RELIGION MAY, Webmaster OKAFOR, EMMANUEL IKENNA PG/MA/07/43841

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1 1 OKAFOR, EMMANUEL IKENNA PG/MA/07/43841 TRADITIONAL WORSHIP SYSTEMS AMONG AGBAJA PEOPLE (A RELIGIO-HISTORICAL EXAMINATION) A THESIS SUBMITTED TO THE DEPARTMENT OF RELIGION, FACULTY OF SOCIAL SCIENCES, UNIVERSITY OF NIGERIA, NSUKKA RELIGION MAY, 2009 Webmaster Digitally Signed by Webmaster s Name DN : CN = Webmaster s name O= University of Nigeria, Nsukka OU = Innovation Centre

2 2 TRADITIONAL WORSHIP SYSTEMS AMONG AGBAJA PEOPLE (A RELIGIO-HISTORICAL EXAMINATION) BY OKAFOR, EMMANUEL IKENNA PG/MA/07/43841 DEPARTMENT OF RELIGION, UNIVERSITY OF NIGERIA, NSUKKA MAY, 2009

3 3 TRADITIONAL WORSHIP SYSTEMS AMONG THE AGBAJA PEOPLE (A RELIGIO-HISTORICAL EXAMINATION) BY OKAFOR, EMMANUEL IKENNA PG/MA/07/43841 A THESIS PRESENTED TO THE DEPARTMENT OF RELIGION UNIVERSITY OF NIGERIA, NSUKKA IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF MASTER OF ARTS (M.A) DEGREE IN RELIGION MAY, 2009

4 4 APPROVAL PAGE This thesis has been approved for the Department of Religion University of Nigeria, Nsukka.. Supervisor Dr. C. O. T. Ugwu External Examiner.. Internal Examiner. Head of Department. Dean, Faculty of Social Sciences

5 5 DEDICATION This work is dedicated to Ozo & Nono Joe Mmamel and Ozo & Nono Luke Mmamel.

6 6 DECLARATION Okafor Emmanuel Ikenna, a post graduate student of the Department of Religion with Registration Number PG/MA/07/43841, has satisfactorily completed the requirements of the degree of Master of Arts in Religion (African Traditional Religion). The work embodied in this thesis is original and has not been submitted in part or full for any other Diploma or Degree of this, or any other University... Dr. H. C. Achunike Head of Department Dr. C. O. T. Ugwu Supervisor

7 7 CERTIFICATION We hereby certify that the candidate, Okafor, Emmanuel Ikenna with Registration Number PG/MA/07/43841, has duly effected the corrections suggested by the External Examiner. We therefore forward this Project Report for further necessary action by the School of Postgraduate Studies... Dr. C. O. T. Ugwu Supervisor Dr. H. C. Achunike Head of Department

8 8 ACKNOWLEDGEMENT First and foremost I owe an immense gratitude to God Almighty, who made everything possible for me to run this programme up to this stage. I appreciate the relentless efforts of my M.A Supervisor, Dr. C. O.T Ugwu to make this programme successful. I am grateful to Dr. H. C. Achunike, the head of the Department of Religion for his assistance so far. The contributions of both academic and non-academic staff of Department of Religion, University of Nigeria, Nsukka and their associates can never be over emphasized as far as writing of this project is concerned. I cannot forget the assistance got from Mr. Celestine Akwuwa, Mr. Toni Ilo, Mr. Wilfred Okafor (Seaman), Mr. Okechukwu Samuel Ezeilo, Mr. Toni Onwumelu, Mr. Basil Ajulu, Mr. Emeka Ajulu, Mr. Sabastine Ezeilo, Mr. Hyacinth Ozo- Aniehe, and the rest that have contributed to my progress in one way of the other. The love and efforts of peace loving, and progressive members of Umuadiogbu kindred for their profound support to both my political and academic outings is highly appreciated. The place and persons of H.R.H, Igwe Francis Okafor, Ezi I of Eziowa Aguobu Owa and Chief Simon, N. Onwumelu can never be kept unfelt in my life. More so, I am grateful to the filial love that exists in Okafor Ugwu family of Umuonuwa Umuadiogbu in Umuaji Aguobu Owa. I acknowledge in a special way the encouragement and supports given to me by my parents, Mr and Mrs. Cletus Okafor. Finally, I am thankful to the eminent scholars whose works were consulted.

9 9 ABSTRACT This study emphasized on the phenomenon and systems of traditional worship especially among the Agbaja people namely Ezeagu and Udi Local Governments of Enugu State, Nigeria. This work in other words, aims at exposing the structure of the traditional worship of the people from the ages past to the present. It bears in mind how it could harmonize and enhance the understandings that exist in the premises of the people s traditional religion mostly among the indigenes. To achieve this purpose, informants, textbooks, journals, magazines, internet, dictionaries and the researcher s effort were employed. The research observes that traditional worship (especially) in Agbaja is authentic, and it has thriven from the years back till this day. This work is able to identify the importance of (the elements of) the people s traditional worship. It reconciles some misconceptions of the traditional worship systems, the problems it encounters etc. All these imply that some existing misconceptions can be controlled or condemned. Again, with this, a documentary evidence has been made available. It would motivate and guide subsequent research.

