Igbo Worship and its Paraphernalia
God and Idols
It first must be stated that the Igbos believe in one, all-powerful , all-knowing, pre-existing, indescribable, unseen, invisible God and Creator who is called Chukwu (The Great God) or Chineke (The God Who Creates). A compound name of Chukwu is Chukwu Abiama which means, “The God of Abraham.” Is this not also the description of YHWH God of the Jews and Christians?
There are images missionaries found in Igboland which have been mistaken for idols, when in actuality they were images of ancestors, such as Eri, etc. But there were no images found designated as Chukwu or Chineke. Igbo Nri preists have confirmed this by first deeming there is no God but Chukwu Abiama and that the images represent the Igbo ancestors because before the white man, there was no photography and the carved image was the way the Igbo preserved the image and memory of their ancestors. Today, images are not used, because of the advent of photography; photos have now taken the place of carved images in obi’s (Igbo shrines). This is similar to the board of names with a light bulb beside each name found in Jewish synagogues today. It is believed that Chukwu heeds those who honor and respect their ancestors who have gone on before to be with Him. Sadly, this has been mistaken by missionaries and anthropologists as idol worship or at best ancestral worship.
Some have mistook the word “Chi,” equivalent to the Hebrew word “El” meaning “God,” to be one’s “personal deity” instead of recognizing that “Chi” means that Chi/Chukwu is personable to them. It literally means “My God.” So in other words, Chi means that each Igbo person has a personal relationship with Chukwu.
Chi also brings the connotation of “life” or “life force” and is very much like the Hebrew word for life which is Chai.
True, paganism and false gods have been found among the Igbo but only as a result of being influenced by other tribes which were their neighbors. Even this should cause us to connect the Igbo to Israel because why was Israel exiled out of the Land in the first place? Because of their inclination toward idolatry.
I should also mention here what is in Igboland is called the Ikenga which is liken unto the angels on the Ark of the Covenant or one’s own guardian angel. In Judaism, as in Igbo culture, one’s home (obi) is considered a temple, modelled after the Tabernacle or Temple in Jerusalem; it is not uncommon to see replicas of what is found in the Tabernacle/Temple such as Menorahs or even images of angels. Angels were in the Temple, In the Igbo obi there is an image called the Ikenga and it is a type of guardian angel mistaken by outsiders as one’s personal household deity.
The angels in the Jerusalem Temple were made of aromatic cedar overlaid with gold. The Ikenga is usually made from the ogirisi tree, sacred to the Igbo, which is an aromatic evergreen tree. The Ogirisi are also used as grave markers.
As in Israel, so in Igboland.
Ofo
The Ofo is a staff of authority carried by Heads of family and clans as well as elders, leaders and or ruling authorities in Igboland, which is likened to Moses’ staff which was used to render judgment upon the people or call down curses upon Israel’s enemies.
Prayer
The formulation of Jewish prayer and the prayers of the Igbo are strikingly similar. In Judaism a standard opening for prayer, especially in the prayers called the “Amidah” is; “Blessed are you Oh Lord our God, God of our Forefathers, God of Abraham, Isaac and Jacob…” In Igboland it is common to open certain prayers with, “Chukwu, Chi nke nna nna anyi ha…” which translates to, “Great God, God of our forefathers…”
It should also be a note of interest that Igbos prayed with their heads covered as does the Jews, prior to the coming of the white man and the advent of Christianity. As in Israel, So in Igboland.
Special Times, Holy Days and Festivals
I will be brief and general in my description of these events as all Igbos have such festivals but they are called by slightly different names and have slightly differing traditions accompanying them in various parts of Igboland.
Leviticus 23 gives us a rundown of the High Holydays of Israel and as one shall see, The Igbos also has their version of these Holy Days and festivals.
Sabbath
Exd. 16:23, 23:12, 31:15-17, 35:2-3, Lev. 23:3
Igbo’s have an 8 day weekly cycle which “Eke Ukwu” is the rest day. Some have speculated that the 8 day cycle came from Jeroboams decrees which would mean Igbo’s are more Israelite than Judean, seeing as Jeroboam rules the 10 Tribes of the Northern Kingdom.
Before the white man came, the Igbo day as the Jewish day is from sunset to sunset.
As in Israel, so in Igboland.
New Moon
Num. 10:10, 28:11, I Sam. 20:5, II Kings 4:22-23, Psalm 81:3, Ezek. 46:1, Isa. 66.23, Col. 2:16
Igbos has kept a Lunar Calendar much like that of Israel with set days for feasts and celebrations which mirror one another as the reader will soon see. However, due to the Influence of the Christian West observing the Lunar Calendar is not practiced as it once was.
Exd. 12:1, 16:1, 19:1
Along with the New moon is the sanctification of the new month as well. Just as pre-Babylonian Jews had no names for the months, so too Igbos count and not name their months. This testifies to the fact that a wave of Israelites came to Nigeria prior to the Babylonian and Assyrian captivities.
As in Israel, so in Igboland.
