Ìgbò Ancestors Did Not Worship Idols and Demons – A Journey Into Ịgọ Mmụọ In Odinana Ìgbò

There is a popular rhetoric among the modern Ìgbò, that claims that Ìgbò ancestors were evil and that our noble ancestors worshipped idols and demons. 

This narrative which started around the 1840s and 1850s by the Christian missionaries and their converts accuses Ndi Ìgbò of practicing an evil tradition and spirituality which involved the worshipping and keeping of covenants with idols and demons.

Till this very day, these false narratives that stemmed from a misunderstanding of the Ìgbò worldview and cosmology, Odinana na Omenana, has continued to wax strong in the modern Ìgbò society, with Ìgbò Christians and other outsiders championing and sponsoring the malicious lies against the Ìgbò belief system.

The big task which we must accomplish in this age and time is to explain and prove without a doubt that Ndị Ìgbò and their ancestors did/do not worship idols and demons. And to do this, we must first provide the basics of the Ìgbò belief system, enshrined in Odinana na Omenana Ìgbò.

Prayer In The Ìgbò Belief System: Ịgọ Mmụọ

The foundation of prayer and totality of our practice in the Ìgbò belief system, spirituality, and cosmology is what we Ndị Ìgbò refer to as Ịgọ Mmụọ. 

When referring to an Ìgbò person who practices Odinana na Omenana as a combination of Spirituality and traditions, we call such persons “Onye ọgọ mmụọ”, meaning “one who communes with divine spirits or with divinity”.

In essence, Onye ọgọ mmụọ is one who is at peace and in accordance with all of creation, around him/her and within him/her. He/she is one whose spiritual practices allow to “commune” (Ịgọ) with Okike, which is the totality of creation.

From the understanding and practice of Ịgọ mmụọ in Ìgbò Odinana, there is no room or place for “worship” in the Ìgbò cosmology. A true “Onye Ọgọ Mmụọ” does not worship any deity or spirit. Not even Chukwu, whom the modern Ìgbò perceive/believe to be the Bible God.

The ancient Ìgbò did not have a place for “worshipping” or “bowing down in total surrender” to any Agbara, Mmụọ, or Alusi. They didn’t even have a definition or practice for the worship of Chukwu, a creator, because to them there was no face or image of a creator. To our ancestors, Okike was the creator, and Okike was the creation herself.

So, when an Onye ọgọ mmụọ sits in front of his okwụ mmụọ (shrine), with effigies and figurines representing his Chi, Agwụ, Ndị Ịchie and ora mmụọ, he/she sits with all authority, and communes with these spirits, asking for them to continue to assist him in his/her life’s journey. 

We do not worship. Rather we commune with our Chi, Agwụ, and Ndị Ịchie. We first use Nzú to appease the spirits, that accompanied us to this world, before going ahead to invite them to share Oji (Kola nut) with us. If available, we will also use palm wine to pour libations to our ancestors (Ndi Ịchie). 

In all of the rituals which an onye ọgọ mmụọ perform in their shrine, there is no moment they are completely powerless and throw themselves down in worship to any of their accompanying spirits. For we are one with them. Only that we are now in mortal bodies and are on an earthly journey, and as such needs the assistance of our Ezumezu (collection of spirit forces). 

Just like how the onye ọgọ mmụọ does not worship his Chi, Agwụ, and Ndị Ịchie, he/she does not also worship the four major Agbara (deities) of Okike (creation). These four majors Agabara that represent Okike, which are the pillars of creation are: Agbara Anyanwu (The Sun), Agbara Mmili (The Waters), Agbara Aja ana (Mother Earth), Agbara Ikuku (the Air and atmosphere). In these four Agbara rests the entirety of the Mmụọ that Okike has assigned to help Ndị Ìgbò. 

The real meaning and intent of the Ìgbò spirituality and traditions are buried in the words. And as such when an Onye Ọgọ mmụọ (one who practices Odinana na Omenana) wakes up, he/she starts their day with Ịgọ Ọjị, or Ịgọ ọfọ. 

In Ịgọ Oji or Ịgọ ọfọ, the descriptive attribute of what we do is “Ịgọ”, which means “commune” or to “communicate”. And as such when one takes up his Oji, he calls on his Chi and goes on to table his/her needs, desires, and also appreciation. A keen observer will notice that there is no kneeling or bowing down when an onye ọgọ mmụọ prays/communes. Rather what the observer sees is a man/woman speaking boldly into the air/space before him, as if there was someone else (or a group of respectable persons) sitting before him/her. 

This above-mentioned practice can be called a dialogue. A dialogue with the creation and divinity within and around you. This dialogue relies on the Ìgbò belief in the potency of the spoken word. This means that onye ọgọ mmụọ has the power to demand, direct, and appeal to/from his Chi, Agwụ, Ndị Ichie, and all the Agbara in existence, to work in his/favor. In this regard, we are small Gods – obele Chukwu. 