10 10 TABLE OF CONTENT Title Page = = = = = = = = = i Approval Page = = = = = = = = = ii Dedication = = = = = = = = = iii Declaration = = = = = = = = = iv Certification = = = = = = = = = v Acknowledgement = = = = = = = = vi Abstract = = = = = = = = = = vii Table of Contents = = = = = = = = viii-x CHAPTER ONE: INTRODUCTION 1.1 Background of the study = = = = = = Statement of Problem = = = = = = Purpose of the Study = = = = = = Significance of the Study = = = = = = Scope of the Study = = = = = = = Research Methodology = = = = = = Definition of Related Terms = = = = = 10-16

11 11 CHAPTER TWO: LITERATURE REVIEW 2.1 The Traditional Worship before Christianity and Islam New Testament in Life of the People1 = = = = Elements of Traditional Worship in Agbaja = = Reasons for traditional Worship in Agbaja = = = Merits and Demerits of Traditional Worship = = Summary of the Literature Review = = = = CHAPTER THREE: TRADITIONAL WORSHIP SYSTEM AMONG THE AGBAJA PEOPLE 3.1 Origin of Traditional Worship in Agbaja = = = Worship of Major Deities/Spirits in Agbaja = = Worship of Minor Deities/Spirits in Agbaja = = Object(s) of Traditional Worship in Agbaja = = = Arts, symbols, and cultic objects of Traditional Worship in Agbaja = = = = = = = = = Types, Forms, Places and Period of traditional worship in Agbaja = = = = = = = = = Implication of Traditional worship in Agbaja = = CHAPTER FOUR: IMPORTANCE OF TRADITIONAL WORSHIP IN AGBAJA 4.1 Traditional Prayers in Agbaja = = = =

12 Traditional Sacrifice in Agbaja = = = = Traditional Libration in Agbaja = = = = Traditional Sermon in Agbaja = = = = = Traditional songs and Dances in Agbaja = = = CHAPTER FIVE: PROBLEMS FACING THE TRADITIONAL WORSHIP SYSTEMS IN AGBAJA 5.1 Modernity, Science and Technology = = = = Religious Opposition = = = = = = Crude Nature of the Traditional Religious Practice = Death of Traditional Religious Practitioners = = CHAPTER SIX: SUMMARY AND CONCLUSION 6.1 Principal Findings = = = = = = = Contribution to Knowledge = = = = = Recommendation = = = = = = = Suggestions for further Research = = = = BIBLIOGRAPHY = = = = = = = = INTERVIEW = = = = = = = = = 170

13 13 CHAPTER ONE 1.1 Background to the Study. Man as an intellectual being has always questioned the origin, sustenance, and existence of the universe. In a like manner, these numerous questions on the mysteries of life have led to the discovery of religion, hence man is regarded as a homo religious. Unlike other religions namely; Judaism, Christianity, and Islam that have (known) origins, African Traditional Religion has no one specific founder. Christianity for instance, according to the Bible in the second book of Luke popularly known as the Acts of Apostles, points to Antioch as the place of origin of the word Christians. In other words Christ was the founder and the disciples were for first time called Christians in Acts 11:26. In the case of Islam, it was Mohammed who founded it. In this regard, Africans have no recorded founder (s) or initiator (s) of their religion. Yahwehism (Judaism) on the other side of the coin, according to Okwueze (1998:51) is suggested to be founded by Moses. African Religion is as old as the continent itself. This has contributed immensely to the nature of the religion with multivariate practices of this religion all over the continent. This idea was echoed by Arinze (1970) in his book, sacrifice in Igbo

14 14 Religion. Arinze said this with regard to sacrifice but it is so in many aspects of the traditional religion. That is why there are a lot of variations from one smallest indivisible society of Africa to another. In this vein, Isichei (1977:13-14) posits that: One should not neglect to mention the value of traditional religion...west African religion tend to hold that the Supreme God is benevolent but that he stays remote from affairs of men. It is therefore believed that worshippers should give most of their devotion to many lesser spirits Because they did not write, their wisdom has usually died with them. All things being equal, its concept of the divine ultimate or transcendent being revolves around the Belief in the Supreme Being, the Belief in Divinities, Belief in Spirits, Belief in Ancestors, and practice of Magic and Medicine (Ugwu and Ugwueye 2004:32-49), Idowu in Gbenda (2006:19), and Quarcoopome (1987:40-43). From this, we can understand the belief pattern of other nations or societies in Africa irrespective of their languages and cultures like the Igbo nation or society, and other sub-regions or sections within the Igbo world like the Agbaja people of Enugu State. According to Ogugua (2005:68), between the Supreme Being and man is a region inhabited by spirits. Onunwa

15 15 (2005:35) places African Traditional Religion (human being), in a triangular form with man at the center where God (the Supreme Being) is at the apex, divinities and spiritual forces occupy other two sides of the isosceles triangle, and the ancestors are at the base. GOD DIVINITIES MAN MAN SPIRITUAL FORCES ANCESTORS These writers tell us man s relationship with the spiritual world. According to Abanuka (2004:5) there exists in Igbo Religion, symbols as Chi (reality); belief in Supreme Being (Chukwu), and gods (arusi/agbara) such as Anyanwu (sun god), Ala (earth goddess), Agwu (god of medicine and healing), Ahiajioku (god of yam), and Ikenga (god of achievement and success in life). He never kept aside the belief in ancestors (ndi-ichie/ndebunze). Ifesieh (1989:25-41) while treating the Igbo perception of the world which has religious bearing, relates the people s belief in celestial/semi-celestial sphere: the sky (Igwe) star (kpakpando), sun (anyanwu) etc, as abode of Supreme God (Chineke), the