Passover
And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. – Exd. 12:8
The Olite Festival in Igboland is very similar to Passover among the Jews. Animals are slaughtered and eaten with bitter leaves and yam. This too shows that despite there being a Pre-Exodus-Exodus of Gadites that settled Igboland, many Israelites came Post Egyptian Exodus to be with their brothers and carried the tradition of Passover with them.
The Oriri Achicha festival in Igboland is celebrated by eating unleavened dried bread made from cocoyam and is the same as the Jewish Feast of Unleavened Bread. Like Passover this feast takes place in the evening, a long walk takes place in the bush with priests and elders taking the lead, this is like a re-enactment of the Exodus from Egypt.
As in Israel, so in Igboland.
First Fruits
Deut. 18:4, 26:2, 10, Lev. 23:10-22
The New Yam Festival (Emume Iri Ji) is also much like the Festival of First Fruits (Exd. 23:16) which one is not to appear empty handed before the YHWH/Chukwu respectively. In Igboland the best of the first fruits is dug up and presented and after which a blood sacrifice is made (usually a chicken) and then the feasting can begin.
Also no one is permitted to eat the first fruits in Igboland until after the Iwaji, ifejioku festival which is similar to the harvest festival and sacrificial rituals as seen in Leviticus 23.
As in Israel, so in Igboland.
Blowing the Ram’s Horn (Shofar)
Exd. 19:16, Lev. 23:24, 25:9, Num. 10:1-9, Josh. 6:4, Hos. 5:8-9, Isa. 27:13, Psa. 81:3-4, I Cor. 15:52
Igbos use a ram’s horn that the Jews call a Shofar, or even an elephant tusk (usually only Igbo Rulers) to call the village together for various kinds of meetings.
There is a festival in parts of Igboland known as Ilo Mmuo (Reconciling with God) is similar to the Biblical festival of Yom Teruah (Feast of Trumpets) more popularly known as Rosh HaShannah.
As in Israel, so in Igboland.
Atonement
Lev. 16:6, 23:26-33, Deut. 21:6-8
As in Israel, so in Igboland; a blood sacrifice is required for atonement.
Lev. 16:7-10, 21-22, 26
Israelites and Igbos also share the concept and custom of the scapegoat as seen in the passages above. In many parts of Igboland the sins of the clan is pronounced over a he-goat after which it is let loose.
In Igbo land the Festival of Iba Nzu, Isu Osisi and Ikwa Akuto is like Rosh HaShannah (New Year) and Yom Kippur (Day of Atonements). Iba Nzu is a six day dfestival, the first three days, elders cover themselves in white chalk and seclude themselves in their homes for three days with no contact with anyone and the last three days they come out and are seen about the community and on the seventh day is Isu Osisi and at the end of this day the elder men and women go to the home of the chief priest for a feast. Next comes Ikwa Akuto where the women of the community gather at dawn and call down death curses upon the evil doers of the community and petition Chukwu Abiama to forgive the community of their sins. After which broken vessels are thrown into the forest, the women go home and take a ritual bath, this constitutes the end of the Igbo year.
In Jewish practice there are ten days, five of which a person reconciles with God, the other five days a person reconciles with his fellow man. It is also traditional to wear garments of white during this time. This corresponds to the three days of seclusion and the three days of being seen in public. The covering of white chalk is like the Jewish wearing of white clothes during this time.
In Judaism one last meal is eaten before the fast of Yom Kippur (Day of Atonements), the next day, one takes a mikvah (ritual bath) and is a day of confession of sins and a call for justice with the tearing of garments before the day ends, when it is considered that the books of judgement are closed for the year in heaven and everyone’s fate is sealed till next year. This is very much like the Igbos Ikwa Akuto ceremony. One can obviously see the striking parallels.
Also pertinent to the concept of atonement is that of purification which in Igboland is called Ikpu Aru Na Ana Igbo. This takes place when odd happenings, great misfortunes and strange unexplained negative occurrences such as crop failures, untimely deaths, miscarriages, plagues, etc., happen that causes the Igbo elders to take notice and declare that some “Aru” (abomination) has brought such things about. The abomination is made known through consultation of Chukwu by the Nri priests and then a purification and or atoning ritual takes place.
As in Israel, so in Igboland.
Feast of Tabernacles – Sukkot
Lev. 23:33-39, Num. 29:12, Deut. 16:13
This festival is called in Igboland, “Ima ntu” or “Ima Igu” in Aguleri and it is called by other names in other parts of Igboland, but the festivals are all essentially the same. During this festival the Igbos reside in a tent or temporary shelter (usually of palm fronds, branches and other indigenous foliage) for 7-8 days, sometimes longer.
The Ijele is a type of booth or shrine made in Igboland which to me resembles a Sukkah/Booth. It has “images” surrounding it which as stated earlier we know to be representory of ancestors and not idols. This is especially pertinent because during Sukkot it is traditional to invite the Patriarchs and ones deceased ancestors into the Sukkah to participate in the festivities.
