcir nccds, but thcsc things ar c not given
to him directly. I t is bclicved that God docs not nccd such
things. The sacrifices and offcring ar e then made to lcsscr
spiritual beings, such as divinities, spirits and the departed.
'l'hcsc arc go-hctwccns bctwccn man i ~n d ( hd. 'l'hcy ar c
cxpcctcd to rcccivc the offerings and sacrifices, and then relay
. :,
pcoplc's rcy ucsts to <hd.
l'hc Suprcmc Rcing is visible through lgbo mystics who also ibrc agcnts of God and
very close to man. 'I'hc mystics rcprcscnt the divinities thcy vcncratc who arc
ambassodors of the Suprcinc Hcing. 'l'hc bclicf goes that God iiscs the Igbo mystics
who arc agcnts of local divinitics efficiently to communicate his intentions to man in
many forms.
4.1.1.3. '1'111< HE1,lEF 1N L,OCAl, 1)ICl'l'llCS W1'111 SPECIFIC FUNCTIONS
'The minor dcitics arc called spirit forces. Ari nm (1970: 49) stntcs that rro
crlrrsi [spirit], no ni ~t t er Itow strottg, cnri nj'kct nrtytltilig rvitlroirt C'lrr4kwu. This is so
bccausc thcy [nlrr.sis] ar c subordinatcs and mcsscngcrs of God. 'l'hcsc lgbo divinitics
[nlrr.sis] rulc the earth for the Suprcmc Rcing. 'I'hcy ar c nccordcd due rcvcrcncc as
spirits for thc advantage thcrcin. 'l'hcy ar c placated and worshipped through the
scrviccs of lgbo mystics, according to the nccd of the worshippers.
The divinities ar c intermediaries of God through another mcdiatory, the lgbo
mystic. It is through thcsc divinities ibnd mediatory role of Igbo mystics that Igbo
pcoplc arc assitcd to reach God amicably. 13y using intcrmctliarics the Igbo bclievc
and fccl t hat thcy arc contidcntly in the hands of those who citn speak on thcir
behalf through taltilig and delivering thcir mcssagcs conveniently to God (Mbiti,
1982: 63). 'l'hc lgbo mystics by thcir training, consecration and cxpcricncc,
untlcrstmd thc language of the spirits and communicate with thcm as per the
scrviccs nccdcd. Consequently thcy ar c callcd mnirro rin nzcrdu, Olzu nlnzrro, Oj e rrn
mm110, L'ZL' nlcrsi,
Some of the Igbo 'I'raditional clcitics nccd to be mentioned. Awolalu.:.and
Dopamu (1979: 91 - 95) named Aln as the arch-divinity who takes after God. She is
the spirit of fertility, yuccn of the underworld and custodian of morality. Yam
festivals ar c done in her honour and all economic litk depends on her bcncvolcncc.
'I'his dcity can also be called Aln &it-y, Motlrrr rcrrtlr or I~cirtlr-gockl~.ss. The
lgbo makc images of Mot her-Eart h with a child in her irrms. I' arrindcr (1962: 23)
observed t hat Mot her eart h is a remorseless avenger of sacrilcgcs. 'I'he lgbo see her
as a living being who can intcrvcnc n~ysticnlly in l~rminn qffiiirs in the same wcry ns
the nncrstml spirit. 1Zdc (1987: 103 - 104) support s the above submission when he
writes:
Social offences ar c regarded as rrrir , a pollution or i~bominntion, since
they infringe the laws of Earth-god who is the guardi an of morality
and controller of thc mi nor gods of fortune and cconomic lifc. 'I'hc
Earth-god works with the dead mccst ors to reinforce prohibitions
irnd ritual taboos.
'I'hc Eart h I hi t y is a subordi nat e and mcsscngcr of' the Suprcmc Bcing, C'lrilkrvu. Yet
the Eart h dcity as ir subordi nat e of the Suprcmc Bcing plays very active role in
cconomic and moral lifc of the Igbo pcoplc. Eart h dcity is the most i mport ant of all
Igbo divinities as it is lookcrl upon as the provider of all fertilities, and agricultural
benefits; and guards man agirinst ill-health, famine irnd drought. This stems from
the firct of her survcillancc for good morals. 'l'hc Igbo pcoplc by worshipping her ar c
assurecl t hat their community would have a harmonious good relationship with a11
ot her ontological and cosmological forces. The Igbo mystic ITzu nln is inchargc of
religious regulation of the l gbo scasonnl periods of Firming and harvesting. 'I'hc
Farmi ng and harvesting periods check mate ot hcr l gbo cal endar of rc1igif)us
activities orgnnizcd undcr the auspices of various mystic Icadcrs.
Onunwa (1990: 121 - 122) dcclarcs t hat when pcoplc have misundcrstanding
among themselves, they may have rccoursc to talting of oath. God would often stand
as final judge. Onunwa writcs furt her t hat most oaths in Igbo society may be taken
in the name of ot her dcitics but t hat the:
Chief object of oath-taking is Earth-Goddcss. Shc is hclicvecl to
be the guardi an of morality Iprivatc and public], the Gr cat
Mot her Spirit and t hc Queen of the underworld. 'The oath is
administcrcd by the pricst of the Eart h Deity, Ah , in the deity's
shrine.
'I'hc l gbo pcoplc say that: C'lrrrkrvcr bn Eze bi n' i pve mnr ~n ogorlo ycr n' crkprr tr ' c r k r
[the king who lives in t he heaven above yet his loin cloth roles freely on the ground].
'I'his nlcilns thilt God in spite of the fiict t hat Il c is invisible, l l i s authority manifests
strongly in the universe. The Eart h dcity is il manifestation of the authority and
powcr of Cod. Thi s authority and powcr is what the Ear t h dcity symbolizes as the
loin cloth of God, Cl~lrkrvu. Idowu (1973: 171) posits that:
Ala, the archdivinity among the Igbo, is variously dcscribccl as
the wife or daughter, and more firmly, the tcrrcstrial cxprcssion
of Chultwu.
'I'hus the ancestors and t hc ot hcr spirit forces ar c undcr the pawcr of thc l h r t h
deity. The Igba divinities ar c hierarchically graded.
l h r t h dcity is the reflection of the holiness of God. After C'lrrrkrvrr is mentioned
in t hc brcalcing of I da - nut Al n deity comes next, then the ancestors a r c called upon
to taltc their share. Sacrifices ar c offered to Alcr dcity before planting season and
duri ng communal yam festival by IZzenln [t he priest of Al n dcity]. An~cctliolin l ' ei ty
r ,
conlcs third in r ank to Aln deify ns it manifestittion of Cod's wriith. I hrough
thunder its prescncc is fclt. It dcsccnds swiftly with royal punishmcnt on moral
offcndcrs liltc sorccrcrs, witches, thosc who poison othcrs ant1 stcal or any hrcakcr
of'thc laws of thc land (Awolalu and Dopamu, 1987: 92 - 93). Igbo mystici~l practicc
is guidccl by good morills iis dclincatcd in thc onrerrcrrri. Any mystic who goes against
the omennni, thc lgbo pcoplc bclievc that C'lrukrvrr, Alrr rleifj~ with flre ancesfors and
Anrndiolrn ~vonld not spare him.
Amndiolrn is thc thundcr divinity that manifests the wrath of God on moral
offcntlcrs. Ilis prcscncc is sccn in thc lightening and his voice disccrncd in the
thundcr. He punishes justly peoplc who havc committed ti11 kinds of atrocities - nso
nln; Agwcr is thc tutelary divinity for divincrs and Igbo mcdicinc men. It can bc
capricious to thc cxtrcnlc in giving prospcrity or calamity and can bc difficult to
pliwatc. It ciill possess pcoplc for religious duties; Ojrrkwrr is another divinity that
cxprcsscs tbc wrath of God. I t is thc divinity that punishes pcoplc who havc
committcd unknown sins.
Ezclcwugo (1987: 170 & 190) obscrvcd that Igbo pcoplc worship many
powerful divinitics. 'l'hcsc divinitics he claims: woe befirle rrrry persorr wlto would
srvenr Jirlsely otr nrry of flrese gods or ojJend then? i r~ nrly wny. IIc namcd some of
thew dcitics as Onlnliko, Iyi-oji, and Okpimorln. Ezcltwuogu namcd othcr divinitics
at Nncwi as Iiiio, Ulnsi, Ogwugwn, Uzukpe, Udo and Akpn. Igbo communities havc
cherishcd dcitics and thcy nanw thcm by thc worlts thcy hirvc performed o r thcy arc
cxpcctccl to pcrform. Once thcsc divinitics ilrc consccratcd thcy ar c worshipped and
honourcd, through thc stcwnrdship of Igbo mystic, I3ze d ~ i s i and Ndi n ffrrof~rl~r as
cvcry ot her divinity in ot her localitics. 'Thus the names of divinitics d i f k r from one
community to irnothcr bnt may be performing the same kind of function with il
different name in anot her community.
'I'hc divinity t hat performs morc feats than others receives more attention.
Kalu (1996: 195) observed t hat lgbo pcoplc have astute deliberate pcncllant to chase
for powcr and for powcrfr~l deities who could perform. The one which dclitys in
acting nlily be abandoned. For example, Ngenrre (leitj? wirs abandoned for non-
performance to t he intentions of the votarics. Basdcn (1983: 214 - 215) wrotc on his
ci'pericncc thus:
On one occitsion a deputation of men from il ncighbouring
villilgc waited upon me with the request t hat 1 would comc and
cast out their god Ngenne, on thc ground t hat too many pcoplc
had dicd in spite of many sacrifices offered. The pcoplc had
comc with the conclusion t hat their Ngeme was too much of a
knavc [dishonest]. Either he had no powcr to i ~vcr t disaster, or
he was of a sour disposition t hat nothing would siltisfy him,
although they bcggi~rcd thcmsclvcs in providing sacriticcs.
if'gerrne dcity remains a spiritual concept while its pirruphcrnitliit which hitherto
wcrc the cmblcms of t he dcity were destroyed. It is it gcncral belief by Igbo pcoplc
t hat oncc t he spirit of consecration withdraws from any objcct of worship that the
object i ~~l t omat i cal l y loses its former status, reverence and respect. To this fact
Basdcn submits t hat oncc the spirit is withdrawn from the visiblc part of the
formerly rcvcrcnccd objcct, thc objcct wonld no morc be of value or worthy of
honour but would be regarded ils the shell of' n nut (flier tlre kernel hns been
extracted. It is a pity t hat the site of this Ngerrrre shrine could not bc located, as
Basdcn the aut hor never gave the town.
'I'hc British udministrators dcstroycd somc othcr dcitics for maniputativc
and obnoxious actions of thc pricst administrators and today such dcstroycd dcitics
havc no morc valuc in thcir formcr abodcs. 13ut the problcm with thcsc cxisting
divinitics is that it is bclicvcd that thcir pricsts could manipulatc thcm to thcir own
personal sclfish nccds and ncgativc intcntions. This thcrcforc crcatcs serious cloubt
on thc potcncics of somc lgbo 'l'raditional Rcligion divinitics. I t could go for a
gcncral saying in Igboland that "as man madc thc tlcitics, man can cqually
manipulatc or unm;tltc tlicm". One clclcr inforniccl this rcscarchcr thilt ilny pcrson
.who inaclvcrtcntly manipulates a deity docs that to his own doom. But m;lnipulativc
tendcncics ar c in all rcligions, whcre thc trustcd rcligious leaclcrs for sclfish motivcs
dcccivc thc innoccnt votarics.
Accordingly with the abovc submission from l3asclcn who obscrvcd closcly
the Igbo pcoplc in thcir traditional rcligious lifc and sctting, onc would concludc
with ccrtainty that thc pcoplc havc vcry intimate relationship with thcir local dcitics
which thcy clilim givc thcm clcsircd protection i ~n d scrviccs. Whcrcas, whcn any
dcity loscs its fl;ivour, hclshc (thc dcity) woulcl automatic;llly losc worship and
rcvcrcncc. l'his closc rclationship with dcitics makcs lgbo tr;ditional rcligious
mysticism not a far-fctchcd theory but a practicality of daily lifc. So Igbo mysticism
is portent whcn thc dcity, which is an objcct of worship, is portent. To this fact Kalu
(1986: 195) writes that:
'I'hc Igbo would hear of a dcity [that is powerful] in anotlicr land
and woulcl travcl to that place to acquirc it and add to othcr
cxisting dcitics, propitiating morc assiduously thosc who ar c
efficacious.
'I'hc virluc a dcity i~tltls to Igbo pcoplc's lifc maltcs such dcity to havc great rcvcrcnec
as it is bclicvccl t hat it communicatcs blessing ilnd prosperity to votaries. 'l'hc priests
of such deities enjoy economic and political patronage if they exhibit liltcablc
qualities for the Igbo community. Whcn Igbo Traditional Religion is pragmatic, its
mystical cxpcricncc wo d d also bc pragmatic, as religion is for t hc good of man.
Mysticism is for the good of thc socicty. Thus mysticism as practiced in lgbolantl
providcs thc aclvanccmcnt of farm products, animal husbandry and family
prosperity in good hc;rlth and wealth. lgbo anccstors a r c very i mport ant spirit
agents, who ciln easily be reached, ar c well known, i ~ n d could bc symp;rthic as dead
family mcmhcrs.
4.1.1.4. 'SHE BEIJIEF IN 'I'IIE POWERS OF ANCESI' OlIS CA1,LED
NDICIIIII, NDI GBOO
'I'hc Igbo pcoplc bclicvc in lifc after dcath. This bdicf scrvcs very i mport ant
concept of' lifc and dcath in Igbo 'I'raclitional Rcligion. For the l gbo pcoplc lifc
oficratcs in tr circlc from the dcacl to the living. Arinzc (1970: 18 - 200) dcclarcs t hat
it is illogicality t hat tllc ancestral spirit should bc bclicvccl to bc reborn. Arinzc
howevcr, strrtcs furt her t hat a child is supposed to be born under ancestral
particular influence and equally rcccivc part of his vit;rlity irnd qualities. 'Shus thc
;mccstral name is rcncwccl in the family and the clan has iln added advant;rgc.
These anccstors rcccivc a yearly feast of Akom mnzuo. Thcy ar e daily
lwnourcd a t meals, pouri ng of libations, at marri agc ccrcmonics and in a11 fanlily
praycr occasions. The tnasqucrade ritcs ar c according to Arinzc, anccst r d spirits
pcrsonutcd, t he spirits comc to lifc, who ar c rcprcscntcd by maskers who appear in
public at scasonal pcriods, festivals iind a t cclcbrations of final funeral ritcs.
It has to he noted t hat not all the dead arc vcncr;itctl. 'I'hc Igho ;inccsto&arc
the ones who lived good livcs and died without soiling tlicir liilmcs i ~nt l were cquiilly
given the appropriate funeral ritcs. 'I'hcy iirc called irrliclric. or iidi i.1.tmrio, or tzdi nzhir
rza lrdi nho, or izdi mhu izn wdi egecle, or Ndi ghoo. Arinzc submits furthcr that the
lgho venerate their anccstors who rcccivcd all funcriil ritcs bccausc thcy ar c
bclicvctl to he near God as mcmbcrs of thcir inimcdiiitc families. 'l'hc cldcr in the
fiimily called okpnlcr holds tllc fiinlily ofo and thus is matlc n priest of his family
bccausc being the oldest he is nearest to the anccstors and as such would be the best
link of the fdmily to thcm, as the family mystic Ici~dcr.
Okolo (1985: 36) postulates on the importance of ilnccstral cult to the Igbo
people when hc writes that the ancestors arc felt to he immcdiatcly prcscnt to thcir
family, watching ovcr thcir household, giving thcm protection, abundant harvests
and fertility. Isichic (1977: 184) adds furthcr that the spirits of the anccstors ar c
invokctl in prayer times as thcy arc solicited to assist in keeping thcm alive, to givc
t l ~cm good health and ill1 tlicir hearts' dcsirc, to kccp thcm safe from harm, ward
offcvils of all kinds for them. Aligwcltwc (1991: 195 - 196) cmpliasizcs t hat the Igbo
peoplc live good livcs t hat thcy may obtain the favours of thcir irnccstors. Il c thus
submits thilt:
Man was rcsponsiblc for the nlaintcnancc of equilibrium [both
cosmic and social] in the world, by the fact t hat it could be
niaintaincd by the efforts of man if he [man] avoided ill1 'anti-
social' and 'bad' individual life .... ['I'his is] mi~intained,
pilrticularly being faithful to the observance of the lincagc system
of one's group, ... and through prayers and sacrifices offered to
the ancestors - the guardians of the society and the mediators
bctwccn this world and thc world of tlic spirits.
Most Igbo people attach some importanec to divination as to ascertain thr: wishes
and the mind of the anccstors and the spirits concludes Aligwcltwc. Thus the mystic
diviner sccks thc mind of the anccstors as spokcspcrsons of the Suprcmc I3cing.
lfcsicli (1987: 228) obscrvcs that anccstor cult is closely i~ssociatctl will1
worship of Eirrtlt goddess and that Igbo anccstors do thcir services for the Igbo
pcoplc in conjunction with Ala deity. Eart h dcity is regarded as thc custodian of
morality. 'I'hc anccstors ar c also custodians of morality with thc cilrth dcity. 'I'his
fact is complemcntctl by Quarcoopomc (1987: 50) when hc notes that ancestors ar c
past hcrocs of the socicty who arc intcrnicdiarics bctwccn man anrl the divine
beings, guardians and policcmcn of public morality anrl the unsccn hcad of filmily
meetings.
Awolalu i ~nd 1)opamu (1987:276) add that anccstors liavc a high rcspect for
traditional law and custom which t l ~c living must uphold ;IS thcy did. Thus thc
anccstors, like the living parents have the power to punish dclinqucnts with disaster.
Such crimes which call for thcir attention are murder, sorcery, witchcraft, stealing,
bearing falsc witness, taking falsc oath, hatred, incest, and so on. Mctuh (1999: 124)
would warn that tlic worship of the anccstors is ;I serious affair that lgho pcoplc
dread as thcy can punish and ltill those whosc conduct ciln corrupt the Igbo socicty.
I-Ic obscrvcs:
'I'hc anccstors ar c thus symbols of pcacc, unity and prosperity in
families. At the samc time, as protectors of traditional law and
customs, Omcnani and wclfarc of thcir families, the anccstors may
punish any offcndcr. Somctimcs, anccstors might cvcn demand
the death of' a mcmbcr of their family whosc conduct threatens its
survival.
The anccstors have tlic powcr .of intercession because they ar c nearer the Supreme
Ucing and Ekrt h deity. 'l'hcy hi vc no powcr of thcir own over life but they work for
the Suprenic Ucing who owns life asserts Mctuh. Accordingly, all Igbo mystics
accord tlie family anccstors great respect and rcvcrcncc by supervising all moral
acts.
From all indications the anccstors play double rolc of past human beings and
now spirit bcings. 'l'lius they have dual duty of speaking to tlic spirits in spirit
languagc and spcaking to human persons in human languagc. l'licy commune with
tlie spirits and communc with human pcrson in thc languagc each group would
undcrstand. 'l'hc Igbo mystics undcrstand this languagc as tlicir profession
dcniands. Thus tlicir intcrmcdiary role assist tlic Igbo traditional rcligious setting to
b
brokcr political, rcligious, economic transactions for the advantage of Igb'o mortals
(Nwanunobi, 2001: 167), through tlic mcdiatory roles of the Igbo mystics.
'I'lic ncarncss of tlic living-dead callcd thc anccstors bcncfits tlic Igbo
traditional riiystics as they ar c \re11 rcprcscntcd in rcligious synil)ol callcd Okperzsi.
Uasdcu (1982: 284) notcs that the aft cr second burial which is t hc final funeral ritcs
it is bclicvetl t hat the spirit of the well dcscrvcd eltlcr would be fully rcsitlcnt in an
. Okperisi matlc from a11 ogilisi tree which woi ~l d 1)e six to eiglitccn inclics in lcngtli
with a roughly carved head at each end. This rcprcscnts fully t hc dead person who
can bc involtctl in prayer as it is bclicvcd that now he tlic dead sccs all and hears all
whilc in thc abodc of tlic spirits from wlicrc lic woultl commnlle with both his family
and tlic spirit world for tlic family good. This Olq~ensi is often used by the mystic
okpl n for religious rituals for communicating effcctivcly with spirit of the
anccstror. 13ut whcrc a problem faces thc Igbo family or conimunity the (libin nfq:!,
would be consultcd to unveil the root and solutions.
4.1.1.5. 1'IIE BELIEF IN OIWCLES AN11 SYSTEM OF DIVINATION
CALLED Itih'A-Am
The ancestors and minor deities scrve as the thronc from whcrc to gaze upon the
throne of the Suprcmc Being. Mortal man in his fccl~lcness and weaknesses cannot
contemplate to facc the spirits and ask questions about self or the quantum in the
spirit world. IIc must do that through a mcdium mystic divincr, consecrated for
such cnquirics. Nwanunobi (2001: 167 - 168) states that oraclc pricsts - &in nfn arc
expert brokers within the cosmic hierarchy of scvcrsl brokers through whom
sacrifices and 1)raycrs arc offered. 'I'l~is cnquiry involves tllc client who is in nced,
thc mitldlcnlan thc divincr [thc broltcr] and thc final sourcc of favour sought callcd
the ultimatc patron. Nwanunobi further submits:
Thus, in performing the prescribed oracular rituals, the priest plays
thc role of a middleman manipulating the information handed to
him by the mortal suppliant and eliciting in thc bcst way he dccms
fit the wishcs of the spirit world. In the traditional rcligion of tllc
Igbo as ~vcl l as in human [social] rclationsllips, the broltcr is
invariably one ml ~o sl ~ar cs in thc attributcs of hot11 partics in thc
transaction.
In this observation of Nwanunobi, the true picture of the divincr is made manifest.
The diviner is both a mouthpiece of the mortal man and spoltcspcrson of thc
Suprcmc Being, the divinities and thc ancestors. 'The Igho people call him &bin nfn
and one of thosc who travel to tllc spirit world and comc baclt to human world - oje-
tzn-tt1n1rr0, otiu nzmrro, tmzrro tin nzntlu. 'She duty of the divincr in disecrning the
thoughts of the spirits bothers in knowing thc language of the spirits. This is not an
easy feat.
Umeh (1999: 91 - 96) asserts that divination Afc~ is a mystery tonguc of the
<!
dibin [native doctor] unknown to all except those who ar e admitted to the requisite
Afh mystcrics that require the Afn language. Umeli continues:
Afn languagc, its meanings and interpretations, arc mystcrics
which Ajir llibins that Itnow thcm kccp thcm from othcr dibins
inclutling othcr divination dibins that urc not admitted to thc
AkprikpnldUgiliAffi divination that has that mys t c~y tonguc.
For Umeh the diviners pry into the world of Spirits and Ilcitics. 1Ic warns that a
divincr must bc very curcful in disclosing all hc has obscrvcd in thc spirit world,
failing which his two cycs would go blind. Thus one chosen to bc divincr must
under-go apprcnticcship of lifc-long studies, learning proccsses, rcvclations and
complcx climbing up the ladder of knowledge, wisdom and mysteries with
inlcrminable steps. Umch ci111s the diviner onc chosen by Agrvri AJir which he called
',
thc I l dy Spirit or God. Umch compares Christian Iloly Spirit to Agwir of the
Traditional religion. It is an acccptablc Igbo belief to say that Agwii gavc thc diviner
the power to know thc mind of dcitics as Agwu being a dcity can convenicntly
collaborate with othcr dcitics in cooperative world of Igbo Traditional religious
panthcon of dcitics.
'I'hc Dictionary definitions of divination and oracle would givc a bctter
perspective through which they can be discussed prcciscly. Ilivination is dcfincd as
an act or art of trying to forctcll the future or the unlulown. I t could equally mean a
sr~ccessful clcvcr guess. Ilivinc as an adjective pcrtains to somcthing procccding
from Got1 or a god o r dcity (Wcbstcr's, 2003:373). I)ivinaiion would thcrcfore mcan
tho art of getti~ig a rncssilgc from a dcity or some unknown sourcc. 'l'his involvcs a
pcrson who seeks to commune with the deity of intcrcst.
'I'lic divincr according to Arinxe (1970: 64) is a spccialist who tclls fortune,
sccks to discovcr sccrcts, givcs gcneral spiritual advicc especially about sacrifices
and offers sacrifices to evil spirits [ichu njn in thc striclc scnsc]. Parri nder (1975137
- 154) adds t hat a diviner could be a priest to a dcity or just a diviiicr without any
attachment to any deity but must possess a vast storc of sccrct kno~vl cdge with a
deep acquaintancc of human naturc. 'I'hc divincrs scck to intcrprct thc mystcrics of
life and convcy tlic nicssagcs of tlic dcitics, givc guidaiicc to daily affairs, scttlc
disputes, uncovcr tlic past and picrcc into tlic futurc. l'coplc consult them on crises
of lifc, bctrotlials, iiiarriagcs, bcforc and at tlic birth of children, s t appoi nt mc~i t of
cl~icfs, bcforc a journcy, in tinic of siclciicss and in tlic tiiiic of lose or thcft. 'I'hcy ar c
callcd wisc nicn t hat opcratc by tclcpatliy and liavc the powcr of prcvision. 'I'hc
I
mctliod through which divincrs opcratc Parri nder niaiiitains, rctnain incxplicable to
uninitiatcd to the profcssion as noted alrcady by Umcli.
'I'lic divhicr's profcssion could bc vcstcd by charlatans who work on the
ignorance of thc pcoplc to niillt tlicni through providing sccmingly right
inforii~ation. 'I'hc divincr gains more acclaim when his predictions and findings
remain consistciitly accuratc to his clicnts. Mctuh (1999:108) is of tlic opinion that a
, diviner directs Igbo worshipper to the pricsts of local dcitics to whom sacrifice is
duc for an appcascnicnt for a crisis befalling a traditional voti~ry. 'l'lius as diviners
providc clicnts t o dcitics, tlicy can bc rightly callcd agc~i t s of dcitics. 'l'lic diviners
ar c mystics who commune with spiritual forccs which ar c abundant in Igbo
traditional religious world vicm. They achicvc this with thcir instruments of
divination. lgbo divincrs ar c mystics whosc scrviccs ar c ncccssary for ot her Igbo
religious ritual specialists. No Igbo ritual specialist can function i11 isolation without
..'7
engaging thc scrviccs of thc divincr's Itnowlcdgc of otlicr side of' mystcrics of life and
thc exigcncics. By thcir divination thcy unfold thc demands of thc spirit world and
tlic rcquired attentions and rcligious honour and rcvcrcncc.
Alexander, Uaugh & Uontemps (2003: 887) dcfinc oracle as an ancicnt divinity
where propliccics arc givcn out by thc priests in answcr to inquirics or something
regarded as of infallible authority. Mctuh (1999: 108 - 11 1) obscrvcs that thc Igbo
pcople liad many oraclcs in tlic past. 'I'hcy wcrc Aroclrrrkrvrr omcle, Ibirtokpnbe
[Long juju/, Igrve krrln, the orncle of Umirnnolrn and Agbnln of A rvkn. 'I'licse oraclcs
wcrc tlicir seen as cycs of Cod, disccrncr of sccrcts of mcn, tlic rcvcalcrs of cvil
persons, forgiver of sins, thc dispcnscr of blessings. It is allcgcd that tlrcsc oraclcs
worked through illformants and as such wcrc not what tlic priests of h e shrine
ascribed of tlicm.
Metuh liolds strongly that thcse oraclcs were briIIiantly organized system of
dcccit, fraud and crimcs liciicc thcy wcre raided and dcstroycd by tlic thcn British
Administrators.. In January 1910 thc 13ritisIi District Comrnissioncr raidcd
Aroclrrrkrvir orrrcle and two pcoplc wcrc caught impel-sonating Cliukwu. 'I'lic Agbnln
. of Awkn was raided in 1921 ~vl i crc blood-staincd cIuhs wcrc found and cracked
skulls buricd in shnllow gravcs. Basden (1966:96) confirms dcccption in oraclc
shrincs whcn hc dcclarcs tlic oraclc Onyili-orn of Ii'zirn as a falsity which was
acclaiiiicd to briiig mcssagcs of tlrc dead to relations. 1Zvcn somc of tlicsc oraclcs arc
still patronized to datc bccausc divination and oraclc play important role in Igbo
rcligion as niouth-piccc of God, tlic dcitics, spirits and thc ancestors. I'rcscntly Igbo
Christians consult widcly Christian ministers who claim to scc beyond humah,
rcalm. Evcn in some Christian Cl ~urcl l cs they divinc thc will of tllc supcrnat ural
through biblc-divination callctl Itu I'ihilu and cugaging in dr y fast for dream-scenc
exposition and forecast.
13ut to thc wise Igbo person, thcsc oraclcs ar c just man-madc shrincs for
deception of gulliblc pcrsons. 'Thc pricsts of shrincs could bc intclligcnt to a fault of
using the namc of dcitics to dcccive votaries. It is thc nccd to unfold thc nlysterics of
nat urc that drivc pcoplc to divination and oraclcs. If all about lifc, existence aud
nat urc ar c as clcar as day-light thcrc would not bc any nccd for divination and
oraclcs. Omorcgbc (1999: 68) writes:
llivination is i mport ant aspect of African indigenous Hcligion. 'l'lic
pricsts ar c also gcncrally diviners. 'l'hcy consult thc divinitics in
timcs of difficulties, to find out thc causc of some strange n i d
serious illness, o r bcforc embarking on a ncw course of action. If
somebody' s dcat h appears mystcrious, t hc divinitics ar c consulted
to find out thc causc.
As long as tllcrc ar c crises and mysteries in lifc, divination and oraclcs \vould still
play important role in Igbo Traditional Kcligion and practice.
A mystic diviner could bc a priest to a dcity o r nictlicinc man or an cldcr or
tiltctl mcnihcr of the community. Ilivincr livcs lilcc cvcry ot hcr mcmbcr of Igbo
community, but is callcd upon to expose tlic intentions of spirit forccs. 1\11 Igbo
mystic religious leaders by cxpcricnce o r training ar c knowlcdgcablc of all Igbo
abstract forccs.
4.1.1.6. '1'111C I3ELIEF IN MANY AI3STItAC'I' FORCES WIIICI-I ARE
I'ERSONALIZICI)
This belief scrvcs the Igbo Traditional Religion for praycrs and all rituals. Nwala
(1985: 122) observes tliat thcsc abstract forccs could be religiously attracted through
sacrifices, praycrs, mcdicinc and cliarms in ordcr to acliicvc certain objectives.
Nwala states t hat in Igbo rcligious circlc, thcrc is strong lxlicf in abstract forccs
which arc pcrsonificd and rcligiously invoked through praycrs, invocations and
sacrifices in ordcr to obtain protection, prevention from cvil forccs, promote good
licaltli and life and luck, or to spell-bound ccrtain malignant spirits. Nwala argues
that c v c ~ ~ (tic wrilth of gods could bc warded off through certain objects provided by
metliciric mcn. Sacrifices arc offerccl to such pcrson;llizccl spiritual gbjccts to
motivate them to action: Ikengn, do, ofo, ukwi ~n- ye, and charms IOgwu] of
various shapes and sizes. Thcsc abstract forces have protcctivc vital role in the
relatior~sliip of lgbo people with their deities and the ancestors. 1\11 these objccts
serve the Igbo people for the mystical contact with spiritual forccs. They act as
visible intermediary objects for man and thc supernatural beings.
The use of the word manipulation by Nwala as if the rcligious practices of
lgbo mystics are deceptive is wrong. To say tliat I g t ~ mystics use religion to
ma~iiprrlrltc i~ljstrilct forces through praycrs, invociltions ai ~t l silcrificcs in ordcr to
obti~in protection, prevention from cvil forccs, promote good llcaltli and life and
luck, or to spell-bound cert ai ~i nialig~iant spirits is an error of judgcmcnt. Every
religibn uses prayer, invocations and sacrifices to obtain favour from thc divine.
'l'lirougli tlicsc religious cxpcricncc a believer communes with the 'I'ransccndcnt.
Igbo mystics use and provide good medicine for votaries. It has already bew
noted that they do not practice magic of any form, which is nianipulativc. But in
Igbo world view the belief in charms and uscs necd some brief explanation.
Ch a r m arc of two Itinds, tlic bat1 Ajoo Ogwu which is n ~a d c with evil motive
and the good charm Og~vcr Nchekwn rib matlc for atlvanccmcnt of life. All arc
callctl Ogwci in Igboland. N~vala writes that they arc objccts provided through the
power of deities and the a~rccstors for individuals in Igbo society. Awolalu and
Dopamu (1979: 240 -243) posit that Ogrvii is undcr a tutelary divinity callcd Agwci.
Ogwir can also be called medicine which tlic authors alleged works undcr the
principle of magic. Magic makes a demand of the invisible forces in the line of my
will be dorre. Man to conquer his environment and procure what cannot bc obtained
orrlinirrily uses niagic and mctlicinc, ilsscrt Awoli~lu ~ n t l 1)opaniu. 'I'licy can be for
good as well for bad purposes.
. Medicine and magic arose out of man's urgcnt necd to contlucr his enemies,
control natural phenomena and discascs. Magic, medicine and religion are
interwoven asserts Awolalu and Dopamu. Thcy rose in consequence of tlic sense of
man's need and his quest and attempt to deal with tlic niystcrics that surround his
, life in the immediate physical environment. The supernatural powers ar e called
upon by the medicine man at an instant of creation of new ogtvu to consecrate the
magical and medicinal preparations. Awolalu and 1)opamu again obscrvcd:
'I'his is in recognition that all depends on divine intcrvcntion; and
the nian of hiddcn supernatural powcr niust ask for the authority
or permission bcforc he uscs the preparation, as efficacy depend
on the invisible spirits' kind gcsturc.
Ccrtain mystical objects ar c bclicvcd to contain powcrs or forccs t hat can bc utilized
if thc right tcchniquc is known. Awolalu and I hpamu furt her obscrvcd that a piccc
of wood might reprcsent a symbol connectcd with a divinity. Whcn man worships in
the presence of thc symbolic objcct IIC automatically bclicvcs t hat thc divinity is
present with him. Thus char n~s a r c madc with symbols of potency of a particular
spirit force or divinity. 'l'hc efficacy of mcdicincs also tlcpcntls on the nlcdicinc man
calling thc appropriate spirit or divinity and cqually using the right invocations.
Taboos arc associated with Ogrvu to bc potent, as thcrc ar c ccrtain bchaviours to bc
avoided if efficiency must be obtnincd. IIowcvcr, magic has bccn condcmncd as an
uncthical practicc in rcligion in t l ~c literature rcvicw of tI~is,~study. In as much as
medicinc is dcrivcd from potcnt natural powcr, it is not magical practicc, but the use
!
of mystical powcr as God crcatcd it.
Metuh (1999:126) statcs that Ogtvu could bc for curativc and protective rcasons,
to sccurc good 'luck, and for offcnsivc attack on othcrs. Arinac (1970:67) adds that
the medicine mcn rreii dibin can maltc aggrcssivc cht ~r m for protcction. Some
aggressively negative charms njo-ogwu are mcant to Ilarm othcrs ant1 yet thcrc are
clibicrs who arc strong cnough to maltc counter (positive1 ~ncdicinc, ogwiz omci, to
. ncutralizc the negatively aggressive charms. Protcctivc charm, ogtvu omn, is a must
for Igbo pcoplc as a part of religious practice. It hns to bc notcd that mystics
practicc positive health dclivcry and never providc aggressively harmful charms.
So Ikertgcr, d o , oJo, irlctvii-rtn-ijr, and positively prcparcd mcdicincs [Ogtvic onrnj
are n~ystical objects that ar c immcdiatcly available for the Igbo traditionalist with
which hc constantly comrnunicatcs with thc divinities for his wcllbcing. They arc
mystical objects bccausc their spiritual character is beyond comprclicnsion of,,,
reason. Thcir use is projcctcd to be part of lgbo 'I'raditional mystical cxpcricncc. It
is a wrong religious practice to use aSoo ogrvir as it is tiiabolic aad anti-human well-
being. Joining magic and sorccry to lgbo traditional rcligious mcdicinc is already
condcmned.
4.2. SOCIO-E'I'IIICAL REQUIREMENT FOR ' I' IUI~I' I' IONAI~ MYS'I'ICAL
~ Xl Wl U KNC13
'I'lic pcoplc cxpcricncc tllc control and actions of' the Suprcmc k i n g and tlrc
deities from ordinary life into religious activities and ccrcnionies. l'hcy believe that
God's actions and supervision cncompasscs cvcry facct of life. Conscqucntly nothing
exists and hi ~s value without the touch of the mystical forccs.
Nwala (1985: 81 - 114) is of the view that tlic lgho pcoplc hclicvc that man is
'
spirit - ntntlrr brr mntrru and that cvery thing is spirit - ilre oburzq 1514mnzuo. Thus for
tlic Igbo pcrson, cvcry ontological being posscsscs a spiritual csscncc. Nwala writes
on Igbo pcoplc's all encompassing religiosity thus:
Igbo traditional world-vicw was religiously-biascd, dynamic and
pragmatic. Igbo traditional cosniological systcni is "spirit-
regarding [oricntcd]". Not only is tlic world conccivcd as swarming
with spirits but cvciytliing including man [rnnrlrr] ant1 thing [ilre]
arc conccivctl as basically spiritual. Yct cvcrytliing was intcgratcd
in the wliolc economic activity of the pcoplc. The functions of thc
spirits wcre csscntially cconomic.
This notion makcs it mandatory that cvcry activity in life must go with praycr of
invocation for protcction and success from the Supr c~nc 13cing and the dcitics. 'I'hcse
spirits vcstcd cnvironmcnt must bc coninluncd with through propcr sacrifices of
propitiation, supplication and cleansing as rcntlcrcd by thc priests, thc mystic
religious agcnts. 'l'hcsc sacrificial acts arc to maintain social order that must come
from moral order for the blessings bclicvcd to come from the st ~pcr nat ur al f or up
that receive tlic worship as organized and officiated by Igbo mystics.
Nwala furtlicr nrgucs that prayer antl sacrifice ar c wr y vital clcmcnts of Igbo
Traditional Religion as tlic pcoplc in thcir daily lives show thcir dcpcndcncc on the
goodwill and protection of tlic dcitics. 'I'hus Igbo pcoplc bclievc that the
supernat ural beings protcct lifc, give hcalth, wcaltli and prosperity, hcncc thcy pray,
sacrifice and worship them as an obligation which if not fulfilled would spcll doom
for them in all arcas of tlicir lifc. Igbo life is lived iii accortlancc with tlie dictates of
tlic supernat ural powers, through the scrviccs of Igbo niystics.
Nwala, to drivc Iiomc liis observation of Igbo nat ural spirituality, which was
formulated from a thought form, abstracted from thc plicnomcnal objects and
':
expcricnccs thus wri tcs:
'I'liesc thought-forms ar c invcstccl with spirituality in analogy with
human consciousness which ar e posited as a paradigm modc of all
. lives led to tlic bclicf in supernat ural power controlling their lifc
and dcstiny, which manifested itsclf in material objects and their
qualities, in all natural plicnomcna [many of which wcrc
incomprehensiblc to tlic traditional mind] cvcn thcir emotional
expcricncc.
Various manifestations as tlcath, lifc, succcss, luck, tliundcr, flood, river, earth, good
yield, draught, sickness, happiness antl all about lifc and cxistcncc must have a
purposc for indivitlual and tlic community. Thus all nat ural plicnomcna ar e linked
to mctapliysical forces, which invariably l ~a ve spiritual powcrs controlling them. For
Igbo person, all lifc is mystical cxpericncc. God and the spirit forces ar c always
interacting with man naturally antl religiously. Natural lifc tlcpcnds on rcligion to
exist, as religion dcpcnds on natural lifc to liavc meaning. Ilcncc all aspects of Igbo
peoplc's activity would not bc said to I)c mundane as noted carlicr but spiritual:+(,
from birth to death Igbo pcoplc encompass the circlc of cxistcncc with religious
rituals coordinatcd by Igbo mystics as tlie demands arc.
Accordingly Igbo universe has becn describcd as spiritual, has to bc protectcd
with prohil>itions that harmony may be maintained hctwccn all thc interacting
forces. 'l'licse prohibitions assist mystical practice to gain more promincnce. 'The
prohibitions arc for Inall to avoid all kinds of cvil acts and practice only good ones,
for the evil of one person can adversely affect good fortunes of the community. Ede
(1985: 108 - 109) 01)scrvecl that any culprit to evil act is not ahandoncd in his evil.
Rrrfher, tlre comnrrrrrity trrkes nll stel~s to erndicntr the evil in orrlrr to snfegunrtl the
iiitegritj~ crnd rvellbeirig clftlre wlrole. Thus the community under the guidance of lgbo
n~ystics plays an active rolc in cleansing sacrifices for thc appcasemeiit of the
divinities to avert the punishment the evil action would bring both to the individual
and the commun'ity.
Ilogu (1985: 22 - 24) affirms that Igbo peoplc ~ ~ I V C two kinds of custom:
customs that pcrtain to morality and thosc that arc purcly soci;d and cultural. To
the custo~iis in social and cultural arcas Ire puts gcncral ctiyucttc and politc
bchaviour. I3ut all in a11 no brcach of omerrtmi woulct go unpunished. 'I'radition
prcscribcs thc various things that must be donc through the scrviccs of traditional
mystics to take away the evil effects of such breaches or else the spirit of the
ancestors and Aln [Earth goddcss] will plague tlie society.