16 16 Earth addressed as (mother of fertility) the mother and rituals. They say it (land) is a free gift from Chineke, the creator of man, Onyinye Chukwu; spiritual significance are also given to trees like the Ofo tree, Ogbu tree etc, mountains-ugwu, rivers, irrational animals like mmuo okuko spirit of fowl, mmuo anu ofiaspirit of wild animals etc, spirit of family/kinship-mmuo uno or spirit of the house (domestic) etc. He calls all these spirits Igbofour-arch-spirits, and the individual spirits-ancestors (Nna Anyifa). Onuh (1992:21-28) views them thus: Belief in Supreme God, Belief in Minor Deities namely the Sun Deity-Anyanwu, sky or Thunder Deity-Igwe or Amadioha, and the Earth goddess-ala, the Belief in Ancestral veneration, and the Belief in Evil Spirits and Forces-Arusi.. Madu (1997:5f) categorizes Igbo spiritual beings based on their vital ranks as follows:...first, the Supreme Being (Chukwu, Chineke), The creator, second the Deities (mmuo) which include (a) Anyanwu-Lord of life and light, (b) Ala-the earth goddess mother of life and queen of morality (c) Amadioha-God s orderly and agent of instant justice, (d) Muo-mmiri the divinely appointed temptress, (e) Ahiajioku-lord of agriculture, and (g) Agwu-nsi-lord of divination and healing. Third in his ranking is the spirit forces (Arusi/Alusi), fourth is the Ancestors (Ndichie), fifth is the medicine (Ogwu)

17 17 Having seen these Igbo belief patterns, we ought to see in this work how the traditional Agbaja people as part of Igbo people pay reverence to some or all of those spiritual beings in form of worship from the past to the present. This is because this research is worried with the nomenclature given to the reverence Igbo (Agbaja) pay to the supernatural beings in form of worship from time immemorial. They are often misunderstood to have believed in some things barbaric, devilish, and heathen and of no value. They say traditionalist bow-down to man-made images and objects. On this background, there exists the need to address this worry. 1.2 Statement of Problem. Worship is a very common language in religious studies or theology. Every religion has its systems of worship. The Nigerian foreign religions namely Christianity and Islam have their ways of worship and designated terminologies. In Christianity, they have different names for it namely services, mass, fellowship, litany, station of the cross, crusade etc, the Muslims have their raka, Jihad etc, formally organized liturgy.

18 18 In African Traditional Religion, an organized form of worship as in Christianity or Islam is lacking. This work therefore, observes that the traditional religion generally and that of Agbaja people in particular share this problem. Worship in African is so wide that the way particular people worship could be entirely different from the way others worship. In Igboland, some worship in a specific place for a defined purpose while in some places for same purpose they worship in different place (s). When you talk of worship in Igbo worldview, so many interpretations come in, in view of the fact that the various studies done on African Religions have revealed multivariate viewpoints. In view of the fact that the religious systems of Agbaja people have not received its desired attention, the research has dwelt much here to unravel the intricacies of their religious worship systems in comparison with that of other religions that co-exist with it. 1.3 Purpose of the Study. This research has in mind, the aim of bringing to the surface the traditional worship (system) of the Agbaja people right from ancient to the modern age. This in other words is done

19 19 to enhance the understanding of their beliefs, touch some aspects of Igbo/Agbaja traditional religions, and explain relevance and importance of the traditional worship system on the knowledge of the divine. This work would try to interpret prayer and worship in the Agbaja context and the language in relation with other Igbo dialects. All these and more form the basis of discussion in this thesis. 1.4 Significance of the Study. This study will benefit the traditional worshippers in that it will help them prepare a good background for prospective worshippers. This is possible because the study has prepared a library where future worshippers can get some information on their system of worship as practiced by the ancestors or their predecessor. The traditional worshippers on assimilating the contents of this study will be able to appreciate their religious faith. The study also can guide them on identifying areas of their religious practices that call for amendments. It will also be beneficial to the Christians in that, it is informative, in the sense that they could be guided very well on strategies of evangelizing the traditional settings of Agbaja and environs.

20 20 Secondly it will benefit the youths in that they can make their choice of which religion to practice. It reveals to them some religio-cultural background of Agbaja (Igbo) which would help them in acquiring some essential knowledge required in academics like in areas of humanities and other cultural related studies from secondary to the tertiary studies, to mention but a few. In the course of studying it, most of the religious crises, misunderstandings, etc will be controlled or minimized in the society. For it will foster mutual understanding and co-operation among the religious groups and sects. This research throws questions to the conscience of those whose works are to make sure that the Traditional Religion is down-trodden especially in Agbaja. These groups go thousand miles to make sure they demolish traditional worship centers, force their parents, relatives, friends etc to quit from the worship, and preach against the traditional worship door-to-door. The study is also designed to highlighting traditional worship as the basis of Agbaja Religion. The fruit and findings of this research work will supply researchers in future with adequate information for comparing

21 21 worship systems in various religious systems and beliefs of the world. This study would also explore in a sense the riches of Agbaja traditional worship systems, which some people had previously condemned as heathen, barbaric, pagan, and idiotic. Agbaja Traditional Religion is sustained by the traditional worship that provide stability to traditional Agbaja values in the social, political, economics, and religious life of the people. Consequently, this study would add to the existing literature on African traditional Religion and worship systems therein which serviced the religious ritual life of Agbaja people. 1.5 Scope of Study. In this research, the researcher concentrates more on the Agbaja people of Enugu West in Enugu State with regard to the major or fundamentals of their traditional worship systems. The Agbaja include Ezeagu and Udi Local Government Areas in the present Enugu State. They share among others the Wa Wa identity as contained in Anigbo (1978:47) when he posits that: This include Udi, and Ezeagu. In normal circumstance Wa Wa is an expression meaning no but it has since become a term of identity Means not only sub-linguistic group, but also becomes synonymous with inferiority, ignorance, poverty and illiteracy.