As in Israel, so in Igboland.
7th Year
Exd. 23:10-11
The Sabbatical or Shmita year as it is known in Judaism the Igbos practice as well. They farm the land for six years and let it lay fallow the 7th year. Some places in Igboland cultivate for 4 years and allows the land to rest on the 5th year.
As in Israel, so in Igboland.
50th Year - Jubilee
Lev. 25:8-10
This 50 year celebration is still observed all over Igboland and is called by various names in different parts of Igboland, but the celebration is essentially the same everywhere you go.
Closely tied with Jubilee is the redemption of land found in Lev. 25:23-28 and Igbos too do this as did the ancient Israelites. Igbos also practices the concept of land which is not redeemable as if found in Lev. 25:30.
As in Israel, so in Igboland.
Priesthood and Sacrifices
High/Chief Priests and Priests
Leviticus 8:12-13; 21:1
The Levites filled this role in Israel; the Nri priests do so in Igboland and are thought to have a Levitical linage.
As In Israel, so in Igboland.
Prophet
In Judaism Prophets are called Nevi’im and prophesying among the Igbo is called Ibu Amuma. Like in Judaism a man or a woman can be a prophet in Igboland. Chukwu can speak to an Igbo in a vision or dream. A Prophet will go about the clan announcing that Chukwu has revealed something to him/her and in the evening the clan leaders goes to the shrine of Chukwu in which the Prophet operates from and it is there that the Prophet reveals the prophecy to the people. Depending upon the nature of the prophecy, the leaders will decide on how to act upon what was said, such as if a communal sacrifice may be in order. This is why the Pentecostal and or Charismatic Christianity tend to thrive among the Igbos.
Earthen Altar
Exodus 20:24
In the Torah we read of the Patriarchs building altars of earth and natural stone to sacrifice unto YHWH. Such altars in Igboland are common and are called “Okwu Ani.” They are maintained by hand and not tool is permitted to be used on them. Most other altars in pagan religious use hew stone where as Jews and Igbos use natural uncut earth and stone to construct their altars.
A 12 stone altar exists in the middle of the Niger River in Aguleri where Eri, son of Gad is said to have crossed and it can be seen during the dry season when the water levels are lowest. Recall in Joshua 4 where a 12 stone memorial altar was erected in the middle of the Jordan.
Leviticus goes into great detail regarding various offerings, drink offerings, peace offerings, sin offerings, all of which are practiced to some degree among the Igbo.
As In Israel, so in Igboland.
Removal of Morning Ashes
Leviticus 6:4
Though this deals with the responsibilities of the Levitical priesthood, Israel was considered a nation of priests and so common Israelites voluntarily took upon themselves priestly rituals in daily living. This is an example of but one of them that the Igbo practices as well.
Igbo’s consider it an obligation, mandatory to remove ashes from the previous days fire before one kindles a new one. If not, the holiness or purity of whatever is cooked on the old ashes is thrown into question.
As In Israel, so in Igboland.
Defilement
Leviticus 18:24-30 “Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you: And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants. Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you: (For all these abominations have the men of the land done, which were before you, and the land is defiled;) That the land spue not you out also, when ye defile it, as it spued out the nations that were before you. For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people. Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the Lord your God.”
Such commands as stated above, the Igbo observe just as Israel held their land as holy and sacred and would not do anything considered an abomination to defile it, as In Israel, so in Igboland.
The Land to Israel and Igbo alike is so holy, it is said of both that upon death in a foreign land and in the resurrection, the body too will make its way back to the Land, even if it has to roll underground to get there!
Purification of the Land
Exd. 20:24, Lev. 1-7. Num. 15:1-13, 28:3-8
Just as Israel has various offerings, sacrifices and libations, some of which are used in purification ceremonies of the Land, so too in Igboland for the Igbo.
Holy Ground
Exd. 3:5, Josh. 5:15
When I entered the Shrine at Obu-Gad in Aguleri which contains the stone throne with paleo-Hebrew inscription at the foot of it in cowry shells that reveals that the throne is dedicated to Eri’s father Gad. I had to remove my shoes before entering. There are many other places in Igboland such as this.
Tithe
Lev. 27:30-32, Num. 18:24, Deut. 14:22-29
Caliben I.O. Michael in his book “Our Roots: Igbo Israel Heritage” p. 43 says,
“This is an old Igbo practice that is seldom done now… When Igbos were practicing these in line with the commandment they had no beggars among them but with the neglect of this commandment there is now insurgence of beggars in Igboland…”
Igbos tithe from their livestock and fields, and those who acted as priests take a portion of the tithe brought to Chukwu Abiama and distributed among the less fortunate in the community.
It has been noted that Igbos who follow and respect Omenana believe it so closely resembles Torah, Judaism that Igbos have one of the lowest rates of poverty and crime among the surrounding peoples in Nigeria.
Castrated animals
Lev. 22:24
It is an abomination to offer up such an animal in Igboland, for it will not be accepted by the priests for sacrifice, EVER!