Igbo or~~enniri ar c laws for social and religious practices. All codes of morality
are omtemnrti which ar e forms of prohibitions sanctioncd by tlie earth goddess and
wmmuni cat ed froni licr by tlic dcad ancestors to tlic comniunity. Ot her codcs fat;,
attracting blcssings froni tllc divinities ar c cxprcsscd in ritual practices of public
worship ; ~nt l scnsoni~l ccrc~lionial obscrvanccs: bcginni~ig of' plnnting crops in the
farms, m d harvesting of farm yiclds. One is not Srcc wllcrc thc observation of
or~tertnrti is conccrncd, as it is in thc kceping of tlic ontertnrri t hat t hc Suprcmc Being,
the divinitics and all thc spirit forccs live in harmony with man.
Metuli (1985: 74 - 80) is of the opinion t hat pricsts and diviners oftcn
reconiniend proliibitions for rcligious votarics. 'l'lic pcoplc wlio hold sacrcd
positions likc priests, nicdicinc men, titled men, cltlcrs, and kings liavc more
prohibitions tliau ordi nary pcoplc. It is bclicvcd t hat thc tlcity o r thc spirit forcc
who cstablislictl sucli cult givcs prollibitions for cfficacy of tlic office. Mctuh
ohscrvccl t hat prohibitions in Igho bclicf systcm ar c csscntially rcligibus rules
associated with spiritual beings. 'l'llus prohibition could nican Nso which is what onc
mpst avoid to lic Iioly. The priest, the sllrines of dcitics, and spirits ar c surrounded
11y rtso, prollibitions. I'rohibitions assist the votarics to bc prescrvcd always in
holiness.
Metuh holds thc vicw t hat abomination in Igboland is callcd nlw. I t could
equally bc callccl pollutions or abomination. I hr t l i dcity gave prohibitions that must
bc ol~scrvcd for t l ~ c land to yicld niorc blcssings ; ~n d fruits for mas. Sucli
proliibitions inclndc: incest, murder, suicidc by hanging, fighting the masqucrnde,
stealing of yams from tlic farm and stcaling of shccp, willful abortion, prcg~i ancy
within a ycar of husband' s dcath, killing of sacrcd animals cspccially python [eke],
confcssing om' s criiiic duri ng illness, death resulting from leprosy, small-pox and so s
on.
Evcn though much of the prohibitions sccnicd to be suppressed due to
civilization and scicncc, it is bclicvcd then tlirrt abnormal and unnat ural activities
ar e si g~i s of disruption of cosmic or der and as such dangcr would bc lurking at tlic
corner. This tlanger must be averted by diviner's prescription and the offering of
thc iicccssary sacrifices to appcasc the offcnded deity and at t ract blessings to the
society that harmony bctwccn nian and thc spirit world may bc once more
cstablishctl. It is through tlrc religious function of Igbo mystics t hat liarmony
bctwccn man and t hc spirits ar c maintained.
'I'lius each pcrson in Igbo world must live lioly life by ltccping the oirieiiniii that
tlic cilrtll may not I)c pollutcd by evil acts irnd that the rrnccstors niay bc happy
pleading for tlic ~vcl farc of tlicir imn~ctliate families. Gsrrigou-1,agrangc (1977:75 -
76) postulates t hat nhc n man hy all cfforts puts to rest his sensuirlity, t hat is, the
niortification of his passions and inclination to cvil lic would be progrcssivc and
proficient in his travels with God. This will makc him receive illuminations from
Gotl as t hat purgt~tioii from cvil has m;ldc him have a lifc of union with God. 'I'lius
prohibitions in Igbo Traditional Hcligion improve mystical cxpcricncc for votaries.
'l'lic Igho ~riystics by tlwir daily lifc must mortify tlrcir prrssions rr~id inclination to
cvil so tlir~t tlicir services to Igbo community would bc c f l i ~ i ~ ~ i o u ~ . 'I'lirougli their
rrscctic lifc, Igbo mystics ar c cvcr attciitivc for iiicssngcs from ~ I I C spirit world which
may comc through' in tuition.
4.3. IN'I'UI'I'ION IN IG130 RELIGION: A 'I'OOL, IN IGI3O
MYSTICISM
Intuition is of grcat ncccssity in Igbo niysticism. Intuition play very vital rolc in
Igbo 'l'raclitionrrl Itcligion for both tlic rcligious lcatlcrs a r d thc ordi nary votaries in
daily life perceptions atid interaction with invisible and visible beings. Through
intuition tlicy gct various picccs of information on actions to taltc religiously or to
avoid for thcir well bcing. 'I'liis intuition comcs to them through vision [obinlirlirni
ir'niiycr] or decp lieart t hrob o r sensation [obinlimi iin obi ] . Nwala (1985: 104)
captures tlic Igbo intuition thus:
'I'llcrc is clement of niystical intuition in the ltnowlcdgc which
divincl-s, mcdi un~s, soothsayers and priests clrrim to have. This
n~ystical intuition i ~~vol vcs what may be callccl mystical insig!~t,
forcltnowlcdgc and ; ~ n clcmcnt of psycho-ltincsis - ability to csusc
certain cvcnts to happen by shccr will without a pliysical mcdium.
This may bc doul)tcd to bc an incrcdiblc way of obtaining rcligious information or
could bc tcrmcd a superstitious practice, but it scrvcs the Igbo traditionalists to thc
best of fullillmcnt in thcir chcrishcd rcligion.
1)cikman (1981: 242 - 260) says that thc trained mystics rcport cxpcrienccs
confirming more closcly to thc spccific rcligious cosmology to which they ar c
accusto~ncd. This hc asscrts, comes about through training, with tlic support of
fornial social structure, capablc of bcing rcpcatctl, which tends to Iiavc a iiiorc
significant illid persisting psyclrological c k c t . 'l'liis eapcricncc, can gradually fadc
away leaving only a memory and a longing for which was cxpcricnccd. All niystical
expcricnccs ar c grounded in customary cffcct, scnsation, and ideations. IIowcvcr,
.with fornial training in the background, a mystic can recall cxpcricnccs that niay be,
very hard for the untrained.
Mystical cxpcricncc and intcrprctation is covered with problems. This problcm
is compounded if tlic t rut h or fglschood of the sourcc is not asccrtaincd. Dcikman
aptly observed this problem:
'I'he mystic experience can bc beatific, satanic, rcvclatory, or
psycliotic, tlcpcntling on the stimuli predominant in each case....
'I'lic available scientific evidence tends to support the view that
mystic experience is one of perception [intuition], an experience
that c; ~n be ecstatic, profound, or therapeutic for purely i nt cr~i al
rcasons. Yct for psychological scicncc, the problcnr of
understanding such internal proccss is Iiartlly less complex than
the tl~cological problem of understanding God.
Intlividua1 disposition and motivation plays very active role in niystical cxpcricncc
of intuition. 'l'lit~t intuition can bc satanic, and this is co~i fi rmcd by I h n c i s (2005: 4)
when he stated t hat a man who oftcn heard voiccs in his liead to kill the wifc used a
machctc to scvcrc licr hcad. 'l'lie man in question said t hat thcrc wcrc spirits in his
hcad which dcnrandcd that if lie fails to kill tlic wifc wliom Ire claimed made him
impotent t hat lie would not have pcacc. This command he followcd to the lcttcrs yet
no pcrlce camc to him. 'l'hc lgbo pcople and their religious Ic:~dcrs ar c not so daft as
not to recognixc the source of any voice in thcir worship system. They know wlrcn
evil spirits ar c at work. They have paramct cr for checks and balances for good and
bad acts within Igbo laws and custom as cmbcddcd in omennui. The act of the man
who killed the wifc would definitely bc condemned in any Igbo society.
Igbo mystics ar c positive tliinltcrs with
cquilibrium. Positive thinkers often Iiavc intuitivc
be efficient in intcrprcting social complex issucs
swnc personality and mental
perceptions. 'l'liis assists them to
and religious phenomena. But
psychosoniatic pcrson would liavc a lot of distrustful pcrccpiion. Pricscn (1991: 42 +
52) asscrts t hat pcrsons who look normal can liavc multiplc-pcrsonality-disordcr
[Ml'll]. 'l'his disorder would lead one to believc t hat thc voiccs onc hcars for ccrtain
actions from insidc ar c t r ue mcssagcs, whilc thcy ar c falsc. 'Shcsc, hc adviscd ar c
satanic not hallucin:~tion or psychosis. 'l'his may crcatc grcat problem in giving any
credibility to all intuitions as satanic. ICzcltwugo (1992: 190 - 191) would submit that
mystical intuition hcncfits onc with positive thinking. Schock (19993177 -178) writcs
that positivc idcas a r c oftcn hclpful, encouraging as thcy ~nal t c onc's lifc and t hat of
othcrs liappicr.
I'calc (2000: 5 - 9, 139 - 145) writcs illat positivc tllinltcrs ar c not day drcamcrs
but movers. Thcy think positivcly, act positivcly, iniaginc positivcly, pray positivcly,
auil bclicve positivcly which would yield for tllcm powcrful rcsults. I l c is'of a vcry
strong opinion t hat human bcings ar c made in tllc iniagc of God and as such would
pousess thc many characteristics of God which ar c cvcr positivc. God gavc human
bcing thc right privilcgc of nialting a choicc of cr r or or truth. For those who c11oosc
tllc t rut h ar c on thc lcvcl of positivc thinking. 'l'licy scc Gotl as good and cqually do
good to reflect Gotl in their lifc. 'l'hcy ar c right-mindcd; cntcrtnin in tllcir minds all
that ar c good and positivc in idcas. Tlic ncgativc thinkcrs a r c always on thc llopclcss
Ianc of lifc; brooding, vcngcful and mur ~nur i ng. Ncgativc itlcas ar c often
unrcasonablc, unrealistic, cxnggcratcd, pessimistic, and falsc.
A positivc thinltcr acccpts first that hc is an inlilgc of God and as such should
-
rcjcct sclfish intcr&ts and makc an cffort to build a bridgc bctwccn tlic dccaying
~yor l d and Gotl. A positivc thinltcr rcflccts on tllc world as tlrc won(1crs of God and
joins hand with those who ar c truly scclting to get rid of dccadcncc in thc world nn. . ..
matter thcir faith. 'l'his is t ruc honour to God which il t ruc mystic sccks. Thc fruit of
~nysticisnl givcs a scrcnc society lovc. The mystical name of God spills ovcr into the
namc of humanity and nlakcs humanity itsclf dcscrving of t hc honour which is
rootctl in thc mystical (Smith, 1990: 66 - 80). Mystics scclt to idcntify with thc God
of thcir faith. This idcntification must Icad tllc mystic to great er lovc of humanity
a ~ ~ d its dcvclopmcnt.
'I'he 11cgi1tivc idcas ar c unhcalthy and producc unhcalthy fcclings and
bchaviour. Whcn thc mind is sound and body holistic, Vas (2002: 116 - 117)
obscrvcd, t hat intuition bccomcs thc sixth scnsc and t hc vchiclc through which
111i1n's spirit cxprcsscs itsclf to cxtcrnal world. It conccptualizcs man' s thinking and
allows thc n ~ i ~ r d to positively crcatc idcas. This is donc through picturcb, dreams,
memorics, feclings and impressions. 'I'hcse come in thc form of hunchcs, gut fcclings,
sudden bursts of insight o r flashes of awareness from somc whcrc. But the more
tlcvclopcd it is, tllc morc mcssagcs it gathers and transmits. Igbo mystics do not
chcrish cvil and cannot Cngirgc in cvil to harm othcrs. A mystic rclics on divinc
vcgcncc whcn offcndcd.
Undcrhill (1981: 400 - 412) writcs t hat thc prophct looks at t hc landscape of
ICtcrnity, while the mystic finds and fccls it. Mystics mctliatc bctwccn the
transccnclcnt and his fcllow man and as a crcativc artist who unvcils thc infinite.
Undcrhill furt her obscrvcd that a t ruc mystic sccs lictrlity in its infinitc aspcct and
-
reveals it for the finite because he ascended the l addcr of contemplation and
dcsccndcd with a message from tlic infinite lravirrg lrerrrrl the rrninterrrrpted mcrsic.c.J
inrter lve, Ire tries to weave it illto ntelodies that other nrert cart rrrrderstanrl.
IJntlerhill is of tlic opinion, that thc spiritual world springs up from within
liunianity in tlic qucst to bc apprchcndcd and incorporated into human univcrsc.
'Tlic spirit worltl is both immancnt and transcendent, but absent from those unable
to pcrccivc it. 'l'hc mystic has a stcadfast, selcctivc, crcativc imagination, widc and
dccp attention to lifc t hat thcy rcccivc more ncws in tllc forms of visions, voiccs, or
other psycho-sensorial cxpcricnccs from cxtcrnal world that ot her ordi nary human
pcrsons cannot. Many mystics and sccrs comc under worltl tlcvclopcrs: paintcrs,
philosophcrs, musicians, religious adcpts, artists, tlic propl ~ct s, and tlic
metaphysicians who had graspcd matcrials which ar c heyond the rcach of ordinary
soul.
#
'I'hc lgbo world has dcvelopcrs wlio through contact with the spirit world
'bccame fanious for their craft. In Awka tlicrc ar c Igbo spccial craftsmen. In all
part s of lgboland t hc l gbo elders ar e full of nat ural wisdom and ar c lgbo
philosoplicrs (Ilogu, 195: 42) who providcd Igbo proverbs, iclionis, myths and
folltlorcs. 'I'lic IgIm mystic diviners iIrc capi ~bl c of divining tlic mind of spirits and
nicn witliin their professional scttings.'l'lic Igho :~rtists tlcsignctl ilterrgrr, oJo s~~rttbol
and tlic Ml~crri IIorrse of Igbo rcligious cosmology (Basdcn, 1966:98 - 109) without
going to any university. The lgbo adcpts wcrc able to rcach that lcvcl of creativity
i)ccausc thcy pr;~cticctl within Igbo 'I'raditional Itcligious consciousness of
-
purification ant1 posit-ivc t hi nki ~i g which, I'aussct (1976: 205 -206) obscrvctl corilcs
about through tlic practicc of triple discipline:
which involved, as 'I'rcccpt,' abstaining from evil, as 'Meditation,'
4.
purifying the mind, mid as 'Knowledge or Wisdom,' doing all that is
good. 'l'liis moral and mental disciplinc was to be sedulously
practiced, as all disciplines arc, from the standpoint of soniconc
conscious of his failings and intent on treading tlic path of virtue ....
('l'lius man] devoid of egoism, Mind in its purity broke through and
Wisdoni illuminated both the subject and the world of objects,
malting them one.
'I'lic lgbo mystics ar c very much in unity with thcir religion and sacredness of thcir
environnient. They arc the watch-eyes of tlie deities for the obligatory obscrvanccs
of morals of Igbo religion and the well bcing of the human persons and the society.
They arc attuned with tlic rcligious desires of sacrcdncss by meticulous observation
of onrerrnrri. 'l'lius they remain ever active and vigilant on expectation of messages
from the spirit world and from tlicir inner bcing, wliicli is made pure by tlicir
righteous life.
I
The ritual discipline is strongly rccommcndcd in Igboland for all religious
leaders that they may gain more spiritual powers and be proficient in their rcligious
se'wice. 'I'lic ltceping of omenntzi comes first with othcr specific holy acts and
avoidance of going against tlie laws which go with each rcligious office. Priestly cult
lias its moral code and sanctions apart from community s;~nctions (Nwala, 1985: 147
- 148),
'I'hc practice of chastity is a clicrishcd virtuc for climbing into highest spiritual
potency for Igbo priestly office holders. Eke days arc sacred and lcgitiniatc sexual
relationship is forbidden for a dibin. Ilogu (1974: 54) observed that Eke Ukrvu is a
holy day: -
on which day Ozo titled men must not cat food prepared with
palm oil, nor come into contact with women, nor go to any farm.
'I'he Ozo titled nien must meditate on such day and keep quiet
time with the ancestors and offer special prayers to them for the
G,.
well-bcing of his family.
Every titled Igbo could serve as a mystic priest at certain moments in the Igbo
co~nniunity. It is a must that titled men should keep to llic holy observances of the
traditional religion. The Igbo priests must be ritually holy in order to establish the
desired contact with the anccstors as a religious ritual leader. IIc must, for
expediency, Itcep off from meddling into avoidance laws. For example, he must
avoid the food cooltcd by a st ra~i gcr or a menstruating \vonian. 'I'liesc arc somc of
the bastardized Igbo values, as caused by moclcrnization of Igbo socicty. 'I'lic
conscqucncics arc t hat Igbo socicty remains unstable since Igbo mystical practices
are seen as out-of-date and unnecessary.
For some powerful rlibirrs, ~nal c or female virgins who had not rcaclicd
',
puberty prcparc thcir tibod. Ngu wnsltirtg powder or nbosi Ienvcs are used in
restoring the spiritual purity of the defiled cooking utensils to bring back thcir
spi;itual and physical cleanliness. The third eye spot, which is the centre of the
forclicad, is cleansed with ose oji for somc I<ind of dcfilcnicnt. A t rue mystic like an
Igbo Di bi n must avoid dishoncst acquisition of wcaltli. Such money is called hot
money [ q o (li okrr]. Even cars arc cleansed with nkililtnhzkpisi when tlicy pcrccivc
any abominable utterances (Umch, 1999: 103 - 105). A good Igbo dibia works on
the principle of live and let us live [ or ~ye bilri ibeyn bilrr]. It is an Igbo ethical
proposition for good ncighborlincss for all, which must I)c practiced by all for all at
all tinics for the good of t l ~c socicty.
'I'lic Igbo mystics live to the thorough consciousness of spiritrid ecology. In the
words of John-Roger (1986: 147 -153) spiritual ecology means maintenance of the
world around by an individual with the bclicf that Spirit is cvcry wherc; that ono:,,.
has the responsibility to ltcep vigilant and bc good. It a g ~ i n mcam Itccping oncsclf
clean on cvcry Ievcl- physically, cmotionaIly, mcntally and spiritually. I-Ic adviscd
that one lias to watch what and wlicrc onc puts and positions one's mind, so that
unkind thought must be avoidcd likc an cpidcmic. Spiritual ccology demands having
balanccd purity both for thc inner lcvcl of lifc [positive thinlung] and the
environment [making other human persons happy and bcing responsible and
maturc to t l ~c cnvironmcntal mattcrs) as evcry act of man is significant in order to
bc attuncd to propcr movcmc~it into higher lcvcl of cxistcncc.
'I'hc sacred attitudc of thc Igbo mystics aud tlic benefits they derivc arc
postulated by Cl ark (1980:29 - 57) who obscwcd that whcn onc stoppcrl holding to
unconscious bondage of error-thinking and cultivate cvcrything mcaningfdl in outcr
world, tlic inncr scnscs bccomc the sixth serzse that scts the intuition to be attuned
into Cosnzic ~ n t e n n n . This lcads the human spirit to gct unitcd with thc spirit world
that human thought or imagination scts into motion ccrtain vibrations. In the
activity of thinking, one accumulatcs masses of ideas and through thc conscious usc
of the sixth scnsc, which Cl ark callcd thc "Cosmic Mind of Imagination" with which
one can transform thc idcas into definite manifcstcd f or ~ns and symbols. The
discipline of lifc and usc of inncr scnscs, as callcd tlic sixth scnsc is what tlic adcpts
usc to acliievc all fcats in life. This opcration of intuition is morc nrticulatcd in Igbo
concept of Chi.
-
4.3.1. POWER OF CHI AN11 IN'TUI'I'ION IN IGBO MYSTICISM
Chi crrlt plays an important rolc in Igbo Traditional Religion that mystical practicc
of all kinds within lgbo worldvicw cannot be understood without a discussion on the
principles of opcration of Chi nzndir or Chi orrye [thc guardian spirit of individual].
Tllc Igbo pcoplc give vcry promincnt position to Chi orrye from hirth to dcath. Evcry
action of an Igbo individual is attributed to onc's Chi wllcthcr success or failurc.
'Thus tlrey say ebe orrye dnlu kn Chi yn krvntidu yn [wlrcrc onc has fi~llcn there onc's
~1ri"lras madc onc fall]. If l am running but my Chi is not running with mc, it is in
vain that 1 am running. 13ut if my Chi is running ahcatl rind I follow him bchintl,
that will nlalw i1 supcr and 11 collabor;1tivc race. 'l'hc Igbo Ilavc sure succcss of
blcssing if tllcy arc cautiously following tlrc dictatcs of tllcir Chi ( ~ e c k wh ~ o , 1987:
Metull (1999: 116) asserts that Chi is bclicvcd to 11c emanation of thc Crcator,
a spark of llim in escll pcrson. 'l'his spark has onc in thc individual and thc otlicr in
God I-Iimsclf. 'I'hc spark Chi in an individual is what gocs back to the Supremc
Bcing wlrcn onc dics. Ogbukagu (1997: 289) obscrvcs:
Thc lgbo spcalting pcoplcs believe that cvcry individual [male or
fcmalc) has a pcrsonality-abiding god that is closcly conncctcd with
God or Clrirkrvn, and who controls tlrc indivitlual's day-to-(lay
functions and l~clrnviours. 'l'lris Chi or spiritual Cot1 was assigned to
every onc from bcforc cradle to death by thc Suprcmc Ilcity to act
as t l ~c perso11's guardiau angel. 'I'hc succcsscs and tile failurcs
pcoplc cncountcr in life arc ascribed to thc con~pctcnce of tlrcir
individual-Chi.
l'hc lgbo in their pragmatic thought belicvc strongly on prc-destination. Thus
nothing l ~appcns by clrancc for an Igbo pcrson. For the lgho individual, Chi is
always aware of one's .fortune before it happens, lle~lcc they say Chi orrye odighi rzq
izu ilre ndiglti erne yn [if one's Chi is not in agrcc~ncnt one would not get onc's
portion whether good or bad).
Onunwa (1990: 100 - 101) is of the opinion that the role of Chi as guardian
spirit in determining one's dcstiny is a complcx thcory in Igbo metaphysics. The
Igbonian in procreation picks either a luclcy Chi and the person ~voiild be classified
as orzye Chi onrci, while the unlucky pcrson picks his unlucky Chi and lie would be
orzye Chi ojoo. Onunwa postulates further:
'I'liis is a conception of Chi, a parcel of dcstiny and the otlicr
conception of it, is the guardian spirit whicli chooses the destiny for
an individual. As a guardian spirit, the Igbo would say that oriye kn
nimnch kn Chi yo, implying that a man may be morc powerful than
another's guardian spirit. They also say that orrye ltrve Chi yo ekrve [if
one consents to a plan, his Chi would consent]. Often one l ~ear s the
Igbo siry that onc's succcss is Or~ntlrrn Chi ycr [what his Chi gave' to
him].
Destiny has been a difficult tlieological problem for all faiths and Igbo faith would
not be an exception. The issue of destiny and Chi in Igbo world view is just the
rhetoric of trying to solve complex problcms of man and his C X ~ S ~ ~ I I C C . Man in many
occasions mould try his best in life through genuine labour and good rcligious efforts
and practice without succcss; a malignant religious being would be targeted to t al a
thc blame as the best way out for the failure. Thc Igbo pcrson ~voul d say ejirn ogu nn
ofu [I am innocent in this my predican~cnt in spite of burdens in my life] or ikengcr m
krvr4 oto [my patron deity of fortune is upright].
Aja (2001: 61 - 71) gives :in answer to why onc's Chi may be morc powerful
than that of another when he says that a rational being [spirit, mana, or living] can
act directly upon another by communicating his vital influence to an inferior force
[aninial, vcgctal~lc, or aiincral] through tlic intcrmctlincy of wliicli it influences t h , ~
rational bcing. Il e is trying to say t hat a man can grow in vital link with othcr
spiritual entities t hat liis power may transcend t hat of his pccrs. This power is
attributable to mystical cncrgy obtaincd through medicine, ogrvu.
Aja maintains t hat an Igboman attains some lcvcl of power in Igbo
metaphysics through acqui s i t i o~~ of knowlcdgc wlicn he says:
All ot her forccs ar e i ~i fcri or and subordinatc to t hc human. Human
superiority stcms from tlic fact t hat liunian individual is a forcc,
unliltc ot her infcrior forccs, that possess in tclligence. With
intclligcncc, hunirms ar c "tlic master of all lliings". Stated simply,
each is capablc of Iiarncssing tlic benefits tlcrivi~hlc from i nt i ~nat c
ontological rclationsliips with both tlic infcrior and superior forccs
in the univcrsc. ... Conscqucntly, the infcrior forces exist by tlic will
of "Clrirlovii" only to increase o r rcinforcc t hc vital forcc of man on
earth.
'I'hc Igbo pcrsoli who Iias acccss to the vital forccs of nat urc is rcgardcd' as oje ~r n
w~iio. It is througli liis rclatio~isliip witli nat urc forccs that Iic is ablc to contribute to
the well being' of both tlic society and the individuals. IIis intuition is often
sliarpcncd more t han t hat of others who ar c not his pccr in mysticism. IIis Chi, 1ic
lias bccn ablc to align to tlic Chi of ot hcr bcings in naturc, that his pcrccption is
bclicvcd to penetrate into the bcingncss of other' bcings. One who has bccn ablc to
cultivntc ant1 grown into a new power can try ninny fctlts. 'I'liis kind of pcrson witli a
superior vital linlt would clial'lcngc anothcr bcing of infcrior vital forcc as a being
with subardi nat c cncrgy: spiritual [mystical powcr) and matcrial [llcalth and
wcalthl.
-
ISzckwugo (1987:98 - 182) puts it thus that everybody or everytlril~g lrns Chi.
IIc callctl God Chi nnrl goes furt her to say that all crcnlcd bcings: nat urc gods,
ancestral spirits, non-ancestral spirits, ani ~nat c ohjccts, miln, and inilni~natc objcct*?,
have Chi sparlc in them according to Igbo world view. 'I'his bcing so, Igbo mystics
opcratc on the level of energizing their Chi and bcing able to harness tlic Chi in
other beings. Igbo mysticism is the capability of self rei~lization into total harmony
with the ontological ordcr. Mystics rely on the Chi - ~ess of their bcing and that of
others for tlleir mystical Itnowledge and advancement. Abanulta (2003,a: 78 - 80)
captures the Chi principle thus:
Ikengn symbolizes one saying ycs to onc's Clri. 'I'alents given by
one's Chi do not automatically translate to achievement and
succcss. What ensures achievcment and succcss is the
transfornration of talent through pcrsonal cndcavonr, such as
mi111it'cstcd in the cultivation of yams, aided hy insight into ilnd
direction from onc's Chi. 'l'his is why tIw Iglm sny, oryw kwe Clri
yn ek we /iforr e snys yes Iris Chi will snj) yes/.
Wcal t l ~ iind prosperity f i ~ r tlic Igbo pcoplc is attrihutablc to a bcing liaving a
consistent harmony with his Chi. Idleness dwarfs the potentiality of one's Chi. The
Igbo pcoplc classify human happiness and succcss in doing positive or acceptable
things of tlic socicty and not neglecting any part of reality that makes tlic whole as
dictated by omerinrii. 'l'his happiness goal is to acliicvc succcss in a11 areas of lifc and
yet remain good bcforc dying at a ripe old agc, in ordcr to bc ranked among tlic
. anccstors.
In anotllcr vcin, Abanuki ~ (2003,a: 26) gives 21 stronger coonotntion of' orrye
krve Chi ycr eltrve when Ilc says t hat this Igbo cxprcssion is pointing to thc difficulties
inlierent in human practical life and cxpcricncc in the struggle to rcsliac oncsclf.
Since the power of contingcnt beings is limited, for one to rcalizc oneself to the
fullest [rrjrrclri~, one must work cxtre~nely hard. I t is a collaborative religious act for
ancestral spirits, non-ancestral spirits, animate objects, man, and inanimate objects ; . ,
have Clri spark in them according to Igbo world view. 'l'his bcing so, Igbo mystics
operate on the lcvcl of energizing their Chi and bcing able to liarncss the Clri in
other bcings. Igbo mysticism is the capability of self realization into total harmony
with the ontological ordcr. Mystics rely on the Chi-ness of thcir bcing and that of
others for thcir mystical knowledge and advanccnient. Abanuka (2003,a: 78 - 80)
captures the Chi principle thus:
Ikerrp symbolizes one saying yes to onc's Clri. I'alcnts given by
one's Clri do not autonintically translate to achievement and
success. What ensures achievement and success is the
transformation of talent through personal endeavour, such as
manifcstcd in the cultivation of yt ~~ns , aitlccl by insight into and
direction from onc's Chi. 'l'his is why tlic Igho say, oiyw krve Chi
yn ekrve [iforre says yes his Chi will say yes/.
Wealth and prosperity for the Igbo people is attributable to a bcing having a
consistent harmony with his Clri. Idleness dwarfs the potentiality of one's Clri. The
Igbo people classify human happiness and success in doing positive or acceptable
things of the society and not ncglccting any part of reality that makes thc whole as
tlictatetl by omennni. 'I'his happiness goal is to achieve success in all areas of lifc and
yet remain good before dying at a ripe old age, in ordcr to be ranked among the
anccstors.
In anotlicr vein, Abanuka (2003,a: 26) givcs a stronger connotation of onye
krve Chi yci ekrve when he says that this Igbo expression is pointing to the difficultics
inherent in human practical lifc and experience in the struggle to realize oncsclf.
Since the power of contingent beings is limited, for one to realize oncsclf to the
fullest [ujliclii], one must work extremely hard. It is a collaborative religious act for
.Clrikere, which he says is a stress prrt orr the ctrusrrl rrctiorr of the Srlprertte Reirtg. IIeV
would have called fi)r s rcnamc of Clriltere to C'lrukrvultere so that his argumcnt
would be credible. Abanuka's argument is very wrong in syllogism for Chi is Igbo
abbreviation for Cltukrvr~ or Cltirreke and Chi is the spark of God in an individual
and in things.
In difficult situation, t l ~c Igbo individual qucrics Chi 111 irzo kwn yo? [My God
where are you]. 'I'l~is query is a double question to two interacting pcrsonalitics:
Chirtefre, the Supreme Being, the Creator, the ontological bcing, and the
metaphysical being that crcatcd and sustains the individual and his iadividual Chi,
the concrete individuating principlc and tlic ontological diviac principle in man.
Whether the Igbo people call God Chi or Cl~ultwu, IIc remains the Supreme
I
Ihi ng with all his attributes. The Chi in the individual remains the spark of the
Supreme B c i ~ ~ g not the Supreme Being IIimsclf. 'I'hc Chi in the individual is lilce
saying tl~rtt thc spirit of God is in the Christian and not the totality of God residing
in man. To say t hat the totality of God resides in man would bc creating Gods out of
man, which would be wrong in tl~cology of any religion. 'I'his is not the focus of this
~cs car cl ~. But the understanding of Chi as a being in all things is strongly supported
. by Abanulta (2003: 24) when I N writes:
Chi (rcality or being) addresses the qur~ntity of rcality or bcing as
opposed to non-being. In the case of God, thc quantity of reality is
all embracing: God possesses all cl~aractcristics, which exist in
particular things without cxccption. This can be cxprcsscd in
another way by saying that the rcality of God is all-inclusive. God
is the origin and support of himself and origin and support of all
particul-ar things without exception. The rcality of particular
tl~ings, on the contrary is limited.. .. God h i t s particular things
in so far as God is their origin and support. They ar c also limited
by t l ~c qui ~nt i t y of rcality [Chi ], which they posscss. Conscqucntly,
the epistemological inquiry enables the individual to generally or <*.
abstractly grasp the reality of particular things and the total
dependence of particular things on tlic reality of God.
Abanuka has given a good summary of intuitivc knowledge as sought by the Igbo
mystics. Mystic seeks mystic knowledge in order to be in unity with Supreme Being.
The Igbo niystic scclts self-realization in his Chi and others in the realization of their
Chi. 'l'liis aims at a special objective of harmonizing the good in tlic socicty, which is
for the mutual co-existence of human pcrsons with tlic spirit world for the peace of
the society.
. lgbo niystic Iiiis a set goal, to increase in all dynamics of life, that once any
vital forcc is obscrvcti, it would be tilppcd in ordcr to increase in intensity above all
other bcings. qj a (2001: 58 - 59) submits that:
A11 beings or forccs call be strengthened or cnfccblcd. A forcc ciln t i p
the vital forcc of an inferior forcc in ordcr to incrcasc its own vital
forcc. 'I'liat a forcc is increasing or that it is bcing reinforced mcans
that its nat ure is bcing made or has bcen stronger or increased.
I-Iowevcr, it docs not mean that its nature is no longer what it was.
Rather it means that its existence has been intensified .... This
cx11Iai11s why bcliaviour and practices in traditional African setting
arc geared towards incrc;~sing or strengthening vital forccs.
lntuitivc knowledge is to increase in vital forccs. 'l'hc worship of' Chi is to increase in
vital forccs and possess tliat linlt tliat would make nian ranltcd as successful in one's
life and profession. 'l'o respect one's Chi and .vvorsliip him is to tap tlic vital forces in
him for more energy to progress in life. So a thorough mystical linlt with one's Chi
guarantees morc vital forces for morc succcsscs in life endeavour.
'I'lic yucst for intuitivc knowlcdgc by the Igbo mystics bcgins with recognizing
tlic power of Chi in an individual and energizing that power by rituals and
sacrifices. Mystics set out to seek the knowledge in naturc which is supplied by the
Iiiglicst calibre, and rcports come from cvcry corncr of the globc.
Many of tlic stories prcscntcd licrc liavc a bizarrc consistency that
a.
is not casily cxplaincd away; somctliiiig is liappcning out thcrc.
Thc contcnts of this vast world liavc not yet bccn undcrstood. 'I'hc above named
book is not trying to framc stories of straiigc bcings invading human habitation but
trying to alcrt the scientists to do more investigation on the unidcntificd flying
objects that bring down to tlrc cart h strangc bcings.
In yet anot l ~er book, The World's Greatest UFO & Alierr Iihcocrnters which has no
aut hor (2003), rcported that:
With thousands of witncsscs and Iiundrctls of photographs it is
bcconiing morc and morc difficult for skeptics to discount
c nc ou~~t c r s bctwccn humans and alien lifcfornis. Featuring
firsthand accounts of abductions, and closc cncountcrs, The
world'.^ UFO & Alierz Iirrcorrrrters brings togctlicr rcports .tvhich
can not bc dismissed. Sifting facts from fictions, faltc cvidcncc
from rcal, and catcgorizing thc findi~igs UFOlogists scck to prmrc
t hat thcre really is something out thcre.
The first and the sccond books ar c almost saying tlic samc thing about thc
liappcnings in the world of man. In tlic sccond named book abovc, tlicrc is a
narration that runs thus: Scvcrtll UI W siglrtiug I'ollo.cvcd. IJsually thcsc involvcd
small points of light in tlic sky that changed sizc rapidly, niovcd at odd angles, and
travelcd at l ~~i i magi nabl c spceds and accclcratcd at ratcs thought to bc impossible.
The African world spcak of spirit vcstcd society and st rangc powcrs of witchcs and
grcat nicdicinc Incn who can pcrfbrm many incrcdiblc feats.
Mbiti (1970: 109- 11 1) givcs also incrcdiblc storics of African belicf in tlic spirit
visiting man iIS human bcings or as animals. IIc writcs t hat tlierc consist: spirits of
rrrrknorvr~ persorrs nrtd drrrzgerorrs beasts .. . believed to dwell in streams, rocks buslres,
etc. 'Ilicsc bcings, tlic Af'ricans bclicvc wcrc created by God and othcrs wcrc oncc
. 198
human beings. The spirits can be friendly, and bcncvolcnt o r malevolent, but the +.-.
nznjority are rzeutrnl or both good nrtd evil just like lrrmznrz being. People say they see
these spirits, and somc manifest as light at night.
The Igbo rlil~in is claimcd to have the power of malung protective charms like
Odu irrzn [Charm for disappearance]. The Ogwrr is made with a kind of bird with two
large tails added to other concoctions towards saving one from accidents. Oknfouzu
(2004: 25 - 28) claims that no n~at t cr the fatality of thc accident, the person with the
concoction of Odu rrrzn would escape unhurt. Ikili/I.kili is another powerful charm
used by native doctors to escape from those he rendered some services to, whom he
has the feeling would want to harm him, when he is ready to go home. With IkilVEkili
the dibia has charm [Otunzokyoj for sclf defense and flights to planned designations
aftcr ritual scrviccs.
t
Umch (1997: 8 - 11, 42 - 43) has many stories of incredible feats of Igbo clibins.
IIe asserts that a Icnowledgeablc Igbo mystic dibin can through spiritual purification
become Ufo [one] with his Chi. 'The Dibin having burnt off the material body, as it
wcrc, or transformed it into purc light, achicvcd spiritual union with his Chi and the
Universal Spirit whilc maintaining csscntial cxistcncc in the plane of cxistcncc
.encapsuiatcd in the purc white flying rod. Umch is of the opinion that the UF O cind
Ofo arc interplanetary vessels. It is Ofo of the dibin through the instrumcr~tality of
Agwu that Ugbo L;ltili is made possible. Umch called I M i - telcportation.
IJmch narratcd a story of one Umuoji Dihin I l ~ v u mb a who after making
charnls for a client, took his son and materials offered to him for his services [ram,
cocks, hen, ctc] with his n k p ogrvu [bag for his Igbo medical instrumcnts] connected
with strings ant1 tllrougli Ekili did speed lronre nt nn incretiii~le noiseless speed. Il c ~ 4 .
called Ekili a ntysticnl trnvel and also claimcd that his f;rthcr practiccd it cqually and
that he witncsscd his fathcr' s flight takc off from Onitsha to Nnobi by 3.00ain through
a mystic stick of flying light, which was confirmed by his relations at liomc when hc
laiirlcd. Igbo ciibins of old ar e noted for many niystical arts that can dumbfound a
critic. It is gcncrally l a own in Igboland that such flying lights up thc sky at night, likc
a shooting star, ar c Dibins on homc journey aftcr rcndcring serviccs.
Ekili is cliffcrcn t from ogbrr-ngnli-odo which travcls iicar pcoplc's liomcs. Thc
ogbrr-ngnli-otio is bclicvcd to bc bad spirits that comc in form of traveling bonfirc, that
if t h y mcct any pcrson at night, thc pcrson would contr:tct Icprosy. Sonic Igbo peoplc
bclicvc tlic truth of cxistencc of oghir-ngnli-odo whilc some call it dcccptivc triclw of
sonic Igbo clihins and wicked pcrsons or thicvcs. 'l'liosc who bclieve in it say t l i h it is a
means of warning tliosc who coolc latc at night that tlicy ar c disturbing tlic spirit
world.
4.5. IGI30 RICLIGIOUS RITUALS AS MYSTICAL IiORCE
Enclcwc (1987: 24 - 25) givcs two dcfinitions of ritual t hat would scrvc wcll for
Igbo nicaning of ritual. l hc kwc in his first definition agrccs with Victor Tur ncr who
defincs ritual as ";I prcscribcd formal beliaviour fijr occasions not givcn ovcr to
tcclinological roiltine, I~aviiig rcfcrcncc to l~clicfs in mystical bcings and powcr".
I hckwc givcs tlic sccond dcfinition of ritual ;IS an act o r ttctions intentionally
conductctl by a group of pcoplc cinploying onc or nlorc symbols in a rcpctitive,
fonnal, prccise, highly stylizcd fashion. Prom thcsc definitions Ihclcwc givcs what
ritual provides to the pcoplc t hat usc it when lic says:
Ritual provides information and reduces anxiety by malting pcoplc
\t.
I)clicvc that what has bccn dcsircd has hcc~i affcctcd or will bc
fulfilled. Hy creating its own image of tlic world dcsircd, ritual
brings a certain rcillity into being. 'l'hus, rcligious ritual niovcs tlic
gods, the ancestors or the spirits.
Igbo rcligious ritual service projects the visible to the invisible reality. It is a
physical action of rcligiously invitating the spiritual entities for communion through
the dcsircd intentions of the votaries. Igbo ritual symbolism, as a rcligious act is no
mere liunia~i act. Every rcligious act symbolizcs communion witli unsccn powers of
the spiritual reality of their bclief systcni depending on tlic dcsircd intention antl the
objcctivc.
Nwaorgu (2001: 107 - 108) observed that ofo is an ordinary twig or stick
which after Igho rcligious ritual rcccivcs its sacrcdncss as Ofo Ndiclrie, or Ofo
ntnrtwu, or Oji, rrnturrnn. With the Ofo trnturirin tlic family head communc~ with the
family anccstol-s. 'Thus the esscncc of ritual is to vitalize the human link with the
spirit power of dcsirc. Rituals in Igbo rcligious bclief system givc a mystical
connection bctwccn a bclicvcr and the objects of worship.
Kkwunifc (2003: 114 - 115) was able to obscrve Igbo ritual mcaning well when
lic said that the Igbo pcoplc rcligiously interact with the spirits and other crcatcd
. bcings through series of rcligious rituals. 'Thus in rcligious rituals, the Igbo pcoplc
portray tlicir capacity of expressing, communicating and unifying in rituals their
basic rcligious, socio-political and cconomic ideas antl values. 'l'lic Igbo ritual prayer
co~~t ai ns an invocation of all thc cosmic forces of Igbo world view. Every Igbo ritual
comes witli series' of petitions, curses and blessings for: Ndu [life], Oinuniu [off-
spriegj, ego [nioncy], U h [peaceful co-existcncc], and ifiinnrtycl [lovc]. Ekwunifc
holds that Igbo rcligious ritual vibrates between tlie spirit world providing succoufi.
to lnan and man giving allceiancc to tlicni, wliicli he called communion in
interaction. 'I'hus lgho rcligious ritual is mystical interaction and communion for
joyful cxistc~icc hctween human beings and the supcniatural entities.
I<cligious rituals ar c tlic iliaill service operations of Igho niystics. 13y rcligious
rituals they are attuned to conimunicate efficaciously with the Suprcmc Being. In
rcligious rituals they serve as mcdium bctwccn votaries and tlic supernatural forces.
The corc scrvicc of the Igbo mystics ar e positioned in the rcligious rituals without
which tlicir function ccascs.