22 Research Methodology: This research has a wide spread in its method. The researcher consulted textbooks, Journals, bible, dictionaries; the researcher involved also his little experience over the years in studying religion. The consultation of knowledgeable informants was never kept aside. He embarked on field work to see things himself. The internet was very useful in this work. At the end, descriptive and comparative analytical approaches were used. For example, the work is able to in same areas to describe the nature and position of some other religions, compared with African Traditional Relation. And able to describe and compare the views of some cultures /scholars or authorities. 1.7 Definition of Related Terms: In this work, the following terms are defined: Religion: Hornby (1974:988) defines it as the belief in existence of a god or gods. Onyeidu (2001:14) also asserted that: as early as 1912, James Leuba had collected some forty-eight definitions of religion. But none of these was accepted as the correct definition

23 23 of the term religion. While many of the definitions are arbitrary, others are subjective. Arinze in Ugwu and Ugwueye (2004:2) defined it thus: subjective, religion is the very consciousness of dependence on transcendent being worship. Objectively, religion is a complex of truths, laws and rites by which man is subordinated to the transcendent being. Idowu in Ugwu and Ugwueye (2004:3) sees religion as the belief in the existence of a supernatural ruling power who has given man a spiritual nature which continues to exist after the death of the body. Religion has different definitions by different scholars due to its enigmatic and elusive nature. This has occupied a lot of writings in the field of religion as a discipline. Awolalu in Ugwu and Ugwueye (2004:4) defines African Traditional Religion as:.the indigenous religion of the Africans. It is religion handed down from generation to generation by the forebears of the present generation of Africans. It is not fossil religion (a thing of the past) but a religion that Africans today have made theirs by living it and practicing it. This is a religion that has no written literature, yet, it is written everywhere for those who care to see and read. It is largely written in the people s myths and folktales, in their songs and dances, in their liturgies and shires and in their proverbs and pithy sayings. It is a religion whose historical founder is neither known nor worshipped; it

24 24 is a religion that has no zeal for membership drive; yet it offers persistent fascination for Africans, young or old. This religion of Africans is a long existing religion, and however not foreign to them. Ekwunife (2003:1) defines the Igbo Traditional Religions as: Those living institutionalized religious beliefs and practices which are rooted in the past Igbo religious culture; a religion that was transmitted to the present overt and covert votaries by successive Igbo forebears mainly through oral traditions (myths and folktales, songs and dances, liturgies, rituals, proverbs, pithy sayings and names),sacred institutions like sacred specialists and persons, initiation rites, festivals, sacred spaces and objects and religious works of arts; a religion which is slowly but constantly updated by each generation in the light of new religious experiences through the dialectical process of continuities and discontinues. It revolves around the beliefs, customs, rites, rituals etc that were handed down by the past generations to the present, and the present is expected to pass it on to the future generation (s) yet to be born. In further explanation, Onyeidu (2001:20) states that: This was the primal, primordial, and native religious experience of the people of Nigeria before the coming of Christianity and Islam to the country. It has no founder. Rather, it was a collective heritage of the people from their ancestors

25 25 Ajayi (1981:1) corroborates Onyeidu when he says that these religious beliefs and practices had been in existence from time immemorial and are still adhered to today by many Africans We can notice in all, that scholars are of similar if not of the same views on the African Traditional Religion in respect of its holistic nature and outlook. African Traditional Religion should be generally accepted as such in its context. Worship: is an aspect of religion that has been seen by many authorities as an act of paying reverence to the supernatural or other beings (living or non-living beings) It involves supplications, humility, requests, special body positioning etc. Hornby (1974:1379) defines it as the practice of showing respect for God or a god, e.g. by praying or singing with others at a service etc. This definition fails to include rites, initiations, rituals, private worship etc adequately. To worship God is to ascribed to him Supreme worth, for He alone is worthy. Religion is about faith and worship (Onyeidu, 2001:31). Onyeidu covers many aspects of worship, but directs worship to the supreme God by using capital G

26 26 and H. In African (Igbo) Traditional Religion, worship is ascribed to both deities. Worship covers every religious activity directed to Deity /deities in humility, reverence, and submission to the supernatural or spiritual will. that: Idowu (1962:129) while discussing the cult of divinities There existed a sharply defined spiritual line of demarcation which could not be crossed except with due and adequate precautions, and that there was an irresistible urge in man to have contact with supernatural world because of man s dependence upon it. He sees worship as an imperative urge in man. Worship is not inborn in man rather it is an urge in man but an irresistible urge to have contact with the supernatural world. Therefore worship was introduced by man, in the dateless past, in an attempt to draw a spiritual line of demarcation. writes: This was also the position of Ajayi (1981:42) when he Worship in the religion of West African people is essentially ritualistic and liturgical. The liturgy and rituals follow sets, fixed and traditional patterns. These traditional patterns are carefully preserved and systematically followed because can be efficacious.