In the Ìgbò worldview and cosmology, there is no worship of Chukwu Okike, the creator. What we have is the same ‘communing’ with Okike. And this we do through our interaction with manifestations of the various forces of nature and creation around us. When we call on Anyanwụ (the sun), Mmiri (water bodies), Ana (land), and Ikuku (air), to work in our favor, we do so in reverence and not in fear. We do so with a belief that these Agbara (elements, deities) is in existence to serve and help us manifest our destinies. And so, we don’t beg. We don’t worship. 

Ìgbò Belief System: The Use Of Carved Effigies In Odinana na Omenana Ìgbò

The Ìgbò belief system and culture, just like every other belief system or culture of the world applies the use of carved images, effigies, figurines, and sacramentals. These carved sculptures (often done with specific wood) are only representations of the same Agbara, Mmuo, and Alusi, which we do not worship.

The presence of these carved effigies and sculptures in our shrines, just like other religions and spiritualities of the world, is for physical attributes and assigning physical representations of our beliefs – a human need for us to have a physical manifestation of an unseen spirit/deity.

And when an Onye ogo mmuo pours libation, drops Oji (Kola nut), or throws Nzu at the effigies/trees/mounds of his CHI, Agwu, Ndi Ichie, Akwali Omumu, Aja ana, Ogwugwu, Udo, etc, he does so with the belief that these deities, spirits, and elementals are all part of Okike, the creator, assigned with different powers and attributes to serve us Mmadu (humans). And in that belief, an onye ogo mmuo does not worship any of these spirits or deities – he communes and makes requests of them. More so, he sends them on errands. Not worship. The physical representation of these deities is to remind the human eyes and mind of which Agbara/Alusi/Mmuo is being communicated with.

Deities In Ìgbò Belief Are Not Demons – They Are A Collection Of The Manifestations Of The Creator 

When outsiders or the Igbo Christians call Odinana na Omenana demon worship, they do so out of pure and total ignorance of how we see, understand, and interact with the forces of creation.

CHI

The CHI, which is the personal spirit guide of every human, cannot be called evil or demons, since humans, animals, trees, stones, and all of creation all carry a CHI within them, which is connected to the universal CHI (Chi Ukwu), known as Okike, the creator.

AGWU

Agwu, which is an aspect of Chukwu Okike, the creator, and creation, is in charge of wisdom, creativity, intuition, and all knowledge. Agwu as an aspect of Okike is very vital in Odinana Igbo, and when we institute an alter and offer sacrifices to our Agwu for appreciation and harnessing the gifts bestowed upon us, we do so as a ritualistic means of connecting and communing with that aspect of the creator, Okike, that gives us intuition, wisdom, knowledge, and direction towards our destiny.

NDI ICHIE

In our veneration of our ancestors, Ndi Ichie, we pay homage and respect to those who have lived before us – those who have lived noble lives and now direct and help us from the realm known as Obi Ndi Ichie. We pour libations to them and offer sacrifices in their remembrance and appreciation of their protection over us. We also appease them and seek forgiveness in places where we have gone wrong. We do so with the utmost belief that our ancestors are the closest and direct link we have to the creator, Okike, since we carry their blood. We see our ancestors as the humanly manifested part of Okike, who laid the foundations of our lineages. When we pray, we speak to them as a grown-up son would speak to his father. We don’t speak in fear or trembling, and neither do we worship them. What we ask of them, we do so with all authority, as we believe it is our right for them to intercede for us and guide our path.

AGBARA

The Igbo belief in creation, the creator, Okike, rests on four legs, which are the highest manifestations of Chukwu Okike – they are Anyanwu (The Sun), Mmili/Oshimiri (The Water bodies), Ikuku (the air/atmosphere), and Ana/Ani/Ala (mother earth).

These Agbara can be called “the major deities of creation” as nothing on earth can exist without the four of them. And in our belief and spirituality as Ndi Igbo, these four Agbara sit at the apex of the elements of nature that we interact with in our communing with Okike, creation.

Anyanwu

When Onye Ogo mmuo raises his Oji (Kolanut) and calls on Anyanwu (the sun) in thanksgiving, or asks for blessings and guidance, he/she does so with the complete belief that his prayers are going to Chukwu Okike, the creator. In that same process of Igo Oji, the onye ogo mmuo does not worship the sun, but rather venerates the sun, and speaks in authority in appreciation and demands.

In praying to Okike through the sun, we tap into the energy and radiance that the creator provides us. Therefore, it would be careless for anyone to say that Anyanwu (the sun) is an evil idol or demon.

Mmili

Mmili or Oshimili (water/water bodies) are a very vital aspect of the Igbo belief system. We say “Mmili bu Ndu” – water is life, and in that regard, we cannot talk of communicating with Okike, the creator, without appreciating and going through one of the most useful and powerful deities in creation.

Odinana Igbo believes that the CHI of every Igbo person entered this world through a medium and that Mmili is one such medium. That is where the visitation and veneration of water deities stem from. These water bodies and the Agbala nne mmili/Agbara nwanyi mmili (cosmic mothers) that dwell in them, are all part of Okike, and go ahead to serve us, humans. We do not worship the water bodies, but commune with them, as aspects of Okike.