4.5.1. I GB0 MYSTICAL SACRIFICE AND WORSIIIP
lgbo religious sacrifice and worship arc main scrviccs provided and guided by Igbo
I
mystics. 'I'hc Igbo rcligious sacrifice and worship ar c ritual expression of their
dcpendcncc on the supcrnatriral bciiigs for their cxistcncc. Religious practicc is
sewiccd witli .tv&ship and sacrifice to the Supcrnatui-a1 k i n g in the hclicf system.
Hick (1981: 422 - 423) submits that religion consists primarily in experiencing our
life in relation to thc Traiisccndcnt and living on the basis of that expcricnce. Il e
argues that niysticisin is an cxpcricncc of communion with tlic source of meaning.
. 'I'hus all who worship, and arc conscious of tlic divine, would bc called mystics. This
in essence means that one who is conscious of existing in the presence of divine and
consciously having relationship witli him is a mystic. Ilowcvcr IIick posits that there
may yet be clcgrccs of such consciousness which tlistinguislics rcligious cxpcriciicc
from devotional ' practice. 1)cvotional practice conics from the virtue of
undcrstanding, pcrccption and disposition to he more participative and involved:^
and nourished than inactive presence.
'l'he lgbo cultural disposition in religion comes out of conviction than
compulsion. 'l'hus worship in sacrificc in Igbo Traditional Religion has two
connotations. Sacrifice could scwe for communion with the supernatural bcings.
'l'hc victim for sacrifice for sin and pacifying of cvil spirits is left totally to be
consumcd by the supernatural bcings alone. Such sacrificcs are left to rot away.
Aclrtcmcier (1999: 1143) writes that worship is an attitude and acts of
rcvcrcncc to a deity, while sacrificc is a gift to God. 'l'hc blood and its disposal form
tlrc ritual act that makes sacrificc valid. Sacrificial offcring is an official duty of the
priest. Arinxc (1970: 48 - 61) ol>scwed that the truly dcvotcd lgbo traditionalists
bclicvc that thcir sacrificc is a way of worshipping God which they do through a
good spiritual bcing who would carry thcir sacrificc to God. 13ut joylcss sacrificc is
ofkrccl to evil sbirits directly. llorvever Cod is invoked to tie down tlrc goblins in
this joylcss sacrificc. .Joyful sacrifices are for expintiort of' sin, petitiort, tltnrtksgivirzg
nrtd Itomnge, while the joyless sacrificc is for the cvil spirit to leave them alone. Thc
good spirits arc henevolcnt, neutral, even scverc but ncvcr cntircly cvil.
When an Igbo offcrs a sacrifice to UcIo deitj) for a child ant1 if a child is
cvcntually born the child may bc namcd Nwn-udo [child of Udo deity], yct Igbo
pcoplc believe that it is only God that givcs a child, but Udo deity mediated for thc
family bcforc God to get the child. l'hus, Igbo sacrificc and worship ar c scrious
mystical comnritmcnt between the worshipper and thc divinity of interest.
1)urkheim (1976:. 337) aptly submits that in sacrificial hanqucts, unctions*
praycrs and otller preliminary acts ar c done that ~voul d transform tlrc animal for
sacrificc into a sacred thing, ~vvhosc sa~r cdncss is transferred to the worshipper wlw
cats it as part of communion with tlic objcct of worship. llcncc the object of sacrificc
as a gift bccomcs a conventional symbol that crcatcs a bond bctwccn the worshippcr
and tlic dcity. In Igbo rcligious sacrificc, thc sacrificial victim assumes an acccptcd
chanllcl through wliicll a harmonious balance for blessing and prosperity would be
restored hetwccn a religious devotee and his dcity. Thus sacrificc is a good deed
from an lgbo religious votary deserving reciprocal good returns. Sacrifice and
worship arc Igbo mystical connection for tllc bcncvolcncc of the supcrnatural
beings.
r
4.5.2. IGBO 'I'IUI)I1'IONAL I'IUYER AS MYS'I'ICAI, AC'I'ION
Worship that is rcvcrcncc of a dcity is authcnticatcd with sacrifice, which cxpresses
ltrve of the same dcity who merits rccciving gift from a votary. Sacrifice is the hcight
of rcvercncc to a deity. Worship and sacrificc ilrc means of communication in
rcligion. I'rayer cnllanccs worship and sacrificc to expose the intentions of a votary.
As noted carlicr, in cvcry rcligion, ordinary worshippcr is called a mystic as hc
communicates both internally and cxtcrn:~lly with tlic objects of worship of his
rcligion. In Iglw rcligion cvcry Iiuman act is religiously guidcd for harmonious co-
cxistcncc bctwccn human pcrsons and tlic supernatural hcings. 1'0 say that Igbo
pcoplc arc rcligious through and through in tllcir life in a scnsc nicans that every
lgbo traditionalist's action has a mystical touch and so is their prayer life.
Edward (2002: 1) defines praycr as the rnisirrg 1111 of mind nrid Irenrt to God,
which in anothcr sciise mcans a discussion with God as a I'athcr wllo can give
answcr to knotty human problcms and providc for man's wcll bcing. Schock (1999:
22 - 23) summarizes praycr acts as bcing religiously awarc of thc crcativc prcsence
of God in cvcrytliing and scclting a practical way of finding IIim in order tliat IIe
niay bc intimatcly involvcd in all aspccts of liu~iian life. God is a Pure Mystcry;
conscqucntly prayer is a niystcry which involves mystcrious acts in human religious
expcricncc bcci~usc human bcings rcmain mystcrious cvcn to sclf, obscrvcd Schock.
In praycr, man is trying to find God in order to communicstc with llim and so is
Igbo traditionalist trying to find and communicntc with liis Supcrnntural 13cing
within liis world view.
Mcllo (1997: 75) asserts that religion is not somctliing onc docs,'not cvcn
something OIIC does for God. Religion is wlrnt God does.for 11s arrd iri rrs. 'I'hc Igbo
lrcoplc in thcir' traditional rcligion arc rcally scclting what thc Suprcmc Bcing and
tllc divinitics would do for them, hcncc thcy say, Clrinelte ji mnrn jide ji, Onye
ort~vnri.yeirr oiie [God has thc Itnifc and tlic yam. Whom so cvcr tliat plciiscs IIim, IIe
givcs a sharc of it]. In Igbo praycr tlicy scck to havc a share of God's magnanimity.
Igho mystics play intcrmcdiary rolc bctwccn Igho pcoplc and tlic Igbo
clcmeuts of worship. ICchicgu (1984: 110 - 119) posits that in Igbo worldvicw,
supcrnatural bcings and human world have strong intcraction. 'I'liis is aptly
exprcsscd ia all Igbo praycr pattcrn. IIc classificd Igho praycr pattern as,
cosniological, cxisfential, cammunitarian, personal and moral. 1Ic further abscrvcs
tliat Igbo praycr rcvolvcs around:
Life, offspring, [prolongation of one's lifc], good health, pcilci,
%%.
wc;~lih i111d ovcr-all prosperity and polcnlics [against his
adversaries, human and spiritual], salvation from cncnlics [human
cncmics and cvil forccs], and [sic] justicc, sccm to bc thc central
preoccupation of Igbo traditional praycr. 'l'hc situation in lifc
rcgardimg tllcsc corc thcmcs, will dctcrminc the proportion of
pctition, intcrccssion, complaint, questioning, cursing, blessing,
praisc-namcs, thanksgiving in a givcn praycr.
Echicgu writcs t hat thc Igbo traditional prayer most intcrcstingly, oftcn cnds with n
proverb: Egbe Belu; Ugo belir! Nke si ibeycr ebertn rtkir kwn yn! /Let tlte kite perclr; Let
,Ire engle perclr! Wlriclr ever stl~ls the other slrnll rzot perclr, let its rvirzg hrenk off/. The
Igho pcople in their world vicw scck for the wcll bcing of lifc, security and justice
for tllc good of all. Good morals ar c emphasized for Ilarmonious interaction
bclwccn all existing cnlilics boll1 the living visiblc fi ~rccs ilnd invisible spirit forces.
In prayer cvil forccs a r e charged to kecp off from all human habitations. lgbo
1.
mystics ar c religious ritual specialists in warding off cvil spirits.
Mbiti (1975: 2 & 3) is of the opinion that in Africa, cvcry pcrson is praying cvcn
when official lcadcrs may bc rcciting thc words. 'l'his is so bccausc thosc prcscnt at
Africa11 traditional setting in religious gatllcring ar c always nctivcly participating as
the cont c~l t s of the praycr being offered must be all encompassing for t hc wcll bcing
of all. 'l'hc African pcoplc address thcir praycr to spiritual rcalitics: God, who is
suprcmc ovcr d l ; to various spirits: pcrsonifications of nat ural phcnomcna and
objects as mani fc~t at i on of God; some prayers niay simply be directccl to them all
collcctivcly, or jrrst to llre world of spiritrrnl retr1itit.s regcrrrlless of rvlro nzny pay
attentiorr to it 'tltere'. l l cncc thc Igbo mystics in praycr call on Igbo important
divinities to bc prcscnt and thcy invite thc anccstors to witncss and intcrvcnc before
tlic nialtc thcir gcncral intcrccssion for thcir wcll bcing.
Rightly the Igbo peoplc long for mystical cxpcricncc in their traditional:.:,
rcligious prayer in ordcr to rcach out to 1111 [liclpfully conccivcd] spiritual beings
that can provide tlicir material and spiritual nccds. 'l'hcy bclicvc that each
supernatural being that is invokcd in prayers would surely answer immediately.
When their prayers ar c not given immediate rcsponsc, they belicvc that some
mystical evil power is at work against them and an alternative mystical solution
must be sought for succour through divination and consultation of any known o r
recommc~idcd higher powcrs.
4.5.2.1. IGBO MYSTICISM IN OJI AND LIBA'I'IONS
'I'hc common sacrificial food catcn with thc spirits in Igbo niystical cxpcricnccs arc
throwing of picccs of kola-nuts - oji on the ground and pouring some drops of winc
on thc ground for the spirits to partake in what -ever ccrcmony ab6ut to bc
pcrfornicd. 'I'hese religious rituals are symbolic of communion and cxpcctcd
rceiprocal love to and with the favorable spirits.
4.5.2.1.1. OJI I MO: A MEANS FOR MYSTICAL PRAYER
Oji [Kola-nut] plays such an important role in Igbo 'I'raditional ltcligion that no
joyful morsliip or sacrifice would be thought mcaningful if it has no oji for initial
. cxchangc of plcastintrics between tlic living, tlic ancestors and othcr supcrnatural
bcings. In rcligious ritual it is used as an introductory part to tlic gcncral ccremony.
'I'hc lgbo provcrb has it that Mmuo j i eri efi, j i eri ebule, utn oji bu n t h [a dcity can
accept an offering of a cow or a ram but hc must first be offered a kola-nut before
any othcr thing would bc brought to his face]. Umcogu (1996: 164) obscrvcd that oji
is a sign of acceptance, unity of life and lovc. It cqually symbolizes hospitality. 'I'licsc
signs of acccptancc and, uni t y arc conccpts within votaries' nicntal frame for tlicir..:r.
good lifc and advanccnicnt of justice in tlicir socicty.
Opata (2001:, 100 - 104) asscrts that uji scrvcs as a symbol of goodwill and
hospitality on intcr-personal relationship; a symbol of pcacc and lovc 011 conimunal
rclatiohship; on ritual symbolism. I-Ic cmphasizcs further:
Not only is it tlic instrunicnt of praycr in tcrms of bcing uscd as an
offcring, it is also a factor for [sic] forging a continuing link
bctwccn tlic dcad and tlic living as wcll as it scrvcs as an avcnue of
invoking abstract forccs, dcitics, and divinities.
0ji.Jgbu is a uniting forcc of thc living, thc dcad and tlic supernatural forccs. I t is
nical offcring that can casily bc offcrcd thc spirit forccs.
Eltwunifc (2003: 86) abscrvcd that oji [Koltrnut] is uscd in tlic ritual praycr for
consccrating tlic day. It is also uscd in beginning mcctings and othcr ritual purposes.
I
But two warring partics or cncniics cannot sharc Igbo ltola until pcacc is cstablishcd
bctwccn tlicm. Accordingly, Oji has such sacrcd signiiicancc tliat at its prcscntation,
tlic nunibcr of lobcs it has aftcr it has bccn broltcn has somc mystical mcaning for
thosc prcsetit that would participate in the cating. Thus the nunibcr of lobcs in a
kola-nut has mystical pcrspcctivc for Igbo pcoplc as obscrvcd by Opata (2001: 67):
A kolcl-rrnt rvitlr orre lobe - It is rcgardcd ;IS dumb kola and should not bc catcn by
A /toll-rrirt rvitlr trvo lobes - It is rcgardcd as bad onicn, abomination and an
aberrat-ion. Such is oftcn thrown away.
A 1tolr1-uirt with tlrree lobes - This is callcd oji okike, tlic crcativc dcity or synibol of
fccundity. It can again bc callcd oji ikertga, which is synibol of irchicvcmcnt.
A Icoln-nrrt rvitlt four lobes - 'l'his is a symbol of thc four marltct days. It is regarded,
a s a conventional kola-nut.
A lculn-nut rvitlt fi ve lobes - 'l'hc sliarcr takcs tlic fifth lobc as his good luck symbol
wliilc the rcst sharc tlic rcmaining four.
The koli-nut with six lobes - 'l'hc sixth lobc is thrown away and trcatcd as if only
fivc.
The kolrr-rtut witlt sevei~ lobes - 'l'his is rcgardcd as the ultimatc which signifies
pcrfcction. 'I'his is sent to the oldcst man in thc villagc who would offcr sacrifice to
villagc dcity for some cclcbration to be observed.
ICola-nut ojji has such a uniquc significance ; ~mong tllc Igbo pcoplc. Idigo
(2002: 25) i~sscrts tlist at tlic prayer point hcforc oji is broltcn to hc sliarcd, all
I
prescnt niust observe some solemn silcncc in orclcr to bc ;lctivc participants in tlic
praycrs. Aftcr good praycr of blessings arc offcrcd ovcr a kola-nut, thosc prcsent
wnuld lovc to partakc of it as a sign of lovc, unity and affirmation and claiming of
tlic blcssing thcrcin.
Oji is the casicst and most handy object for claily, scilsonal, ccrcmoriial,
I-cligious, social and political ritual, for religious nlystical unification bctwccn thc
Igbo traditionalists and tlic supcrnatural bcings. It is an object for spiritual
communion bctwccn human persons and the spirit fi~rccs HS thc spirit forces arc
mildc lo partakc of thc piccc of thc kola-nut cast to tlic ground for thcir cating. 'l'hc
supcrnatural force that is mcsnt to partakc of tlic kola-nut is oftcn involtcd.
.3,
4.5.2.1.2. IGI30 LIBA'I'ION: A MYS'I'ICAL I'ItAYEI1
Thc Igbo clders cannot dr i nk any alcohol without pouring to tlic ground sonic drops
as a s i g~i of communion with the spirit forccs. Awolalu and Dopamu (1979: 128)
obscrvcd t hat libation is taltcn as essential aspcct of worship in Wcst African
'Traditional Rcligion. As tlic occasion dcrnands tlic palm-winc o r the winc in usc is
i)ourcd out on tlic ground for thc spirits of thc family anccstors to sanction the
blcssing. In thc blcssing of a ncw sitc for a building, winc is pourcd on the ground
for thc anccstors to blcss tlic plot and thc invisible spirit forccs ar c involtcd that tlic
projcct may progress successfully and bring blcssing and not cursc.
Libation conics also at slirinc sitcs or on cniblcms of divinities. Libation could
l)c winc or blood. 'l'lic bclicf in libation is that it softcns tlic ground and brings forth
thc prcsciicc of diviiiitics so invokcd for communion. 1,ibations ar c the prcrogativc
of elders o r offiriating priests of the divinity whose power and presence is needed.
Libation with the appropri at e invocation is Igbo pcoplc's mystical action of
communicating with tlic spirit forccs duri ng rcligious, political and social
ccrcnionics.
'I'hc discussion of thc rcligious and thc non-religious Igbo niysticial cxpericnccs
l ~a s positioned Igbo traditional niysticisni to a gcnuinc rcligious practicc as against
magical and witcl~craft practices wliicli seem to be prcvclant in many parts of Igboland
as rcligious practicc. The rcal Igbo mystics and t l ~c rcal practicc of Igbo n~ysticisni in
Traditional Igbo Hcligion would hclp the ol~.jcctivc of thc ncxt cliaptcr ~vhicli will focus
on the Igbo mystics' taxonomy, which is a catcgorization of Igbo niystical agents.
lchie Oluchukwu from ldemili blessing kola nut before his kinsmen
4.6.2 PICTURE ELEVEN: +: ,
SIIHINE SI'I'IC IN IIIEMILI L,OCAI, GOVEHNMICN'I' AR15A
I
4.6.3 I'IC'I'URIC TWICLVE: v!.
VlLLAG15 SIIRINE [UGBO DEl'l'Y] IN 'l'111< FORISST, NZAM
4.6.4 PIC'I'UKE 'I'IIIRTEEN: , , %{,
SIIRINE SI'I'IC WI'I'II MYS'I'ICAL 'I'HICES ALL AROUNI) 1'1. IN IGBAKIAM
WIT11 'I'IIE I'RIES'I' COMING IWRTII TO MEET 'I'IIE KESICAKCIIEK
ICI-IALLA SHRINE [IN RIVER SIDE LOCATION], NZAM
ODOBO VILLAGE ANCII:SrI'It/\L SIIRINIC, NZAM
216
NGWU 'I'lWE 'I'RUNl< IN lI)EMIIJI 1,OCAL GOVKRNMEN'I' AREA
4.6.8 PICTURE SEVENTEEN: +I.
CONSECIWTED AKI'U TREE IN IGBARIAM
IKEM UWADIEGWU, I'IIIEST OF AKPU UMU UIlA13A SIIRINE
['I'IIE SIIRINE WAS IN THE YAM BAIIN]
4.6.12 I'IC'I'URIC TWENTY-ONE: \-;,
COMMEN'I'ARY: Most of these shrines as observed in the pictures have very
unltcnlpt bushy environment. 'I'llc priests thcmsclvcs wcrc obscrvcd to he more
occupied with their ordinary life i l l the village. The shrincs which l ~avc clean
surroundings showcd they were main daily special work of the priests involved.
CHAPTER FIVE
'I'AXONOMY OF MYSTICAL AGENTS IN ' I' IUDITIONAL NOR'I'IIERN IGBO
CULTURE AREA
Ilavirig idcntificd the Igbo traditional mystics, it is necessary to briefly classify them
according to tlicir call, initiation, functions and socictill valucs from Northern Igbo
semantics. Mysticism ils a word has bccn givcn varying Igbo interpretations
according to the angle of perception of functions and social values.
'I'hcrc ar c some mcnibcrs of thc Igbo socicty that ar c initiated into thc l gbo
mystic Cl ub for tlicir official roles in mctapliysical duties. Igbo mystics may bc
classified as ordiniwy and extra-ordinary. The ordi nary mystics ar e a11 Igbo
traditional worshippers who by thcir traditional belief cxpcricncc niystic'al traits in
tlieir daily lifc, wliilc tlic extra-ordinary mystics niakc cxtra cffort to acyuirc
mystical experience through initiation and practicc. I n the r ank of extra-ordinary
mystics ar c tliosc who by supernatural call practice traditional dutics when
posscsscd by Agwi deity. All thcsc mystics liavc in thcir practicc cxtra-scnsory
pcrceplion, which leads tlicm to more ardent worship of the Igbo 'Traditional
objects of worship.
5.1. 13R115F X-RAY OF TAXONOMY 017 REAL MYSTICAL AGENTS
IN NOIt'I'IIERN I<:BO
Igbo niystical ritual dutics do not permit individualism. It is religious and
co~nmunal l y bound. When it lacks ally of tlic above, it is inconsequential. I t niust
I-eccivc divinities' mandat c and authorization of thc community to bc servcd. Igbo
mysticill agents a r c corporat e personalities for the divinc and community scrviccs.
'I'hcir calls must be identified from the bchaviour or through community election o b
appointment; tlicir initiation i i ~ust involve all othcr recognized practitioners in the
sanic profession and niust be community oricntcd to soci;rl and rcligioiis acccptancc;
thcir functions would bc restricted to thc norms prcscribcd for it; thcir social value
is a real test of their gcnuincncss. AS they monitor tlic Igbo institutions, they are
~vxiprocally monitored by the institutions, and by thcir ritual cffcctivcncss.
'I'lic scnlaiitic namcs of Igbo mystics cxposc tlicir cli.rssification as pcr their
rcligious valucs and community functional roles. 'She taxonomy clucidatcs the origin
of tlicir mystical scrvices as agcnts of thc spirit world and humanity. It equally
cxposcd thcir past and currcnt implications. As mystics ar c priests wliosc main duty
is tlic ~vcl farc scrvicc to Igbo coinmunitics, the taxononiy brings to light tlic
importance of such scrviccs.
!
Tlic following chart on tlic taxononiy of northern Igbo niystical agcnts exposes
thoir varying diklcctill namcs, their call, initiation, functions and social values. The
conimciit below thc chart scrves as a prelude to thc analysis of thc taxonomy.
'I'l'l'l,ED MEN
Ml ml ( ; G-
XIKK
St l i okr nyi.
Ncli isi nbotlo:
Nt l i Ogalenyi
--
Nt l i nze ~~' wan.
nt l i okpu
nlmcc; Ndi
~IIII~II ichi;
Ndi ichie
-- - - - ---
Kt l i 11il1it1
nl l cl ~ol ogw~~
na'tlfitia,; r bi ; ~
ogwn; dibia
op\vu; tlibia
nn ra nwa;
tlibiti ochi.
tl i bi a 119 a.aa
oto, tlibia
n'agba
ol t p~~kpn,
tlibia ~~' ek c r hi
H1110S11.
Ncli nfn, nt l i
11iIli11 nfn;
I M n eh;1
Nt l i HIIIIIIII:~;
Nt l i l vn
AIIIIIIII~
Sdi n' fn o f ~ ~ ,
ntl i of11; St l i
i l l 11 IIIIII
1\'hc11 ~mscssr d
by the spi ri t of
the tlcity to bc
wors11ipl)ctl. hy
i nhrri tanrc, by
n~ipoinl111~111
-
I3y agc as the
oltlcst i n the
family lincngc; i t
is t ~nl o~~~at i c .
Uy poswssi o~~ by
Agwu deity; by
experiencr i n l hr
practice
I3y possession by
Agaw tlcily
I3y ~)osscs"so~~ ;by
deity to serve
Initiated nt the
shrine of the shrine
of the deity to serve
I I i l ut ~l collection of
fnmily ok pc ~~s l and
0 fo
Ini ti al i on by the
older members.
Ini ti ati on by other
ni cdi ri nc nwn.
---
Ini ti ati on by othcr
diviners
l ni l i nl i on by the
priest of the dri l y l o
serve
Ini l i ati on by l hc
pri csl of Ihc deity l o
serve
hlccliatrs bcta.ern-
the clcity and
votaries; could :~lso
be a diviner n l ~ d
n~ctl i ci nc man;
ri l unl s~~r ci al i sl s for
gootl Il cnl l l l l l l l t l
srcnri l y of l i fe and
properly; taltcs
cnrc ofsacri fi ci al
r i t nab f or
c o ~ n n ~ u ~ ~ i t y good.
Acl as fnlnity
pricsl; seltlc family
conflicls:
~IIIII~II~SIC~S f n~ni t y
goods; r r ~r csr nt s
fnniily ~II villngr
; ~nt l t o t v ~ ~ n~r r l i n@s
- . . - . . .- - - -. .
I'oiitict~l anthorilics
of 111' villngr t ~nd
l onn; sctllc inter-
family & village
issues qnnrrrl s;
nt1111i11istr11tors of
the c o n ~ n ~ ~ ~ n i l y
socinl & r cl l gi o~~s
life.
Joi n Ihc el tl e~a'
for11111 for
a d ~ ~ ~ i ~ ~ i s t r n l i o n of
the con~n~uni t y:
regarded as nt l i
Ichic;
- -. - -. . . -- -- - - - -
Ar c the nlaslcrs of
l ~cat t l i tlrliecry;
I ~ l l o hc;lllll
physicians ant1
gynrcologists: b o w
seltcrs; the general
hcal l h prrcl i ti oner.
t l w herhalist ant1
nalivc tloclor, the
fail11 hcnlcr, thc
native midwife, the
blood letter, nnd
probl cn~s of life
throng11 tlivination
& profferi ng
solutions
SOC'
-
PASI'
--
Could be
settling
tlisl~utcs;
Coald sene
as a political
leader;
protrctor of
religious
nor111s.
----A
Valnc 41s ~II
l hc fnnrlions.
- - . . . - -
Vnl w as i n
l l w f ~~nr t i ons.
-
VII~IIC as i n
the functions.
'.
I l as vtllllc HS
I n t l l r
f ~~nr t i ons l o
Ihe
trrditionnlisls
llclpr clicnts l o
rtnlrilirc liR
Issues: direcla
l ~l ol l ~l l l
b'olorics l o
nlporlnllcc of
lrndilionnl
rcligien: scr w
IS npcnls of
nfornlnli~m
Con> spirits.
1111sva111e I S
II the
runctio~rs to
lllc
'rndltionnlisls
ii.recr as r
, \ ' t l l ~l l llllp, uf
IIC
:nn~monily
awl rds
~l rri gbt living
R prtrblcm
; ul vi n~
traditionalists &
crisis laden lgbo
Christinns.
Sti l l of value to
both
t rat l i l i o~~al i st s
and Christinnu
i n b n ~ i l y
nlatlcrs,
Sti l l of valnc as
i n the funclions
St i l l of valne as
i n the functions
Still of valuc to
the
tradi ti o~~nl i sts;
Clwislians
consult t h r n ~
a.hw i n dare
nred
Still pntronized
by
Irnditionalists;
Christians
:onsult them
when i n dnre
meed
-
Sl i l l of VHIIIC l o
the
traditionnlists;
'I'l~cy arc rarely
scrn lhcse d l
. . -
Sl i l l of vslnc to
the
I r at l i l i o~~al i st ~;
Christians
r o~~s ul t them
W~ICII i n 11are
nectl
*.b,
Coniments: 'l'lic Igbo religious mystical serviccs ar e not for self glory but for
serious servicc for Igbo communities. No mystic from tlic indications pus11cs or gate
claslics liimsclf into tlie mystical services. Eithcr lie rcccives the appointmcnt by age
or gc~i cral consensus or by indications ~nanifcstcd by liis bchaviour and later
confirmed by tlic diviner. IIc procecds to give his services in justice and charity. IIis
services apparently would provc his divinc clcction.
5.1.2. TAXONOMICAI, NOMENCLATURE OF IGlZO MYSr1ICAIA AGENTS IN
NOII'l'IIEIIN 1Gl30 CULTURE
It lias been difficult to find a corresponding namc in Igbo for mysticism and mystics.
Ilowcvcr, si ~i cc all Igbo mystics ar e traditional priests and religious ritual
specialists, ill1 at t empt will bc made from Northcrn Igbo linguistic partial
differences to find iI commoa name for all. All Igbo ritual priests 11ave shrincs,
wl ~et l i cr mi nor o r major. Some ar c pricsts dircctly working in shrines, while others
havc family o r personal spirit force shrines.
'I'lic pricsts with community i ~ n d local bci ~ri ng ar c normally ei~llcd Ndi
Ezenrrro, the servants of divinities; IZzenln is t l ~ c priest of Al r deity o r I:ie ngbnrn or
Atnmn. Ot her mystics arc: the Okpaln of families; tlic elders, Ndi okertye and thc
. titled nlen and womcn Ndi Nze rz'ozo, Lolo, Nile nmlrronrvrr; tlie medicine mcn Ndi
cli1)icr rrl~pologrvrr rr '($1;n; the diviners Ndi (libin nfn; tlic secrs Ndi rr 'nfir-ofh; and the
prophets Ndi ntrtumtr. 'I'hc Igbo pcoplc regard any onc who mcdiatcs bctwccn a dcity
and liurnan persons as half man and half spirit rnrnrro nn rrtndrr. 'l'he pricst niay even
go by thc ~ i a l i ~ c of his dcity. Likc a pricst of Udo dcity may go by the name Udo.
Ilowevcr any pcrson who has mystcrious functions to perform in religioub
circle in Igboli~nd is sccn iIS com~nunicating with the spirit world. Pcrsonalitics arc
oftcn idcntificd hy tllcir functions. Ifcsich (1989: 147) states that such pcrsons likc
elders, the mcdicinc rncn, thc divincrs arc ritualized pcrsonalitics who interpret the
minds of thc spirits; thcy stand in the middle, and mcdiatc. 'l'hcy cqually go to tlic
spirits in ordcr to lcnom their minds and help rncn to placatc thcm. l'licy also comc
to mcn in ordcr to warn or inform them on tlic ncgativc plans of tlic spirits. From
a11 indications tlicy act as bridge, in filling the gap bctwccn human pcrsons and thc
inhabitants of the undcrworld, for harmonious co-cxistcncc. lfcsicll insists that they
arc go-bctwccn - 0 ri tr nghn irlto. lfcsich furthcr asserts that thc ritual spccialists
visit men and visit thc spirit - 0 nn eje rin nindri, ritr eje rin nimrro. l'hc varying
intcrprctation of such gcncrr~l functions of Igbo mystics who conimunicatc with thc
divinities and pleads for human is as follows:
a: Orlye oje tin niniuo - One who visits the spirit world; or
b. Ndi isi M~~r r r o - 'l'hosc who have t l ~c capability of controlling tlic spirits;
c Oriju rijuwn ridi niriiiro ri'enteko - One who intcracts with tlic spirits; or
d. Oj e rin tiintrio - Visitor to thc spirit world; or
c. Ertyi ndi ntniiro - Fricnd of the spirits; or
f. Mr~irro rrt r Mntlrr - Spirit and man; or
g. Oje rrn rnndrr, I I I I nzwro - Onc who bridgcs thc gap bctwccn man and tlic spirits
h. Onyc rrko nind~r rrn ni mm - A mcdiator bctwccn nlilll and tlic spirits.
i. Oji nsirsir Mni i i o - Communicator with thc spirits
In a gcncrd scnsc, thcy arc fricnds, visitors, britlgc buildcrs, mediators and,
communicators bctwccn spirits and human pcrsons. Oje rrn Mrtriro - means travclcr
to thc spirit world \vould connotcs onc function of Igbo mystic. 1)crogatorily hc may
bc callcd Artrosu - a witch. Igbo mysticism is pcrformcd within Igbo rcligious rituals
that providc tlic Igbo mystic tlic clianccs for communicating with tlic spirits and at
tlic sanic time providing scrviccs to Igbo communities. Mysticism as a word could bc
lje riu mntiio or Ije Mmuo. Mnriio is spirit and mystcrious. But if it is said that the
mystic travcls to the spirits without a corresponding dutics conscqucnt to the travel,
it cncls up without social and rcligious implicirtions. 'I'hcn if thc Igho mystic is called
Mntiro rtn mcidii - iin cmbodi n~cnt of the spirit and ;r hunlan pcrson o r a pcrsonificd
spirit; it connotes the idca of sornconc awarc of cvcr prcscl~cc of the spirit and his
opcrrrtions within thc world structurcs. This implies that tllc mystic - h i r r o rra
Madu organizes his actions within socictal and religious activities in line with this
spirit consciousncss. Orrye choha Mmiro rrn ofirfi, ofii nrrlrn Clri ya; Ofii ma Chiya,
Mrttiio ejebelii ya ozi ~ r a irgrvu - Wlicn onc rcligiously scck to find divinitics, one
finds his gurrrdian spirit; thcn thc good spirits would honour onc.
IIo~vcvcr, from the accuniulatcd drrta from the intcrvicws with I<nowlcdgcablc
individuals irncl groups, cvidcncc from documcntcd mirtcriirls in Igho cultural bclicfs
, and practices, the rcscarchcr would at t cn~pt somc basic intcrprctation of mysticism
within thc practices of thc Igbo cultural ritual specialists.
5. 2. ANALYZES OF 'I'I.IE TAXONOMY OF MYSI'ICAI, AGENTS
IN NOWI-IERN IGBO
'I'hc Igbo mystics have bccn idcntificd as Mlnuo na Mmiu - spirit visibilized in a
human pcrson, it is necessary to articulate the possibility of this spccial classification
of a human person as spirit and man. Mrnuo is invisible, but lie rides in a humatl.
person due to special religious duties.
5.2.1. 1Gl30 I'KIES'I'S - I3ZE MMUO, EZEALUSI, ATAMA MM
Every dcity in Igboland must havc a pricst who officiates at the shrine. 'I'his priest
Eze Muo, Xze Alusi, Atanzn Mna communicates thc wishes of the dcity to its
worsliippcrs and offcrs sacrificcs on bclialf of thc worsliippcrs to the dcity.
Quarcoopomc (1987: 76 - 77) asserts that traditional pricsts arc servants of
divinities and niinisters of apportioned shrines. 'I'licy represent tlic divine beings in
relation to pcoplc. 'l'licy ar c under taboos and repository of the customs of the
pcoplc and such must be mcn of integrity and rcspcctablc disposition. l'hey call act
as nictliu~iis thl-ough which rcvclations and nicssagcs from the spirit world could bc
passed to the nicmbcrs of the community. As ritual experts they can equally be
judges to disputes and facilitators to political issues.
'
Ndi Eze tnnuio, Atnmti, or Eze Alusi ar e very important personalities in Igbo
religious life. 111 Nsuldta arca the pricst is called Atnnrn - lung of tlic spirit, Mnn rzn
Mnrlii - spirit and man, while in Onitsha arca, he is callcd Kze Mtnuo - king of the
spirit, Mntiio tin M n h - spirit and man. The kingship office of the pricst of the
shrine and the dcity stands out in both Nsuldta and Onitsha. 'l'hc Nsuklta culture
, has lgala cultural influence, licnce an Eze- king is call Attil, wliilc Mtniro is Mnn.
Okwor (1997: 138) gives some reasons why the Nsuklta pricst is called Atama
Mna, when he writcs:
'I'lic word ntntm comes from lgbo vcrb itncitn, nicaning blame,
reproof, censure, and nm, ... "spirit". At(i iitn, ncgiltivcly put, is
"don't blame." Atrim citn is the full cxprcssion of ntamn. The
pricst is, thcrcforc, one who actually docs not hlilmc his ntn or
spirit. IIc is a loyalist whi, offers him the sacrifices brought by
clients and the needy. So it is in Nsuklta area; eze alusi is a
loyalist. IIc is a prominc~rt personality of Igbo traditional
priesthood. 'I'lre nlnnm mnn, (as he is called in Iltem, Isi Uzo
LGA and in most other Northern parts of Igboland including
Nsukka and Enugu Ilziltc) o r eze ntntrro (found among the
Onitsha Igbo). . . is very influential. Whatever the dialect calls
him, this pricst is "the official servant of a dctcrlrrincd spirit,
who offers sacrifices to the spirit and in general nrinistcrs at
the spirits' shrine.... It follows that tlrcrc is lrardly any
difficulty for people in rccognizirrg the particular spirit and Iris
dedicated priest.
'Two variants emerge in the no~ncnclaturc of a pricst I.ze Akusi/l~zze Mmr o and
Blantn. The name of tlre pricst in Nsultka is nknnrn: first 21s a Iting's name with
derivation from Igala culture and the second as Igbo word of "do not blame the
pricst" nlnmtr rrln for thc action of tlre spirit after he has done his priestly
function. Interestingly, the priest is called a loyalist of the spirit deity, and is
t
properly idcntificrl fully with the spirit. 'I'lrus he is an agcnt, im i ~mbi ~ssador and
a reflection of the spirit intentions. The dialectical difference does not matter, as
a priest king, Ire is a Ioyalist of his Itingdom - the deity's reign and human
supplication agent. Thus he is spirit representation and human supplication -
Mmr o ntr Mnticr, Mna /in Mnriu. 'I'hc hvo worlds co-join in him.
All Igbo mystics ar e both agents and replica of the spirits and human
persoas within religious and social realm- Mr~zrio rtn Mndu. This thought is
implicd in all issues of all the Igbo ritual specialists.
As mystics they arc mediators bctwccn the votaries i ~n d deities they serve.
All elders ar c priests by age ils tlrcy equiilly pcrlbrm some religious rituals lilte
breaking of kola-nut and blessing family nrembcrs duri ng family social and
religious functions. A priest can join othcr religious functions to his priestlyY,
services of health dclivcry and divination.
Priesthood must have a noble call either by tlic deity who will rcceivc the
services or by consensus of tlie owners of the deity. 'I'lic religious cxpcrienccs of
tlic call manifests easily on a chosen candidate, once a priest scrviccs is nccded
for, in a shrine. 'l'hc votaries cannot do without ;I pricst servicing the shrine of
their dcity. Once a candidate is elected, hc goes through t hc rites of consecration
by tlie collcgc of traditional priests. Through his ministration as a religious
mystic, he rciii;~ins the voicc and the dcity personificd. IIc miry even go by the
name of the dcity he rcprcscnts. Il e is officially the symbol of religion, ritual,
mystical agent and medium tllrough whom the dcity provides blessings and
security of life. 'l'hcy ar c tlic rcscrvoir of traditional norms and enforcement; tlie
regulator of ritual seasons and consecrators of l gbo space and political
institutions. 'AS mystics, thcy ar e friends and collaborators of the spirits and
prcscrvcrs of Igbo spiritual and physical ecology. E v c ~ y lgbo institution
depcnds on mystical experiences of the pricsts for sustcnancc. 'l'hcy ar e tlie
. centre of life and prosperity in lgbo worldview. A11 ot hcr Igbo nlystical agents
.
give rcvcrcncc to priests and refcr cases to t l ~ c ~ n for ;rrhitr;rtion. With ofo nliisi
their ud,judications ar c final.
'I'hcy a r c currently consulted secretly by the Christians for l gbo Tradi t i o~l al
rituals, when thcy ar c in crisis.
,.Y.
5.2.2. IGUO FAMILY IIEADS-OIWALA, NNA l:'%INA UNO, NDI I SI UMUNNA
Ndi Okpnlr kccps t hc ofo of tlic family which is handcd down from tlic elders
who now ar c anccstors of tlic family. They ar c callcd rrrl i ji ofo ezi rt'rrrzo. To be
tlic holdcr of family ofo has many implications. I t dcmands moral rcctitudc and
thc knolvlcdgc of all Igbo traditional religious rituals for tlic cldcr in question.
IZac11 family Iiavc t he oldest son who by any agc is rcgtwdcd as the family
link to tlicir anccstors. IIc comniunicatcs with tlic anccstors through officiating
in all family rcligious and social rites as the pricst. Nnabuclii (1987: 169 - 179)
obscrvcd t hat tlic family spiritual heads ar c rcgardcd as fatlicrs of the faniily
and so is t hc Isi ndn Itlie oldcst daught cr of the ftlniily] is religiously tlic motlicr
of the family. 'I'licir curscs or blessings carry with thcin tlte spiritufll rlznhtle oftlre
nrzcestors.
IIowcvcr, Nnabuchi adds that tlicir powcr incrcascs by the mcticulous
way thcy comport tliemsclvcs as the spiritual heads of the faniily. The Okpnln
lnialc oldest son of tlic family] talccs care of the wholc family, while tlic isi crdn
takes care of thc woman-folk. 'I'hc Okpala prcscrvcs tlic Ofo of thc immcdiatc
faniily. Thc Ol~prrln and thc Isi ntln ar c thc mystics of the family bccausc of tlic
ncarncss by age to the zlnccstors of tlic family Ilioincstcad].
'I'lic Okpnln merits tlic hcadship of thc family by ; ~gc, as tlic oldcst living
male. IIc scrvcs as the political Icadcr of tlic family and thc priest. IIc
admiiiistcrs the family land. As thc ncarcst to tlic anccstors, lic kccps tlic ukpensi
of tlic family and offcrs daily praycrs to thcni as tl means to feed thcrn ritually.
I her y religious and social functions of the family must bc undcr his watchful
cyes and ministration. He blcsses the family in tlic name of thc ancestors. IIe is
thc spiritual link bctwccn thc anccstors and tlicir immediate family. IIc
.
rcprcscnts thc family in clan mcctings. Thcir scrviccs wcrc ncvcr lost to modcrn
wild wind of cliangc. As okpalr, he prcsidcs ovcr tlic family affairs as a special
human person and rcprcscnts tlic anccstors as thcir spokes pcrson. The
a~iccstors as spirits and imnicdiatc family ~ncmbcr s ar c thc living human
pcrsons. As a rcprcscntation of thc two worlds hc is Mntuo rin M(idu.
Ndi olteriyi (ire thc collcgc of villagc family hcads and thc titlcd mcn. 'l'hcy arc
callcd council of cldcrs - Ndi isi obodo. Each an evcry mcmbcr has an
o/i, of his family. 'i'licy prcsidc ovcr villagc issucs rind givc vcrdict whicli all
rncmbcrs must adhcrc to. 'i'hc villagc has tlic oldcst nlalc amongst thcm who
rcprcscnts thcm in town's mectings. lsichie (1977: 338) submits t hat Iclii nznzuo
tlic religious ritual through which cldcrs arc ndmittcd into Olcptila socicty. Thcy
arc rcgardcd as Mr~zrro ria Mntlu on all issucs bortlcring thc town. ?'licir dccisions
arc laws and ncvcr qucstionablc.