27 27 Ajayi shares the same opinion that the traditional worship was traditionally patterned, meaning that West African forebears instituted it with precautions, and it is followed by younger generations. Worship according to Okafor (2001:21) is, the act of showing a special or great reverence, honour or respect to God or a god or nature. Ifesieh (1989:92) defines worship as man s response to the appearance of the Holy-that is, to the sacred transcendent power of being. Mbiti (1975:60) sees worship as a means of renewing contact between people and God or between people and the invisible world. In the same vein, Quarcoopome (1987:85) define worship as the spontaneous expression of man s experience of the divine whom he considers to be the ultimate reality. According to these writers, worship entails recognition of man s dependence upon God, god (s) or nature. In an internet extract, Evangelical Lutheran Church in America (2001) 30 Jan; 2009 conceived worship as the gathering

28 28 of the faithful around word and sacrament this church sees worship as a sectional and congregational affair. Onunwa (2005: ) defines worship in a purely religious sense as a response of respect and honour to spirit beings. He goes further to explain that the courtesy and respect which the Igbo accord a man cannot be said to be worship in pure religious sense, according to him, three key words translate the term worship in Igbo religious concept. They are: Ofufe, Igommuo and Nsekpulu (sic). Worship in Igbo religious concept does not end within these three terms- Ofufe, Igo-Mmuo, and Nsekpulu, as there are more names of religious activities that could be seen as worship terms. For example, Ikpo- Isi -Ala also translates the term worship. But Onunwa is making sense when he says that courtesy and respect given to man should not be seen as worship in pure religious sense.

29 29 CHAPTER TWO LITERATURE REVIEW Many literary works by Igbo scholars fail to expose Igbo traditional worship as religious worship as in other religions of the world. Literary works of some authors would be used here to gain insight on the theme under review. Some effort is made here to present some facts and ideas on Igbo (Agbaja) worship. The sub-tittles in this chapter on literature review target to X-ray the possibility, existence, and essence of worship in Igbo. 2.1 Traditional Worship before Christianity and Islam Worship cannot be devoid of human desire and experience but God remains the arbiter as far as worship is in question. Okafor (2001:23) Observed that: The first thing to have in mind here is that he is God who instituted worship before the existence of the desire to worship came into heart of man. Before the LORD God created all things in the dateless past, he desire above all things that man offers him a sincere worship, meaning that worship has its origin from God s desire to be worshipped Worship traditionally in Agabja is also as old as the people. Worship according to the people s tradition has an in-depth entanglement with their culture. Worship in Agbaja obeys tenets

30 30 of their culture. Onwu (2002) continues while referring to the Igbo, that the people s religions itself is an intrinsic part of the people s culture in a broader sense. The Agbaja as an Igbo integral shares this religious feature Onyeidu (2001:20) supports this perception when he states that the African Traditional Religion is polytheistic and culture bound. In the same vein, Gbenda (2006:4) points that African Traditional Religion is the religious tradition of African peoples that is based purely on their culture. Therefore, it could be agreed that any influence on culture of any part of the traditional African society, has effect on that people s religions and worship. Okwueze (2003:87) in Ezeh (2004:56) states that: Christianity has led to a change of consciousness (read worldview) on the part of his Igbo people the only way Christianity and Islam may now be denied among the religions in African is if religion here is considered historically. Certainly, the presence of the two religions is now well felt. From what Ezeh is advocating, the traditional religious societies had their original systems of worshipping God and other practices in their religions and culture. Okafor (2002:4) in an attempt to throw light on the traditional religious worship before

31 31 the emergency of Islam and Christianity in Aguobu-Owa, a community in Agbaja, writes that: Before this era, we believed in Ogbanje, Osu-cultic slavery, ancestor and Ancestress, Igba-Ogwe, Akakpuru, Ugwu, Ani, Ofili, Onu-anyanwu, Ndi-ihe and Ani Ndi-ihe, Ituchi-mmadu n alusi et. Today majority of Aguobu Owans have replaced Ogbanje belief with Adoration Fr. Mbaka, Healing Mass Fr. Ezeh (then/ before) healing mass Fr. Ilechukwu (now occasional) Pentecostal churches Deliverance services /Activities etc.. These beliefs in the words of Okafor are acknowledged with so many traditional worships and rites. None of them existed with popularity without series of worships and rites before the advent of Christianity and Islam. Those aboriginals who joined Islam also deviate from the original systems of worship and beliefs even though they share more similarities with the traditional worshippers than the Christian adherents. 2.2 New Testament in Life of the People The New Testament section of the bible has some influence in the life of Agbaja people. It effects their system of marriage, it brought the belief that grace is preferable to law, the belief in baptism, it is introduced alterative festival and festivities like

32 32 Christmas, Easter, Lord s Supper etc. It introduced more popular and regular days of public worship like Sundays, Saturday, etc. It also introduced the idea of denominational religion to the people. Writing on the days of worship in Christianity by different denominations Anyacho (2005:190) points thus: Christian faith is highly expressed on days and occasions set apart for Christian worship. Traditionally, Sundays have been popular days of Christian worship. It is the great day of Christian assembly all over the world. Starting from Sunday morning to late hours in the morning or early afternoon hours Christian services are conducted in churches all over the world there are, however, some Christian organizations such as the Seventh Day Adventist and other Judaico-Christian denominations that worship on Saturdays instead of Sundays Some denominations have special days as their mid week worship days It is noteworthy that Christianity is the religion of the New Testament irrespective of the fact that some references are derived from the Old Testament. This is why whenever Christianity is mentioned; the New Testament is expected to preoccupy our minds most. Anyacho has pointed for us here, the popularity of some Christian days of worship, by different Christian denominations, but in Agbaja days of worship vary from one community to the other from one particular shrine to the other, and from one deity to the other. And every practitioner