When onye Ogo mmuo takes the water from a river/stream/ocean to his/her home and uses them for prayers, it serves the same purpose as the ‘holy water’ which is used for purification and blessing in other religions of the water. Water is life, and as such cannot and should be termed evil and demonic by anyone. All waters of the world are connected in one way or the other – if anyone believes that the waters in Igbo land are demonic, then such a person should not drink water ever -for all waters are the same, and are all part of Okike, the creator.

Ikiku

The act of calling on and venerating Ikuku (the air/atmosphere) is communicating with the very essence of life itself – for without air, ikuku, none of us would be alive. So when an onye ogo mmuo calls Ikuku to come and partake in Kolanut, and praises Ikuku, he/she invariably praises Okike, the creator. For Chukwu Okike, is made manifest in the highest form through the air we breathe – the air that powers the life of all living things. So, saying that Ndi Igbo worship idols and demons by invoking, communing, and venerating Ikuku, is saying that Chukwu Okike, the creator is a demon, an idol, and evil.

Aja Ana

The reverence of the ‘mother earth’ (Ana/Ani/Ala) which is the grand Agbara (deity) upon which we live, and in whose belly our bodies return after we die, is at the apex of the Igbo belief system. Ana/Ani/Ala carries the blessings (food, herbs, shelter, water) that Okike has provided for us mmadu, and as such it is paramount in the Igbo belief that we venerate, commune with, and are appreciative of this aspect of Okike.

Many Igbo communities have shrines dedicated to ‘communing with’ Ana/Ani/Ala as a super deity, whose influence on our existence stretches to all corners of our endeavors as a people, and as humans. They have a chief priest who is in charge of the shrines, and officiate the ceremonies, rituals, and sacrifices to Ana/Ani/Ala.

In our practice of Odinana, individuals and households also erect shrines in reverence of and for the purpose of communing with Ana/Ani/Ala. When an Onye ogo mmuo sits on his stool before the Okwu mmuo of Ana, he does so in authority and does not kneel and worship Ana/Ani/Ala. Instead, he offers praise and makes requests of Ana/Ani/Ala, bearing in mind that he is speaking with Okike, the creator, or at least, an aspect of Chukwu Okike.

Alusi

The setting up of various Alusi and their use in Igbo Odinana na Omenana has been one that has raised a lot of controversy, false interpretations, and propaganda in the last 150 years or more. The missionaries who came into Igbo land, without understanding the spirituality and science behind the use of Alusi by Ndi Igbo, designated them as idols and demons and went further to say that we worshipped them. But how can you worship what you brought into existence? How can worship an energy which you created from your spoken word, and command to your bidding?

The ancient Igbo did not worship Alusi, and to date, we do not worship any Alusi. What we do is assign them special powers and duties, and promise them rewards on the completion of their duties.

There are two aspects of Alusi in Igbo Odinana – the Alusi that occur naturally and come fort by the direction of Okike, and the Alusi that is created with special magic/science (Ogwu) by a Dibia.

The first group is the naturally occurring Alusi (which are called Mmuo). They are mostly residing in trees, waters, and stones/rocks/caves. They come with specific powers, such as justice, retribution, all-around wealth, remedies, and healing. Examples are Ogwugwu, Udo, Ngwu, Akpu, Akwu Ojukwu, etc. They function as aspects of Okike, the creator, that is meant to serve us mmadu. They are to be sent on errands by mmadu, and made demands of, and upon completion, they are to receive compensations/payments/sacrifices.

The second group are the Alusi that are called into existence by the potency and gifts of a Dibia, and also a group of people – a village, a clan, or a family. Examples are Oda Omumu, which is an Alusi instituted to help in the abundance of wealth and offspring. These groups of Alusi which differ in name and duty from town to town, are subject to us Ndi Igbo, and are not to be worshiped – rather they serve specific purposes and are then thanked for a job well done, through specific animals and food sacrifices.

Conclusion

The Igbo belief system is as deep as the oceans and as vast as the earth, for it derives its very essence from nature. Therefore, whoever wants to define or interpret it must do so from the prism of Igbo Odianna na Omenana, which is as old as mankind.

Therefore, it is absolutely ridiculous for any group of people to subject the Igbo worldview and belief to a false and malicious external narrative, painting the picture of “demon worship” and “association with evil spirits”. This has been the paramount duty of Christianity since its forceful and cunning advent in Igbo land.

I must make it abundantly clear that Ndi Igbo don’t worship idols because the concept of worship (Ife) is foreign to Igbo beliefs and worldviews. It was a concept that came with Christianity. The Igbo man worships nothing – neither man, spirit, nor God. We commune with creation, and this forms the crucible of Odinana as a superior form of spirituality. 

This Article Was Written By Chuka Nduneseokwu, Editor-In-Chief, Voice Of The Sun

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