'I'licy arc ancestral rcprcscn ta tivcs by agc and titlcs. 'l'hcy scttlc intcr-family
crisis; land prohlcnis; social, political and rcligious conflicts. A11 uiibccoming
and 11cg;rlivity to communily norms arc hrrndlcd by tliciii. 'l'hcy ar c mystical
agcnts of tlic groupcd family anccstors and as such prescwcrs and custodians of
morality. l'licir dccisions ar c bidding on cvcry mcmbcr of' thc town. Onc who
tlisobcys thcm is ostracizcd. 'l'hcir scrviccs are still vcry important for all Igl~o:.~,
pcoplc no ~nat t cr wlicrc t l ~c pcrson rcsidcs. Social cliangc has not vcry much
affcctcd tllcir rolcs in Igbo comrnunitics.
5.2.4. lGUO 'I'ITLEI) MEN - NDINZEN'OZO, NDI ICIIII:', NDI GIIULUICIII,
NDI ECHICIII
' rhc titlcd mcn ar c classified as Ndi Nze rt'Ozo, Ndi Icltie, Ndi Gbrilri Iclri, Ndi
l~clriclri arc Igbo traditionally ccrtificd rcsponsiblc citizens. By Ichie, thcy arc rulcrs
rcprcscnting tlic anccstors as custodians of traditional valucs, morality and
rcsponsiblc rcligiosity. Iclri nicans to confcr on a pcrson somc dcscrving honour.
'l'his honour c:inlc about through thcir hard carncd and honcst labour. 'I'hus thcy
dcscrvc to hc tllc mouth-piccc of thc anccstors for Igho comrnunitics. 13y their
rcligious orientation thcy commune rcgularly with tlic local divinitics for cffcctivc
' 8
rolc administration. 'I'hcy expose by their lifestyle thc blessings accumulative from
proper worship of favourablc spirit forces.
13y initiation onc bccomcs a titlcd man or woman. Onc so initiatcd has taboos to
guidc hi~n/lrcr for thc sacrcdncss of thc titlc. Such titlcd pcrsons officiatc at initiation
of othcrs into thcir rank. Somc local dcitics arc linkcd with titlcs. 'l'hc council of thc
wise is made up of thc social rank of Nrli-me, Ndi Iclii, Ndi Ozo. 'l'hcsc arc those
initiatcd into ozo titlc of the comniunity. It is a status rcscrvcd to thc cconomic and
rcligious acliicvcrs no mattcr the age. A pcrson joins by thc ability t of i l f i l nll the
obligntions nnd regrhtions of iltitintiort.
Ilogu (1974: 31) obscrvcd that Ozo titlc in somc placcs has rcligious origin.
In such placcs, hc asscrts that thc cldcrs bclicvc and arguc that:
the continuity of lineage, clam or village depends on the .:,
existence of God fearing me11 who share in the spirit of the
land through their rclaiionsl~ip with cart11 goddess [Aka],
and also Itnow how to placate tlic spirit of the dcad .
ancestors and uphold the ordinances of the land. 'l'hc Ozo
titlc is said to be the rcligious nicans of achieving tlicsc
ends. 'l'hercforc tlic individual who has taken tlic Ozo titlc
must live a holy lifc, uphold publicly and privately the
morality of tlic land and obscrvc all taboos, rcligious
ccrcmonies and rituals of the gods and goddcsscs of his
community.
'l'llis conccpt would be accepted as the origin of Ozo than thc mild concept that it
is a nicrc Igbo social sclicmc of pcnsion right for welfare of initiates in old age.
Every Igbo rank niust have a rcligious ovcr tone. Thus titlcd pcrsons arc
rcligious moral enforcers in Igbo society by their initiation and good moral lifc.
Mli-nze ar c all tlic titlcd men lumped together. They fall under tlic council
of the wisc of tlic ltindrcd and villi~gc. An Nze by initiation joins tlik political
power ranli of the family, village and town (Aligwcltwc, 1991: 155 - 160). A
woman initiated into Iyom or Lolo gains an advantage over every other ordinary
woman in r ank of religious and social honours for the womcn-fold. Each initiate
to any titlc in Igboland 11as prohibitions for advnnccnicnt in mystical, moral and
sociid status of colnmunion with the anccstors and the spirit world fibr one's wcll
bcing and that of the community.
'I'lic Igbo say: Ntvara k wo aka, solu ogalm~ya lie 111zi - wlwn a child ~ i r ~ l i c s
his hands wcll, lic cats with the rich, so is it with tllc titlcd men. ?'he titlcs arc
t;rltcn irs a prcscrvation of anccstrirl functions and dignity of reverencing Aln
dcity tlirougli whom wealth is provided. Thus tlicy arc mystical ritualists in tlic
coniniunity and families. The titlcd men have ofo ritual symbols to remind them
of justice for a11 and preservation of traditional norms handed over by the . .
ancestors. 1,iltc the elders, they pray daily with their ofo for theniselves and tlieir
housc hold. 'l'licy ar c titled to usc nzu for thcir mystical praycrs. Every mystic
must bc a iitlcd man to prove his worth economically. Ilcncc, no Igbo mystic is
idle in farm work or cconomic pursuit, for himself' and his family. They sharc
functions with the elders. As religious ritual specialists, they arc spirits
personalized by the traditional code of conduct which thcy observe nleticulously.
'I'hcy personally comnlune with locally recognized favourable spirit forces for
tl-ansccntlcntal power for cffcctivc discharge of thcir dutics.
Currently, therc arc two kinds of titlc taking, comprising Christian titlcs
and traditional titles. Cliristians bless their community titles in thcir Churches,
whilc ihe traditionalists get their initiation and consecration through the
traditional religious mystic priests. A11 groups .rccognizc each other, and they
, jointly scrv'c thc Igbo community.
5.2.5. IGBO MEDICINE MEN - NDI DIBIA, DIJIIA NA AGWO OYA, NDI DIBIA
OGWU
'The Igbo traditional rncdicinc nicn ar c classified under many names as Ndi Dibin
Ogrvrr, dihin mlpologrvcr n'rrfifin, ebin ogwu, (libin r1n crrtr rtrvn, dibin oclri, dibin rtn
rrrvnn o h, (libin nn crgbn okprrkpu, (libin rlrr ekeclri NMI OSI I w c thc health carc
providers in Igbo world. All n~cdicinc nicn must be called by Agrvrr deity to bc
genuine. As mystics thcy arc friends of the spirit world and friends of families.
'I'lwy lwar voices of licrbs and roots. 'I'liey charge Icss as agents of' the spirits as
their services ar c not through their prowess.
Mcdicinc preparation is the powcr cndowcd on pcrsons by Agrvu deify+;
Mnn. 'l'lirough Agrvu dcity, tlicy get drcanis and premonitions of thc powcr of
licrbs and mi ma1 part s tliat have thc powcr to hcal ailnicnts and improvc
liuman lifc. Quarcoopome (1987: 77) obscwcd t hat medicine men ar c also called
herbalists, traditional licalcrs or traditional doctors, 11ccausc thcy have the
powcr and control ovcr licrbs for the primary concern of dealing with sickness,
tliscascs and misfortuncs. Quarcoopomc adds, t hat t h y havc mystical powers,
which they use for incantations, exorcism and ventriloquism. In some occasions
tlicy may rcfcr a patient to a shri ne to appcasc somc deity o r spirit. Clients
approach thcm for fertility and productivity in all fields.
In tr summary, Madu (2003: 25 - 28) quoting Munic idcntifics ciglit lcinds
I
of clihicrs in 1gbol;rntl: the gcncral practitioner - clihin ogtvrr, tlic Iwrbalist - nibin
t~rkpologrvu tz'clJ'n and native doctor - 01rye nn ngrvo ojw, thc faith hcalcr -
' (libin tzn nbutzyifr okwukrve , the bonc scttcr - (libin n' agbn okpukyu, thc nativc
gynacgologist - dibin onzumr4 and niidwifc - (libin 11' nnnpufn tzwn, thc
witchdoctor - clihin tzn rkechi nmosu, the blood lcttcr - dibin nn eclri ochi, and
ti.atlitiona1 surgcon - dibin tzn rvnn nhu. Tlicsc traditional nicdicinc mcn providc
tlicrapics as: licrbalisni, hydrothcrapy, massage, cupping or blood Ictting, faith
licsling, fasting, heat therapy, and surgery. Mach obscrvctl tliat tlic nicdicinc
men in somc occasions through their scrviccs may in tlic coursc of providing
therapy invokc tlic intcrvcntion of dcitics and ancestors for good licaltll of their
clients. Thc Igbo peoplc applaud thcm as synibols of hopc, good health,
protection and security from nialcvolent or cvil forces.
Every medicine man must have ofo th'birr as a symbol of his mystical.;.
connection to tlic ancestors and the Ah. Through the ofo, he conimunes daily
with tlie ancestors. 'I'raditional medicine men do not claim all Itnowledge of
cures. ' Shy refer difficult cascs to the appropriate pcrsons in the profession who
spccializcs in the treatmcnt of such ailment.
'l'hcy arc most sought for by all and sundry, as somc western medicine
have proved non valuable to some Igbo ailments. ICven some orthodox medical
practitioners refer cascs to thcm. They still sl>ccializc in the treatmcnt of
. ..
mysterious ailments.
5.2.6. IGBO DIVINERS - DIBIA AFA, EBU AFA
Dibirr Afi ar e regarded as mystics with extra-terrestrial ability to get very important
information from the spirit world for advancement of man. 'I'hcir call is ft'om Agwu
deity, who controls lgbo traditional rcligious professionals. 1)ivincrs by thcir name -
clibi~r i f i , ebin nfn ar c licalcrs to some extent. 'Shcy are (libin in so far thcy arc
involvcd with healing process in Igbo traditional realm. Afo in Igbo means name.
The nibin by interaction with both worlds of nian and spirits names the sourcels of
liuman problems and crisis and proffers solutions. As consultors of the spirits, he
gathers infor~nntion from thcir world and ns tradition111 liunian psychologist and
interpreter of liuman intentions; he collates information from both worlds and
names them, towards prescription of religious solutions.
llis initiation comes nftcr somc training undcr a known Igbo diviner. On the
day of initiation Ile gcts consecrated and provided with items for divination, which is
followed by some feasting according to the cconomic capability of the initiate:fn
many occasions the feasting may not be too elaborate as in Ozo title cercmony.
Agwu dcity posscsscs and inspires divincrs Ndi Dibin nfn, Ndi Ebin Alrn to
acquirc secret information from the spirit world, hearts of men and the
environment for the advancement of human pcrsons and their well being.
Quarcoopomc (1987: 82 - 83) observed that diviners:
through divination seek to interpret and explain the
mystcries of lif'c, convey tlic nicssagcs of' God,
divinities and ancestors and other spirits to the
members of the community. They also givc guidance
in daily affairs, settle disputes, uncover or reveal the
pilst, hidden things and facts, diagnose discascs, givc
solution to various problems and i ~l so look into the
future.
l'hc divincrs apart from the use of various natural instrunients for divination are
',
also adept of telepathy, extra-sensory pcrccption, commonsense, hypnotism,
ventl-iloquisln and other sccrct knowledge.
Quarcoopomc adds t hi ~t thcy arc intcrmcdiarics bctwccn the physical world
and the spiritual world. As spiritual world is unltnown to non-initiatcs, and the
language of the spirits could be frosted with some ambiguity, that a diviner can be
faced with problems of proper intcrprctation of his findings thcrc which would not
be known by uninitiated client until grave harm has been done to a client and his
relations by application of instruction of thc divincr.
Igbo divincrs ar c centre of Igbo religious, social and cconomic activities. Every
incident, cvcry proposed initiation, birth and death, cvcry proposals and ugly or
none rlcceptcd cvent o r happening demand enquiry from the Igbo mystic divincr.
'I'hey ar e friends of mystic priests who joyfully receive clicnts refcrrcd to them for
religious rituals of cleansing, appcascmcnt, fortification or supplication. I'hcy arc*.
thc inner conscic~rcc of tlrc Igbo traditionalists, as tlrcy dcclarc the verdict of thc
spirits aftcr duc consultation. 'I'hc Igbo clicnts ncvcr doubt such vcrdicts, but follow
thc prescription mct i cu~ous~y. Currently, thcy arc of valuc to both traditionalists
and Christians as human problems continue to elude solution.
5.2.7. IGl30 PROl'IIETS - NIJIAMUMA, NDI IVU AMUMA
Onye nnzumn, Ndi ivu nn~irntn is an Igbo mystic who is attachcd to a particular
dcity. Aniimm is lightcning in Igbo. Lightening portcnd dangcr in Igbo. 'l'hc prophct
sccs dangcr and proclaims it. 'I'hcsc arc tlrc proclaimcrs of thc minds of thc
divinities on impending doon~s to thc Igbo community, which may dcsccnd liltc
lightcning. A prophct is ctillcd Onye-Amun~n. Onunwa (1990: 62) gives thc Igbo
'.
dcfinition of the prophct, whcn hc writcs:
as onc who knows what had happcncd in the past, what will
happcn in the futurc and proclaim thcm as thcy rclatc to tlrc
present with authority and boldness givcn by his patron dcity and
mcntor whose spokcs man he clainrs to bc or is.
0nunw:i further says that thc prophet sccs beyond ordinary hunran pcrccption.
'I'hcy arc mystics of tlrc Igbo world who arc privilcgcd to communc with thc
invisible univcrsc and obtain mcssagcs that would be an advantage to the visiblc
world. The proplrct oncc with this mcssage would not bc at rcst till he wnrns the
pocicty against their vice in order to save them from looming doonr.
IIc rcccivcs his call from tlrc dcity and is consccratcd by the priest of thc dcity.
IIe proclaims the mcssage of good services and revcrcnce to traditional divinitics
which rcvolve around ltccping of traditional norms of the community as informed
by thc dcity hc is affiliatcd to. 'They live vcry ascctic lift and thcir proclamations
often ilrc fulfilled. 13y lhcir mystical cxpcricnccs tlicy arc the heart, soul, cycs and
mouth of the deity they scrvc. 'I'licy arc itincrant, local and traditional reformers.
'I'hcy ar c traditional religious valuc rccollcctors and repertoire. As thcy go around
they proclaim thc traditional valucs that arc abandoncd to bc brought back; and thc
religious practices adultcratcd to bc rcinstitutcd. 'I'hcir scrviccs liavc currently died
off and ar c scarccly secn. Among Igbo Christians thcrc ar c prophcts who prophcsize
quictly for their clicnts.
5.2.8. IGBO SEERS - NDI OFU, NDI N'AFU OFU, NllI IIIU OFU
Igbo sccrs ar c identified as Ndi ofrr, rldi 11 91 ofrr, ndi ihri ofu arc callcd by tlic dcity
to scrvc. Ofir in Igbo liicalis to scc. 'l'licy scc 1)cyond liu~iiri~i pcrc~pt i on. The Iool<
deeply and scc the intcntioiis of tlic spirits and scc human pcrsoiis in thc grip of
I
problcms yct unrcvcalcd. Thcy scc a d proclaim to whom cvcr tliat is conccrncd.
'Thcsc may not be attachcd to any deity, but thcy possess thc powcr of insight
d~i d vision of prol ~l cms about to happcn to liunian pcrsons and proclaim such to thc
conccr~ietl. Nrvali~ (1985: 125) obscrvcd that thcy ar c callcd Ndi Olru. These are tlie
people rvlro ctlu foresee (111 i~iiperldi~ig dnnger or wlio call predict 011 everzt or see the
cnrrsc. of one. 'l'hcy could bc ordinary pcoplc. But they ar c always bold in thcir
tlcclara tions.
'I'lius they discern fortunc of individuals, fmiilics and community. ?'hey arc
forced to proclaim to the conccrncd person thc doom tliat is about to visit himlher
a d prescri l )~ solutions. They also livc ascetic lives. 'l'licy instill valuc to tlic
traditionalists as tlicy scrvc as watchdog for thc communities and the dcity.
I'rescntly thc Igbo pcoplc in crisis find tlicir scrviccs ncccssary to unfarthom the
mystcrious happenings around them
'I'hc Igbo ritual specialists - the mystics, are fricnds of'thc pcoplc bccausc thcir
concern is thc well bcing of families and thc socicty; for that thcy arc wcll rcspcctcd
and rcvcrcnccd. Through thcir rcligious function they try to maintain equilibrium
bctwccn thc human socicty and the spirit world. l'hcy arc spirit visibilizetl in human
persons. As mystics tlicy comniunc with the spirit world cfficicntly and conveniently
attract thcir favours for man. The next chapter would articulate some of the
religious symbolic objects they use within thcir mystical religious expcriencc, while
tlic classified functions of thc lgbo mystics would follow Iatcr.
CHAPTER SIX
TAXONOMY OF ANIMA'I'E AND INANIMA'I'IC MYSTICAL OBJECTS IN
'I'HADI'I'IONAL IG130 RELIGIOUS CUL'I'URI?
Animate and inanimrrtc mystical objccts ar c mediums through which mystics
sustain, cnlcavcn their mystical cxpcricnccs as well as rcact accordingly to tlre
correct dictirtcs of t he invisiblc divine realities on earth. Mbiti (1970: 73 - 74)
writing 011 African mystical rcligious cxpcricncc on aninratc and inanimate rcligious
objects in African rcligious world view states t hat nirturc for Africans is filled with
religious significance and t hat man gives life cvcn where nat ural objccts and
plrcnomcna have no biological life. Mbiti maintains t hat God is seen in and bclrind
tlrcsc objccts and phcnomcna: as thcy ar c IIis crcntion, they manifcst Him; they
t
synrbolize l l i s being and prescnce. 'l'lrus for Mbiti the invisiblc world is sy~nbolizcd
or manifcstd in thcse visiblc and co~rcrctc plrcnomcna and objccts of nature. They
press hard on tlrc visible and African people see, lrcar and fecl tlrc invisiblc when
thcy pcrccivc the universe.
l'irrrintlcr (1962: 23 & 24, 173 & 174) maintains tlrat psychic power appears in
tlrc world in different mtrnifestations, wlriclr ar c cxplaincd as bcing in gradcs or a
hierarchy. Animals and plants lravc spiritual forces altin to tlrosc of men, but
generally thcy ar e of lower grade t han man' s powers. 'l'lrc spirits ar c in nat ural
objccts liltc stoncs, rivcrs, plants irnd soil. l'llcrc is st rong bclicf tlrat sonlc African
clans ar c related to somc animals likc Idcmili people to python - eke, and Awka
people to monltcy - enwe. Parri ndcr asserts tlrat the belief in spirits in animals is not
totemistic but symbols of livingness and immortality of the ancestors.
Idowu (1976: 132 & 133; 173 & 174) is of the opinion that it is a fact t haj
African world is swarm wit11 spirits, but according to African belief t l ~csc spirits ar c
distinct from material objccts, although they reside in matcrial objccts or express
tl~cil~sclvcs through matcrial objects. Sacred natural objccts abound in Africa;
howcvcr "certain sacrcd objccts arc only symbols or cmblcms and no more than
that." Idomu condcinns authors who label African rcligion animism. Idowu holds
strongly that the dedication of objccts of worship [including church building] to
Divine Spirit or to spirits [traditional shrine/traditional cmblcm] is only a n~eeting
point for worsllip, a place wllcre man beholds a mercy seat or an object through
which the world invisible is vicwcd.
Idomu states that abusively calling African rcligion animism should cease whcn
hc writes:
I
"Aninlism propcrly dcfincd cannot bc prcdicatcd as a monopoly of
Africa or of any other race, howcvcr 'low in the scalc of Ilumanity'
(whatever Tylor might mean by that). Thc bcing of Christianity as of
any digi ion is grounded on the fact that'God is Spirit'. Animism can,
thcrcforc, be predicted as a part-definition of cvcry rcligion. Uut it is
inappropriate as the name for African traditional rcligion: the
derogatory and abusive nomenclature of Africans as 'animists' should
cease.
Idowu as African scholar of rcligion has clcarctl the cloudy ai r on animism. Since
animism is not what Africans practice in rcligion hy recognizing the n~anifest of
spirits in objects of worship, Igbo mystics ar c not aninlists also, whcn they
consccratc nature objccts for worship. Ekwunfc (2003: 23 & 24; 87 & 88) therefore
asserts that in Igbo Religion priests ritually consecrate time, space, animate and
inanimate objccts for the well-being of the people. IIe submits further that:
'l'hcsc rituals ar c ways through which thc Igbo unify, cxprcss and
&,,
coniinunicatc concretely thc riches of their world-view. Secondly,
tlirougli tlicsc rituals of consecreation, the traditional lgbo ritually
validate their cosmological, philosophical, religious, ethical, social,
political and economic values. ... Again the traditional Igbo use sonic
of these rituals of consccration to express and communicate to
participants thc dynamic interaction between the invisible and the
visible beings of Igbo world-view.
By rcligious consccration, natural objects gain sacrcclncss, and thus becomes a
symbolic ob,jcct for worship; communicating spiritual ideas.
6.1 SOME ANIMA'I'II AND INANIMATE OI3JlCC'I'S AS SACIWI) SYMBOLS
IN IG130 MYSTICAL ISXI'ERIENCE
The Igbo traditional nomenclature for mysticism and mystics in Igbo traditional
world would not be effectively discussed without a good understanding of
pliilosophical and spiritual notion of ani~nisni and natural ohjccts as thcy affect Igho
',
Traditional Religion. Awolalu and Dopamu (1987: 22 - 23) arc of thc opinion that
all religions grew out froni animism and animatism. Animism thcy define as the
belief in spirits, which have separate and separable cxistcncc, while animatism
occurs, whcrc tlic active attributcs of life, personality and intclligcncc are ascribed
to illanimate objccts. I-lcncc tliey write:
'The fact is that in Wcst Africa, as elsewhere in the world, people
believe that spirits reside in material objccts, expressing
tlicnisclvcs through such objccts. 'I'his being recognized, people
regard such objects as sacrcd, and they are dcdicatcd to the
spirits. 'l'lius throughout Wcst Africa, we havc sacrcd mimals,
sacrcd trccs, sacred stones, sacrcd rivers, sacrcd hills and sacred
spots established cvcrywhcrc that such spirits have manifested
and exprcsscd thenisclvcs.
Tlicse spirits play very important role in Igbo mystical cxpcricnce when thcy are
believed to reside in any object once consccratcd for religious purposes. But it has to
. bc noted that somc of tlic religious objects have intrinsic natural powcrs. Sucli bclicf ..Y.
illaltcs tllc spirit visible and such powers available for casy communication and usc.
Thc objccts just symbolize thc spirit. Whcn such objccts arc dcstroycd it is not thc
spirit that is dcstroycd, thus spirits can bc in an object for somc purposcs whcn it is
ncccssary, but whcn it is not ncccssary thc object call losc the rcvcrcncc attachcd to
it.
'I'lic importancc of natural objccts in Igbo Religion is spoke11 of by Nwala
(1985: 92) whcn he statcs that not cvcry thing has spiritual csscncc. But somc objccts
liavc special significance in Igbo Ilcligion. Thus he posits that:
Not everything is worshipped [sic]; only the dcitics a ~ i d ancestors
arc ~vorsliippcd while natural objccts and tlic effigies arc cnlblcins
that arc material and substantial images cnibodying tlic invisiblc
spirits, who to natural mcn arc nonc tlic Icss rcal :md cxisting
entities.
I
Natural ohjccts arc uscd as cmblcms in rcligion to rcprcscnt sonic invisiblc bcings
'1'11A'I' nlakc such I~ci ng rcal. Enlblcms and symbols arc thc sanlc thing. Lcwis
(1996:llO) spcaks of symbolism as a kind of sign language or a code only intelligible
whcn you have tlic key. Symbols posscss both intcllcctual and emotional cfficacy,
. 'l'licy arc to be i~ltcrprctcd from the pcrspcctivc of the pcoplc who own it.
Ejizu (1986: 2 - 10) statcs that in African traditional world, symbolism
occupies a position of signal importancc. IIc asscrts that African traditional
religious symbols arc potent store-house of information and cruciaI factors in thc
activity ficld. 'l'hc totality of thcsc ritual symbols Ejizu argues, wIlctlicr thcy bc gods,
ancestors, sacrcd actions or objccts, which makc up the traditional univcrse provide
the nctworlt of syinbolic~ forms uniting social, ecological, and conceptual c l c mc n t s ~~~
into locally bounded systems.
Kjizu maintains that rcligious symbols spcalt sacred words. Religious symbols
are means of communication that each society's ritual synibols constitute a unique
code and each socicty provides a unique ltcy to that code. 13asically rcligious symbols
hnvc a rcfcrcntial character, i ~~di r cct l y mediating the rclationship bctwcen man and
the supcmat ural and it is a vehicle of divinc powcr. Religious symbols are mcans of
doing or saying somctl~ing religiously important in rclationsl~ip with thc divine
csscncc. lfcsich (1989: 155) upholds the view of Ejizu on Igho rcligious ritual
symbols when he writes:
liitual-symbolism hclps and prepares us for reaching the sacrcd in
order to harness cvcry possiblc significant I-cscrvoir of iis sacrerl~;css
for int~n' s salvation, and this is why I have maintained that ritual-
symbolism in Igbo traditional rcligion is salvific.
A ritual symbol iy Igbo Traditional Religion is sacrcd with reserved meanings
t l ~r ougl ~ which traditional rcligion is made meaningful, sacred, alive and
coininui~icativc. 'I'hat ritual symbols communicate salvific purposcs means e
that with the attachcd sacrcdncss in rcligious syinbols, onc who uses them
must bc religiously holy and socially upright and just. ltcligious symbols re-
enact by thcir use religious and social norms. Thus one who should use t l mn
must be inorally sound bcforc one touchcs t han. 'I'hosc who handlc religious
spnlbols ar c regarded as friends of Igbo divinities.
Igbo pcoplc lrnvc many mystical symbols communicating divcrsificd messages
in thcir rcligious practice. Some syn~bols may l ~avc gcncralizcd meanings in
Igboland, while others have local signiticancc: like python which is a totem reptile in
ccntral Igbolirnd likc Nltpor, but a dclicacy in cxtrcmc northcrn Igboland as Nsukkk.
arca. 'l'hcsc mystical objccts could bc rcgardccl as ordinary and natural in somc
placcs, whilc in othcrs thcy arc sccn as sacrcd. In normal circumstances, thesc
natural objccts oncc activirtcd for rcligious purposcs thcy automatically bccon~c
sacred objccts with niystical mcanings OIICC consccratcd by rcligious Igbo mystics.
Shorter (1975: 7 - 12) obscrvcd that symbols and rituals ar c morc often in use
in African 'I'ratlitional lieligion than.wortls. l'hcy can only bc cxplaincd through an
observation within thc inimcdiatc contcxt. Any cnyuircr would be Icd from onc
symbol to anothcr symbol if an understanding would bc adducctl. Symbols in
African Iicligion ar c fornlulatcd and articulated within thc socio-political
institutions of thc tribc. Lcwis (1995: 115) notcs that tlic samc symbols may convcy
yuite distinct mcanings in diffcrcnt cultural settings.
I
. Symbols play vcry important rolc in Igbo mysticisni that a non-Igbo may bc
hmb-founded if what thc Igbo Traditionalist would rcgard as rcligiously
significant may not bc so for curious outsider. Sllortcr (1975:196) further adds that
all human comn~unication and all human thought systcm ar c essentially symbolic,
; ~nd cach systcm hiis its own choicc ;rntl art-angcrncnt of symbols. Thus Igbo
rcligious symbols scrvc as an arrangcmcnt and nlcans of coniniunicatio~i that suits
its rcligious practices. I t thus follows that what may suit Igbo l'raditional t hhl t cr
may not suit onc from othcr religions and culturc. Igbo traditional rcligious
mysticis111 suits thc Igbo traditionalist convcnicntly. Igbo rcligious symbols play
important rolcs in Igbo mystical cxpericnccs.
Nwoga (1992: 107) submits that Igbo pcoplc's religious cxpcricncc is unique. , %
For Igbo pcoplc their religiosity is characteristic embodiment of Igbo scnscs,
intellect, syn~bol s and ritcs when he writes:
licligious cxpcricncc is pcrhaps the most complcx of all kinds of
cxpcricnccs to analyze, bccausc it involvcs human personality in so
~ i ~ a n y areas; in its grasp of intcllcctual idcas, in its use of' emotions
and scnscs, symbols iind ritcs, in its relation to social context and the
attempt to nlaltc t hat relationship be one of a spccial Itind. It involvcs
conscqucnccs not simply for the individual's thoughts and fcclings,
but for his total perspective and life stylc; not only for the systems of
religious movcmcnt but for the organization of socicty itself.
This .ihought provoking postulation of Nwoga maltcs Igbo n~ysticism not an
individuid concern, but i b collcctivc issuc bordering on thc Igho comn~uni t y
pcrspcctivc, oulsitlc which it would bc rcgardcd as not ontermti rrriyi [not our way of
life and our wily of thinlting]. Igbo mystical cxpcricncc must be within Igbo laws
r
and customs, which is lgbo world view or Igbo-collt.ctive-tlrinking.
In t hc Igho individual t hi nl i ng cap, idcas and spirituality must coaform to
what t l ~ c Igbo socicty chcrishcs and respect as t rue and beneficial to the cntirc Igbo
aud for the i ~t l vi ~nccment of tlicir well being. Il ncl wc (1987: 48 - 49) itgrccs
to this fact wl ~cn 11c says t hat cvcn though Igbo individui~lism is highly dcvclopccl,
howcvcr, that must lot ncgiltc the Igbo conccpt of communal humi mi s~n that is
found in most of Africa. ' l' l~c Jgbo live 21s a group, scc things 11s a group, and do
things as i b group as their life stylc would never tolcratc any individual venture.
The Igbo pcoplc ar c very down to eart h with s l ~ a r p but aculc thialting. ' l' l~cir
pcrccption gocs beyond niltural cnvironmcnt to 111ctilphysicill rcillm. Vegetation is
just not vcgctation hut something bcyond nature. Some i~nimills ar c classified as
sacred Ilie cli nso o r Arirr nlusi and non-sacrcd Ilie atliglii nso o r nriu oliin o r nriir olili.
Ede (1985: 57 - 61) alludes to this fact when he asscrts that Igbo people's close k ~ .
attachmcnt to the soil and nature stem from their personal relationship of ~v a r n ~t h
to anything that gives lifc. Edc observed further about natural interaction of all
beings in Igboland whcn he says that:
Suprasensory entities, plants, trccs, animate and inanimate
realities can possess human attributes, for instance, appctitcs,
virtues and vices. Animals and spirits ilre involved in competition
like human beings. 'l'hc human and non-human beings interact
and communicate in a lively way.
Enekwe (1987: 49) gives further elucidation whcn he posits that the wholc life for
the lgbo is sacred for it is saturated with beings. He states that:
Igbo n~ctaphysical life is consistent with thc conccpt of natural
religion. Evcrytlli~rg is connected: the seculiw and the sacred, tllc
natural and the supernatural, are a continuum.
Thus Igbo n~ysticism is part of Igbo life style that cvcry action whcthcr'~norma1 or
abnormal has nlystical connotation. This givcs the reason for their carefulness in
doing tlriugs as not to offend any spiritual being known or unknown.
Igbo traditionalist lives a very careful life because of the belief that natural
objccts possess vital energies. Mbiti (1970:73) is emphi~tic when he asserts that
naturc is not an empty impersonal objcct as it has religious significance for the
.Africaes. Africans see God in and behind naturc and its phenomena. The invisible
world manifcsts itself in the visible and concrctc phcnomcna and objccts of nature.
'I'hc Igbo bclicvc in spirits as self-cxistcnt cntities who 11o.cvcvcr could also inhabit
material objects (Nwala, 1985: 93). 'I'he good value of nature could lead to many
speculations, lrcncc Nnabuclii (1987: 84 - 135) would say that trccs live in season
and posscss various functions as spark of lifc from thc divine. 'l'hcy posscss spiritwil .
as wcll as material rclcvancc.
Nnabuchi who is an IgBo dibin of rcputc allcgcs that Arrrrnrr-ebe which is a rare
tree has both spiritual and physical selves, is a trcc which no bird dares fly over or
perch on it. In the samc vein no animal walks undcr it nor stay undcr it when its
spiritual force is at home with the physical countcrpart. I3ut when thcrc is a
separation bctwccn thc physical and thc spiritual bodies, birds and animals can gct
near it. IIowcvcr on thc return of thc spiritual counterpart, thosc things in, on or
undcr it bccon~c dcad. Nnabuchi states furthcr that if' by chancc a pcrson touches
njr4ofin, hc automatically looscs his senses and thcrcforc strays into the jungle and
would rcrnain rnissing until a search party is organized. Fishes also possess varying
spiritual qualities and attributes.
I
In t11c process of ascertaining thc reality of Anunrr-ebe, the rcscarchcr,
i~lquircd from Igbariam traditional priest and mcdicinc man, Chief Emcnikc
Okafor, if Arrunu-ebe is a myth? IIc confirnlcd that it is a rcal trcc and one
Igbariam nativc doctor was ablc to locatc it at Ila in 1)clta Statc. IIc furthcr said
that the nativc doctor collcctcd tllc bark at night when its spiritual powcr was at
. slccp.
Nnabuchi who is one of the Igbo mystics who practices Traditional Religion
with pridc gocs furthcr to buttress with all scriousncss that all trccs or hcrbs havc
mystical powcrs. 1Ic is of thc opinion that sonlc trccs arc commonly rcfcrrcd to as
synlbolic rcprcscntation of mystical or spiritual bcings or powcrs. Il c carefully
writes that somc hcrhs arc associatcd with lunar movcnicnt, wliilc some arc more , ,
powcrful wlicn tlic moon is not visible. IIc obscrvcs succinctly:
Certain licrbs arc rcmovcd at a time when thc ~i carcst markct is
in full session or activc. Somc ar c rcmovcd on particular days.
Also certain periods such as 6.00 am, 9.00 am, 12.00 noon, 3.00
pm, 6.00 pm, 9.00 pni and 12.00 midnight arc vital timcs whcn
licrbs arc removed. 'I3e first cock crow hcralds thc most activc
pcriod of solnc vcry dcstructivc hcrbs as wcll as rcrninding
certain bcings that it is tinic to bcgin a backward march to thcir
rcspcctivc Iiomcs. A sizcable pcrccntagc of hcrbs ar c
ncvcrthclcss alcrt and activc at cvcry moment of tlic day, scason
or climatic condition.
'I'lic lived cxpcricncc and observation of an Igbo dibin could be douhtcd by skcptics.
13ut this fact of tinling for collection of hcrbs was confirmcd by an cldcr, shrine
priest and a mcdicinc man - Cliicf Enicnikc Okafor of Igbariani rcputcd for
cxtracting bullcts from the body of victims of gun injury, during an intcrvicw with
1.
this rcscarchcr. IIc said that hcrbs speak tlicir languagc to hcrbalists as obscrvcd in
the postulation of Nnabuchi. Onc outsidc the mystic world of thc traditional
~ncdi ci ~i e may disagrce but it scrvcs tllc hcrbalists thcir good purposcs within tlicir
profcssion.
Material objects arc givcn sacredness according to tlicir spiritual potcncy, thus
tlicy arc surrounded with myths and mystical valucs. l'lic Igbo pcoplc's traditional
rcligious thought-forni articulates tlic fact of spiritual cntitics from man and naturc
intcraction which form the corc of thcir world vicw. 'I'licn througli an abstraction
from tlic plicnomenal objccts within tlicir activc lifc cxpcricnccs, thcy comc up with
concepts for day-to-day lifc in the society (Nwala, 1985: 94).
Some animals a ~ i d i nani ~nr ~t c objccts scl-vc somc rcligious purpose for tlic Igbo
.traditionalists. 'I'lic usc of such objccts for rcligious przlcticc is ainlcd at attracting
thc mystical powcr inhcrcnt in thcm. Somc of them by consccration arc upgraded to - -
sacred objects of worship. 'l'hcy scrvc as grcat religious symbols. 'l'hc classification
of such animals and inanimate objccts and thcir rcligious values would provide
some good purpose in articulating mysticism in lgbo Religion.
6.2. 'TAXONOMY OF SOME MYSTICAL ANIMATII: AND INANIMATE
OBJEC'I'S IN I GBO RELIGIOUS MYSTICAL, ICXPICIUENCES
Thc prcscntation in thc tables of charts 4 - 6 ar c not full lists of all rcligious animate
and inanimate ob.jccts in Igbo ritual practice. Somc of thc objccts ar c
rcprcscntations to cxposc thc fact, valuc and importance of natural objects as
mystical symbols in Igbo rcligious rituals. 'l'hc objccts as in t hc tablc of chart 4 ar e
some animals of importance in rcligious rituals. 'l'hc information in chart 5, arc
animate objccts so cidlcd bccausc they ar c obtained from vegetation. 'l'hc table of
chart 6 contains inanimate objccts which, even some of thcm without consccration
establish some prcscnce of thc spirits in usc and expcricncc, like Ngwu trce. Gcncral
comments ar c givcn bclow cach chart to highlight fcw points on thc classifications
madc. Aftcr thc prcvicw of thc charts some gcncral analyscs of thc symbolism of thc
contents of thc tahlcs ar c cxposcd.
6.2.1 CIIAH'I' 4: SOME AINIMALS, 'I'IIEIR SYMBOLS AND MEANINGS
ANIMALS
Tortoise -
Test uelo
-
Owl - Tyro ABlrr
Python -
Irkis Irltis
Vulture -
Neoplrrorr MorrcrcA~rs
l'armt -
I'siftncus Eritlr rrcus
-
Abultc
Rani -
Ovis Aries
Cock -
A clay old cliiclc -
Grrllr~s Doriresticrrs
SY MI~OLIC/MY STICAII
MEANING
Wiscloni and discernment.
I'rcscncc of evil
Presence of
the Ancestors
Presence of
the Spirits
-
Power of sight and speech
Symbol of spirits
Symbol of strengtl~ and valour
-
Symbol of appeal and substitution
Symbol of peace
Symbol of aggression
Syml~ol of innocence or
substitution
Hcvcaling the liiclclen world;
activating ofo;
-- I
Sign of llcath
Sigu of presence of the Spirit of
an ancicnt founder
Spirit world acceptance of
intentions of a devotee's
slauglitcrccl victim for any
religious purpose
-- --
'I'lie featlicr is power of
Aniadiol~a Ilcity; for
reactivating weak Ilccnga
'I'lie blood is food for the
ancestors & could substitute I
pcrso~iality in crisis
For appeasing the divinities
and cl ca~~si ng; activating ofo
'Tl~c blood is the food for Agwu
Spirit; and activating ofo and
for Irva rrrtyrr ritual..
The nll~olc or the blood is good
----L
for appeasing or wardi~ig-off
. Comment s: 'l'hese ani mal s may appear ordi nary, but wlicrc trnditional rcligious
rituals a r e involved they t ranscend into some religious significancc and mystical
power.
6.2.2 CllAli'l' 5: SOME ANIMATE OBJECTS, TIIEIR SYMBOLS AN11 MEANINGS ..t.
Udala Trcc -
Clr rysoylryllrir?~
~lbic/rinr
Ogbu Trce -
Ficus
Akpu Tree -
nonrbnx
Buorropozense
lroko 'l'rcc -
Clrloroplr ortr
E.vcls~~
Ngwu 'I'rcc -
AIl)izi(r
Atlitrn f ifolirr
Oji Igbo -
Fruit -
- Coln
Acur~rirrtrft~
On~u-Nltwu -
'Tcndcr lcavcs
of Palm 'I'rcc -
Elmiss
Guieer~sis
.-
Ogilisi l'rce -
New Borddicr
Lenvis
Yam l'ubcr -
Dioscrecr
SYMI3OLIC/MYSTICAL MEANING FUNCTIONS
Symbol of fertility /motl~erl~ood
Symbol of life
-
Syn~bol of life and grcatncss
Syn~bol of lil'e Sr grcatncss
Symbol of power
- .- - - - - - - -
Symbol of life, pcacc, love, good will and
liospitability
Syn~bol ol' sacred ncss, seclusion, no transgression,
war, and warning.
Aboclc of the spirits & Syn~bol of ancestral prcscncc
Activatccl for child
bearing
Activated as tho
abode of individual
Chi
Activatcd for
protection & abode of
thc spirits
Activated and
worshipped as abode
of tllc spirits; abode
of ancestors
Activatcd as abode of
the spirits; conncctcd
with Agwu clcity;
naturally has nlally
myths ant1 cvcn
111 Religious ritual, i t
links tho liviug with
all the supernatural
powers for all
purposes of users;
prcscncc of spiritual
world among men
I'ortcntls the presence
of Ala tlcity and the
spirit of thc
anccstors; for
activation of Ogu
Attracts t11c prcscncc
of thc spirits
especially thc
aaccstors; vcly uscful
ill having l'avourable
l i ~ ~ k wit11 spiritual
forccs; activatctl for
links with Agwu clcity
1,ife support from Ala
a ~ ~ d Ifcjioltu dcitics
Comnicnts: l ' l ~csc ani mat e objccts in thcir nat ur al l ~abi t at c ar c vcry rcvcrcd for
their rcligious valucs. l' hc traditional cldcrs handlc thcni with car c as tlicy rcpresent
spiritual forccs. Once they ar c consccratcd tlicy assumc higlicr mystical items used
f or various rcligious purposes.
k?
6.2.3. CIIAR'I' 6: SOME INANIMATE OBJECTS, 1' IIEIlt SYM130LS AN11
MEANING
INANIMATE
OI3JICC'TS
Nzn -
White C11alk
Shrine Soil
Ikcnga
Okpcnsi
OJii -
Itattling Staff
-.
Ofo - Dctariunl
Microcarpa
Osc oji -
Alligator Pepper ,
SYMIZOI,IC/MYS'I'ICAL MEANING
. -
Symbol of purity; passport for good
luclc through tbc worlds of man aad thc
spirits
--
Symbol of attracting rai l ~
Symbol of tllc prcseacc of tllc dcity
-
Syti~bol of acl~icvcmcnt
Syn~bol of prcscncc of ancestors &
sfiritual patron
- --
Synlbol of authority of a dcity & a
nlystical power
-- -
Spirit nlcssagc in sound
Sy111bo1 of tllc Ancestors; truth a d
,justice; safety; authority;
Sy~nbol of vibrating a11d activating
cncrgics
FUNC'I'IONS
'I'11c dust on the cyc-brow for
sighting piercingly into spirit
world during divination and
d well dlariag
- goo- _- -.