33 33 or worshipper lives as a full-fledged member of every shrine, and every deity in any of the communities except a shrine or deity sanctions him/her because of one offence or the other. On baptism Anyacho (2005:192) continues that baptism is administered in the churches as a sign of accepting one into the body of Christ Instances of baptism recorded in the bible are elaborated by in Agha (1999:29) when he emphasized that: Apart from John s baptism in the River Jordan which many people believe was by immersion, the first recorded baptism by the disciples under the great commission in Matt 28:19 was received by three thousand on the day of Pentecost there is no indication in the narrative as the exact mode of baptism used. The obvious things in the instance here are presence Holy Spirit and Water which are basic in any Christian baptism. In the traditional Agbaja society, acceptance of one as a member of the traditional religious worship community/society is automatic especially, from the day the naming ceremony was done for the child. The child is not taken to any shrine, or river, he/she is named in his or her father s house. The ceremony was compulsorily administered by a priest. Today, the people change from the traditional religious /parental names to biblical names

34 34 as a result of baptism, either in the church, or in natural water and by the clergy. Moreover, the society began to witness an introduction of a different wagon of names and interpretations to spiritual figures in prayers, unlike the original names and interpretations to spiritual figures it had. It was only the ancestors/ancestresses that are mentioned in prayers, the trees, the mountains, the hills, moon and stars, the earth, form the routine of prayers that sees the use of Kola nut and invitation of the God Almighty- Chukwuokike Obioma. or Chineke to eat kola as basic. The ancestors, earth goddesses, hill deities etc are being influenced by invitation of the God the father, God the son, and God the holy spirit (the trinity/the three persons in one God). In the book of Matthew 6:9-13 Christians are given a general prayer format popularly known as the Lord s Prayer. Apart from this, in the Acts 2:16, 2:30 2:23, 4:10,2 :24, 2:33, 3:20-21, 2:38 another prayer format in form of teachings about the sonship, dedication, glory, and victory of Jesus becomes incorporated in the churches prayers. In the words of Ituma (2003: ). He says;

35 35 By the time we organize all the speeches in acts we arrive at the apostolic kerygma. This could also be called the primitive or early church kerygma. A. the scripture prophecies are fulfilled and the messianic age is already inaugurated by the coming of Christ b. Jesus was born of the seed of David In regard to this kerygma, it is notable that it gave rise to apostolic creed which is prevalent is many Christian churches. These two prayers are very important among the Christians, for they bring out names of the Christian spiritual figures, and interpret their persons, positions and the hope of the adherents or votaries. This prayer as contained in the New Testament has influenced the Agbaja traditionalists that most of them end their prayers in public gatherings by adding in the name of Jesus Christ our Lord and savour and the Christians in the gathering will always shout amen! Due to excess happiness that the prayer said by a traditionalist ended with Jesus and not the ancestors. Okafor (2002:5) fashions out the influence of the New Testament in the people s life when the continues that: Socially, it is no more the prominent feasts as Ayimayi /Akwali, Ibono and Akani but nowadays- New Year, Easter, and Christmas are leading cultural festivals. Dances included Nama, Abiadiekwe, Akwumeche enyi, Igwedum, Igba-Akwuna etc down to Ayakata, Apama, Makojo Ejemmiri, Achikoroetc in 1980s. From 1990s till date, it is Igbaeze, Adamma

36 36 These changes or influence in Okafor s words above, came out mostly from the teachings contained in the New Testament. For example, in the issue of marriage though he did not discuss it there, but the Agbaja people never saw it religiously wrong to marry more than one wife. The Old Testament people even practiced it. But the New Testament Gospel teaching teacher came up with the idea of one man, one wife. For better for worse, till death do us apart. Even the pre-requisites for marriage among the people have started facing some changes in most places in Agbaja Land. The New Testament really influenced the people s life that even the youths have become unaware of so many cultures and traditions. Onwu (2002) condemning the traditional worship just like most the New Testament teacher writes thus: No community is complete without the shrine of the god of the land. The god of the land in context refers to the Earth-goddess whose influence is very great it is at this stage that the Igbo abandoned the worship of Chineke-God to the worship of the created things Ala and other created divinities (sic)

37 37 Onwu takes the worship of gods /divinities like the earth goddess as an act of abandoning the creator God-Chineke or Chukwu. The Igbo believe that it is an act of reverence to God not rejection. They believe that Chineke-God is too great to be spoken to directly at any time, he should not be equivalent to gods/divinities. It is just like when one wants to see Yar Adua the President of Nigeria, he sees the receptionist(s), and then the secretary, till he gets to the President. 2.3 Elements of Traditional Worship. Elements of traditional worship are those features found in the traditional religious activities/ worship. Onyeidu (2001:32) points that elements of worship include prayers, dancing and singing, sacrifice, communion and sermons. Onyeidu s list has five elements of worship, but this work is interested in reviewing five element of worship but libation takes the place of communion in Onyeidu s list. They include; prayer, sacrifice, and songs and dances, libation and sermons. Other elements of worship like pledges, vows and promises, blessing, salutations, invocation, and communion are not basic in this work. Taking these elements one after another, sacrifice in its ritual and

38 38 ceremonial use means making sacred an offering that becomes divinized (Ugwu and Ugwueye, 2004: ). In worship, when an item is offered, and is consecrated, it becomes a sacrifice. Anyacho (2005: 265) sees sacrifice as one of the visible parts of the traditional worship, and as a means of accomplishing transaction between the world of man and that of the gods. Ekeopara (2005: 40) had viewed sacrifice as an act of transforming the ordinary or profane into the sacred or holy realm. Quarcoopome (1987: 89), had also discussed sacrifice as, man s best means of establishing and maintaining cordial and intimate relation between himself and his object of worship. Ekeopara (2005:4) defines it as religious rite or ritual in which something (gift) is offered or sacrificed to God, Supreme Being (African), gods (minor deities), ancestral spirits, in order to establish, maintain or restore a good relationship between man and the sacred order. Quarcoopome and Ekeopara are of the same view that sacrifice is the sacred means of contact and communion as well as means of establishing and maintaining a good or cordial relation between the worshipper(s) and object of worship (sacred order). Madu (2004:123) emphasized that generic name for sacrifice in Igbo is Aja.He continued that the term

39 39 seems to refer to the consecrated offering to the spirits. These views are the views of African traditional religious whizzes. They seem to agree with one another that animals, food, clothes, money etc form the term sacrifice in Africa Religion. But Mbiti (1969: 59) has different idea when he said: Sacrifices and offering constitute one of the commonest acts of worship among African peoples, and examples of them are overwhelmingly many. Since these two terms are often used loosely, I shall try to draw a distinction in this book. Sacrifices refer to cases where animal life is destroyed in order to present the animal, in part or in whole, to God, supernatural beings, spirits or the living dead. offerings refer to the remaining cases which do not involve the killing of an animal, being chiefly the presentation of foodstuffs and other items. Mbiti is of the opinion that offering is different from sacrifice. While sacrifice involves killing of animal, offerings constitute foodstuffs and other items which can be money, clothes etc. It could be assumed that in the killing of animal in Mbiti s distinction between sacrifice and offering includes killing of human beings (human sacrifice) that means when human being is consecrated to the supernatural, it could be assured to be sacrifice not offering. Apart from African religious conception of sacrifice, Okafor (2001:24) writes thus: This was very important in the Old

40 40 Testament worship. It was almost impossible in the Old Testament time to worship without sacrifice. Sacrifice does not catch up with its quietus in Agbaja/Igbo Traditional Worship. As it was applied in the Jewish Religion (Judaism), so it is in Agbaja Traditional Religion. Okafor (2001:24-26) continued that there were five main sacrifices or offerings in the Old Testament, which included; burnt offering, grain offering, fellowship, sin and quilt offerings. In African (Igbo/Agbaja) Traditional Religion, there are also some other types or kinds or forms of sacrifice. We shall see them very snappy as we go. Among the Agbaja, offering of items like sheep, soft and hot drinks, cassava-abacha (tapioca), and water yam-mbana or Abi are not used as sacrificial items. In worship like the annual worship called Obubu ani mmanya - giving of drinks to the earth goddess (done at the fifth moon of the year) in which ram, goat, drinks (beer or palm/ raffia win), cock, hen, kola nut (oji Igbo), food of different types, day old chick-nwaulom/uvuli/nwwasili-okuko, tortoise-mbe/nnabi, and avukeokuko - a breed or species/ variety of local fowl with very scanty feathers that makes it impossible for it to fly. The avuke is principally used to ward off any evil the land might have

41 41 contacted, before this annual worship commences. Avuke, mbe and uvili-okuko are drawn or pulled on the ground at the earth goddess shrine by the priest officiating to show purification before worship properly takes its shape with eating, drinking, singing and dancing, it is necessary and crucial to note that the people direct their sacrifices to God. Parinder in Ajayi (1981:93) while discussing object of sacrifices in Igbo Religion points that: even if sacrifice to God is rare, yet all offering to lesser gods are regarded as ultimately destined to God; the sacrificer will say, chukwu eat kola, ancestors eat kola. The fact that chukau s name is mentioned first shows the high esteem they regard him. From the foregoing, chukwu remains the object of sacrifice despite the involvement of other lower spirits. Various types of sacrifice exist. Sacrifice is broadly categorized into different forms. Quarcoopome in Ugwu and Ugwueye (2004:97) had eight types of sacrifice, they are; human sacrifice Achebe (1958:43) records this type of sacrifice as both involuntary and human sacrifice in the forceful killing of Ikemefuna in his Things Fall Apart, that is the use of human beings for sacrifice, Votive sacrifice: is made in fulfillment of vows or promises made to deities or ancestors. Meals and drink

42 42 sacrifice is almost done daily with meal and drink at any place, be it the family shrine, in the compound, farm etc. Gift or thank sacrifice: is sacrifice made to the supernatural in appreciation of good things done to man like life, wealth etc. substitutionary sacrifice: is a sacrifice in which a victim(s) is used in alternative for an agreement and sometimes to ward off attacks, evil, or misfortune or to appease the spirit of the earth in favour of a suspected person or human being. Propitiatory sacrifice: is made usually to an oracle or divinity for pacification or appeasement during national or societal crises like famine, serious illness, epidemic etc. Preventive sacrifice is made as a precautionary measure to ward off or evil or misfortune. Omiegbe (2001:69) admits that the items of preventive sacrifice and propitiatory sacrifices are offering items like money, foodstuff, cowries, drinks, and clothes, and sacrifice of dead dogs, cats, fowls, or eggs. Foundation sacrifice is done at the laying of the foundation of a building, community, market, public squares etc. This sacrifice combines with propitiatory and preventive sacrifices, aimed at appeasing the spirits of the earth that all may be well. Apart from these eight types of sacrifice, Arinze in Ugwu and Ugwueye (2004:92) add another type of sacrifice called funeral