IIas nlagnctic attraction of thc
Mystic powers - in the skylclouds
IIas full potentials of the deity
Link with onc's Chi
Fanlily limk with ancestors
Link bctwccn a titlcd man and
deity; power of the spirits in
~nan' s hand.
Voice of the spirits for action;
clcvatcs one to I~ighcr plane of
s!,il.it ,vorltl
-
A link to t11c aeccs~ors ofa
fan~ily or community or a group
R )ode of :~nccstors]
L'-.----. .
I h k s thc mystical forccs to act
for or against -
Comments: 'I'hesc inanimate objects have general religious significance in all
lgboland in their symbols and meanings.
\%,
6.2.3. CI-IAR'I' 6: SOME INANIMATE OBJECTS, TIlEIR SYMBOLS AND
MEANING
INANIMATE
OBJEC'I'S
-
Nzu -
White C l ~ ~ l k
Shrine Soil
Ikcnga
--
Okpensi
OJii -
Itattling Staff
-
Oja - Flutc
-
Ofo - Dctarium
Microcarpa
Osc oji -
Alligator Peppe
SYMBOI,IC/MYS'I'ICAL MEANING
-
Symbol of purity; passport for good
luck througl~ t11c worlds of nlau and tile
spirits
--
Symbol of attracting rain
Syllll~oI of tllc prescnce of tllc dcity
-
Symbol of achicvcmcnt
Symbol of prcscncc of anccstors &
spiritual patron
- . -
Symbol of autlwri&f a deity & a
nlystical powcr
----
Spirit mcssagc in sound
-- -
Synlbol of tllc Ancestors; truth and
justice; safety; aathority;
cncrgies -.
FUNC'I'IONS
---
'l'l~c dust on thc cyc-brow for
si ght i ~~g piercingly into spirit
world (luring divinatioa and
rood wcll $haring
.b -2-
IIas n~agnctic attraction of thc
Mystic powers in thc skylclouds
--
lIas full potentials of thc dcity
1,inlt with onc's Chi
Fanlily link with ancestors
1,ink bctwccn a titled man and
dcity; power of the spirits in
man's Iland.
Voice of tile spirits for action;
clcvatcs o~l c to higher planc of
spirit world
-- --
A link to lllc anccstors of a
fanlily or conmunity or a group
[&~dc - - of - anccstorsJ -- . - . - -
1,inks thc mystical f'orccs to act
for or against
- . - -- - - -
Comments: These inanimate objects have gcncral religious significance in all
Igboland in their symbols and meanings.
6.2.4 SOME ANALYSIS OF CONrI'EN'I'S IN CIIARrI'S 4 - 6:
65,
The analyses of taxonomy of Igbo religious mystical objects is based on three sub-
titles as identified below. The mystical symbols analyses ar e presented as
phenomena in relationship to Igbo religious meanings in religious experience.
6.2.4.1.AN ANALYSIS OF CONTICNT 017 CIIAR'I' 4 OF SOME ANIMALS IN
1(;UO MYSTICAL I<XI'I51III<NCE
a. Tortoise - Ml~ekrvir is mythologically presented in Igbo worldview as a very
wise and cunning animal. Its common sense is so super that he nianueovers
.-
all traps and obstacle set before him in the Igbo myths. IIe can relate
shrewdly with the mighty and low. Like in natural world, its shell is used to
display thc power inherent in tortoise and it is activated for use in the
mystical religious rituals. The purveyors ar e the diviners. A life tortoise is
used to reactivate an ofo. Tortoise is a sacred animal for Abba, pcople. 'The
Igbo say: Agwo iiilii okpokolo mbe orrii mcrrln orrcr eghu orrwe ycr - the snake
that bites thc shell of tortoise knows it is killing it self. No animal can destroy
it, but it can onIy destroy itself. Tortoise is a religious nlystical symbol of
wisdom and discernment.
b. Owl - Okrvikrvii is a frightening bird with protruding eyes. Its presence is not
a favourablc religious synlbol, especially at night. 'l'licn wlicn crooning - ugly
niournful sound of Owl is heard near s family hause/sleeping room, it is a
symbol of dcatli locking in thc neighbourhood. Owl is a religious mystical
symbol of evil.
c. I'ytlion- Eke is a sacred animal for ldemili people of' Igboland. It is often
called rtrle mtyi [our mothcrj when it visits any home in ideniili. I t is regarded
as an ancestral spirit. It is not killed voluntarily or involuntnrily. But wl i cn*~~.
one docs kill it accidentally, one must bury it like a human being with
religious burial rituals. If one kills it deliberately, it is an abomination. It is a
mystical symbol of ancestral spirits.
d. Vulture - Udene is both sacred and profane. It is a scavenger. It feeds on
dead animals. As a sacred animal, the Igbo say: Aclrun njn, nzcz nfrrro uclelze,
nznlrr rr'rj2 melu he rzdi mmiro - whcn a sacrifice is niadc and thc carcass left
to the wild and it fails to receive the visit of a vulturc, it all means that
somctliing happened in the spirit world. Again when one kills a life aninial
for ;I religious purpose and the vulture fails to hover around the environs; it
means that tlic stlcrificc is unaccepted by tlic spirits. 'I'hc Igbo again say:
Udcrre ejiglri iPe ebrr njn, o ji ngom of0 - A vulturc does not hurriediy carry a
sacrificial nicat, but ratlicr docs it tlirough ritually symbolic process of
justice itlid fair play. 'I'lic vulture gains respect as a ritual consunicr on behalf
of tlic spirits. Vulturc is a mystical religious symbol of tlic spirits.
e. Parrot - Iclro-oku is rcgardcd as a bird that sccs 1111 and speaks all. The
fcatlicr is rcgilrdcd as a power of insight in tlic spirit world. 'I'lic diviners use
the feather in their caps and for other rituals. It is diviner's niystical symbol
of sight and proclamation.
f. Abrrke - is an extra-ordinary coclc with roughly built fcathcrs. 'I'hc sight of it
gweratcs fear. Even it is bclicvcd that eirglcs c~i naot perch on it or cilrry it
for a meal. It is rcgardcd as a nlystcrious cock and used for symbolic ritual
clca~ising
g. Ham - Ii'birrrrrir is a very powerful intoxicated domestic animal that is full of1.
strength. It rcsists to bc draggcd or taken along by men, but follows a wo~nan
quietly. Ranls are no cowards. 'l'hey arc energetic animals with vitality and
dexterity. The Igbo say that: Oga bu rtzuzu ma obir orlye unte nkwu na nrvoke
ibejm akpcrlrr yn ka ortye n'anraro ife - it will bc folly for him to agree without
rcsistcncc, for a fellow man to drag him along liltc Ilc is a wcakling without
strcngth. It is uscd ritually for Ozo title t aki l ~g and burial of titled men and
village warriors. Its blood, thc priests use in activativing ikertga and offer it
as sacrificial mcal to Anradiolta. Ham is a niystical symbol of valour and
strcngth.
h. Cock - Okeokpa is the llandicst animal for Igbo rituals. It has multi-purpose.
The pricsts use it for all kinds of appeasement to deities and other spirit
forces. Tlic blood could scrvc for reactivation of olperrsi, ikenga, olta -clri.AII
'
Igbo dcitics accept thc offering of okeokp according to circumstanccs and
intentions. It could equally scrvc as substitutionary for the siclc pcrson whose
body rvould be rubbcd on himlhcr and offered to the local deity for
preservation of tlic pcrson's life. Cock is a mystical symbol, when in use
within religious ritual, it could scrvc as a good meal for the dcitics.
i. I'igcon - Ndrr symbolically connotcs pcacc in rituals in lgbo religion. It is
used by pricsts as a substitutionary sacrificial ritual of appeasing the
divinities for good hcaltli of concerned petitioner. I A c in tlic case of the
cock, it is rubbcd around tlic body of thc overburdened and thc siclc and
thrown off to fly away. ?'hc blood is sacrificial food for activating ofi . Pigcon
is a mystically rcligious symbol for sccking dclivcrancc fro111 spiritual and,
material probl cn~s
j.
I)og - Nkita is an irggrcssivc animal. It cyuully scrvcs for i~ggrcssivc purposcs
in Igbo rcligious rituals. Thc blood is uscd ritually for activating ofo as
spccial sacrificial meal to Agrvri deity. Dog is a mystical symbol of aggressive
awaking and piercing insight.
k. A day old chick - Nwn uyunz. 'I'hc innoccncc of thc onc day old chick is a
rcligious symbol, through which an appeal, for o ~ i c to bc trcatcd innoccntly
by the divinities. I t scrvcs as a substitutory animal for the sick and
ovcrburtlcncd in suffering. 'l'hc mouth is t u r ~i with forcc and thrown off. In
solnc occasions it is left alive and kept in thc placc .tvhcrc it wondcrs off. A
day old chick is a rcligious synibol of claini of innoccncc for harmtnious co-
existcncc bctwccn a burdcned votary and objcct of worship.
-%%
6.2.4.2. AN ANALYSIS IN CIIART 5 OF SOME ANIMA'I'E [VEGE'I'A'I'IVE]
OBJECTS IN IGUO MYSTICAL EXPEliIENCE
l'hc animatc rcligious objccts ar c just plants and provision from tticm, hcncc thcy
ar e analyscd diffcrcntly froni animals. 'Thcy havc mystical powers and arc trcatcd
. as such by the Igbo pcoplc.
a. Uclala 'l'rcc - Osisi Utinkn is a special fruit bcnring plant. If fruitful, it has
many adoring fruits on thc branches. For its yearly yiclds, it is rcgardcd as
sacrcd trcc with natural fertility. Whcn it is ritually consccratcd, it scrvcs
symbolically for rcligious mystical contact with spirit world, whilc sccking
for fcrtility. In somc locality, thc t runk is covcrcd with whitc cloth. Bcncath
tlic trunk, votarics offcr sacrificcs through pricst agents. 'l'hc fruits are never,
clubbed or plucked. I t is lcft to fall on its own when ripe. I t is sweet to suck.
Itcligiously it is often callcd mother. It must not bc cut o r fcllcd without a
ritual of appeasing the dcity of fertility. Oncc the tree is consccratcd, it scrvcs
as a synlbol of fertility.
b. Akpii Tree - Osisi Akpii is another trcc of fertility duc to the largc expanse of
its roots, t runk and branches. When it is ritually consccratcd, it scrves
symbolically for rcligious mystical contact with the spirit world for sccking
protection and progress in lifc. Even without consecration, it is regarded as
abode of the spirits. In some localities the t runk is covered with white cloth.
I ~c~i cat h the trunk, votarics offcr sacrifices through pricst agents for mystical
communication with patron spirit for security and wclf'irc.
I
c. Ngrvir 'l'rcc - Osi si Ngrvir has many mystical meanings given to it. Ihxausc it
*
is often sccn alone in largc compound with no other trcc ncar-by, it is
regardcd as unnatural tree. I t is believed to have mystical power of repelling
other vegetations. In some areas like Nkpor it is believed that spirits
abundantly reside in it. Whcn activated, it is the symbol of Agrvii dcity.
N;ltu~xlly, i t has many myths a d evcn i t is mysticid in actioa. It could scrvc for
lnally mystical functions for a knowledgcablc dibirr.
d. Oji IgBo - Kola-nut is Igbo symbol of hospitality; it serves for mystical
religious conlmunion with thc spirit forces; it conccptualizcs life and affirms
it, that c~rcniics cannot sharc from the same Iwla-nut; it is food for the
spirits; it could serve as the only sacrificial contact between a poor pepon
and his elements of worship. I t is a prayer point that links thc living and the
tlcad. It is classificcl as animate ob,icct because it must bc fresh before ritual
use.
c. Ontu Nkwu - I'alm front is rcligious mystical synibol of the presence of
ancestral spirits and Aln deity in their mediatorial role as pcace,makcrs, for
seclusion, and as powcr broltcrs. I t could be uscd for all Igbo traditional
sacred rituals, cvcn without the priests officiating.
f. Ogilisi 'Tree - is a tree regarded as the converging point of ancestors. Its use
convoltes rcligious presence of the mystical power of the ancestors. , '
g. Yam Tuber - is a symbol of life and wealth and providence of thc anccstors,
Iltejiokrr and Aln deities. One who steals yam or destroys a yam farm
commits an abomination in Igboland. In somc rcligious rituals, yam forms
part of the items for sacrificial ritual. I t serves as a means of Communion
with the spirit world whcn uscd in rcligious symbolic rituals. This is included
in aninrate objccts as it expels some white liquid whcn cut. So it is presumed
6.2.4.3. AN ANALYSIS OF CON'I'ENT OF CIIAII'I' 6 017 SOME INANIMATE
OBJECTS IN IGBO MYSTICAL EXPICRIENCE
a. Nzu - white chalk is a ritual mystical ol ~j cct for clearing the eyes ritually for
spiritual exercise - Igo ofo rrlulrr [morning prayer], ipvn drrsi okwrr [praying
before the deity] and others. It signifies purity of moral intentions. It is a
passport for cordial interaction with the spirit world. Every ritual priest uses
it as first ritual before cvcry other action. It serves in somc occasion as wakc
up call for tlic priest and the spirits. It scrvcs for exclusive war ni ~i g to evil
spirits and evil minded person when it is sprinkled on roads and on any,,
threshold.
b. Rain stone - Mkputne Mmili is regarded as an abode of the spirits of weatlicr.
It nlystically attracts rain when the religious ritual is appropriately
performed by Dibin Mmili [rain doctor]. It is s mystical point of contacting
and attractiong spirit agents of rain.
c. Slirinc soil - Ajn Alusi is amoiig the sacrcd symbols of a deity. Shrine
environment is ;I sacrcd ground and thc abodc of tlic spirit of the deity that is
religiously honoured there. Even in any Igbo town, a stranger cannot take
soil off any family's compound without incurring tlic wrath of tlic family. It
is believed t hat the soil of the compound is the enibodimcnt of lifc of the
inhabitants. 'l'hc soil within the shrine is the cmlmlimciit of tlid mystical
power of the deity worshipped ritually daily in thc environs.
, d. Ikengn - is individual religious symbol of' .mystical force of existence,
strc~igtli mid succcss-proposition/intention and achievement. It is a symbol of
strength, valour, dctcrniination and professional religious re-enforcer. It is a
symbolic religious contact with one's Chi - guardian spirit. It rcccivcs
periodic sacrifices according successes in life adveiiturcs. Every traditional
malc adult niust own an ikerzgn as a religious symbol of his link with his Chi
and his ancestors for success in life.
e. Olq~ensi - I t is religious symbol of contact with anccstors. It is niadc froni
ogilisi tree as link with the anccstors. It is a mystical prcscncc of tlic owncrs
and link with their ancestral power and presence. Where it is kept it is called
i ~n c e ~t r i ~l slirinc. It rcccivcs Igbo morning offering and libation. ' l ' h~ family
gives sacrifices to it during ilo nzntuo and as tile material and spiritual nccd
demand. It could cvcn rcccivc attention by thc prescription of a diviner.
f. Ojii - Rattling staff with rcligious ritual on it, it is a symbol of ritual power. It
signifies the prcscncc of the spirits to both tllc uscrs and spcctators. It scrvcs
as a 1llciIns of llolding at bay evil missilcs of unsccn cncmies. It could equally
be uscd to fire a mystical missile to intcnted target. It is used by powerful
mcdicinc men, priests and masquerades.
g. Ojn - Flute is used as a means of invoking man to thc voiccs of the spirits.
When a good flutcr intones a powerful spirit vibrativc call, onc would uot
just Iwep quiet, but to jump and dancc around to tllc tonc. It gives mcssagcs
for valour and gesticulation. Using the flute is not an easy task. 'those who
use it seem to have it as a vocation.
h. O h - Ritual Igbo sccptcr of Authority and justice: Sacrifices and all
significant religious ritual acts of all Igbo rcligious priests: family hcads - ofo
ukpaln; ojh umunnn; Ozo titlcd men ofb nze; diviners - of ) nfi , mcdicinc mcn
- ufio Agwir. Ezlcl~ ritual priest has an oJo with which hc concludes all official
religious rituals. 'l'lic Igbo belicf goes that wiili ilic use of o h ilic prayer
of'fcrcd is conclusive a~i t l tlic divinity sought is rcachcd with unimagincablc
speed. Blood of ritual victims arc poured on it as a symbol of communication
with the spirit world. Tlirough ritual ofo major Igbo religious issues are
decided and concluded: scaling of covenants, initiation rites, proof of
innoccncc, settling of disputes, enacting and dccrccing laws. Ofo rcligious
revealing known sccrcts whcn born, hcncc hc was madc dumb bcforc dclivcry..;.
Tllcse animate and inanimatc objects are naturally mystical, llcncc they are found
vcry uscful in Igbo rcligious mystical rituals.
Omen is anothcr spiritual information indcx for thc Igbo traditionalists. Evcry
omcn is not ovcr loolccd. Its mcaning must bc sought after for more rcligious
6.3. OMENS: MYSTICAL INTERFERENCE IN IG130 I,IFESrTYLE:
Life is to be livcd in normalcy and not otherwisc. When any strangc thing
comes into that normal lifcstylc, it is tcrmcd an intrudcr. Omcn is a phcnomcnon or
incidcnt rcgardcd as a prophetic sign. Frankfort and otllcrs (1977: 25 - 196) hold to
t l ~c opinion that the scicncc of omcn stems from tllc fact that man arrangcs his own
lifc and that of thc socicty hc bclongs in such a nrnnrrer that a ltnrnzorry ruitl~nnture, a
co-ordination of nntriral and social forces, gave added inrpetris to lris rindertakings and
imreased lris chances of success. Omcn thcreforc comcs in whcn something strange
occurs or happcns to already acccpted and established natural and social order of
things. This causes dis-harmony to the perception of thosc orders.
ICjizu (1986: 2 - 9) statcs that thcrc ar c major contrast bctwccn sign and
symbol, in thc notion of rclationsl~ip bctwccn tllc signified and t l ~c significr and that
religious symbols evolcc the scnsc of thc sacrcd. Ejizu puts his observation forward
and also quoted I Wh , whcn hc writes:
A sign propcrly undcrstood implics thc cxistcncc of somc
intrinsic relationship bctwccn thc thing significd and thc
significr prcciscly bccausc t h y bclong to tllc same cultural
contcxt.. .. Symbols which cxprcss. .. values appcar in thcir
propcr contcxt ... [and] provolcc the kind of scntimcnts and
rcactions associated with their rcfcrcnts.. .. Religious symbols ...
rcvcaling known sccrcts whcn born, hcncc hc was mark dumb bcforc dclive ry...~ .
Tlicsc animate and illanimate objccts arc naturally mystical, hcncc thcy arc found
vcry useful in lgbo religious mystical rituals.
Omen is anothcr spiritual information index for thc lgbo traditionalists. Evcry
onrcn is not ovcr looked. Its mcaning must bc sought aftcr for morc religious
vigilancc,
6.3. OMENS: MYSTICAL INTERFERENCE IN IGBO LIFESTYLE:
Life is to bc livcd in normalcy and not othcrwisc. When any strangc thing
colncs into t hat nonaal lifcstylc, it is tcrmcd an intruder. Omcn is n pllcnonicnon or
incidcnt rcgirrdcd ns n prophetic sign. Frnnltfort and othcrs (1977: 25 - 196) hold to
the opinion t hat thc scicncc of omcn stcnis from thc fact that man arrangcs his own
iifc ant1 that of thc society hc bclongs irt such n nttrrrrrer flrnf ( I Irarr~torry rvifl;'~rnfure, a
co-ordirtnfiurr of rtnturnl nrtd sucitrl forces, gave ndded in~petus to his underfnltings nnd
irrtrensetl Itis c1rtrnce.s of success. Omcn thcrcforc comcs in whcn something strnngc
occurs or happcns to already acccpted and cstablishcd natural and social ordcr of
things. 'This cnuscs dis-harmony to thc perception of thosc ordcrs.
Ejizu (1986: 2 - 9) statcs that tlicrc ar c major contrast bctwccn sigu and
symbol, in tlic notion of rclationship bctwccn tllc significd and thc signifier arid that
religious symbols cvokc thc scnsc of thc sacrcd. lljizu puts his obscrvntion fonvard
and also quotcd Firth, whcn he writes:
A sign propcrly understood implics tlic cxistcncc of sonlc
intrinsic rclationship betwcen the thing significd and thc
significr precisely bccausc thcy bclong to thc same cultural
contcxt.... Symbols which cxprcss ... valucs appcar in their
propcr contcxt... [and] provoltc thc kind of scntimcnts and '
rcactions associatcd with their rcfcrcnts.. .. Religious symbols.. .
always evoke the sense of the sacred and express its place in the
life of the people who own the symbols. "They ar c "L
communication media: they ar c held to be effectively charged,
non-neutral in their emotional and intcllcctual value. Moreover,
they can also be envisaged as possessing n spontaneous power, in
thcmsclvcs projecting the mind towards the absolute."
Ejzu asserts furt hcr t hat symbols reveal man' s experience of the ultimate reality
and seek to integrate the various levels of his awareness - the preconscious, the
personal and the transcendental. Religious symbols mediate knowledge about the
,cosmos and man' s place in it. From this definition, omcn as experienced by Igbo
people is a religious symbol.
Omen is a nat ural phenomenon with a religious significance. In Igbo
traditional religion Omen connotes some good or bad. From experiences, the good
need not generate furt hcr inquiry, while the bad omcn must he investigated through
?
consultation of the diviners. Onwn could go for Onu Mmrro - voice of the spirits or
Okwu mmuo - words from the spirits. Omen is nknla tz'egosi ille di onzimi [symbol of
the mysterious] di st urbs Igbo people greatly whcn it is perceived.
WIICII an omcn occurs, something unusual and portentous in nature, the priest
or diviner is consulted. I-Ie would interpret the signs from the catalogues of omens
and consequences and solutions that should bring about the desired harmony.
Frankfort and others (1977: 25 - 196) believe that whcn an omcn appears and
proper interpretation is not given, man would wait for the catastrophe t hat would
follow. At an appearance of an omen, persons of the c~l vi ronnl cnt ar c hound to enter
into stress which James (1980: 129) called troubled time in life and the mental
mechanisms become over active which would impede human efficiency and
cnjoymcnt of lifc. It is at this point in timc that thc diviner and thc shrine priests>.
bcconlc ncccssary consultants, psycl~otlicrapists and intcrprctcrs.
Omens ar c related to past experiences whcrc such happenings had done some
havoc. In thc strcss it causcs in persons involved, thcy bclicvc that their harmony of
life enjoyment has becn intruded into and efforts to stop thc ncgativc conscqucnccs
must be cmploycd. Since thc Igbo pcoplc bclicvc that spirits arc in thc forccs of
naturc and powcrs behind actions of animals, rain, rivers, scas, wclls, ancestors,
divinities and othcr spiritual powcrs can manifcst through thcm (Arinze, 2001: 33).
Mbiti (1970: 110 - 111) observcs that Africans bclicvc that hostilc spirits, which arc
dangcrous, can posscss ~ ~ a t u r a l objects to manifcst to Inan and his cnvironnicnt and
causc sickncss and misfortuncs.
!
Idowu (1973: 174 - 177) has a better dcscription of spirit posscssion of nature
objects when he writcs that:
African concepts about witchcraft consist in tlic bclicf that thc
spirits of living human bcings can bc scnt out of thc body on
errands of doing havoc to other persons in body, mind, or cstatc:
... and t hat spirits scnt out of human body in this way can act
cithcr invisibly or through a lowcr crcaturc - an animal or bird ....
Pcrsons, animals, or birds are bclicvcd to bc instruments of
possession by spirits of all descriptions - good or bad, vcngcful
and 11clpful. Spirits may causc insanity or discascs, miscarriages in
womcn, or deformity in human bcings.
The bclicf in omcn could causc a lot of discomfort that on many occasions its good
interprctation could just be natural phenomcnon wi t l ~out any cvil motive, yet in the
Igbo belicf system it would catch thc cvcr watchful cycs of thc traditionalists as
something strange. 'I'his would be sccn in what some Igbo authors wrotc as Igbo
omens.
Nwala (1985: 107) agrees to the fact that Igbo traditional thought has ready*;.
madc explanations and meanings of certain phcnomcna. IIe gives some Igbo omen
experiences as:
Ukwu ikpo mcidu - Dashing of foot, right or left on a stump, stone or obstacle
gives good or bad omen depending on circumstance.
Iliu rtnukrvu esii rtn mbnln uno - Seeing a giaht millipede in one's home is a
bad omen.
Irtu nkrvn ikwikwi rt'nkiiku urto - Hearing the voice of owl ncar the home
could be the spirit of witches.
Iliir oke bekee/ewi ukwu rtn etiti ubosi - Seeing a ginllt rabbit during the day is
a bad sign.
t
Okuko ikwn nkwn ndili - A cock crowing early in the night is a bad sign.
&be igwe imebi ihe rnoBu ndii - Any accidental death caused by thunder,
thunder striking a tree, animal or man; others ar e uko nrti - draught
[famine]; ofu udi ogha jide otiitu mniiu - epidcmic; ntili ili madu - drowning;
and any major misfortune are signs to evil.
These bad signs demand a visit to the diviners, who are to be consulted to know
which spirit or deity or person is responsible in order to be appeased or dealt with.
Ot her bad omens are:
1. Nrvn oBnln iBin rtn ntbelede Be mndu - Unknown cat conling unexpectedly into
one's home.
2. Moto/iigbo nrtn igBu rtwn obnln rta ezi - A vehicle killing a cat on the road.
3. Igbu eke rt mbelede - An accidental killing of a python.
t
4. Afuglti udene ebe egbulu nnu mnkn emume - Vultures not perching around ~ 3 .
wl ~er e animals for some feastinglceremony are being killed.
5. I l t u irgbene nunu rtn mbnln ezi uno n'ebe niuglti nnyn - Pcatlwrs of any bird or
dead bird itself seen in a suspicious part of the compound.
6. I l t u obnlnaitir nna nntnro mgbe egbulir nn mbnln ezi mobu nn njn uno - Blood
of any kind scen at any suspicious part of onc's'prcmiscs or object.
7. I l t i r akrvtr ntobir okpokolo yn a m amnro oitye debelu nrohii rvirclin - Broken egg
or shell seen at any suspicious part of onc's prcmiscs.
8. I l t u itkwele nrvulu anwu n' i bi njo nn ezi mbaln irno - Dead lizard scen at any
suspicious part of onc's premises.
9. I l t u nun14 ojie na nzbnln mobu moo irito - Black birds sccn in onc's compound
',
could connote visit from cvil spirit.
10. Agwo ibain irno akpochili akpoclti - Any kind of snakc penetrating into
. properly lockcd/closed doors and windows of a room.
11. I l t u njoo ogwu nn mbaln uno a m mar0 onye debelir - Any kind of charm or
ogwu [mysterious object or concoction) sccn in onc's prcmiscs is bad omen.
12. I l t i r akrva i~tntlir ann arnaglti onye cltabili - Sighting a wcll cut off part of onc's
clothing/~vcars is a bad omen.
13. Ize crzele - Sncczing has double meaning of good and cvil. It is classified cvil
whcn the pcrson who callcd the sncezer's namc has some evil motive. But
good, whcn it is from a wcll wisher.
14. Ise mad11 n'ogn nfir - Saying to somconc whcthcr in a jokc o s
squabbling/quarrcling situation that onc would scc soon, mcans a lot. It is not
taken kindly.
Nwala would surmisc that omen have thcir variations according to Igbo local
perspcctives and cxperiences. Igbo pcople within thcir local context of omens and
interpretations, havc thcir special rcligious way of bcing cautious of impending
doom. Omcns oftcn dircct t han to good spiritual disposition to their objects of
worship.
Ezck\vugo (1992: 190 - 191) calls thc sighting and cxpcriencing of olncns
mystical intuition. This conlcs as a flash across onc's consciousncss which may bc a
prcludc to sonlc maj or cvcnt about to happcn. Il c contcsts that skcptics may call it
1
superstition but hc maintains his ground by saying that thc Igbo clders and thosc
with 'washed eyes' - initiates to the Igbo rcligious decpcr life would undcrstand
omens casily. 11c gave an example of when one of thc containcrs of wine falls or
accidentally is brolccn whilc on a journey to get a new wife, it portends an ill-omen.
'Thc clders would suspend for a time the ccrcmony. Thc causc of thc brcaking of the
containcr must bc asccrtaincd from the divincrs bcforc futurc attempts would be
. made on contracting thc marriagc.
Omcn is in Igbo nknlcr n 'egusi ilre cli omiwi or Ozi Mn~riu or Okrvu mmrro.
O~nc n as obscrvcd, is a bclicf in Igbo metaphysical principle of symbols of
aggression scnt o r intending evil undcr proposition to bc scnt by cvil mindcd person
to harm onc or causc havoc to a family. I t could cqually signify good luck. But most
often, it is an evil indication bcing rcvealcd through a mysterious cvcnt. Wickcd
persons, witches and sorcerers oftell ar e regardcd as thc source of such omen?
towards harmi ng one who is hated by them or they ar e acting on behalf of their
client. One' s Chi o r one' s nrrcestors could even take the credit of sending such signs
to warn their favorites of an impending cataclysm.
Igbo religious mystical synlbols serve great purposcs religiously. They bring
liearer the feeling of thc spirits to man and send forth the disposition of votaries to
the spirit world. Thcy ar e mediums of religious communication between the mystics
and the ctcments of worship. Another important religious symbol is Igbo Market
days.
9
6.3. CIIAII'I' 7: 1 GB0 SACRED DAYS: TI I EI R SYMI3OLS AND
MYS'I'ICAL MEANINGS
--. ---
SACRED DAYS
Eke Ultvu
&
Eltc Nta
- - - - ----
Oyc IJkwi~
&
Oye Nta
Afo Ukwu
& ..
Afo Nta
Nkwo U kwu
&*
Nkwo Nta
MYS'L'ICAL SYMBOL
Deity; lncsscnger of Chineke; first
day of Igbo week
--
Deity; nlcsscngcr of Chinekc;
Deity; messenger of Cliinekc;
third day of Igbo wcck
Deity; nicsscllgcr of C11i11ckc;
fourth clay of Igbo wcck
In Union with Mystical forces
for ccononiic success and
progress; for strong control of
economic activities of cight Igbo
market -- d a p
In Union with Mystical forces
Ibr ccononiic succcss and
progress; fi)r strong control of
economic activities of eight Igbo
market days -.
In Unio~i ki t h Mystical forces
for economic succcss and
progress; for s t r o ~ ~ g co~~t r ol of
economic activitics of eight Igbo
market days
----
In Union with Mystical forces
for economic succcss and
~)rogrcss; for strong control of
cconon~ic activitics of eight lgbo
niarltct (lays
------
Comnients: 'Tlie.lgbo market days ar e very sacred to t hc traditionalists. Sonic of the
days ar e sacred days when corporal works ar e forbidden and othcrs ar c for
economic transactions.
Sonie of these symbols as identified in Chart s 1 - 4 of this chapt cr may not be
gcncralimd in Igboland. Morcover, they arc classified as mystical symbols to tlic
communities wlio cl ~cri sh then1 and make use of thcm for local religious ritcs.
Confer: Irlowu (I Y 73), Nwnl(z (1 Y XS), Ezek w ~ g o (1 Y X 7), Ifi?sinlr (1 YW), Aligwekwr
(1 YYI), Umelz (1997,19YY), Nwnorgu (2001), & Ekwunifi? (2003),
6.4.1. SOME ANALYZES ON THE MYS'I'ICAL SACHED IGBO DAYS *%,
Time is calculated in Igboland with events. Igbo calendar days and months gain
their significance from the market days of Eke, Oye, Afor tiitd Nkwo. On these
market days revolve tlic seasonal life of events in lgbo existence and opcration.
Markct days ar e not just market days, but days allotted to specific deities of Eke,
Oye, Afor aitd Nkwo. Markets squares are sacred grounds of patron deities. All
econoniic transactions in the market square are iione on the expectation of the
watchful eyes of thc patron deity.
Markct squares liave threshold for entry on which is hung Egbo, a protective
medicine against riinu njoo innzuo n'crjoo mntiu: plundcrcrs, looters and quarrelsome
attitudes, and other evil minded operations. The market square as sacred premises
demands some religious decorum from the marketers. Evcn Om title new initiates,
widows and priests and other religious leaders get public and sacred initiation into
niarkets as a means to communicate and interact officially with the human persons
and the spirits in the market. Sacred Market squarcs ar e believed to be a meeting
point for nian and spirits. Even it is believed that ghosts of the dead visit markets
for interaction with thc living.
Major niarl<et days ar e sacred days, when all traditionalists who own the
market must avoid going to farni as all attention niust Re focused to the market
square. Any adult who is not seen in the market is bound to receive villagc visitors
and enquiries, on why helshc is absent'!
Sniall niarket days like Eke ittn and others are normal days when fcw Igbo
people who liave something to sell gather and transact business. Ot her persons who
have no nccd to visit the marltct gct on with thcir normal life. Marltct days have 6%.
sacred connotation for ritual priests. 'I'hcrc arc niarkct days when certain rcligious
acts aiid social functions ar c forbidden. Sacred marltet days ar c niystical days when
thc attention of thc Igbo dcitics is most accessible for rcligious Icaders, Igbo mystics,
givc spccial rcvcrcncc and rcligious worship to tlicm. Most importantly, somc
market days arc so holy for thc Igbo mystics that thcy avoid any sexual relationship
with their spouses. This practice is just to gct them wcll attuned with the spirit
world; likc Christian Sunday, Ash Wednesday and Good Friday ar c spccial days for
Christian bclicvers.
Marltct days ar c rcligious regulatory days for propcr niystical co~ninunication
with the spirit world. Eke, Orie, Afo and Nkwo deities ar c undcr the co~i t rol of thc
grcat Anynnw~l and Aln spirit forces regulating Igbo four week days and iwcnfy
eight days of thc month, culminating to thirtccn n~ooiis of Igbo ycar. 'I'hcsc regulate
the scasonal religious rituals for planting, harvesting, cleansing, fcstivitics and other
sacrificial acts.
'I'his chaptcr x-rayed Igbo niystical acts, symbols and nicaning from Igbo
world vicw. l'hc Igbo religion is naturally and supernaturally oricntcd. From thc
natural pcrspcctivc, the Igbo pcoplc scck God to enhancc thcir life. 'I'hc
supcrnatural plays an important role in Igbo people's lifc t hat all lifc is anchored on
their protective powers. Mysticism in Igbo religion is both ordinary and cxtra-
ordinary in religious cxpericncc. It is only those who have information on Igbo
Traditional religious doctrine that has information to sharc an mystical cxpcricnce.
\?I,
The next chaptcr will vicw thc spccial functions and rolcs of Igbo lnystics which
would cxposc thcir valuc to Igbo colnmunitics past and prtscnt.
CIlAPTEI1 SEVEN
'I'III!: SI'ICCIAL FUNCTIONS OF MYSTICISM IN IGIZO
'I'IWDITIONAI, RELIGIOUS CUL'I'URIC
The functions of Igbo traditional mystics havc already been trcatcd implicitly and
explicitly in the previous chapters. I-Iowevcr, thcir various functions would be
collated as they involve the various arms of Igbo rcligious, economic, political and
social institutions of existence. Some of the lgbo traditional mystics ar e identified as:
priests of shrines - Ndi eze mmuo/Atnntn [servants of diviniticsj, the pricst of Aln
deity [Ii'zenlnl, tllc Ol@n of the family [the oldest male of a fanlilyj, the titled men
[Ndi Ozo] and wonlcn [Ndi Lolo], the medicine men: the (libin nfifin 110 rrtkpologwrr,
1.
(libin of boncs [onye rtn ngbn okpukpu], the divincrs - dibin nfn, and thc seers and the
prophets - rtdi ofu nn rtdi nmumn. 'I'he functions of the mystics ar c trcatcd on
general basis. But where it is necessary their specific functions would be provided
for classification.
7.1. IWLIGIOUS FUNC'I'IONS OF IGBO MYSTICS
I11 the prcvious chapter it was observed that mysticism is rcligious cxpcri c~~ces
observed by rcligious adepts and votaries of all religions. 'I'hc dcvotccs in every
rcligior~ arc mystics pcr sc. lZut cach religion h ; ~ persons who havc hi gl ~cr functions
and gifts for higher religious duties. IIowcvcr all rcligious cxpcricnccs l ~avc divine
manifcstation in their gradations. ICi~ch person in rcligious faith and practice
performs religious role as to reflect the doctrinal understanding. In Igbo traditional
society, there is no difference or dichotomy between rcligious life and secular life.
, .
Itcligious lifc is carried into all aspects of liunian endeavour that thc cliaractcristics
\?!.
of mystical cxpcric~iccs itrc common to day-to-day cxistc~icc of Igbo people. It is an
experience cncon~passcd in divine-consciousness. 'I'liis cxpcriencc gives the Supreme
Bcing, Chirltwu or Clriirel(e/Ezeclritoke the attribute of Nwoke onye otrr (ruyn rrn nf~rzu
ife nitre [one with one eye that sees all1 and 011ye bi n(r igrve ogodo yn rrn k p fur nni -
One who lives up high yet his cloth sweeps the earth.
Ilogu (1974: 38 - 39) observed that Chineke is a bcncficcnt God, who though
supreme, allows the existence of minor gods and spirits some of which could be evil.
The bcncvolcncc of Chineke is to the Igbo people's view very important.
Accordingly they liiivc serious religiow at t ach~ncnt to IIim, cxpccting to attract
from Him protcction from the negative spirit forccs t hat would bring advcrsc effect
'.
on their noble, secure, fulfilled and joyous existcncc. Thus Ilogu sul~mits:
l'herefore all rites, ceremonies, sacrifices and othcr
,religious observances, either avoidances, ancestors
worship or burial customs arc strenuously pursued
towards one goal of falling in line with tlic goodness of
Chi~leke which can free man from the machinations of
cvil spirits .... 'I'he relationship bctwccn man and thc
spiritual world is maintained through many channels.
'I'lic obcdicncc to the codcs of bcliaviour and thc
customs [omenani] approved by the ancestors,
enforced by the cart11 goddcss through pricsts and
titled elders and heads of various cxtendcd families.
'l'he rcligiow leaders, the Igbo mystics as nicntioncd by Ilogu cnforcc tlic codcs for
moral living and officiate at religious rituals. 'Thc Igbo rcligious lifc is ai~iicd at
protcction from cvil forces that impede on lifc progressive achicvcmcnts. 'I'lie mystic
lgbo prophets, visionarics and diviners play major rolc in solving barrenness,
inability to produce nialc child, attacks of witchcraft and cvil spirits. 'I'lic ritual
mystic priests' praycrs rcvolvc around long lifc, incrcasc in numbcr of thc family
n~cn~bcr s , good health, richcr harvcst and gcncral cconomic wcll bcing. 'l'hus rituals
of thc pricsts arc aimcd at tranquility in lifc (Nwanunobi, 2001: 189 - 191). 'l'he lgbo
mystics arc not isolatcd human bcings, the good and poor society's yields would
sffcct them as every other person. 'l'hcy are very conccrncd and arc patriotic lgbo
citicizcns.
For rich harvcst in tlic land, tlic ritual mystic pricsts consccratc spscc and
time. l'imc is co~~sccr at ed for market days of Eke, Oye, nfor, and Nkrvo which are
lgbo wcek days. These lcad to scasonal periods for various rcligious activities in
lgbo calendar year like for planting, for harvesting - IJejidur and others. The
consccration of space is for the land to yicld good harvcst (lCl<wunifc, 2001, 92 -
v
149). The eldcrs officiate in rcligious blcssing of traditional marriages and family
solidarity with thc family ofo which is traditional rcligious link with the ancestors.
Every rcligious act of the community must bc within thc watchful cycs of thc mystic
pricsts and elders. This is to ensure that none of the taboos ar c broken voluntarily
or involuntarily. The pricsts, thc titled mcn and the cldcrs ar c the mystic custodians
of thc religious rituals and thc norms thcrcin. I t is this monitoring that makes all thc
nlcn~bers of Igbo community to build common conscicncc for proper rcligious
practicc which would guarantee good social lifc.
7.2. SOCIAL IWNC'I'IONS OF 1G130 MYSTICS
King (1996: 203 - 208) states that mystical expcricncc is controlled by rcligious
1)clicfs and social structure. This is so bccausc the expcricncc derives its
nicaningfulness from the public rcalm of culturc and language. Kottak (2000: 316)
k3,
states that religion is used to mobilize the socicty. This works effectively through its
sacred re-enforcement, It works by getting insidc pcoplc and mobilizing their
c~notions of joy, their wrath and their righteousness. It crcatcs in the people a scnse
of sharcd joy, meaning, experience, conlmunion, belonging and commitment. Thus
the power of religion affects action within the social structure.
'I'hc religious mystic leaders in Igbo traditional socicty ar c the sacred enforcers
of the sacred norms. llogu (1973: 35) obscrvcs aptly the interplay of Igbo social life
with the divinitics that control morality when he states:
Aka, the earth goddess, is the most important deity in
Ibo social 1ife.She is the guardian of morality, the
controller of minor gods of fortunc and economic
life. ... It is she who works in conjunction with the
spirits of the dead ancestors to order the prohibitions
and tlrc ritual avoidances. Many social offcnccs 1
bccome aru or pollution or abomination because they
infringc the laws of the earth goddess. lZccausc of her
importance in ensuring health, agricultural fortunc
and. hunting successes, she is well ltnown all over
I boland.
l ' l ~ observatioil of Ilogu connotes that social life in Igboland is aimed at not
infringing on the prohibitions of omeizani that blessings may bc obtained from the
divinities, which would guarantee success in life endeavours.
The mystic lgbo priests play active role in this regard. Priest mystics offer
sacrifices for clcansings when an abomination is committed for maintenance of
social harmony between human and spiritual clemcnts interactions. They appease
the divinitics regularly that all evil machinations against the socicty may not
succccd. The diviners as mystics intervene to broker peace bctwccn man and man
and the divinities by recommending the type of sacrifices to be offered. The priest
\%.
nlystics ad~ni ni st er oaths and covenants to parties who have doubts of mutual trust.
'Clic council of elders or titled men or women as mystics arbitrate in cases and
monitor social groupings. Masquerades as ancestral spirits administer justice to
deviants of traditional norms. Medicine men as mystics receive messages form the
spirit world for provision of good health services in support of a sound socicty. They
make protcctivc i ~~nocul at i ons that within social interaction one would not be
harmed by u n k n o w~ ~ or known agents of evil.
Ekwunife (1999: 22) sums up the role of religious mystic priests in Igbo socicty
when he observed that African traditional world view is theocracy and sacra-
tlcmocracy. I11 this thought the Igbo people perceive the supreme authority of
C'lrineke i e all hunlan acts hence these acts arc ritually subsumed in yielding
I
rnystical cxpcricnccs. 'l'hc acts that are ritually consecrated gain sacrcdncss and
bccomc channels of rnystical communication wit11 divinitcs. 'I'hus ritual mystic
lcadcrs ar c necessary activators in unification of the Igbo socicty. 'Chc Igbo mystics
;Ire also identified as political facilitators.
7.3. POLITICAL IWNC'TIONS OF IGBO MYSTICS
l'olitics in Igbo socicty is not secular but sacrcd. Politics being the art of
governance o!' the people and the socicty, lgbo socicty is sacrcd and those who would
lcad others in governance must be sacred also. Onwucjcogwu (1992: 235) observed
that in 'Tallcnsi, social and political offices gain their validity and sanction from the
cult of the earth. Clans and families areuni t ed by the worship of ar~cestors and the
earth. Annual festivities ar c ritually sanctioned. At such celebrations, comnlon
intcrests and values of t l ~c whole socicty are reaffirmed. 'I'hcrc ar c sonlc occasions
wl ~crc relations with other clans arc ncccssary for balancing of political and social
dill'cl-cnccs in ortlcr l o avoid all social conflicts and tribal wars. I t is the political and
ritual officers of the different clans that sit to discuss and resolve their differences.
Accordingly, Igbo political and ritual mystic leaders ilrc equally ritually
attnched to Aln deity [earth religious tilt] and ancestral cult for both political and
social cxpcdicncy and cohesion. Their political functions ;ire within mystical
cxl~wicnces gaincd through ritual mystical commu~~i cat i on with Aln deity nut1
ancestors. The political mystic leaders ar e the Aln priest [IZze Altl], priests of various
divinities - Ndi Eze Mntuo, family heads - Olcynlns, Umtntln and U~nuokpu, the
titled mcn- Ntlicl~ie or 0 x 0 groups and council of elders. 'I'hcsc classes of mystic
lci~tlcrs take politicill decisions for those under their care. They ar c both spiritual
,,
and political facilitators.
I t is a common saying that Igbo enwe Eze [Igbo pcoplc have no kings],
Ilowcver onlyaNri peoplc have sacrcd kingship. The Igbo pcoplc givc names liltc Eze-
em-igho-nkn [kingship is not possible in Igbo cammunitics]. Of course this was thc
situation bcforc the I hr opcan administrators introcluced warrant chiefs for
col ~m~uni t i cs and subsequent Igweship in many towns in Igboliind.
11ogu (1973: 32) observed that thc Ozo titlcd men hold political offices and
rcprcscnt their families and lincagcs in the village group councils or preside ovcr
scttlcmcnt of crises and cstablishmcnt of cults. Il e further asscrls that the
inasqucrade group provides vigilante services and collects fines from delinquents for
spiritni~l, economic and political projccts. Elders of men and womcn form councils
as ~l ~ct l i at ors and rcfcrecs. 'The Igbo pcoplc practice corporate govcrnmcnt which is
lhc concern of all and as a sacred duty for the blessing of their economic life by Aln
(Icily and the ancestors.
Metuli (1985: 158 - 163) observed that Eze AIR is both a priest mystic and a
political leader. IIe joins the elders in proclaiming festivals and intervening in cases,
whilc the diviner is consulted at village crisis to locate the source of political
problenis and proffer solutions. Mctuh succinctly writes about diviners: the role of
clivirrers is indispensnble for the socinl, politicd, religious, nnd tlte persoiznI !ve of the
Igho. As mystics they dictate what things to be donc and when they are suited to bc
done. Diviners counscl and direct enquirers to the suitability of political actions,
wl ~i l c the priest mystics, offer mystically charged sacrifices to the divinities for
success and protection of political leaders. 'I'IIc ~nedicine men as mystical agents oft.
divinities provitlc their services to their clients for good health and protection
ag;linst political adversaries. Ilowever there would not be any political stability if
there is no ethical standard.
7.4. MOl UL / ETHICAL FUNC'I'lONS OF IGUO MYS'I'IC
Ilogli (1973: 122 Rr 23) defines moral code of Igboland as thc Igbo ontenrtrzi which hc
says is the various aspccts of bcllaviour and social activities t hat are approved while
at the same time indicating those aspects that ar e prohibited. IIe further states:
Because onzerznni is derived from the goddess of Aln and
sanctioned by the ancestors, it is religious in nature,
although it fulfills social, moral and cultural functions.
It's hold on the community derives from the powcr of
the earth goddess crrzti the nncestor.~. IIence the
unquestioned obedience the community gives to it... .
Another aspect of omennni is what is commonly called
taboo or ritual avoidances.
All the n~crnbcrs of lgbo conimunity arc obliged to obscrvc these ornennrzi a d ,
taboos. It is in the proper ltccping of otnenwri that produccs lgbo n~ystical
experie~iccs for thc pricsts, thc ~riedicine men, tho titled men and womcn. These lgbo
mystics arc part of the gcncral lgbo community. 'I'hcy must give thcir total
obcdicncc to tlicsc norms and in addition, they hnvc taboos or ritual avoidancc pcr
their office duties. Metuh (1987: 250) adds that onc' who infringes on them [ritual
and rcligious offcnccs] has disrupted the harnionious mystical relationship between
man and the snpcrnatural forccs. The breaching of thcse laws, the Igbo people
believe would attract disruption of the ontologicsl order that mould result in
sicltncss
The community is believed to be pollutcd and in dangcr, if one commits any
of the prescribed rcligious laws or prohibitions. Such dcmand
purification illat would be rcndcrcd by Aln mystic pricsts. The di vi ~i cr is consulted
.when tlicre is epidemic, sickness and constant deaths in the families and
community, which would be an indicative of an offcncc against the divinities and
the ancestors.
A11 tlic rcligious mystic leaders arc nloral cnfo~-ccrs by thcir life style and for
, generality of' the community. 'l'lic co~nmunity collcctivcly supervises the moral life of
every person, including the rcligious mystic leaders. No body is frce to practicc
indivitlual ethics as that would spcll doom to tlic comniunity. Thus niorality is a
rcligious practicc for social and political wcll being towards cconomic success.
7.5. ECONOMIC FUNCTIONS OF IGBO MYSTICS
Economic life in Igboland is not just ordinary human quest for wealth and
sustenance. I t is purely a religious act. Awolalu and Dopamu (1979: 92 -94) observe
that the Igbo pcoplc regard ,410 divinity as a Mother and a goddess who is very close
to their cxistcncc and through whom all they possess arc possible. Without her gifts
in the Igbo belief system, all would be lost. Thus sacrifices ar c offered to hcr bcfore
planting, at the first fruits and at the full harvest. 'The authors noted that the priest
Aln- Ii+zerzln plays a major role during communal worship of ,410, and during yam
fes tivals.
'She priest of Arnndiolto also has some roles to play in lgbo econom,ic life as
Antndioltn divinity is believed to send rain and provides fertility for all economic
advancement. 'I'llc lgbo people believe that the dcvotecs of Ag~vrr dcity arc enriched
by him. Aguma (1995: 116) calls Agwu the deity that blesses with success, wealth,
influence and development of human perfection. IIcnce, it is the divinity of the Igbo
artists, wood sculptors, and blacksmiths. All Igbo craftsmanship lilw singing,
dancing and clihins, crud divitters of all grades have Agwu as (heir patron dcity. Agwu
dcity is a dcity of Igbo professionalism. Thus Igbo pcoplc give unreserved homage to
Aln, Antndioltn, and Agrvu as source of their wealth. To be in harmony with one's
Chi is another source of wcalth for the Igbo people.
The mystic priests' services arc needed for one to bc attuned with these
aforementioned divinities. Thc diviners arc consulted when economic progress is in
doubt. It is to bc noted as carlicr statcd that obcdicncc to traditional norms and
prohibitions ar c vcry much allicd to the worship of thcsc divinitics for economic
progrcss and stability. Thus cducation of the community scrvcs as a pivot of
crcating rcligious and moral awareness in economics, politics, and socinl lifc of thc
peoplc in relationship with -t he divinitics and Igbo society through meticulous
supcrvision by thc Igbo rcligious leadcrs,
7.6. EDUCA'I'IONAL FUNC'I'IONS OF IG130 MYSTICS
Unicogu (1996: 89 - 93) obsclved that cducation prcparcs an individual for thc
life hc will live as a mcmber of his society or community. IIc concludcs that
education is both a preparation for lifc and it is lifc itsclf. Each community has
dducators who dclibcratcly and consciously, dircctly ant1 indirectly carry on the
process of this preparation for lifc.
!
Every person is an educator in Igbo community. Chidili (1997: 112- 130)
asserts that for African people in their community Iifc and social sctting, cvery
pcrson considers him/hcrself alivc if onc is living within the community guidclincs,
wliicli i~icludc working hard, living a good and transparent honcst lifc. In ordcr to
cducatc, thc Igbo pcoplc usc storics and provcrbs for rcligious and social tcaching.
Chidili observcd that the pcoplc's immemorial rcligious cxpcricnccs arc often
cr~codcd in stories a ~ i d symbols as tcmplatcs for colicrcncc, continuity, couragc, hopc
and joy. African myths havc storics that cxprcss mystcries of birth, lifc and dcath.
Igbo rcligious and social tcaching focus seriously on good nioral lifc and
avoidance of cvcry kind of vicc that one may bc blcsscd by thc divinitics.
Quarcoopome (1987: 164 - 165), Sofola (1978: 66 - 100) and Mctuh (1999: 137 -146)
exprcss thc view that thc charactcr of man is of suprcmc importance in African lifc
- '!
and thought. Thus it is rccommcndcd in African socicty that all must practice
hospitality, generosity, protection of the wcak, rcspcct for elders, telling of truth and
bcing morally sound; and avoidance of adultery, inccst, wicltcdncss and social
a Ion injusticc, and stealing. 'l'hc African moral code is orally transmittcd in the cduc t'
given to the mcnlbcrs of the traditional socicty. l'hc namcs thc pcoplc bear equally
havc some religious and social information to impact: liltc Nweke - son of Ekc dcity,
Nwrrgwu - son of Agwu dcity, Zebe~ldilo - onc should protcct self against onc's
cnen~ics. Irreligious lifc is completely condcmncd in Igho pedagogy.
The role of t l ~ c Igbo mystics comes to play in enforcing thcsc mcssagcs for Igbo
morals and religious practice. Their lifc stylc is a modcl for all. 'l'hc punishment
metcd to dcvianccs in rcligious and social lifc is pcnitcntiary and rcfi~rmatory as
well as deterrent. It is said that action tcachcs morc than prcccpts. Thc divincrs arc
tcachers by the instruction they give their clients on the importance of good moral
life when thcy divine regularly that the sourcc of onc's problem is lack of good
moral life or evil and unfricndly spirits and ncighbours.
'l'hc pricsts of dcitics instruct worshippers through praycrs and provcrbs with
moral underpinning on thc prccarious effects of evil practiccs. Eldcrs through
stories and provcrbs make thcir listeners understand that to bc virtuous is
rcwarding than to bc vicious. Conscqucntly the rcligious mystic lcadcrs arc
psychological therapists.
i u
7.7. PSYCIIOLOGICAL FUNCTIONS OF IGBO MYSTICS
Education is aimed at mental health of individuals in order to assist persons
develop their potentialities and improve their grasp of various forms of thought;
free them from irralionality m d ignorancc. Dearden, Ilirst, & I'ctcrs (1975) assert
that somc kind of teaching is psychotherapeutic. In such teaching one is made to be
emotionally balanced, have a developed personality, and increased control over
unbeeon~ing emotions and be reality oriented and religiously balanced when one
faces a situation in lifc. These authors called a t cacl ~cr of t l ~csc idcals for mcntal
health stability, a counselor or a therapist. Thus an Igbo traditional mystic leader is
a therapist to his clients.
Igbo religious mystic leaders ar e friends of Igbo people in criscs points in lifc.
Tl ~cr c is no crisis in lgbo world vicw that is far from religious source. The lgbo
ueoplc believe t hat any disregard of n~or al obligations is an offence against God, the
divinities and thc society. Quarcoopome (167) observes that:
a moral offender whom misfortune overtal<cs is said to
be under the lasl~cs of God .... The concept of destiny in
traditional rcligion implies a continual moral
i n~pcrat i ve which enables the individual to maintain a
scnsc of sin and guilt. With dclcgatcd authority ... the
divinc bcings reward the good oncs m d punish the evil
oncs. Diviners ar e known to havc revealed that a
pcrson's illncss is not unconncctcd with the divinitics
and the ancestors who l ~avc inflicted the victim in
consequence of violation of somc social or moral norms.
The Igbo pcoplc in pursuit of good life pcrccivc suffering as a calamity tlrat hampers
life. Any kind of misfortune, crisis of any Iund, death and all human problems
procccd from the divinities as punishment or evil agcnts as attacks. Evcn whcn it is
attributed to cvil attack, it is bclicved that thc divinitics ar c no more in harmony"
with thc pcrson, because of his moral lapses or unconfcsscd sin and unatoned evil
mdceds or malicious acts of wickcdncss. Ilogu (1973: 153 - 154) would assert that
when an individual is certain of his moral rectitude, he would bc having a fccling of
assurance that suffcring would bc avcrted in advancc from him because the gods and
the spirits could rrevcr befound irnreliable in providing security to thc morally sound
pcrson.
Ogwii has psychological symbolism as a spiritual force (Ilogu, 1973: 157).
Medicines of all kinds prepared by the dibia give assurance to clicnts t hat suffering
would bc tcrniinatcd and rcplaccd by good hciiltli. 'I'lic assuring posturc of tlic
traditional mystic pricsts wlicn thcy offer mystical ritual sacrifices of atoncmcnt,
purification and supplication scrvc as psychological boosters for traditional
worshippers who assure thcmsclvcs that thcir duty to tlic divinitics having been
danc, pcrsonal protcction from the clcmcnts of worship would bc assurcd. Thus thc
Igbo people bclicvc and assurc thcmsclvcs that the cnd to thcir suffcring would bc in
no distant time.
Somc gradcs of Igbo masqucradcs provide cntcrtainnicnt as rccrcation and
psychological rclaxcr. Diviners probc into the spiritual rcalm to unvcil tlic causcs of
-problems, guarantcc clients t hat solution to problcms is crninent. Daily and scasonal
praycrs and libations offcrcd to tlic anccstors by tlic mystic Okpmhi, tlic titlcd mcii
and tlic cldcrs sct the cniotions of tlic participants aright that thcir futurc problcms
ar e taken cam of and t hat it shall be wcll with them.
Mysticism in Igbo Tradional Religion is all enco~npassing of all traditional
institutions: religious, economic, education, family, social and political structures. I t
gave strong values to moral rectitude for thcse institutions and stabilized the society.
The Igbo pcoplc bcncfit from thc functions of their mystics in all thc dcpartmcnts of
their life.
Thc traditional Igbo people believe strongly that without God and divinitics,
life would be mcaninglcss. The serviccs of thc traditional mystics cnliance thc Igbo
peoplc's life and re-cnforce thcir worldvicw and buttrcss the importance of good
moral life style. l h e contcmporary Igboland and thc numcrous religious worldviews
introduced by wcstcrn civilization had made thc socicty pluralistic. Wcstcrn
civilization introduccd in its wake multi-cultural idcologics that disjointed the
mystical Igbo worldvicw of harmonious co-cxistcncc of thc spirit arid physical
worltls. 'I'hc role of thc Igbo mystics in this situation is a grcat challcngc to thc
modern organ'izational pattern of the Igbo Traditional Religion to continuity or
discontinuity. 'I'his would bc the quest of the next chaptcr which would review thc
effect of social change on Igbo traditional n~ystical practices.
CHAPTER EIGI-IT
TI-IE FIJ'I'UHE OF TRADI'TIONAL IGBO MYS'I'ICISM IN NIGERIAN
CONTEMPORARY SOCIETY
Western civilization came into Igboland with religious wind of change. 'The
wind blew apart all the Igbo traditional institutions that the cohesive life of the Igbo
socicty was broken to pieces. 'I'o pick the pieces togcthcr had posed a difficult
problem. l'arrindcr (1962: 146 - 147) succinctly gave a picture of thc situation of the
broken nature of the institutions to the effect of civilization when he asserts:
Students of African society have fclt decp concern at the rapidity
of social and religious change in Africa. Some would have
prohibited missions from doing tlleir work, but the clock cannot
be sct back. Nationalism, trade and cducatioll arc just as
disturbing as the new religion and, unlike them, have little positive
moral ideal to put in place of the old. C.K. Meek, an
anthropologist who made a study of l bo of Nigeria after riots in
1929, concluded, "Some of the cthics will disappear with the old
gods, but new gods will create new ethical values .... It is
commonplace to say that magic worked ~vell, but we cannot lightly
discount the diviners, witch-doctors and ministers of ordeal were
frequently bribed to give a favourable or unfavourable
decision." .... The greatest danger in African rcligious life is that
the old should disappear, without some new religious force to take
its place. Unchecked individualism, self-seeking, corruption and
materialism ar e the great enemies of modern Africa. Yet the past
has been so thoroughly imprcgnantcd with religion and its ethics
that it is difficult to see how an ordered socicty can be cstablishcd
without them.
Parrinder' s opinion is a true picture of the contemporary traditional Igbo system of
worship and modern Igbo society which is characterized by unchecked
inclividualism, self-seelting, corruption and materialism which set in wit11 the new
religious forces that the past cthics which made the old socicty a11 ordered
commuuity call hardly be regained. 'The new religions brought in new ethics and the
old deities seem to di sappear with their power of wrat h on dishonesty. These made.
diviners, native doctors and ministers of ordeals to become much lapsed in morals
that they can even be bribed to pervert justice.
The primordial Igbo society had religious disciplinary ethics which was
' provided hy traditional religion. Parri ndcr doubts the possibility of the new
religions of Christianity and Islam providing an ordered society with discordant
doetrines as was observed in the past? The new rcligions with the introduction of
new educational methods invariably gave new value orientation to the social
strilcture of the Igbo world view coupled with new employment facilities outside the
homes. 'These surely created a new social order and ambition for the people. r I l ~cse
and ot her civilization itleologics automatically affectcd the Igbo moral code of
existence which hitherto was used as leverage for social sanctionk by Igbo
communities in the organization and rcgulatiou of the social and religious behaviour
dnder the supervision of the religious mystics - religious leaders. The question
therefore is: Can the mystics hold their ground within the ncw challenges?
8.1. MILITATING FACTORS
To bcttcr underst and the problem created to the traditional religion and its
belief systcnl by the inroad made by new religions into Igboland with new
cducational methods, Achebe (1984: 124 - 125) observes t hat the new religions so
much devastated Igbo 'Traditional Heligion t hat all its value systems and institutions
have fallen apart ; t hat the centre cannot hold. Thi s observation is the cffect of social
change which affected the functionality of Igbo traditional culture and belief
systcms.
It would be apt to view this opinion of Achebe from Hitzcr's (2000: 247) point ,v.
of view of what makes a culture and a social structure to be anomie. Ritzcr quoting
Mcrton defines culture as that
set of normative values governing behavior wl ~i ch is
common to members of a designated socicty; while social
structure is that organized set of r cl at i o~~s l ~i p in which
membcrs of a socicty are variously implicated; Anomie
occurs whcn there is an acute disjunction between the
cultural norms and goals and the socially structured
capacities of members of the group to act in accord with
them.
From this opinion of' Fitzcr, with insurgencc of western civilization, the Igbo world
view was culturally, socially, institutionally, politically dis-orgi~nized. The central
means of control wl ~i ch was her traditional religion that gave her socicty cultural
values and norms could no more be cohesive.
1
With new religions and curriculum for education, Igbo cultural values which
taught and provided the moral code for all social institutions got new points of
reference and challenges. Landis (1974: 238) affirms that whcn social change takes
place, rrerv rrornrs replnce older ones, role beltnvior is modified, coi~flict in value
occrrrs, niid iiistitutioiis nssunrc. clifjtreirtforn~s nittlfcriictions, and so it did happen to
Igbo religious leaders. Their cherished traditional roles and functions reduced
tremendously as the traditional norms which empowered them for sacred services to
all Igbo traditional institutions were no longer centrally bidding to the ~ncmbers of
the same community who found new alternatives and in some occasions would not
be seen in the community for many years as they arc residing in the cities.
Mbiti (1970: 288 - 293) asserts that the prcseuce of Christianity and Islam in
Africa changcd the traditional life and the socicty. 'l'he economic poverty of the
people cxposed them to money economy within Igbo orientation of conimunity lifr
and solidarity. Education which was in thc past guidctl by parcnts, cldcrs ; ~ i ~ r l
t r adi t i o~~al rcligio~i for tlic prcscrvation of traditional valucs and nornis went into
strange hands of tcachcrs in the class room. The valuc oricntation anchored under
the watchful cyes of local dcitics and thc rcligious lcadcrs for hunian and social
progression lost their grip and authority to pluralistic religion and socicty.
Shortcr (1975: 140) statcs tliat structural change brought by civilization into
Africa exposctl African communities to pluralistic valucs and culturcs. 'This made
tlie original socicty not to be unitary and homogeneous. Thus, individuals wcrc
confronted with many kinds of altcrnativcs and contradictions. Shortcr propcrly
observed that tlie social change in Africa is not all t hat negative to some extent, as
many good facilities for tlic dcvclopmc~it of life and improvcd living can be
affirmed. This can be called a mixed fccling situation for African pcoplc.
Iloanusi (2002: 97) laments that Igbo culture has been deeply affcctcd by
foreign ideas through the in-flow of western mcthod of organization of politics and
valucs. When the Igbo pcoplc got attached to these new elements of western world,
their valuc systcm dcgcncratcd. Thc clcmcnts confronting Igbo society in the prcscnt
dispensation arc corrupt influence of powcr tusslc and poor dcplorablc leadcrship
roles, acute nepotism, segregation, religious prejudices and incffcctivc social
organization. 'Tlicsc clcmcnts which wcrc not in cxistcncc in tlic past Igbo socicty,
show tliat tlic past Igbo society colicsion has bccn crushed towards a new Igbo
society that is yct to be built to rcsponsible maturity.
Mbiti (1970: 346). statcs that the incursion of Christian and Islamic cultures>.
had put many Africans in a dilcmma of partial bclicf systcm of conflicting valucs
that nonc would claim complctc hold on thc African. I-Ic obscrvcd that at any
seemingly problcm which could not be properly diagnosed the African people seek
solution for survival from any source that would give succour.
Eltwunifc (1999: 28) identif'ics the factors tha't crodcd the Igbo priesthood
institution and thc traditional religion as modern forces of social change, brought
about by Christianity, Islam, modcrn literary cducation and technology,
ur ba~~i zat i on and modern trade. These factors Quarcooponic (1987: 190) observes in
some rcspcct have very sopliisticatcd and pragmatic orientation than traditional
religion and its valucs. Thcsc in his opinion gavc IICW ideas to the people thus
af'fecting thcir material and spiritual understanding that the traditionai mode of
iniproving lifc wcre rcgardcd as primitive and supcrstitious issues not meant for an
edightencd person. 'This is exactly the opinion of the Igbo clitcs.
8.1.1. CHRIS'I'IANI'I'Y IN IGBOLAND
Christianity has very corrosivc cffcct on Igbo traditional pricsthood and thc
votaries of the Igbo t r adi t i o~~al Kcligion in all ramifications. Its incursion into
Igboland cncroachcd deeply into all Igbo social a ~ i d rcligious institutions that no
depart ~ncnt al life of Igbo society was spared. All the religious bclicfs and dcvotions
in the traditional religion were automatically changcd for ncw rcligious Christian
idcas and roles, as all Igbo traditional rcligious bclicf was condcmncd with her
Ekwunife (1999: 29) asserts that Christianity made a lot of conversions of the
11.
lgbo traditionalists into Christian hclievcrs. The Christian missionaries brought
with Christianity programmed Western civilization with its cducation, social and
tecl~nical knowledge; and theological doctrines which Ekwunife obscrvcd did great
damage to Igbo people's mentality. The effect was that it dwarfed and erased from
tlie lgbo traditional votaries' memories and values of tlic very traditional institution
that stabilized the traditional socicty. This is so because the traditional religion was
flatly condemned as ally of the devil which has a staged war with tlie true Christian
God.
Ilogu (1975: 94) surmised that an lgbo village basket-maker woultl attribute his
skill to the powcr of his ancestors. 'l'hc skill of cr;rf'tsni;rnshil~ in Igbo society wrrs
cliannclcd to benevolent supernatural powers. 'l'hus any failure to sycccssfully
achieve any skill is attributed to the wrath of the deities and tlic anccstors. Ilogu
. then obscrvcis that: with Christianity arzd the schools education, coripletl with the
irzJlrierzce of scierztijic teclzrzology, such fear was destroyed. ICduca t ion brought the
ncetl for more economic powcr which led the traditional votaries to abandon village
life and religious values for more class consciousness and individualism. Thus the
traditional religious leaders were left alone as many who hitherto patronized them
had gone to greener pastures for cconomic advancement.
Ejizu (1985: 145 - 146) observed that the succcsscs of tlic missionaries were
enhanced by the British military power which subdued many towns and villages for
easy entry and tolerance of the missionaries. The Christian missionaries had very
vantage operational methods, which Ejizu observed succinctly that they easily:
dislodged thc grip of the [traditional] religious bcliefs and
practices on Igbo population. These include open-air preaching,
regular pastoral visitation to honm and villages, intensive
catcchctical instruction, medical and other humanitarian services,
giving of gifts, exciting public liturgical ccrcmonics.
It was not possible that the Igbo rcligious leaders could, match the missionarics
in sustenance of believers with thc technical mcthod of winning believers. Ejizu
continued, "thesc missionarics' method, brought a diminution in importance of aids
of explanation and control of space-time events - divination, oracles, ritual
sacrifices, charms and magic." Thus there was a discontinuity of many traditional
Igbo rituals and rcligious i~rstitutions and means of prcscrvi~tion and transmission.
The i ~nport ancc of the Igbo mystics dwindled grcatly wit11 Christian missionaries
gaining morc grounds as some of them scnt their childrcn to Cl ~r i st i ai ~ schools to
*
learn the new valucs so t hat thcsc children when they grow up will be as wise as the
white-men.
8.1.2. ISLAM IN IGBOLAND
Nwanunobi (2001: 174 - 175) observes that Islam could not penetrate
Igboland easily due to various reasons which arc: the problem of thick forest and
Cllristian missionary notable advances in hcalth 'care and education. IIc, howcvcr,
noted that Islam was only ablc to compcte with Christian missio~laries after the rise
of Nigcrian nationalism. But in Nigeria, the spread of Islam was in tlic hands of
~i g e r i a n Islaniic scholars whose evangelism was only felt in the Northcrn part of
Nigeria.
But be that as it may, Islam also crcatcd its own clitc groups who see African
traditional method of worship and practice as an aberration to thc worship of Allah.
'I'he traditional mystical priesthood was rcplaccd by Islamic pricsts - thc Irnarns.~.
Awolalu and 1)opaniu (1978: 280) succinctly asscrt that Islam, acting as a social
force has playcd down the significance of traditional religion. As a result, certain
customs lrave died a r~atural or Jorced decrth, while mary) traditiorral practices lrave
either crmzhletl or disnppeared. Ekwunifc (1999: 31) notcs that traditional African
priesthood is an aberration to Islamic faith and Thus Islamic doctrine aims
at creating a new world view for African believers. This, of course, affected the
traditiolial religious mystic leaders and the traditional religious and social
institutions which were replaced with new religious and social rituals.
Nwankwo (1989: 159 - 160) asserts that Muslim clerics - I ~nams and other
Islamic religious and political leaders through Islamic theological process, target
often at the conversion of rulers who in turn would be asltcd to bring i ver their
subiects. These Islaliiic religious lcadcrs in some occasions would act as clerks and
ahviscrs of rulers. The Islamic mallnms took care of the grass-root level as e ve ~y
follower of Islam is in a certain sense a missionary (Dasdcn, 1982: 303). Some
Islamic reactionary ideas are based on purity of Islam and practice, without
conipromisc with pagan customs. It has to be noted that Islam in most of the places
it evangelized, brought with it Arabic trade links with other Muslin1 world which
provided much wcalth to the African traditional ruling class who i~ssistcd in the
spread (Mctuh, 1999: 201). IIowcvcr Basden (1982: 304 - 305) observed that from
1896 - 1916 the Christians had built three hundrctl Churchcs whcrcas Islam could
not yet boast of a single mosque. Islam had no pcrson in Igboland as a convert
during this period asserts Basden. Now there ar e many small mosques scattered all..
over Igboland, with Igbo, Ilausa and Yoruba Moslenrs rcligiously interacting.
Presently, Islam has many lgbo sons and daughters as converts. The Igbo
Moslems are also threats to Igbo cohesive society with their worldview and culture.
When a Moslem son, Christian dauglrter, and traditional parents inhabit a family in
Igbo community, what kind of worldview would assist thcm to discuss family crisis?
Igbo Moslems ar e Igbo children; there is great need for Igbo elites to dialogue for
co-existence of all new faiths in Igbo society for a common worldview for better
social and political interaction.
Introduction of Islam religion has not eliminated human crisis of the Igbo
race. 'I'hc Igbo nrystics ar c still consulted as the need arises, by all shadcs of persons
1
of all new religions in Igboland. Islam is no serious threat to Igbo mystical rituals
and experiences.
8.1.3. WESTERN EDUCATION AND CULTURE
Kalu (1996: 207 - 209) observes some of the reasons why the Igbo people had
interest to be educated when the niissionaries brought Western education into
Igboland as the need to improve the status of life. 'l'hese include the urge to have the
image of court interpreters. Many Igbo co~nmunities saw the urgent need to have
nrore educated persons in their midst than others. 'l'lrose who joined forces with the
colonial nrasters advanced more in life. The new education opclrcd new vistas for
new ideas and possibilities, and the need to acquire 1Cnglish language becanre a new
urge for those who had foresight. Kalu noted t hat the missionarics and the colonial
govern~nent had separate agenda for patronizing the demand for education. The
demand for tcachcrs and schools camc from the traditional rcligion elders (Basden, .v
1982: 305 - 306).
Oguejiofor (1996: 26 - 27) observes that Igbo pcoplc's clamour for Westcrn
education was thcir receptivity to change and the urgc for a bcttcr future. Igbo
parents who wcre peasant farmers, illiterates, semi-illitcrate carpenters and
blacksmitl~s paid thc school fecs and hclpcd to build schools with a dream to see
their children become clerks, lawycrs, doctors and engineers. 'I'hc idca of
abandoning tllc traditional religion was no probl cn~ and an issuc to thc parents. But
Oguej io fo r asserts that the Igho people were perspicncious enorrglr to realize tltnt
opporturtities worrld be rosy in the future i f they ncqrriretl western edrrcatiort.
Mbiti (1970: 347) states that schools madc thc African elite half castes in
cultures: the educnted Africnns are the livi~rg sy~rrhols of ntnterinl nrrd'religio~rs
ncculturntiort. Most Igbo converts who went to school learnt new religious belief, yet
their prior belief of the traditional world view was not casily thrown off. Ezckwugo
(1992: 251) observed that western education ant1 othcr foreign idiosyncl-asks wcrc
centripetal and centrifugal forces that madc thc Igbo people lose grip of the
traditional personality life style.
Ejizu (1986: 151) observed that the missionaries with all thcir might wcrc not
able to uproot in its entirety the belicf in most of thc deities and sacrifices madc to
them. Currcntly, the traditionalists and Christians arc involvcd in regular sacrifices
and festivals in honour of some of thc dcitics. Thcy still consult diviners, cngage in
oracular consultation and protective ritual performances.
Western medicine has also affected traditional inystical beliefs and practices. They.
orthodox mediciiic and method of cure de-emphasized the spiritual forces as the
causes of discascs. Some of tlie diseases which were termed strange like sickle cell,
infant niortality and still birth received appropriate scientific explanation. This
undermined some aspects of the traditional medicine and its method of health care
delivery that provided new hope and security and advancement of life. Agriculture
received a boost with western fertilizer and scientific input.
The Igbo niystics could only watch as some sltills in their trade went illto the
liands of tllose who received western education. Some Christians with western
education would opcnly call traditional religious mystics devilish and superstitious
but privately they make use of their services for survival purposes (Quarcoopome,
1987: 190 -191). It is this inconsistency of the Christians t hat has dwindled the
economic power of tlie Igbo mystics who equally scout with tlic educated for jobs in
the,urban cities.
-llwwlPlv OF rurJltrw
8.1 -4. URBANIZATION AND MIGIWTION umw'w
Quarcooponie (1987: 190) is of tlic opinion that urbiuiization and industrialization
are brought by western education in Africa. Kottalt (2000: 124) states that as people
in a less-dcvcloped areas acquire better education, they seek more skilled
e~nploymcnt in the hope of partaking in the international consumption that include
modern facilities. 'Thus, migration stem from the fact of one leaving a rural econoniy
that is in tleclinc for a better opportunity in the urban citics, where industries and
industrial products could provide new job.
Nwanunobi (2001: -211) obscrvcs that Nigcrian cities from on-sct have thc .:!i.
reputation of towns with urban structurc for colonial administrators. 'I'hcy werc
focal points for political, economic and judicial activities which attracted rural
dwellers. Here thc actors ar c ordcr-givers whilc thc rural dwcllcrs arc ordcr-takcrs.
I t is at thcsc urban towns t hat human populatio~i is upliftcd and improvcd upon.
Mctuh (1987: 282) asscrts that thc migration to towns by traditionalists cxposcd
then1 to thc new rcligion as tlic shrines for such practices wcrc not imnicdiatcly
available, yct thcy rctained thcir cos~ilologicsll idcas. Mctuh (1985: 165 - 167)
observcd again that thc colonial administrators abrogatcd thc traditional Igbo
political structurc. The rolc and powcr of Okpala and tlic council of cldcrs passed to
the whitc-mcn and tliosc who scrvc thcm as the police, the soldicrs, the clcrks and
thc school tcachcrs. And with the missionary propaganda, thc traditional bclicfs
werc undermined. 'I'lic ncw convcrts becamc lcadcrs of sort and assistcd in
challenging the rolc of mystic cldcrs and pricsts which bcgan to dccline in
effcctivcncss in Igbo social control. Thus thc status mystical rcligious symbol and
source of wealth of thc Igbo mystics dcclined immcnscly duc to cducation, migration
and urbanization. Modcrn mcdia facilities also gavc ncw thrust to 'I'raditional
Religion.
8.1.5. MODEIZN COMMUNICATION MEDIA
Abcrcrombie, Ilill, and Turner (2000: 82 - 172) postulate that media out-fits
comc undcr cultural industrics. By this thcy mean thosc organizations that produce
popular culturc like: television, radio, books, magslzincs and ncws papcrs and
popular music. Otlicrs ar c museums, advertising agencies and sporting
organization. 'I'hese organizations produce contemporary every day life style and..
infusc the images of every kind into people's life. Culture dcfincd as a way of life of
a pcople wonld eithcr bc cnhanced by the cultural industrics or debased by them.
Abercrombie and group believe that culture is a realm of beliefs, ideas, and
practices whose form is determined, or heavily influcnccd, by the economic
structure. Thus thcy hold strongly that culturc is an idcology: which may rcfer to
any set of bclicfs, covering cvcrything from scientific knowlcdgc, to rcligion, to every
day bclicfs about proper conduct, irrespective of whcthcr it is t rue or false.
I t would be ~l ot ed that some three issues had cropped up about mass media. I t
givcs a culture to thc peoplc which form an idcology whcl l ~cr true or false; ccononlic
slructurc of a pnrlicular society hclps to mould this idcology into practically every
r
activity of the community.
Asuzu (1987: 52) calls cultural industries instrumcnts of social communication,
lvrl~ich he itcmized as: the dailies, periodicals, paperback books, television, radio and
cincma. IIc cmphasizcs that the mcans have some socializing forcc as:
advertisements, slides, posters, recorded tapes, vidco cassettes i\nd satellites
[scrviccs]. 'Thcsc instrumcnts arc means of producing idcas into people's
subconscious mind that cut across geographical boundaries. Thus mass media is a
means of social conlmunication, which educates n~l d transmits a particular culture
lo a generality of persons within different locations. The ideas from mass media may
rc-enforce or dis-organize a prior culturally valucd Imowlcdgc. Ilcncc, mass media
is a means of social formation or dis-information.
Modern con~munication facilities have favoured both Christians and traditionat,
rcligion worsl~ippers.
Nwankwo (1989: 107) observed that the influence of radio and television
which may come in local languages together with othcr mass mcdia apparatus in no
snlall measure promote acculturation in Nigeria. Mbiti (1970: 288 - 289) sees this
acculturation from mass media as creating two worlds for Africans, as most of the
ideas propagated ar c alien to African way of life: exposing half-nude women,
highlighting individualism, advocating competitions in economy. Mbiti asserts that
mass media has given Africans some dangerous and uncontrollable speed in thcir
political, economic and social life. I11 the pursuit to nrcct up with thc fast growing
world of thc dcvelaped countries, thcy the Africans end up in making a lot of
mistalccs. Conscqucntly, the speed has led to thc breed of the uns t ~bl e social
structures, strange and inconsistent political ideologies and economic dilemma of
the century in ~ f r i c a .
Moreovcr inass media provide some good mutual serviccs as noted by Awolalu
and Dopamu (1987: 284) whcn they state that Christians, Muslims and
Traditionalists use the instruments to their own advantage when thcy publicize thcir
programmes. The Christians use it to attract to thcir serviccs ncw mcmbcrs, while
the traditionalists use it to gct clients and increase in wealth. Egbucha (2005: 116 -
117) observed t hat Christian miracle workers and herbalists Igbo mystics use the
mass ~ncdi a to atlvcrtisc their power. 'They invite thosc in crisis to jettisort tlzeir old
way of solvir~g problemsfor nzirncle. Even, IIerbnlists, cult religiorzs all go to tire print
nnd electronic Itoiises to snle tlreir protlucts of good Itenltlr, secrrrity, crrtd yrosperify,
firtancini brenktltrouglt and so on.
In contcniporary Igboland the mass media has given each religious group the
opportunity to advance thcir course. It is left to each reli&us group to follow the
theory advanced by Ritzcr (2000: 296) who adviccs thc producers of goods thus:
inore Jlexible i)rodnction is made profirnble by the advent of new technologies; new
tecltnologies require tl~nt workers, in turn, have more diverse skills and better training,
nzore responsibility and greater autonomy. Christianity and Traditional Religion arc
really in a fierce competition. Any who labours heroically would gain more converts
in future as the end product would be dictated by the cl'licacy ol' their scrviccs.
Many litcratc persons had joined the rank of 'l'raditionnl worshippers as Godian
religion attests that the educated can practice effectively Traditional 'Religion.
Godianisnl is a nationalist movement that believes in the revival of Igbo traditional
religious customs and practices against the perceived destructive forces of western
civilization on Igbo traditional values. The founder is K.0.K Onyioha who
propagates a modern version of lgbo Traditional Religion (cf. Ejizu, 1986: 151).
Most of present lgbo mystics ar e educated and intclligcnt. They use all modern
facilities to advance thcir tradc. They often arc not afraid to advertise Igbo
mysticism in televisions and radios. l'hey give freely thcir addresses, phone numbers
and publicly position their consulting hours to attract and provide easy access of
thcir trade to would he customers. Their tradc is now of private valuc to individuals
and families in crisis and not for communal attention.
8.2. THE FU'I'URE OF IG130 MYS'TCISM
Metuh (1987: 166 - 167) is of the opinion t hat the role of the diviner and
medicine men unlike the priests have not declined due to the fact that the Igbo
world view never dcparts completely from the thoughts of Igbo people in crisis
n~oments. The rnpid process of cor~versiorr, urbnrrizntiorr nrtd westerrtizntiort 11ns left
the Cltristinrts arztl the elite rvitlr ~rtuch the snme world-view as Iris brotlters irz the rural
areas who freqrrerrt the slrrirre spirit cults. Since some nlissionary Churches had not
been ahlc to handle effectively the misfortunes of Igho pcoplc, they rcsort to tlic
traditional mcthod of treatment. Mctuh observed that most divincrs and medicine
nren had migrated to the urban cities where their scrviccs ar e still in deniand. The
Mystics also handle cases emanating from tensions of urban life lilte unemployment,
promotions, exami nat i o~~ success, admissions into institutions of learning, love
affair, marriage cases, sports and so on. Metuh asserts that in urban cities, pressures
of moderrz life crente more crisis situations.