43 43 sacrifice which combined those sacrifices made at funerals to the ancestors to ask them to accept the spirit of the dead/deceased into their company and abode irrespective of his or her shortcomings and misdeeds. This is also to express to the ancestors that the living people while on earth certify his or her future happiness, and should therefore be accepted in their bosom. Moreover, another type of sacrifice exists, that is job or profession sacrifice: it is a sacrifice made to ask the gods to keep making one s profession or job flourishing. Ekeokpara (2005:44) has additional types of sacrifice which include: Peculiar, expiatory, petition and negative sacrifice. Ugwu and Ugwueye (2004:81-82) categorized sacrifice into different forms. One taxonomy is the Latin expressions namely dos ut des and dos ut abeas. The other is categorized as voluntary and involuntary. According to Ugwu and Ugwueye, dos ut des is type of sacrifice meant for appeasement of the gods while dos ut abeas is made to ward off evil spirits. Then, the voluntary sacrifice is when the victim willingly volunteers to be offered as a sacrifice. Involuntary sacrifice is when the victim is sacrificed unwillingly or against the victim s will.

44 44. Ekeokpara (2005:42-43) presents the steps taken in sacrificing thus: But in any sacrifice, the following steps must be taken, that is, the procedural flow of sacrifice. (1) PRESENTATION: This is a formal presentation of the victim (gift) which may be briefly or elaborately done (2) CONSECRATION: Formal consecration of the victim (gift) which is sometimes verbal or some action by which the victim is offered to the gods/god/spirits (3) INVOCATION: consecration is followed by invocation, during which the sacrificer pours out his heart before the gods with the aid of the sacrificial. (4) IMMOLATION: finally, the victim is killed for the sacrifice. But it must be noted that it is not all cases that the sacrificial victim is killed From what Ekeokpara has said above, it is obvious that there are procedures orderly followed in making sacrifices especially in African Traditional Religion, and four steps are principally followed, according to him. Prayer as an element of worship is the commonest act of worship. Mbiti (1969:61) states thus: Prayer may or may not always be accompanied by sacrifices and offerings and most African prayers are short, extempore and to the point, though there are also examples of long and formal prayers. The majority of prayers and invocations are addressed to God, and some to the living dead or other spiritual beings many of whom serve as intermediaries. In addition to what Mbiti has stated, Ifesieh (1988:73) postulates;

45 45 If prayer brings out clearly the most interior life of religion in man, it stands theologically, religiously and existentially (practically) that it is the great act of religion. It is something that is not and will never be static but will always be the great religious act whose fundamental ethos is realized in activity in time, on the one hand, and yet, transcending this very time. That is to say, whoever prays acknowledges his/her contingency and his/her transcendental source of existence Writing from the Christian view point, Okafor (2001:62) adds: prayer is the act of talking to or communicating with the Supreme Being or higher beings. Sometimes it is offered in a silent form and sometimes audibly. But in whichever way it is offered, whether silently or audibly, the important thing is the condition of the heart. The psalmist says, if I cherish iniquity in my heart, the lord will not hear me. Therefore answers to prayers depend on whether one s heart is clean; this is especially true in the religion of Christians. Gbenda (2006:65-67) discusses prayer from the biblical and traditional point of view. He asserts: Prayer, a universal religious phenomenon of all religions, has a long history of practice and development throughout the ages. In the bible, prayer is worship that includes all the attitude of the human spirit in its approach to God. Prayer is based on the conviction of supplicants that there exists the transcendent or unmoved mover who is capable of influencing all departments of life and who has a relationship with man prayer in the Jewish religion was founded on the realization of the people that God was with them The disciples of Jesus emulated Jesus attitude to prayer and it become part of church life Nigerian traditionalists are not unaware of the role of prayer in their religious life. With prayer, they can pour their heart to God. This is true

46 46 of the Igbo, Yomba, Tiv, Ibibio, Kanuri, Chamba, Jukun, etc. From what Mbiti, Ifesieh, Okafor, and Gbenda have pointed out, it is understandable that prayer is a common feature and phenomenon in every religion. Again, they agree that it is man s awareness and acknowledgement of the Supreme Being or transcendent reality. Prayers in traditional worship among the people of Agbaja are of both long and short based on the nature of the worship. Prayers, invocations, blessings, and salutations always go together. It is very hard to separate prayer, invocation, blessings, and salutations. Therefore prayer always carries all of them along the line during worship. From tradition, prayer is centrally known by Agbaja people as Igo ofo which is commonly done by the eldest according to the genealogy/consanguinity, and professionally by a traditional priest. As Christianity and modernity came, the term Igo ofo was baptized in their nomenclature as Ekpere. Prayer takes majestic position in the people s act of worship. Adibe (2008:28) observed that prayers and invocations flow with sacrificial rites. Adibe tries to make us understand that prayers, invocations, and sacrifices occupy a significant space in traditional worship. Therefore, they are