Awolalu and I hpamu (1987: 281 - 282) state that in contemporary Nigeria,
mew religious Christian sects have developed along the line of traditional bclicf
system. Thcy claim to pcrform miracles and give visions. 'l'hey provide holy water,
sacred oil, ashcs, candles and incense to heal and to prcvcnt diseases. 'l'hey claim to
have the power to deliver people from witchcraft, sorccry, barrenness, accidental
deaths, all misfortunes, ill-luck, psychic pains and all kinds of insecurity. They
advertise that they can offer longevity and attract all ltintls of supernatural favours.
Sonic authors observed that most of these spiritual healing homes use -all
magical techniques. The group is classified as spiritual Cliurclics and they
recommend all the norms of traditional belief system as avoidance of adultery, theft,
hatred, cheating and murder. They equally prevent women in menstruation from
entering the Church. Nwanunobi (2001: 184 - 185) names tlic spiritual Churchcs as:
Faith Tabernacle, the Apostolic Church, and Cherubim and seraphim. IIe adds that
the rituals ant1 the cerenzorzies of these separatist clirrrches w e rnucli closer to
trtrtlitiorztrl Nigeritrn wtrys. Tlie sessions of drirnzmirzg trrrd tltrncirrg, prtryer Iretrlirrg,
,..
visiorrs czwd spiritutrlisnz provide explinatory arzd yretlictive clrtrrrrzels sir~zilar to wlitrt
obttrin irr trntlitiorznl religion. Such syncretistic practices attract both tlic
traditionalists and the Christians of main strcanl churches. Ot her spiritual
Churchcs ar c Alrrdur~ Clt irrclt, Odozi Obotlo, Ufirntn Prtryirrg Hrrnd, trrztl Celestitrl
Aguwa (1995: 134 - 142) strongly believes that Igbo traditional religion still
exists in different shapes and forms for the Christians and the traditionalists. Some
Christians get initia tcd into Aglvu cult secretly citlicr by proxy or with simplificd
rites. It is a known fact in Igboland that politicians take tlicir beneficiaries to deities
to swear oath of allegiance. Even somc politicians liavc ~i at i vc doctors, Igbo mystics,
for protection in rallies. Those who have trade disputc often settle tlicir crisis in
traditional settings of acclaimed powerful deity through tlic intermediary of Igbo
mystic priest. l'hc Igbo mystic diviners' services ar c sought for where robbery
incident occurs in flats in urban towns. The traditionalists in somc occasions collect
Holy water from the Christians for religious use.
. .
Economic crunch ' and unemployment, Aguwa observed havc pushed many '?.
youths and elders to claim divine calling as healing ministers. The reputation of
traditional physicians and diviners improve in cconomic status with increased crisis
confronting the urban dwellers. Many charlatans havc proclaimed themselves
traditional physicians and diviner just to iniprovc the cconomic status.
For Aguwa, the traditional medicine men and diviners as Igbo mystics would
not be out of job and wealth as the advancement in technology has not eliminated all
human problems. Consequently, traditiolial Igbo mystics have services to render to
the contcniporary Igbo society. They ar e to be blamcd for the dwindling population
of the votaries to Igbo Traditional Religion. When thcy ar c consulted in private,
does thilt not signify that they havc an edge in solving human problems over the
1
major religion of the sccrct visitor? 'I'lic futurc of African mystics is not in doubt,
but the competion is tough.
8.3' 'I'IIE FU'I'URE OF IGBO 'JXADITIONAL MYS'I'ICAL EXPERIENCES
TO IGDO CHIIISTIANS' GENEML PERSPECTIVE
'rlie lgbo Christians have somc understanding of Igbo traditional mysrtical
experiences; thcy prefer to interpret tlic mystical rituals with diffcrcnt pcrspcctive,
with tlicir Christian worldview. It must be noted that somc Igbo Christians are
clients to Igbo traditional mystics. So the Igbo traditional method of life enhancing
rituals providcs for all in the socicty. Tlic Igbo Cl ~ri st i ans give various
intcrprctations of tlic mystical rituals from tlicir Christian understanding:
8.3.1. CI-IAHT 8: I C130 ' I' RADI' I' IONALISTS & I G U O CI-IRIS'I'IAN I'ERSI'ECI'IVES
ON S O M E IGBO M Y S T I C A L EXPERI ENCES
MYSTI CAL I I GB 0 ' TI MDI TI ONAL OPI NI ON
EXPERI ENCE I
l l i wa Anya I * I t is having the t hi r d eye for tradi ti onal
religious services i n divination and
maki ng of metlicine.
!li Amosu * I t is tradi ti onal psycl ~i c power
* 'I'he capability to go beyond human
feats i n al l din~cnsions
I wa Anya * Openi ng o f eye of diviner and medicine
man
* Seeing extra-ordinary.
I ma Muo
l ma Ogwu
lgba Afa
l chi Ozo
lb11 Atnunla
Igo Muo
* Joi ni ng masquerade cul t
* Association wit11 ancestral spirits
* 'The maki ng of disciplined men f or
con~muni t y services.
*For entertainment
* ' l' l~e knowletlge of herbs and roots and
the adn~i ni st rat i on
*Coul d be used to give l ~ e a l t l ~ & to harm
* I t is a religious prelude of investigation
to al l tradi ti onal i mportant moral and
physical acts * I t unveils for the
tratlitionalists the mysteries of life.
* '1'11~ maki ng of tradi ti onal council of
elders for governance
* 'I'he creating of ancestral lineage.
'I'ransmission of the message of the Spi ri t
worl d to i ndi vi dual and community.
I chi Eze Mn ~ u o
I f u O h ~ h
* Cornmnni on wi t h religious elements
*'l'raditional religious worship
* Al l faith actions of the traditionalists.
* Maki ng o f Priests for the services i n
shrine of deities
* Maki ng of mediators between deities
and man.
Discerning the fortune or misfortune of
individuals or con~munities.
I GBO CI I I I I STI AN OPI NI ON
I
*One who is soaked i n blood
* Being despicable
* One doi ng what is above his peers
* One who sees the spirits.
* One who sucks ot l ~ers' blood
* ' One who destroys ot l ~er s and makes
them useless *Clantlestine group
* Expertise i n doi ng things.
* One not asl ~an~ed of doing evil
* One who cannot be cl ~eated and gate-
crashes in al l things.
* To be over-wise i n bad and good.
* Joi ni ng masquerade cul t by male group.
* I t is a tradi ti onal valour institution. * For
enterainn~ent.
* I t is diabolical i n use of cl ~ar ms
* 'I'o acquire knowledge of herbs or roots
*Provides l ~ c a l t l ~
* Uses l ~ a r n ~ f u l cl ~ar ms t o clcstroy and kill.
*. Interpreti ng the ~nysteries pf existence
* Seeing beyond l ~ ~ ~ n ~ a n eyes '
* I t is comn~uni cat i o~~ wi t h u ~ ~ k n o wn forces.
* I t could be dinbolical
* I t is acceptance of governance
responsibility on behalf of l gbo ancestors *
I t 11as hecn cl ~ri sti ani zed
*I nt crpret i og the mysterious of existence.
* I t is seeing beyond human perception of
future cnlan~ities and prescribing remedies
* Maki ng of tradi ti onal priest for services
at sl ~r i ne of deities. * I l e comnlunes wi t h
the deities and speaks for thenl.
* Coul d be cliabolical.
' fhc revelation of future uncertainty and
proj ecti ng remedies.*Source of power
could be diabolic
l ~ornnge t o them
* I t is tradi ti onal allegiance t o the Supreme
Being and I hi t i es
Co~nn~ent s: -
* I t diabolical.
' I' l~e Christians and the traditionalists have not the same religious principles. The
Christians sl ~oul d save their breath by not condemning tradi ti onal religion i n entirety.
'I'l~e good values f o ~ ~ n d should be Cl ~ri st i ani zct l nnd n~oderaizetl. 'I'hese con~pl ex
features found i n Igbo tradi ti onal religion arc better investigated for better
understanding and i n~provement.
b h .
Some cffort has bccn made to locatc thc Igbo traditional nlystical cxpcricnccs
from various arcas of thcir practicc. Mysticism in Igbo Traditional Rcligion is all
encompassing of all traditional institutions: rcligious, economic, cducation, family,
social and political. It gavc strong valucs to Igbo traditional life in thcsc institutions.
It providcd stablc Igbo socicty. Yct thc Igbo Christians arc vcry prcjudiccd of thc
practices without rctrospcction of thc primordial valucs.
8.3.2. THE IGBO CIIRISTIAN PERCEPTION OP IG130 MYSTICAL RITUALS
The lgbo Christians ar e brothers and sisters of the Igbo traditional mystics. Thcy
interact daily with thc mystics and arc equally in contact with thosc who obtain
thcir scrviccs. l'hcir pcrccption of thc traditional mystical rcligious rituals would
1.
help to buttress some facts about the Igbo mysticism.
I l i wn n1zyn:
Tlie Christians intcrpret it as: Onc soakcd in blood; ejirlrr ejir - k i n g dcspicablc;
disrcgarding the intcrcst of othcrs; onye mf u u nzr.izuo - onc who sccs thc spirits; one
doing what is bcyond onc's contemporarics; it is against Christian faith.
Commentary: 'The only ideas that are near the true meaning are: one secing thc
spirits and one doing what is abovc his ordinary agc-group. Ot hcr rcrnarks arc
dcrogatory to thc scrviccs iliwn nrzyn rcndcrcd to thc traditional votaries. For thc
Christians a highly spiritual pcrson could havc such gifts of tclcpathy and
precognition.
Ili Amosu:
'The Christians interpret it as a secret society whose members operate only at
night; the practitioner blocks the progress of others; they suck blood and kill fellow
human beings; it also mcans a queer person with dubious clial-actcr; destroying one
with diabolic incantation; charniing someone to make the pcrson become useless in
life; it is also uscd as an adjective to qualify one who has great knowledge and
expertise in doing certain things [oitye marn ife ofomn gbusaru ife ona eme; iitrve izka
inte ifel; the practice is against Christian faith.
Commentary: Witchcraft is uscd lierc with doublc nica~iing of destructive agent of
humnu health and life and equally as an expertise practice in a chosen cireer. The
meanings correspond well to general opinion of what witchcraft mcans. The lgbo
Cliristians view witclicraft as apart of Igbo Traditional Keligion and its mystical
experiences.
Irvn Aityn:
It is given various nieanings as: one who is no more ashamed of doing evil; one who
is firm in taking decision; one who cannot be cheated; one who always insists on his
right; it is iclta akwu [to be over wise]; one who dabbles into all sorts of act both
good and bad; the ahility to see all and pry and gate crash into all boundaries.
Commcntary: 'l'lie observation of tlic Christians is more on social internction and
economics. It is not right for any excesses in life. A11 that the Christians are
advoceting is nlodcr;rtion.alid humility in all l ~ums n cndcnvour which is not cxactly ;3.
the traditional meanings of the experiences and ritual aspects of iwn nrzyn.
Irrzn Mmuo: It is joining the masquerade cult of the community and sharing in the
privileges; it is manhood initiation rite reserved for traditional worshippcrs which is
diabolic; knowledge of the spirits and joining mcmbersllip with them; the practice is
against Christian faith.
Commentary: They see it as some thing which connotcs the spirit world and not
necessary for the entire male as it is diabolical. But initiation for valour is important
. -.
for the protection of communities against invasion and other manl ~ood duties of
ltceping the society norms preserved.
Irrzn Ogwu: This is acquiring the knowledge of herbs for curing ailments and
I
removing those things that makc life uncomfortable; being knowlcdgcablc in
aggressive charm [njo ogwu] malting; it is not against Christian faith if only used
without recourse to traditional rituals.
Commentary: They believe that good knowlcdge of herbs and roots for health care
purposes should be uphcld. But the use of the knowledge to poison and kill should
be condemned.
Igba Afn: Tlic nlystifying method the lgbo traditional diviners use in unveiling what
intrigues human persons; they use it to predict future calamities; foretelling the
futurc; revealing the spirit world; knowing the hidden in the spirit world, human
mind and beyond human knowlcdge; it is against Christian faith to divine for any
purpose.
Commcntary: Without divination thc traditioi~al rcligious practicc would grind to a ' ?
halt. l'hc Christians cspccially thc Catholic faithful condcn~n all human prcdictions
for normal lifc to get on with absolute trust in God's purposeful plan.
Iclii ozo: It is an initiation of the honest and wcalthy person into the elders forum
for community dcvclopmcnt; it is accepting rcsponsihility of thc Igbo ruling class on
bchalf of the ancestors; it is a dcsignation into Igbo noble rank; it is not against
Christian faith if traditional ritual is rcplaced with Christian ritual -020 Ukn.
Commcntary: l'hc ideas givcn to Ozo title is balanccd for the Christian faithful if it
is dcvoid of any traditional ritual. IIowevcr, it may bc problematic for the
traditionalists who must perform somc ritual sacrificcs as traditional rcligious faith
practice dcmands. IIowcvcr, for tlic bencfit of co-cxistcncc cach Igbo rcligious
affiliation should seek initiation within its rcligious ri t uds, as already obsirvcd that
in Obosi, thcre is Ozo Ukn and Ozo Obodo. 'l'hcy share solidarity on issucs of
conimunity devclopmcnt.
Ibu Amrnnn: Onc who rcvcals t l ~c hiddcn truth; onc who unvcils and ~)rcdicts thc
futurc in spitc of odds; to rcvcal thc past incidcnccs; thc rcvclation of thc
unccrtainties; thc word of God in the bible rcvcals unccrtaintics of lifc and warns
t hc pcoplc through thc preachers; historical il~cidcnccs in any comit~unity ar e
projection of thc futurc lifc; the integrity of thc mcssagcs arc n~casurcd by
particular rcligious facts and doctrines.
Commcntary: For both the Christians and the traditionalists prophccy is nccdcd to
warn humanity to t urn from evil to the path of uprightncss.
Iclti Eze M~nuo: 'l'hc making of a priest to be in charge of a shrine; the
of q
shrine is rcgardcd in tlic community as an honcst man who avoids all kinds of evil;
the pricst is an intcrmcdiary between the deity and thc worshippers; hc is one who
speaks for tlic dcity; one who communes with tlic deities; the Christians have no
business with Eze mmuo and his deity.
Commentary: The Christians have thcir priest a n d their own method of worship.
The traditionalists cannot do without their own priesthood.
IJu OJulu: It means to see beyond human eyes; sccing things before they happen;
interpreting the mysteries of existence; it is somctliing which if accepted may lead
many astray; it should not be practiced by the Christians.
Comnwntnry: Revenling mystcries is not normal for tlic Catholic Christian. But it is
normal Igbo traditional way of life.
!
Igo Mnzuo: It is invoking thc spirits; it is paying homagc to dcities; it is normal way
of praying and soliciting for blessing from the Supreme Being and thc deities; it is
the traditional method of paying religious allcgiancc to God; it is quite in contrast to
Christian method of worship and Christians should not bc associated with it.
Commentary: As the Christians worship their God with thcir cherished mcthod, the
. votaries of traditional religion should not be mis-understood in thcir unique rituals
of being in communion with spiritual elements for their own good.
8.3.3. SOME l'l<Erl'ENCE AMONG IGBO CIiRISTIANS
The problem of some Igbo Christians is multi-dimensional. Thc traditional
,
n~etliod of solving problem was really criticized, condemned and exorcised from
them by the Western niissionarics. The present Igbo ministers cqually go about
destroying many emblems of the divinities as diabolic. Yet the news abound that.,:,,
lgbo Christians are friends and clients of the traditional rcligious nlystics secretly in
crises moments. The pluralist society has not helped matters. l'hc urbanization and
dual residencies of the Christians compound their problems. TIley consult any
advertised prophet, healer, seer for relief of problems secretly and still fraternize
with the Christian practices.
The urban residency of most Igbo Chritians has made some of them anonymous
to any faith practice. Some ar e in secret cults as very serious mcn~bers, yet thcy
sponsor Church programmes. They privately cnagagc tllc services of the Igbo
traditional mystics, when all orthodox methods had failed them, while in search for
security. When situation arises for their paying homage to any diety, as tllc final
resort, thcy would prefer to pay cash for all traditional rcligious ritual that would
empower them and resolve their crisis-ridden life.
In politics, the Christian sons and daughters make recourse to shrines for oath-
taking and covcnants for political fidelity. During social activities, the traditional
mystics ar e still very important. When they refuse to appear, tllc Christian
celebrants feel bad. Again wllcn they bless the i t e m for the social celebration and
pour libations invoking the ancestors and local divinities, all partake of the
traditionally blcsscd items. Even some Igbo mystics try to be modern for the
Christian participants by invoking divinitics first in their blessings and concluding
with the name of Jesus.
01' course some Igbo Christians are still very aloof to traditional mystical
practices. They never associate with anything blessed in the name of the divinities.
'I'hcir voices rcmain in thc minority as they fight on to destroy all about Igbo,,,
mystical practiccs. Yct thc Igbo socicty continucs to bc worsc off with political
instability, nepoticism, fratricide, corruption, bigotry, and family infighting and
unstablc marriages, dcsccration of life and insecurity of wcalth and human wcll
being. Thcsc arc ncgativc iucidences brought about by new rcligious systcms,
individualism and secularization of human intcraction in all sphcrcs; both in the
public and private life as a new culture and thc aftcr cffcct of Wcstcrn civilization
and education. A happy dialogue must be sought within this pluralistic tcndcncy to
save Igbo nation.
Madu (2003: 50 - 53) obscrvcd tkc problcm and crises crcatcd by the effcct of
pluralistic idcologics in Nigcria, and Ire trics to offcr a solution, whcn hc writes:
In Nigeria today, owing to urbanization, immigration and
population movcmcnt, people of differcnt systcms sharc thc same
ncighbourhood. 'I'hus, it is interesting to obscrvc thc phcnomcnon.
This is prcmiscd against thc backdrop that the undcrstanding of
one another's rcligious vicw points can lcad to morc mcaningful
communication and convcrsation bctwccn pcoplc of differcnt
faiths.. .. If differcnt religious systcms in Nigcria can be
understood and acccptcd by all and sundry, as cmanating from thc
same source... the Trinitarian monothcism of Christianity as wcll
as ... the hierarchical structural arrangcmcnt of God-hcad in Igbo
Traditional Rcligion ... all working for thc n~ai nt cnancc of cosmic
harmony,.. thcn wc would havc laid thc foundation for a
mcaningful dialogue among different rcligious systcm .... Each
culturc nccds assistance from other cultures, for social stability is
a function of cultural diffusion, assimilations as wcll as rcjcctions.
'I'hus for Nigcria to bc stable, it bccomcs vcry i ~nport ant for
different rcligious systcms to co-opcratc among thcmsclvcs. ... [in]
thc rcIationship of "live and Ict livc ".... [Thcsc] rcyuirc mass
cducation and mass participation ... [from] a11 lcvcls beginning
from the wards, local govcrnrnents and state Icvcls. Infact by
creating the correct awarcncss of objcctives and goals of such an
cntcrprisc, right at the local Icvcls, it is liltcly that thc impact of
dialogue will bc felt in Nigeria.
This dialoguc as proposcd by Madu will projcct a common valuc systcm, which a l p
religious faiths would endorsc. Then, sanctions for dcrailing pcrson of any faith
hlust have common denominator.
CHAPTER NINE
SUMMARY AND CONCLUSION
Mysticism in African 'I'raditional Rcligion stands on the scale of to be or not to be.
In other words, is it possible to conccptualizc mysticism in African Traditional
Religion? Heading through sonic scholars in African Religion who wrote on some
sub-themes in mysticism, some hiccups and problcnis arc identified in contrast to
the position of this rescai-cher.
Ofo rcligious ritual symbol, which is used by every Igbo mystic, in
communicating t rut h and justice is stated by Ejizu (1986: 62) to be used as magico-
religious medium of comn~unication between man and man; and between man and
the superliatural order. Awolalu and Dopamu (1979: 241) strongly be'licve that
magic and medicine ilre dependent on spiritual belief. They assert that Agwu
divinity is invoked for illicit and licit magic. Thus sorcerers ar e dependent on Agwu
for operation and rcligious scrvices. The assertion of these authors poses great
problem to lgbo religion. Purity in rcligious principles. abhors magic and sorcery.
Agrvu the Igbo deity for professional duties to be called, magicians' divinity crcatcs
problcms on rcligious scale of' n~casurcn~ent of rcal and unreal rcligious practiccs.
1'0 call ofo a magical object raises many questions, as all Igbo niystics makc
use of them. Again if mcdicinc men who arc mystics in Igbo religion arc magicians,
.great problem is created in the scale of Igbo Religion standing thc tcst of rcal
religion.
This study cxposcd thc fact that magic is non rcligious practicc and should not , ! ,
bc includcd in Igbo 'l'raditional Religion. lgbo mysticism fl-om all proofs has rcal
mystical experience. 'I'hc rcsearcher affirms from his findings in thc arca of the
study, that rcligious mystics abound in African culturc. 111dccd the religion from all
indications without qualms is a mystical religion. Evidcnccs in this work sccm to
suffice in debunking contrary opinions on this issue.
'
9.1. SUMMARY AND CONCLUSION
I t is obscrvcd that a trained mind can go beyold ordinary human cxperienccs.
Every human cxpcricncc is influenced by the invisible world of spiritual bcings
ahd othcr natural cntitics. The morc interest man has for rcligion, thc morc
awarcncss hc gains cxperiencc of thc spiritual and natural forccs. Mysticism is
propcllcd by customary idcals and sanctions within rcligious bclicf that gbncrate
i~ituitive knowlcdgc which is not verifiable by scicncc and its logic.
In rcligious cxpcricncc, man and God ar c engulfcd in unitivc bond. Thc
mystic in his religious mystical experience, is swallowcd in God that he knows
beyond his human scnscs as God would be his inward Imowlcdgc and powcr. Thc
mystical experience is attained through righteous living and mediation that gives
thc practitioncr ;I con~pl ct c union with thc divinc. This union urgcs t l ~c mystic to
practicc unfailing lovc in the socicty. Accordingly, cvcry rcligion has its mysticism
which is unitivc lovc and communication with thc divinc for dcvclopmcntal
services to humanity and stability of religious and social institutions.
Theological doctrincs and practices of African Traditional Rcligion are often
misconccivcd. Early wcstcrn missionarics in Igboland condcmncd thc rcligious
practices in lgbo Traditional Religion as devilish and deserving no spiritual
Oi.
attention. Igbo traditional religious mysticism received the worst of castigation.
Consequently, the Igbo converts abandoned all internal regulatory structures,
which were traditionally religious and social, political and economic practices that
gave meaning to life and stability to the society. Igbo mysticism like every other
religious mysticism is an individual belicvcr reaching a highcr levcl of love with God
through purification within the nornrs of the religion. Mysticism is the tripod of
every religion. Igbo mysticism which generated the cohesive~ress of the Igbo society
thro"gh its services as provided by Igbo mystics was bastardized by the incursion of
western civilization and conscquently, the central means of govcrnancc in Igboland
lost its meaning.
The study painstakingly revicwcd Igbo Traditional mysticism in the qontcxt of
nrysticisnl of Buddhism, Islam, Christianity and African Traditional Religion. The
research was conducted in Northern lgbo cultural arca. It was discovcrcd that
mysticism has no specific name as such. I-Iowever, from the functions of Igbo
mystics it was discovered that they were identified by many names: - oje i2n rnnruo
[travelers to the spirit world], mmuo nn mndu [spirit and man], unzu ngbnrn [sons of
the spirit], ndi 12nfu mrnuo [those who see the spirits], Onrr mrn2uo [mouthpiece of the
spirits] and eze ntnl~ro [king of the spirits]. The type of rituals which provide the
Igbo mystics thcsc functions were discussed undcr Igbo mystical expcriences.
Iiowcver, from all indications the only name that suits tlrcir operation and services
is Mtnrro t2n Mrrdu - spirit and human person.
Tlic Igbo religious ritual practices that providc the Igbo mystical expcrcinccs~~
are: Ilirvn nrtyn [to exceed the ordinary scnscs' pcrccption], Iwti nrtyn [to cutlopcn the
cyc], Imcr Mmiro [to be admittcd into ~nasqueradc cult], Irnn ogwii [to know the
intricacies of licrbs and roots for health delivery], Igbn nfn [to diviiie and foretell thc
hidden], Iclri Ozo [to be initiated into the elders forum], Ibu nntiimn [to carry/cxpose
tllc uncxpcctcd from the hidden world], Iclti Eze Mr~i uo [to be initiated into pricstly
function of a divinity], and Ifu Ofiilii [to scc thc sirangcj. 'l'hcsc arc litcrary but
important face valuc intcrprctation of tlic Igbo ritual practices. Thcsc rituals
provide the Igbo mystics the possibility of knowing thc hiddcn facts of thc worlds of
men and the spirits.
The rcscarcli cxposcd that Igbo mysticism is thc professional practice of thc
Igbo traditional pricsts - Eze Mmuo or Atnrm,or Eze Aliisi; family headsk- Okpnln
or Okerzye Ezi rt 'iirto, Elders - Ndi Okeriyi; titlcd men and womcn - Ndi nze rt 'ozo or
Ndichie; ~ncdicine men - Ndi dibin mgbologwu rt 'nfifin; diviners - Dibin nfi;
Prophcts - Ndi rta fuofrr; and thc secrs - Ndi n'ebir nntumn. Thcsc arc ritual
.-,
specialists in Igbo rcligion and arc tlic mystics by thcir functions. Thcy werc the
custodians of moral norms and religious valucs. 'Thcy practicc traditional
. purificatioli rites as a must in order that thcy may havc loving conimunion with the
Suprcmc Rcing and otllcr Igbo divinities as to be cnablcd to scrvc Igbo conlmunitics
in lovc. 'l'hcy were the mcdiuni of supcrnatural blcssiligs for Igbo traditional socicty.
Through thcir noblc scrviccs, thc Igbo socicty was primordially cohcsivc and stable.
African and Igbo mystics gain mystical expcricnces in African Traditional
Religion. Thcy ar e often callcd mmuo ttn mndu as pcrsons who have the capability
to commune with tlie spirit world - oje rta ntntiro. They, in practice receive unique +,
messages with which thcy serve AfricanIIgbo societies in their professional duties
as religious ritual specialists.
Igbo traditional mystics prove strongly that their services ar c very necessary
for tlie votarics and the entire Igbo world. They give stability to all Igbo traditional
institutions: religion, social, politics and economy. Their life style is characterized of
lio~iesiy and accountability to tlie divinities and the votaries. The conscience of the
traditionalists nfss sharpcncd by thc education, social control, monitoring and
preventive and intermediary services the mystics providc them through tlicir lioncst
rapport with the divinitics.
Tlie scrviccs of the mystics revolve around ritual power generated by their
I
pcrsonal effort to be truly upright in the keeping of tlie norms and grcat'rcvcrencc
they accord the divinitics. Consequently, the votaries ar e given services for their
spiritual and material growth. The ritual power again assists them to advise Igbo
people to\vards better religious, economic, political and social successes. These have
connection and assurance in the keeping of the norms as to have Iiarniony with
benevolent natural and spiritual forccs. The scrviccs of the mystics energized
. tlielnsclvcs and the votaries for protection and stability of families and the society.
With the acquired power, thcy fight relentlessly against the evil effect of witches and
tlie destructive attacks from negative spiritual forces. Tlie progrcss and ~vel l being
of individuals and tlie society were the key objective of tlicir scrviccs. Deviances to
norms were not fraternized with, but punished adcquatcly.
The sanity Igbo people enjoyed in their community in the primordial days was+
attributcd to the nicticulous attitude of the Igbo mystic priests of thc community
deities in the preservation of the dignity of their office and guidance of community
norms. The Igbo traditionalists fear the wrath of the deity more than they fear
poison. Priests are friends of devotees and friends of the dcity and mystical symbols
of justice and truth. When a priest goes against the taboos and the norms, hc is
meant to preserve, he would have himself to blame. With changing of faith of
traditional religious worshippers to Christianity and Islam, the role of the
traditional pricst mystics and the deities is diminishing and this has in fact affected
the pricst mystics economically and politically. Where thc pricst is called an agcnt of
the devil, one wonders how such pricst would practice his traditional faith with joy
and respect as was in the past.
t
Traditional mystical religious experiences have vcry important role to play in
the, life of devotees of Igbo Religion. The Igbo mystics ar e the custodians and
monitors of Igbo moral, political, economic and social taboos and norms. The Igbo
lieligion has faith action for the traditionalists. They nccd not bc condcmncd but
when their life stylc goes contrary to the development of the socicty, thcir cxccsscs
.must be checked. Thc Christians criticize unduly the mystical experiences of lgbo
traditionalists t hat the benefits which they would derive elude them.
Masquerade institution is part of lgbo culture that entertains people for
relaxation yet it is regarded as a sacred institution. The sacredness of rtlrrurorrwu is
assured with the belief of the ever presence of the ancestral spirits. l t s strength has
the backing of the council of elders as they are the means of enforcing discipline,
wherc sonrc onc may bc too powcrful to bc handlcd. But thc law enforccment role of,
masqucradcs has bccn ovcrtakcn by various law courts and policc forcc. Yct
corruption and bribery characterize thcse modcrn and traditional institutions, and
security of the society is not at its best. Thus masqueradc cult, even do respccted, yet
it providcd entertainment, which would not bc included in religious mystical
experience with ancestral spirits, may be turned into mask carnivals for tourism
attraction.
'I'hc traditional Igbo rcligious lcadcrs for well-bcing of tlrc traditional
worshippers provide them medicine - Ogwu of different shadcs. Those who ncver
got any initiation into Igbo mystical practicc can providc natural n~cdicinc. 'rhcrc is
nothing dcrogatory in ima ogrvu - knowing somctlring about hcali~rg hcrbs. Some
peoplc who havc thc knowlcdgc givc hcrbal prcscription to tlrc sick; cvcn ~ i o s t of the
herbs can be uscd frecly and evcn be prescribed by non-herbalists. Thc issuc is the
usc of ajo ogrvu to poison and kill others and the exorbitant chargcs in the use of
natural drugs. Thc gathering of hcrbs and roots and thc preparations if removcd
from rcligious ritual could still maintain thcir cfficacy. 13ut Igbo worldviov cannot
go without rcligious practicc. Man is vcry dcpcndcnt on Cod' s intcrvcntion for a
purposeful and meaningful life. I-Iealing would advance morc in health carc with
God as the guide. If sound moral is givcn its propcr placc in inzn ogwu, individuab
and the society will gain more.
Igbn Afn and Ifu Ofu are very necessary for tlrc Igbo votarics as t h y are
preludc to all sacrificial acts. They gave morc mystery and sacredness to religious
acts. But tlrc question is, ar e they really nccessary in this modern tinrc? Man can
worship the Suprcme Ueing conveniently without rccoursc to divination first. I t .is
quite possible that thc Suprcmc Ucing can bc worshippcd according to the
circumstanccs of tlrc believers.
IIirvn nrzyn is thc wisdom acquired by thc traditional doctors for thc
profession. It is nccessary for thcm to bc ablc to prcparc various itcms in thc
services they rcndcr to thcir clients. The intcntion of thc dihin is to providc good
hcalth scrviccs. Good health services could still bc obtaincd without tlic rigours
undcrgone by the initiates into traditional hcalth carc and religious ltnowledge of
the spirit world.
Iwn nrzyn scrvcs good purposc for thc traditional worshippers as it providcs
more powcr to the rituaI pricsts. But whcre it would bc of advcrsc usc against Igbo
community it would surcly be condcmncd.
',
Ozo titlc taking was for continuity and prcscrvation of traditional lcadcrs for
uillages and the clans, which wcre dependent on the cxistcncc of men who fcar thc
dcitics. It servcs to maintain good relations bctwccn thc pcoplc and thc goddcss-
mother-land, Aln. 'l'lie initiatc to Ozo ought to havc a holy lifc, observing all taboos,
tlic moral laws, thc religious ccrcmonics and rituals ordained by thc gods and in
. particular by the goddcss-mothcr-land of the community.
Ozo titlc taking has gone bcyond traditional affair as many Christians have
joincd the solidarity. Title taking in many occasions has only Cliristisn praycr
without any Igbo Traditional ritual of consecration. It has bccomc a social symbol of
wealth and honour. 'The dishonest wealthy pcoplc joining thc rank havc bastardized
the respect, justicc and t rut h it cnjoyed in thc primordial Igbo world. Thc mysticism
attached to title taking in the past has been lost, as it retains only wearing of red c a p .
and going about with walking stick. It is now all-comers forum without religious
monitoring duty.
The negative effect of colonization really dcstroycd thc beauty of the spiritual
and social cxc~npl ary life of Igbo mystics and pricsts. Generally the priests and all
the mystics arc surrounded by numerous ascetic practices and prohibitions, which
imposed a rigorous discipline on them. They give the dccor un~ of bcl o~~gi ng to a
dcity by their continence, silence and solitude especially 011 the ritual days. By their
lifc style they exhibit some integrity as intcrmcdiarics between men and the deities.
Igbo political Icadcrs of the past were all mystics by their functions in the
communities as every person by his role has a dcity he is responsible to and he
expects reward or retribution from such deities when he compromises hohesty and
integrity. Today, most Igbo political leaders are not mystics. Civilization brought in
individualistic tendencies that Igbo politicians live on self-aggrandizement which
has led to none development of public amcnitics and fundaniental institutions
crucial to long term survival of the society (cf. IIutchcon, 1999: 172).
'I'hc only problcm the current Igbo mystics have is the new religions contrary
vi er and destl-uctiw criticism of tllcir scrviccs, which brought a serious decline to
the population of thc votaries of lgbo Traditional Ilcligion and the services therein.
Uut this did not make their service lcss relevant, as the mystics who held on in spite
of all odds ar c still patronized.
Igbo political office holders at all lcvcls need some new orientation along the
line of initiation rites of consecration where the social values, ethos, taboos and
customs of the community would be instilled into them. This may turn their,\
attention to community development (Ekwunife, 1993: 13 -14). This could be
achieved along the line of religious affiliation of the person to be consecrated. Town
Union executives could make this obligatory for any person to be given the town's
mandate for any leadership role and service.
Some modern Africans could be members of two religions. For an example; one
would belong to the Christian Religion for solidarity purposes while secretly one
patronizes 'I'raditional Religion for problem solving. It is well known fact that
strictly on personal matters relating to the passages of life and the crisis of life, some
crisis ridden lgbo people regard Africa11 'I'raditional Religion as the final succour.
Many African sociologists and theologians have attested to this p6stulation
that services of African mystics are needed by some African people in the future of
African world view. Metuh (1987: 281 - 283) aptly observed that one of the impacts
Chritianity and modernization have on traditional religion is that it has given rise to
serious secret need of traditional religious mystics by the Christians for solutions to
Ogbarrje, and the swearing by local traditional deities for declaration of justice.
Aguwa (1995: 123) states that:
'I'hose who consult the dibirr, including Christians, d o so convinccd
of efficacy of indigenous institutions. Some simply assert that
Christianity cannot provide satisfactory explanation and s ol ut i o~~ to
many t raumas of life, for there ar e such problems, often life-
threatening, that ar e so deep and mysterious which are better kept
outside the jurisdiction of Christianity, if ever one would master
them .... The problems for which Christians consult the rlibirr arc
those believed to arise as a result of attacks by spirits and their
agents, and in that case they accept as appropriate means of dealing
with thcm, thc wcll known provisions of the traditional institutions.
,% . <.
Such provisions includc rituals of atonement.
This may bc regarded as an cxaggcration. Somc Igbo traders and problcm riddcn
families still find it difficult not to consult thc Igbo mystics when all modern means
of solutions elude them.
The traditional Igbo mystics would greatly bc cherished if they go modcrn.
This would only be possible if thcy would learn new methodology of bringing thcir
religious idcas to suit thc prcscnt circumstanccs of modcrnization. Since othcr
religions perceive thcir doctrinc of worship of dcitics as diabolic, it is necessary that
some dialoguc bc crcatcd between the traditionalists and thosc against thcir
practiccs that Igbo traditional natural scicncc findings may bc used for
advnnccmcnt of Igbo socicty. 'l'he deities they worship have gotten new identities in
1.
thc ncv religious doctrincs. 'This idcntificd view would yicld a meaningful dialoguc
between the Cliristians and the traditionalists.
Mysticism in Igbo Traditional Religion has scrvcd the votaries cffcctively in
the primordial Igbo world. Its serviccs in the contemporary socicty arc still found to
bc necessary in spitc of the fact that somc Christians do not appreciate it. It could
only bc tolerated by thesc Christians if some modcrn changcs arc madc, for bettcr
appreciation. Since the population of thc Christians is higher, and most of thcm
suffcr in silcncc, a dialogue for solution of typical Igbo spiritual crisis could bc
found, bctwccn Christian Church authorities and 'I'raditional Rcligion cldcrs, all for
the good of Igbo pcoplc. This dialogue would yicld a common worldview for both
Igbo Christians and their traditional brethren. In spitc of modernization and
urbanization, traditonal dcitics are now houscd in flats in thc citics, so the outcome
of dialogue would not be difficult for implementation, as city dwellers would get a l l ,
they need from the traditionalists without traveling to the rural communities. I t is
only a meaningful dialogue between Igbo mystics and the Church leaders that new
methods can be evolved.
Igbo traditional education involved theoretical and practical methods. The
mystics play the model roles and they were the lgbo curriculum developers. Every
person was an educator of Igbo values and tradition. It is neccssary that the
cherished traditional Igbo values of solidarity and fear of God, communal
monitoring of bchaviours, respect for human life and elders be inculcated into
present school curriculum at all levels of education.
The cllccks and balances which mystics offer the Igbo socicty for Igbo moral
and social values that provided security and solidarity to Igbo ti-aditional
institutions have been lost to the pluralistic Igbo socicty where many religious sects
hare taken the role of guiding members. It is lcft to each community to find the
mcans of preservation of its cherished values through a n~eaningful community
dialogue with all stakeholders in spite of prescnt differcnccs in religious groupings.
This would assist community and individuals cohesion for towns' development.
Mysticism in Igbo Religion is health centred. Its main objective is on issues
concerning health in all departments of existence. Modern medical science would
not be ignored. This is ncccssary as most of the ailments that were declared
emanating from deities in the past have proved to be diseases t hat were contracted
from the environment or natural virus. This docs not rule off the fact that some
sickness may have spiritual connotation. But the involvement of medical diagnosis
would assist Igbo nlystic medicine Inen with the knowledge of herbs preparation,$
bnd cures to gain more succcss in their field of health care. Religion may come into
play only by directing the patient to histher faith practice.
'The facts ar c very well exposed that some Christians patronize the traditional
mystics. Whcn thcy arc discovcrcd by fellow Christians to have visited any
traditional mystic, thcy are immediately sanctioned. If thc sanctioned person fails to
apologize before helshe dies, helshe would be denied Christian burial. Sequel to the
above some serious dialogue between the Christian authorities and traditional Igbo
elders towards a common solution to mysterious ailments, which Christian
sponsorship has failed to provide.
The present situation of both religions not satisfying their bclicvcrs is a very
serious issue: many traditionalists attend Christian healing crusadcs without being
converted to Christianity, while the Christians visit the traditional priest for healing
purposes, with no intention of becoming a traditionalist. An agreed mutual
converging ground is urgently needed for both Christians and traditionalists as a
Spiritual Clinic, in order to put a stop to these clandestine maneuvers. The
Christians prcsumc to have more power and population, yet thc society is in
. disarray politically and socially, and the Christian bclicvcrs in quadmire of which
spectacular healing home would solve their spiritual crisis. This is the situation, in
spite of the wide spread of Christian denominations all over Igboland and their
ministration. A joint Spiritual Clinic is urgently nccdcd and this would definitely
serve as the best option.
9.3. CONTRIUUrTION OF THIS WORK
This work has made some effort to establish how the Igbo people practice
religious mysticism. I t discovered that all Igbo traditional worshippers are mystics
in general sense. IIowcvcr, the Igbo religious lcadcrs have prominent roles which
they play for the good of Igbo socicty. As other religions have mystics who cannot
despense of their divinities for mystical experiences, so is Igbo traditional mystic
consecrated to particular spiritual force- divinity to whom they rcvcrcllcc and pay
allegiance to. Igbo mystics are not different from the mystics of other religions as
mysticism is practiced within a religious context and cnvironn~cnt. This would help
to disabuse the minds of religious skeptics that Igbo traditional religion has
responsible traditional Igbo mystics.
. 'The study exposed the fact that the Igbo Christians with their conversion
techniques to wipe out Igbo traditional mystics has not given Igbo society a stable
and secured life with balanced human well-being. Christianity has some credits in
her services, but more is needed. The Igbo authorities of the new religions in
, Igboland should be advised to seek better ways and lncnns to address the issues of
politica11govcrnancc instability, security of life and property for a smoother loving
and socicty, where a11 human interactions would have common fear of God. This is
where the traditional mystics have higher marks.
Christianity has enjoyed many years of occupation and scrvices in Igboland. It
would be nn illusion if nothing is done urgently in finding solutions for some Igbo
Christians' mysterious problems. These Christians pay lips service to Christian +,
healing ministry, and at the same time patronize other healing homes. It behoves on
Christian authorities to initiate a dialogue on how best to salvage the Igbo
Christians in their spiritual quest and mysterious problem solving, which seem to
elude known solutions. The religious leaders of different religions in Igboland seem
to act as agents of destabilization, when they are at' war with one another in the
name of gaining more converts, higher financial edge and better status in the
current Igbo society. These religious authorities must find a bcttcr forum for
dialogue, than Christian Association of Nigerian [CAN] which appear to be
precariously politicized, along the line of denominational interests.
The study has added some good facts to religious literary world that magic and
witchcraft ar e not part of Igbo religious mystical experience. The a u t ~ o r s who
hitherto had held to the concept should reflect again. l'hc students of religion would
bensfit from the lvork as it has discussed Igbo mysticism which has never been given
its rightful place in the world religions.
This work may not presume to have exhausted all about Igbo traditional
mysticism. IIowever, the attempt would assist studen ts of African Traditional
Religion and all who ar e interested to know more about Igbo Traditional Religion
will be richly provided with new ideas in Igbo Traditional Religion, its niysticism
and practice.
9.5 SUGGES'I'EI) AKEAS IWH PUH'I'I-IEH HESEAHCII
The herbs and other items for which IIiwn nnyn and Iwn nityn are acquired is
necessary to be researched into as they can provide more re-enforcement and
services than what the traditional medicine men use them for. It is necessary t o.
investigate deeply why the items, are important in acquiring extra-sonsory
perception, spiritual power and the source of such power.
Some of the religious crises in Nigeria today are partly rooted in disdain of
mystical experiences of African 'Traditional Rcligion/Igbo 'Traditional Religion
mystics and partly on ignorance of their roles in socio-religious col~esion and
peaceful running of traditional societies. To remedy this anomaly, the researcher
recommends a studied resurgence of mysticism in African 'I'raditional HcligionIIgbo
'Traditional Religion as it pertains to all culture and sub-culture areas of Africa, in
addition to an intensive positive attitude to thc purveyors of this religion.
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34 1
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APPENDIX I
LIST OF INFORMANTS
NO. I NAME I ACE I PLACE 1 ~ ' r / \ m s I DATE I INTERVIEWER
1. 1 Okafor Michael 1 56 1 lbagwa lgboezc ( 'I'cachcr ( 5 April, 2007 I Rev 1%Sylvester Ugwu
I I I I I
2. 1 Nn ~ j i I4yacinlh
I
1 60 I Obolloaror 1 l3usincss l i i a~i I April 5.2007 I Rcv 13 Okonkwo
I I I I
3. 1 Anickc Ikecliukwu I 55 I Obolloafor 1 - 1 April 5,2007 ( Rev 1-r Okonkwo
I I
4. 1 Asadu Vielor C. 1 - 1 5 1 Nsukka 1h1s11icss liiali b 6 - 2 0 0 7 I Rev Fr Dominic Okafol
I---
0 ~ 0 r KCIIC~Y Uchenna
8.
9.
10. "
30
4 0
30
I I.
12.
13.
1% Jonathan Obinna
Nweke lkerii
Ikcnna Ozo
14.
15.
16.
17.
18.
19.
20
21
22
23
24.
25.
26
27
28,
29.
30.
3 1.
32.
33.
34
35.
Uhumuowerrc
I xj j a
Adani
Chicf Ikwunne Anaclo
>kwulna Odiaka
.loscpli Okalbr
33
56
53
Chief Ihi cni kc Okalbr
Chicf Ukadikc Iwcnc
Chief Iikc~nczic IJkwcnruo
Ezclna Muoglialu
I kccl i ~~kwu Nwannc
Mr Andrew Udcbunu
IJdcalor
Ikechukwu
Fabinn Udeh
Calistus Aroh
Ilkalbr Nwokike
LeoOkckc
'I'ilus Anikwc
Kcvin Idah
lbcli A~itlioriy
Nwamloke Kalc
Nwoyc Okafor
0 x 0 I f ca~u
I'ad N\ ~i l n~t ) l i
Aroh Kcsi 0. (i.
lrcanyi Okolo
Nnaclncka lkcnr
-
Ihlsiness ~nan
----
, .
l eaclrcr
Farmer
92
80
9 1
Adani
lgogoro EnuguEzikc
Ovoko lgboezc
-
80
87
79
107
5 6
Adult
50
18
3 5
36
60
48
56
56
10
56
60
--.
30
65
67
4 5
5 7
April 7.2007
April 8, 2007
April 1 1,2007
lgbarialn
Ojoto
Ojoto
Rev Fr Doniinic Okafo~
Rev Fr Donlinic Okafol
Rev I:r Dominic Okafol
Tcachcr
Farlncr
13usiness 1na11
Igbariam
Igbarianr
lgbarialn
Ojoto
Nkpor
Awkuzu
Nzani
Nzam
Awkuzu
Ukehc
Ovoko
Agulu
Awk~l zu
Onicha Eliuguezike
Agulu
Awkuzu
Awkuzu
Awkuzu
Awkuxu
Abalclc
Uga
Ogidi
'I'raditionalisl
Co~nmiiliity Leader
Co~i i ~i i uni l y 1,cadcr
April 12, 2007
April 18, 2007
April 18.2007
I'ricst & Mcdicilie lnnn
Comniu~iity I.cadcr
Community Lcadcr
Co~nmunily lxadcr
Conrniunity lxader
Community I.cadcr
l'radilional I'ricsl
'Itaditional I'ricst
Farmer
Trader
I:arrncr
Conr~nu~ri l y I.cadcr
Cotnrnunity 1,eadcr
Colntnunity Ixadcr
Comniuriily Lmdcr
Communily 1.cadcr
Coriitnunily l mdcr
Varmcr
-
Co~iinrunily 1, cadcr
Conr~i ru~i i l y Ixadcr
llusincss ~ni i ri
Ih~siness liiali
Rev Fr Dominic Okafo~
Rev Fr Gregory Adibe
Rev Fr Gregory Adibc
April 9,2007
April 8, 2007
April 8. 2007
Rcv Fr Gregory Adibe
Rev I:r Gregory Adibe
Rcv I:r Grcgory Adlbe
April 9, 2007
April 10,2007
April 1 1.2007
PPP
April 8, 2007
April 16.2007
April 19,2007
April 19.2007
April 19,2007
April 19,2007
April 19.2007
April 18,2007
April I2., 2007
April 12, 2007
April 19,2007
April 12, 2007
April 14.2007
April 15. 2007
April 15.2007
April 16, 2007
April 14,2007
April 18. 2007
-
April 19.2007
Kcv Fr Gregory Adibc
Rev Fr Circgory Adibc
Rev Fr Gregory Adibc
l l cv I:r Gregory Adibe
Rev I:r Gregory Adibc
I'r Jolrli Ezcoruonye
I:r Grgory Adibc
Fr Grgory Adibe
Fr John Ezcoruonyc
Fr Gregory Adibe
Rev I:r Grcgory Adibc
Fred Ezeagwuna
Fr Joliri Ezcoruonye
Fr Grcgory Adibe
Fred Ezcagwuna
I:r John Ezcor~lonyc
I:r John Ezcoruonyc
Fr John Ezcoruonyc
Fr John Ezcoruonye
Rev Fr Kyrian Udcze
IZcv Fr Kyrian Udcze
Rev Fr Kyrian Udue
APPENDIX I1
SAMPLE INTERVIEW QUESTIONNAIRE AND ANSWERS ON MYSTICISM IN
AFIIICAN TRADITIONAL RELIGION: NOKTIIERN IG130 CUL'I'URAL
AREAS EXPERIENCE
The underlisted questions are meant to solicit your candid response on the above
subject. 'The researcher feels that you are knowledgeable and competent enough to
answer the questions.
The responses you supply will only be used for research purposes alone and the
information treated as confidential.
Your maximum co-operation on this issue is highly needed and appreciated.
SAMI'LIC A:
PLACE: Adani
RESPONDENT: Eze Jonathan Obinna
INTERVIEWER: Rev. Fr. Dominic Okafor
l).llirvn Arzya
a) What is it?
This is the ability to see beyond human perception.
b) What dcity offers it to thc possessor?
It is a supernatural gift from deity of affiliation
c) Iias it any initiation ccremony/rites?
-Yes
Explain if you can
- It is only mcrnbers who can explain it.
d) What use is it to your locality?
Through it information on the spirit world is obtained for traditional religious votaries
e) Has it any positive value to the people?
-Yes
Explain the kind of work it is applied to -
Through the practice the traditionalists are assured they are in contact with the spirit
world in all religious practices.
g) Should it be condemned by the Christians?
- No.
Explain your reason -
The Christians have nothing to do with it as it is part of traditional religion.
h) IIas it any use for the modern Igbo communities?
-Yes
Explain your rcason -
The Igbo traditionalists still need it for their traditional practices.
i)How does it found successor?
- It is a divine gift
j) Any abuses in the modern time?
- Yes
State ihc abuscs ..!;.
-Some use it for selfish purposes to increase in personal wealth than community
development.
NIB. If you have any other information you can provide it.
All divine gifts must be used for the purposes of human development, but evil use of it
will bring negative consequences.
2). Ili Amosu
a) What is it?
- It is the art of harming others mysteriously.
b) What deity offers it to the possessor?
- Not known
c) Has it any initiation ceremony/rites?
- Yes
Explain if you can -
; Through the eating of be-witched food.
d) What use is it to your locality?
- It is used for harming and destroying life.
c) Has it any positive value to the people?
- None
-Explain thc kind of work it is applied to -
- It is used by possessors to kill and harm others.
f) Should it be condemned by the Christians?
- Yes.
-Explain your reasonls
- The possessor is anti-people's progress and good health.
g) Has it any use for the modern Igbo communities?
- None
-Explain your reason -
- All about Amosu should be wiped off from the society.
h) How does it found successor?
- By inheritance and by eating an edible meant to initiate unsuspecting person.
i) Any abuses in the modern time?
- The possessor is an agent of the devil who causes havoc in communities and families
St at e the abuses -
- As stated above
NIB: If you have any other information you can provide it.
- None
3) Iwn Anyn
a) What is it?
This is the ability to visit the spirit world while on earth, The person may be present but
has gone far.
b) What deity offers it to the possessor?
It may be inherited from parents' practitioners or from spiritual mandate.
c) Has it any initiation ccremonylrites?
-Yes
Explain if you can -
It is only members who can explain it.
d) What use is it to your locality?
It is used to consult the deities about human problems and for solutions.
e) Il as it any positive value to the people?
-Yes
-Explain the kind of work it is applied to -
It comes into use when there are problems. It provides cures for ailment and solutions to
traditional crisis.
g) Should it be condemned by the Christians?
7 No.
-Explain your reasonis
It is meant for traditionalists and the practice of their faith.
h) I-Ias it any use for the modern Igbo communities?
- No ..
-Explain your reason -
Since many Igbo people are Christians it may not of any uses again.
i) How does it found successor?
Any person who wants it, gets it through initiation.
j) Any abuses in the modern time?
-Yes
State the abuses -
' c
Those who possess the power use it to cause problen~s in the society and create crisis that
they may get more customers.
NIB: If you have any other information you can provide it.
It i s a traditional practice which enhances the belief system.
4). Imn Mmrro
a) What is it?
It is the initiation of the male into masquerade society.
b) What deity offers it to the possessor?
It is under ancestral spirit.
c) Has it any initiation ceremonylrites?
.-Yes
Explain if you can -
It is done in an exclusive placc where there would not bc any woman and under age
children and non initiates.
d) What use is it to your locality?
It is used to train men on keeping of secrets about masquerading.
e) IIas it any positive value to the people?
-Yes
-Explain the kind of work it is applied to -
11 promotes the culture of the people.
g) Should it be condcmncd by the Christians?
- No.
-Explain your reasonls
It is meant for entertainment and all should respect its secrets.
h) Has it any use for the modern Igbo communities?
- Yes
-Explain your reason -
Igbo people should not allow their culture to die off.
i) How does it found successor?
Any person of age, who wants it, gets it through initiation.
j) Any abuscs in the modern time?
-Yes
State the abuscs -
The secrets of the masquerade are no more secrets. The eldcrs are not strong enough to
handle the abuses.
NIB:. If you have any other information you can provide it.
Igbo culture should be preserved.
5). Imn Ogwu
a) What is it?
This is the art of being able to know the uses of herbs for the treatment ofdiseases.
b) What deity offers it to the possessor?
It is local deities that offer it.
'.
c) Has it any initiation ceremonylrites?
-Yes
Explain if you can -
It has initiation rite for some but not for many who learnt the practice from experience.
d) What use is it to your locality?
It is used for curing ailment in our community.
c) IIas it any positive value to the people?
-yes
-Explain the kind of work it is applied to -
It provides alternative health care outside modern hospitals that are expensive
f) Should it be condemned by the Christians?
7 No.
-Explain your reasonls
Since it brings good health to the community Christians should not condemn it.
h) Has it any use for the modern Igbo communities?
- Yes
-Explain your reason -
In many occasions herbs are better in treatment of somc ailmcnt than modern drugs.
i) How docs it found successor?
- By inhei-tance
j) Any abuscs in the modern time?
-Yes
State the abuscs -
Many possessors of the gift due to greed mis-use the power to kill and some over char g~
in treatment of patients.
NIB: If you have :my ot her infornlation you can provide it.
Those who have the gift must use it for the advantage of the poor in the Igbo
communities.
6) . Igbn Afn
a ) What is it?
'I'his is the art of using seine instruments to enquire mystically about one's problems and
to suggest solutions.
b) What deity offers it to the possessor?
It is gift form Agwr deity
c) IIas it any initiation cercmonylrites?
- Yes
Explain if you can -
- Only tliose involved know the initiatidn riles
d) What use is it to your locnlity?
The traditionalists use it to know the minds of spirit forces and evil human beings and
what method to use in placating them.
e) Has it any positive value to the people?
- Yes
-Exphi11 the kind of work it is applied to -
- I t provides problem solving services
f) Should it I N contlcmncd by the Christians?
- No
-Explain your rcasonls
: I t has nothing to do with Christianity.
g) IIas it any use for t he mudern Igbo comnrunities?
- No
-Explain your reason -
- Many modern Igbo people are Christians and divination has no Christian bearing.
11) IIow does it found successor?
- By inheritance
- Any other infqrmation
- I t has traditional spiritual mandate that must be complied with.
i) Any abuses in the modern time?
- Yes
- State the abuscs -
- Many diviners give faIse information and pretend i t is from the spirit forces, thus they
exploit their clients.
NIII: If you have any ot her information you can provide it.
Spiritual gifts should not be abused in any form.
7) . Iclr i Ozo
a) What is it?
. ,.
I t is thc ccrlilicalior~ ol' lhc rich and h s c with \vistloni I>! Ihc cltlcrs li)r scrviccs in the
co~nmuni t y.
I)) \VIl;rt tlcitg offers it to the ~)osscssor-'?
- I t is lko~ii I ' ~ r . ~ o ~ wl (' hi ~ I K I A I I ~ (kit))
c) 11as it ; r n~' initiation cc~~cn~o~iy/ritcs:'*itcs'?
- Ycs
1Ssplain if yo11 c:rn -
- Old mcmbcrs initiate nc\v oncs according to thcir rules anti regulations.
(I) \Vh;rt rrsc is it to your loc;rlitf?
- I t attracts rcspcct to tlic titled mcn
c) Ilirs it any positive v;rloc to tllc pcoplc?
- No
-1'spl;rin the ltintl of work it is applied to -
- I t is wastage o['\vcaltli which could havc improvcd ollicr arcas ol' pcoplc' s lilt.
f) Shoalcl it I)c conrlcmnctl by the Cllristians?
- Yes'
-1Cxpl:rin your ~-c;rson
- I t has inipo\~criolictl wl nc titlcd men alicr the \vastage ol'Iia~.tl car~lctl \ vcal ~h in lknsting.
g) Ilws i t ;my r ~s c for- the ~not l c~w Igbo comnlullitics?
- No
-1Sxpl:rin your rcirsor~ -
- I t cnn bc tolerated liv a \vcaltliy person \vho has traincd liis childrcn and i ~i ~pr ovcd tile
livcs oL'liis itiimctliatc I'a~nily and community.
11) Ilow docs it found succcssor'!
- One who is found f i t gets tlic initiation.
i) Aay abuses ill thc motlcrn time?
- No'
Statc thc abnscs -
No inl'ornlatio~l
NIB: If yo11 have ;lny otl~cr- informntion you can p~wvi dc i t .
- Notic
8) . Ihrr Arr~rrnrcr
a) \Vhat is it'?
-.It is almost thc same as divination, but no instru~ncnt is used.
I)) Wh;rt (Icily offers it to the posscssor'!
- 'l'lic posscssor gct thc gill li.om liis attached divinity.
c) l l as it :rny initiiltion ccrcnlonylritcs?
- Ycs
1Zxpl;rin if' you ciI11 -
- Only tlic possessor knows thc initiation rites.
tl) W l ~ t use is it to your locality'!
- '1'0 i nl i mi tlic inclividuals or community ol' cala~iiitics or the goocl abot ~t to hnppcn.
c) I I m i t any positivc wrlr~c to tllc people?
- Yes
-I<xpl;iin thc kind of work it is applicil to -
- 'I 11c lraclitionali~ls ~vho arc cxpcricncing crisis of' lilk ncccl ~ h c sewiccs 01' traditional
~>ropllcls.
1) Sl~oriltl i t I)e co~~t l cri i i ~et l I)y tllc <:l~i.isliirns'!
- Yes
- Kxpliiin your i.cirson
- ' 1 ' 1 ~ spirit that gives Ilic mcssagc cannot be idcntilicd properly.
g) 11as it i ~ny usc for tlic n~ot l ern lgbo comnirrnitics?
- Yes
- ISxpli~in your rci1son -
- 'l'hc prcscnt (rmlitionalists need i l lo prcclicl fi~turc cvcnls \ vi l hi n thcir setting.
h) Ilow docs it fountl successor'?
- l3y inhcritancc
i) Any abuses in the niotlcrn time'?
- No
Statc.thc i11111ses -
- No inli)rnwtion
N/I%: If you I~irvc any ot l ~c r informiltion you can provide it.
- Ir is n~outh-piece ol'tlic clcity and assists traditionalist lo be cnrclill nbor~t the li~turc.
9). /chi 1 : ~ k11r111o
a) W11;tt is it'!
- I t is voluntary ncccplnncc and iniliation oflllc pricsl who will aclnli~lislcr in Illc sllrinc of
a dcily.
b) Wliilt tlcit!; offers it to tlic posscssor?
- 'l'hc deity Ilia1 would rcccive Ihc scrviccs.
c ) l l as it any inilii~tion ccrcniony/ritcs'?
- Yes
1<xpliliil il' yo11 ciln -
- 'l'lic initiate provitlcs the articles li)r the iniliation like cock, palm \vine and so on. Al'lcr
lllc inilialio~i Illc initiated puts on rcd attirc signil'ying his pricslhood to the dcily.
tl) WI~ilt use is it to yonr locality'?
- 1l is a mark of hotiour lo be a pricsl ol ' a dcity and to provide traditional religious
sy-vices to votaries.
c) 1l;ls it illly p0sitiW I'ilIUc to the ~Icoplc'?
- Ycs
- I<xl~lilin tlic Iiind ol'worlc it is npplictl to -
- I'hc pricst helps the traditionalists to rcsolvc llicir human crisis. sctllc quarrcls anel land
clispulcs.
f) Should it hc contlcmncd by tlic Christians?
- No.
-1Sxplnin yoar rcilson
- 11 has nolhing lo do with Christian belief*.
g) l l as it any use I'or tlic modern Igbo conimunitics?
- Ycs
-l <t pl ; ~i n your rcilson -
- ' I lic traditio~lalists valr~c their. priests very much and as such i t has some iisc li)r thcm in
this modcrn time.
11) I low tlocs i t fonntl s~~cccssor' ?
- 13y i~lhcritancc
i ) Any ah[rscs in tlrc nrotlcrn linlc'?
- Yes
St;1te tI1c ;1l,uscs -
- 'l'hcy can usc their traditional religious knocvlcctgc to liar~ii innocent pcoplc.
NIB: If you have any ollicr information you can provitlc it.
- 'l'hc traditionalists and their pricsts arc sccn as clangcroi~s and arc very much avoided by
the ('hristians.
10). p Ofid11
;I) WIr;rl is it' ?
- I t is an art ol' sponti~ncous prediction ol'doonl to people not minding tllc outconic of'
si~cli aclion.
1)) Whilt deity offers it to the posscssor'?
- I t is ol'tcn thc most fcarcd deity that providcs the gift to the posscssor.
c) Ilas it any initiirlion ccrc~nony/ritcs' ?
- Not obscrvcd.
ICsplirin if you ciill -
- 'l'hc possessors get i t without any special ceremony.
tl) WI1;il r ~s c is i t to your loc;rlity'?
- I t prcdicls cnlnmitics ol'thc lilturc Tor inclividual ancl thc community.
e ) I1:rs it itny positivc val r~c to the pcoplc'?
- Yrs
-ICspl;~ili the ltintl of worlc it is applied to -
- No inlimnation
f) Slloultl it I)c coutlcmnctl by tlic Christians?
- No.
- 1Sxplirin your rciison
- 'l'lie traditionalists need no advicc Srom thc Christians.
.g) Il as i t any iisc for the nwdcrn Igbo communities'?
- Yes
-Ic~plilin yOUl . I.ciISOl1 -
- I t has assistccl Inally pcoplc in my commul~ity to gct I'rcc liwu dangerous situations.
11) I low tlocs i t f'ountl s~icccssor:'
- 131, inhcrital~cc
i ) Any ;rl)uscs in l l ~ c motlcrn time'?
- No
State the abuses -
- NO inSormatioti
N113: If you Ili~ve nny otllcr i nfor~nat i on you can provitlc it.
- I'rophccy is ncccssary liv individuals and community as a saving n~cdiurn against
calamities.
1 1). Igo Mmto
a) Whilt is i t ?
- I t the process ol' giving rcvcrcncc to traditional divinities.
b) \Vh;it tlcity offers it to the posscssor?
- No inli)nnation
c) I1;rs it irny irritiirtion ccrcn~ony/ritw' ?
- I'coplc arc born inlo Ihc ~mcl i cc.
l hpl ai n if you can -
- I t involvcs all traditional rcligious practices.
d) CVl~at usc is it to your locality?
- I t is a rcligious mcans of sccking protection and good lilk liom thc divinitics.
c) 11as i t ally positive valuc to the pcoplc'!
- Ycs
-l',xplain the ltintl of work i t is applied to -
- No inl'ormntion
1') Shorrlcl it ljc contlcmnctl by t l ~ c Christiilns'?
- .Yes
-1Sxplain your rcason
- 11 is 111c giving ol'honour to created images by man.
g) Jlas i t any use for the 111odct-n Igbo communities?
- Yes
-1hpli1in your ~-cirsotr -
- 'l'hc traditionalists need a means to rcvcrcncc wlial they bclicvc in.
I)) Ilon. docs i t found successor'?
- I'hosc born into trndiIional religion arc aukmatically mcmbcrs.
i) A R ~ ahuscs in t l ~ c motlcrn time?
- Yes
St:~tc the abuses -
-
I\ccausc their ~nctliod ol' \~orship is not undcrstoocl, all about them is called diabolic
and the Clhristians avoid ~hcm.
N/Ij: If you I I ~ I VC ilny other- information you can provitlc it.
- No inlimnation
- Iktra ordinary power to scc bcyond naturc gist.
I)) What (Icily of kr s it to 4I1c posscssor'?
- 'l'hc spirits
c) l l as it any initiation ccrcn~o~iylritcs' ?
- Yes
- ICsl)l:~in if you can -
- I 3 y the initiation the ini~iatc ctcvclops sccond sight. I t is done tliroi~gli religious ritual and
I1orn:rgc to nanicd spirit I'orce li)r spiritii;~l IX)WCSS.
(I) W1; 11 usr is i t lo -your locslity'?
- I:or personal k~iowlcclgc and protection ol' an ini tiatc.
- '1'0 assist the initiate to c~i-rpowcr others I OM/ ; I S~S I'acing clangcrous silunlion.
c) Ilas it any ~)ositivc VHI UC l o l hc people'?
- Yes
-1Cxplain tlic Itind of work it is applied to -
- ' Lo commune with tlic spirit forccs as to revcal \he sourcc of csisis lhcing man and scck
solutions on how to appcasc tlic divinities.
1) Slroolcl it be contlemncd Ily the Christi:~ns'?
- No
- I t docs 1101 conccsli the ('hsistians.
-Ihpl:~in your rcaso~i l s
- 'l'hcy regard i t as sinlill and diabolic.
g) llns it illly use for lllc modern Igbo cor~~rnrrnilics?
- Ycs
- ISxpl:~in your rcnsoll -
-. I t assists Ihc diviners and tlic mcdicinc mcn to untlcrstand thc sourcc of hulnan
prohtcnn and how to Iiancllc the samc as I~uman problcm is still in existence.
11) Ilow docs i t foor~tl succcssor4?
- One may get i l thro~tgh inhcsitancc or by training and initiation
i) Any :ihuscs in t11c nlodcrn t i ~ ~ ~ c ?
- Yes
St:11c the ~I I ) USCS -
-
Whcn tlic posscssor digrcsscs Srom the rules.
-
Wlicn they over cliargc Sor scsviccs
-
Whcn they give Ii~lsc inli)rmation and pretend i l i s lion1 llic spirits
NIH: If you 11:ivc any ot her i nf or m~t i on yon can proviclc i t .
2). Ili Amosrr
;I) What is it' ?
- I t is the power to envy, liatc and clo harm to hun~an beings.
I)) What tlcity offers i t to thc posscssor?
- 'l'hc clcvil
c) 11as i t ally initiation ccrcmony/ritcs?
- Yes
Kxplain i f you can -
- Onc gcls po\vcs tliroiigh caling of somc Iicrbs or witches lbod.
tl) What r ~sc is i t lo your loc;~lily'?
- No good i ~s c
c) Il;ls i t ;lay positive w~l uc to the people?
- Nonc
-1Csi1lain 1l1c ltintl of' work i t is applied to -
- I l ami ng anel dcst ruclion of licalth oncl hirsincss.
f) Sl~onltl it Iyc cont l cm~~cd by tlic Cllristiilns?
- Ycs.
-1hplain your rc.;rson/s .
- 'l'liosc who harm others arc not Iiir~~ian bcings.
g) 1 1 ~s it any ~ s c for lhc ~nodcrn Igho coninlonilics'?
- Nonc
-1Cxplain your rc:lson -
- I t has no olxcrvcd good usc.
h) 1Iow docs i t found successor?
- Ilj, bc-wi~clijng
i) Any ;111uscs in t l ~c 111odcr11 timc?
- 11 is a clcslluclivc praclicc tlial docs n o onc any good.
Stalc tl1c abuscs -
- As already discilssctl.
N/H: I f you I~wvc any other infornlation you can provitlc it.
- Nonc
3). Ilvn A I ~ J ' ~
a) Whal is il'?
- I t is Ihc iisc ol'llcrlx to clnpowcr oncsclf and possess sccond sigh1 -- At~yu i / ~ r n1n111o
11) What clcity offers i t to thc posscssor'?
- 'l'hc spirits
c) I l i ~s i t any iniliation ccrcmony/rites?
- Ycs
ICsplain if you can -
- Mfhcn onc f'ullills prc-initialion ohligations of lhc spiril mastcrs one \voultl {hen bc
initialed. 'l'llcn thc iniliatc would be given somc licrbnl ~ncdicinc to drink and somc
po~~r ed into his eyes to wash and cmpower t l ~c initiate.
tl) %Vh;~t usc is i t to your locality?
- I t assists ~l l c Iradilionalis~s ancl those in crisis to lintl solutions to their problems and
how to appcasc t l ~c spirit Sorces.
c) Ilas it any positive value to the pcoplc?
- Yes
-1Ssplain the Itinti of nwrk it is appliccl to -
- I t assists tllosc \vlio I ~ L I S ~ in the praclicc to lind solutions to their psoblcms
f) Slloultl it I)c contlcmnctl hy tlrc Cl~risti;ras'?
- Yes.
-1~:xplirin your rc;rson/s
-
'I'lic po\vcr is fi-om the clcvil. 'l'lic ('hristians colidcmn i t as i t tlcn~ands lhc worship of
othcr gotls.
g) Ilas it any usc for the n~otlcrn Igho communities'?
- Yes
-1Cxplain your rc;rson -
- llvcry one to one's l ' r~i t l i . I:or the traclilionalisls i l is very il~iportant.
11) llow docs i t found socccssor'?
- Any persoti interested gets il.
i) A~ry ahuscs in the moclcrn tinlc'?
- M;iny itlitiatcs I~n\;c gone ,against its rdcs and rcgul:~tions and that has brought doonl lo
their families.
Strrtc tl1c ilbuscs -
- No inlbsmulion
N/H: If you hirvc ilny other informzrtion you can provitlc it.
- Now
4) . I I I ~ MI I I I I ~
n) What is it1?
- I t is wclcon~ing ol'all initiatc into ;I ~nasclucraclc xsocintion and rhc rccciving ol' sccrcts
of rnasqucrxlc crll~.
I)) Wh;rt clcity offers i t to the possessor?
- I t is not the function ol'a dcity.
c) 1l:rs i t 11113~ initiation c e r c ~ ~ ~ o ~ ~ y / r i t c ~ ' ?
.- Yes
ICxplwi~r i f you c:rn -
- Old t~icmbcrs initiate ncw comers by dcnlanding some ilcms which mwt be provided
bcl'orc initiation
ti) Wll;~ t use is it to your locality?
- I t is a cultural hcritagc and for entcrtainmcnl.
e) llas i t :rny positive valuc to the pcoplc'?
- Ycs
-ISxpl;~in the kind of ~vorl t i t is applied to -
- To entertain the conini~lnity
- l' o enforce the laws of local cotnn~unity.
- Masc~ucradcs act as local tax collcclors.
- 'l'hcy cnl'orcc discipline o n womcn and childrcn and gcncratc rcspcct I'or men.
5) . Ii l l fl O ~ ~ V I I
a) What is i t 6?
- I t is when onc gets trained l o I<now the usc of herbs.
I)) What deity of kr s i f to the ~)osscssor'?
- 'l'lic ancestors
c) li;is i t any initi;ition cc~-cn~ony/ritcs:'
- Yes
Ii,xpl;rie if you can -
'I'hc herbalist lo bc ~mvi t l cs li)od and drinks to old ones \die prays to the deities to
accept the new entrant.
tl) What use is i t to your loc;rlity?
- 'l'hc Iicrhalist serves as ~rnditional doctor to the community. 'l'hcy solvc hcalth problcins
\ vi t l i hcrbs.
'c) l l as it any positive value to the pcoplc'?
- Yes
-1~xplt1in the kind of work it is applied to -
- 'l'licy solve health problems, cvcn \vIicrc lncdical tloctors !'ail.
f) Should it be co~~i l cmnct l by the Christians'?
- No.
-1Zxpl;iin your rc;ison/s
- I Icrbs arc crcatcd by God Sor Ihc good oS man. 'l'hcy enhance lire \vhcli properly used.
g) 1 1 : ~ it any use for the moclcrn Igho comnionitics'?
- Yes
-1Cspl;rin your r c; r so~~ -
- I Icl-hs assist Iiu~nan !wing to get good health.
11) I Ion tlocs i t fountl succcssor'?
- I t is gotten by inter-cstcd persons being initiated and hy i~lhcrilnncc.
i ) Arty ;~l)uscs in lhc nrotlct-n time'?
- Yes
State thc aboscs -
- 'l'llc giving ol'\vrong dosage of herbal preparation
NIB: If you llavc any ot hcr information you can providc it.
- None
6). IgAn Afn
a) Wliat is it'?
- 'l'hc pojvcr to con~municatc with the spirits and clicit l'rotn tl~cm the lilcts about liuman
l ml ~l crns and what should be done to improve l i lk.
I)) Wllirt deity offers it to lhc possessor?
- A ~ V I I
c) 11;~s i t any initialion ccrcmony/ritcs:'?
- Yes
Explain if you c:ln -
- I he , l ~y 11~11 group dictates \ h t the i ~i t c ~i d i ~~g new ~ l l c ~ i ~ l ~ ~ r \voiiIcl clo and poviclc al'lcr
\\hich lic \ \ / i l l l x i ~~i l i at cd,
tl) \Vb:rt use is i t to your l~)calityl!
- 'l'licy iiil'orm those in crises the reasons for their problc~n and \\/hat they arc to do to get
l'rcc and bc si~cccssli~l in life.
c) l l as it any positivc valuc to thc pcoplc'?
- Yes
- Explain tllc Itind of work it is applicd to -
- 'l'hosc who bclit'vc in Afcr consult the diviner as olicn as Ihcy havc problems. 'l'llcy do
this as a means to improve life earnings.
1) Sllonlcl it bc condcmuctl by the Christiilns'!
- Yes.
-1~xpl:rin your ~.c:rso~l/s
- I'lic C'hrislian hi t h condclnns divination. I t is consulting the clcvil.
g) 1l;rs it :ray use for the modcrn I gl ~o comniunitics?
- Yes
-1Sxplain your rcirson -
- 'l'lie tr:~ditionalists \die bclicvc i n i t cannot do willioi~t A/ ( I CI I I ~UI . ~. 'I'Ilcy bclicvc t11at
tlicrc a spirit behind cvcry problem, and when tlicy ale appcnsccl lilk bccoiiics sriiootli and
succcssli~l .
11) I l on docs it found successor?
- 13y ir~hcrilancc
- Somc learnt i t and got initiatccl.
i) Any al)nscs in i hc nlodcrn iinlc?
- Yes
Statc tllc rrl~uses -
- ('barging more than thc AK\ WI has dircctcd.
- I?rctcnding lo havc a power which is not real.
NIB: If you I ~ w c : ~ny olllcr inforn~;rlioo you c ; ~a provide it.
- Nonc
7) . Iclri Ozo
a) What is it'?
- Initiating one into Ozo titlc
11) lVIi:11 rlcily offers i t to 1I1c posscssor?
- 'l'lic old nlcni1xt.s illiliatc ~lc\\i ones.
c) 1l:rs i t : I I I ~ i1ri1i:rlion c c r c ~ ~ ~ o ~ ~ y / r i l d ?
- Yes
1Sspl;rin if you cnli -
- 'l'licrc two Ozo titlcs: Ozo Ukcr which has no traditional rituals and 'I'raditional Ozo
wliicli is gotten with traditional religious rituals.
(1) lVI1at usc is it to your Iocirlity'?
- I t is the association of tllc traditional ruling class. A non titled person would not bclong
to 0 1 1 1 O,qh?lgh(r 1zi1 I("onsultation and Ilccision Malting Councill
e) l l as it tiny posi t i w V~I I I I C' to the p e o ~ ~ l c ?
- Ycs
-1Sxpl;rio tllc lti~rtl ol' wor k it is applied to -
- I t qualifies one into tlic ruling and decision class 01' thc commi~nity. 'l'hc Oz o titlc
obligcs one to say 11ic t ~wt l i aI\vays.
f) Shonld it I)c cont l eni ~~cd by the Cl~ristians' ?
- No.
-1Sxpl;rin your rctrson/s
- l' hc C'hristians have thcir own.
g) Has it a11y use for the n~ot l cr n Igho comniunilics?
- Ycs
-1Sxplain your rcason -
- I t clevatcs onc to tlic group of' thc respected and trusted in tlic community. Across
communities thc litlcd nian is rcspccted and permitted to contribute idcas for
dcvcloplncnt.
11) Ilow docs i t Sound successor'?
- Any person Sound lit gets i t .
.- Ily inllcritalicc
i) Any :~huscs in l hc niodcrn linic'?
- Ycs
State lhc ahnscs -
- Somc Ozo nwri ha\x dclilcd the honour by stealing and tclling lies.
N/H: If you l~rrvc any ol l ~c r information you car1 PI-ovitlc i t .
- Now
8) . lhrr Arrrrrrrrn
a) What is it'?
- 13eing able to tcll tlic filturc.
11) What deity offers it to the possessor?
-' God and tlic cvil spirits
c) Il as it any initiation ccrcniony/ritcs?
- Yes
1Sxplain if you can -
- I t involves sell' initiation. 'l'lic pcsson to be initiatcd initiates scll'by giving f i ~ c l i d to
thc public.
- I3y going to the shrine ol'tlic dcity to scsvc li)s thc initiation.
- t hi ng to tlic stream lo pour libations
- I I ' i t is from t;ocl i t has no initiation.
(I) 1Wi:rt rrsc is it lo your localily'!
- I t causes confilsio~l ancl divisions with l'alsc mcssagcs.
c) Ilas i t ally posiliw value to tlic pco~)Ic?
- Yes
-I<xpl:lin the Itind of nw-lc i t is applied to -
- Whcn thc incssagc is fi-on1 tsuc God i t impsovcs tlic society.
f) Shopld it bc condemned by the Christians?
- No.
-Explain yo11r rc:lson/s
- 1:sccdorn of worship permits thc tsaclitionalists to I I WC ill1 ps~~cticcs ol'tl~cis faith.
g) JIns it any use fi)r llic motlcrn Igbo co~iimunitics' ?
- Yes
- li,xplain your r e ~ s o ~ i -
- I t liclps to i~lipsovc lilk il'tllc message is 11w.
11) Jlow docs it found socccssor?
- One limid c\~ortliy gets i t .
- I t coi~ld be by inl~critancc
i) Ally al)uscs in tlic modern tinic?
- Yes
Slalc the i ~buscs -
- 'l'tley can give l'nlsc mcssagcs
N/13: If you Iiavc any ot hcr information you can pt-ovitlc it.
- None
9) . Ichi I<ze Mmi o
a) Wlirrt is it'?
- i;very dcity has a pricst who provides scrvices to both tlic dcity and votasics.
b) What tlcity offcrs it to tlic posscssor?
- 'l'hc local dcity or dcity i n qucstion
c) 1111s it any initiation ccrcmony/ri1cs6?
- Yes
- 1Sxplain if you can -
- l r i t is a new clcity. t l ~c osaclc proclaims who cvould bc thc priest and the mctliod of
initiation.
(I) What use is it to your locality?
- ' I hcy scsvc Sos the lilith psacticcs of tlic traditionalists. 'l'licy oflks sacrifices and pcsli)rm
cleansing sitcs.
c)' llas it any positive value to tlic p~'oplc'!
- Yes
-Explain the ltincl of work it is nppliccl to -
-'l'liey gel protection and powcr f'som tlic dcity for the votaries.
f) Shoulcl it I)c contlcmnctl by thc Christi;~ns' ?
- No.
-lCxl)l;~in your I-~; ISOII/ S
- I:or licctlom ol'\vorsIiip; i l is p~~r el y [I-aclitio~i;llists' al'liriss.
g) I l ; ~s i t i ~ny use for 1I1c n~ot l crn Igbo conlnlunilics'!
- Yes
-1Sxpli1in your reason -
-I! is ol'valuc Sor the ~raditionalists and tJicir I'aitli practicc
11) Jlow docs it found succcssor'?
- I3y inlicrila~icc
- Oraclc's appoit~tl~wnt.
i) Any abuses in tlic n~ot l crn tin~c' ?
- Yes
State the ahuscs -
- Sonic ~i ~i i c s !lie pricsts ol'tlie dcity usc their position against tlic innoccnl.
NIJ3: If you 11;lr.c any other information you can provitlc it.
- None
10). I f 11 O$l / l l
a) What is it?
- 'l'cllinp the l i l t ol'a person
1)) Whi ~t tlcity offcrs it to the posscssor'?
- l'hc spirits
c) Jlas it any initiation ccrcmony/ritcs?
- Ycs
Ihpl ai n if you can -
- I t is done by giving sacrilicc to tlic spirils Illat arc rcsponsiblc liv Ilic call.
(I) What use is it to your loc;~lity'?
, .
- 1 lie intcrcstcd volnrics vi si ~ tllc posscssor Sor consultntio~~ and counseling.
c) JJas it any positive v:lluc to the people?
- Yes
-JCxpl;~in the kind of work it is applicd to -
- l'rcscrvatio~i ol' lil'c is iniportant. 'l'liosc in need consult tlic possessor to improve tlicir
cxistcncc.
f) Sl~oulcl i t he contlcn~ncil by tllc C~I-istiiins' ?
- No.
-lSxpl;~in your rcason/s
- I t is purcly a traditional practice and Iias no nccd for C.'hristian condclnnation.
g) Jlas it any use for the morlcrn lgho co~nn~unitics' ?
- Yes
-ISxpli~in your rc;lson -
- 'l'kic traditionalists value i t as a I'aith practice.
11) Ilow docs it found successor?
- I3y inhcritancc
i) Ally abuses in tlic motlcrn timc'?
- Ycs
Statc 1I1c ;1hr1scs -
-
Somc pretend thcy have the gill when truly tlicy d o not
-
Some i ~s e i t to cxploit otlicrs and cnrich scll..
-
Somc ol'lkr Valse rnrssagcs just to get ~i i o~l cy.
NIB: If you Iiavc ;iny ollicr information you c; ~n 111-ovitlc
- Nonc
have i t .
if.
- I t is traditional rcligious practiec in which the divinities and tllc spirit of thc ancestors
arc praycd to and appcascd.
b) \Vli;it dcity offers it to the possessor?
- I t is traditiontll rcligious practicc of worship ol'anccstors and dcities.
c) l l as it ;iny initi;itio~i ccrcniony/ritcs'?
- No
1Cspl;iin if you can -
- 1:vcry person born into traditional rcligion bcco~ncs a nicmbcr.
d) \Vliat ilsc is i t to your locality?
'I'hc traditional rcligjonists value i t as a means of' giving reverence to thcir ancestors and
the dcities li)r thcir sccurity and good lili..
c) l l as it any positive value to tlic people?
- Yes
-15xpl;1in tlic kind of work i t is applied to -
- Gives them psychological boost for existence.
f) Should it hc conclcmiiccl by tlic Christians?
- Yes.
-1Ssplain yon r rc; ~so~i / s
- 'I'hcw is no nccd l'or such ancestors' and deities' rcvcrcncc and orshi ship this time of our
growLI1.
g) 1l;is i t any use for the n~ot l cr ~i Iglw communitics?
- Yes
-Explain your reason -
- I t is useful for the 11lodern traditionalists.
h) Ilow does it fo~rncl succcssar'?
- 1;vcry person born into thc religion is a successor.
i) Any ahuscs in ilic modern timc'?
- Attributing Iilse powcr to tlic dcad is wrong.
fllc LI ~I I SC' S -
- No inl'ormation
NI13: If you Ii;~vc ;iny otlicr i ~~f or mat i on you can proviclc ii.
- Nonc