Context, Content, and Spirituality of igbo Prayers Author(s): Emefie Ikenga-Metuh Reviewed work(s): Source: Research in African Literatures, Vol. 16, No. 3 (Autumn, 1985), pp. 319-348 Published by: Indiana University Press Stable URL: http://www.jstor.org/stable/3819117 . Accessed: 29/01/2013 17:13 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp

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CONTEXT, PRAYERS

CONTENT,

AND

SPIRITUALITY

OF IGBO

Emefie Ikenga-Metuh because it stems from Prayer is a universal religious phenomenon the natural human disposition to give verbal expression to thought and emotion.1 Heiler, author ofthe great classic on prayer, defined of the religious man with God, a prayer as "a living communion which reflects the forms of the social relations of hu? communion manity."2 Thus prayer is the outpouring of one's mind and soul to God, "a going out of one's self," a pilgrimage of "the spirit in This distinguishes prayer from magic for? the presence of God."3 mula or incantation which has been called "oral talisman"?an attempt to conjure or to compel the divine by threats to yield to one's wishes.4 The significance

of prayer as an expression of a person's religi"In prayer," says osity and spirituality cannot be overemphasized. Heiler, "we can penetrate into the deepest and most intimate movements of a religious soul."5 What is said of individuals applies also to societies, cultures, and religious systems. Prayer is not only reliable expressions of people's religious index of their spirituality. Hence prayer, says The study of primary mode of expression."6 African societies should therefore be of great

beliefs but also is an is "a religion's prayers of preliterate interest not only to

Heiler,

theologians and students of African religions but also to psycholoand students of African oral literature. gists, anthropologists, Two monographs on prayers in African religious traditions were pubiished in the 1970s: The Prayers of African Religions, by Mbiti, and Prayer in the Religious Traditions of Africa, by Shorter.7 Both monographs study prayers drawn from many societies which repre? sent diff?rent geographical and cultural areas of Africa. Given the

wide area covered, the emphasis is on the text rather than the con? is only one means of text. As Shorter himself admits, "Speech is There also varied the personal expression. language of symbolic action expressed in ritual and dance."8 Bastide distinguishes the oral expression of prayers from what he calls the "materialized prayer" and "corporal prayer." Materialized prayer occurs when

the worshiper expresses his basic disposition through manipulation of a material object of some kind, for example, a cult object like the ofo, the cult staff of the Igbo (no. 5), while a corporal prayer occurs when bodily actions such as spitting, dancing, or gesturing are used to express communication with God.9 The study of prayer texts in their contexts, therefore, tries, to reflect these three activi? ties as they are performed by the offerer in life contexts and thus to recapture people's deepest thoughts, beliefs, and sentiments.

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Emefie Ikenga-Metuh

The context of a prayer includes also the sociocultural back? ground which gives significance and meaning to its vocal, material, and corporal expression. It also includes the circumstances of time, place, and event which reveal the psychological disposition ofthe he or petitioner as well as the type and depth of communication she wants to make with the divine.

In this essay, I shall focus on the text and context of prayers of the Igbo of Nigeria. The purpose is to study not only the types, structure, and purpose of Igbo prayers but also Igbo spiritual values as seen through the prayers. So each of the twenty-one prayer texts studied here is prefaced with a summary of the context in which the prayer was offered. Where the Igbo text is available, I have put it side by side with the English text. Where the Igbo text is not given by the author, I have reconstructed it from the English text given by the author. Terminology The Igbo use three terms for prayer. The commonest term is ilekwhich has the meaning of "to pleading with." This has pere," the sense of asking persistently as well as with resignation, well aware that the addressee may or may not grant the request. An?

other term often used for prayer is ilayiyo" ("begging," from the verb iyo, "to beg." The common personal name KanayQ Chukwu illustrates this usage. The third ("let us continue to beg God") term used is liigQ ofo," blessing with the ofo, a cult staff. In some contexts however, igo is used with the sense of "to pray." For example, one may tell a person about to undertake a hazardous "agam n'ago ofo" (I will be praying with the ofo for you, you will go and return safely. That is, I will be praying for your safe return). The context determines which of these three terms is used for prayer.

journey,

Prayers to God,

Chukwu

Prayers are offered to God on many occasions. These range from and invocations uttered on the spur of the moment to ejaculations express gratitude for favors received, or to ask for protection from an impending danger. to longer prayers offered at the daily morn? ing prayers and the regular or occasional sacrifices to God. The occasion and context of a prayer to a large extent determines its length, form, and content. Here, I give the contexts and texts of the three kinds of prayer to God.

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IGBO PRAYERS

Invocations

of God

or ejaculatory prayers could be addressed to God at any place, time, or circumstance in life. This was the experience of W. Romaine, a CMS missionary who wrote in 1869, "This you always find among the Ibos. They never speak of futurity without Invocations

admitting, Ahonze Tsukwu, i.e., if it please God."10 Talbot makes a similar observation. "Each morning," he says, "every Ika Ibo raises his hands to heaven, rubs them and says, 'God, I thank you "n I for long life.' give below a number of such invocations and the contexts in which they are made.12 1. Arinze Chukwu Ife ana acho n'uko n'ala Chineke M'onye

m'onye

Thanks K'afuru

oga enye

oga enye amaghi

be to God! What is being sought for in the ceiling, is seen on the ground! The Creator knows whom he will give, But whom he will give does not know.

This is really a short prayer of gratitude made on the occasion of reception of an unexpected gift. "Arinze Chukwu" explained, means "thanks, honor, and glory be to God; this is wholly due to his kindness and graciousness." The other two phrases are proverbs used to explain

the gratuitous

2. Chukwu anokwo'm The ikwuru g'eme Onweghi

nature of God's

gi n'aka

God! What

ihe gbara gi ghari

gift received.

I am in your hands! you say will happen!

Nothing

baffles you!

This invocation is made in time of danger or when someone faces an uncertain future. It expresses both human limitations and insecurity and God's all-powerful and all-knowing attributes. The on and conpetitioner, therefore, expresses his total dependence fidence in God. 3. Chukwu Chineke

imuzikwo ekwela

Emerem gini Bia gbara 'mogu

anya

ihe oj
onye iro

God

are you no longer awake! God creator do not permit an evil thing!

What Come

have I done! and fight on my side against my enemy.

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322 These

Emefie Ikenga-Metuh

are usually made when people have suffered an a from injustice powerful oppressor against whom they cannot de? fend themselves. It is a cry of desperation but with full confidence in the power and justice of God, whom they hope will finally vindicate them. The writer remembers that during and after the Ni? invocations

gerian civil war many Igbo people who could not reconcile the massacres perpetrated against them by the Nigerians and God's power and justice kept on repeating these invocations. Many personal names are abbreviations of invocations addressed to God by parents at the time of birth of their child; are a few examples. There are scores of others: 4. Chukwu

Ebuka

Onyeka Chukwu Okwudili Chukwu Chigolum

Morning

ebubo

onye ilo

the following

God is almighty! Who is greater than God! Let the final say remain with God! May God vindicate me

against the false accusation of my enemy!

Prayers

Morning prayers are offered to Chukwu, God, and the ancestors. The Igbo call this prayer ritual "/#
Both trees are said to grow in Chukwu's com? acuminatd). in the heavens. when is a consecrated of truth. Ofo pound symbol head of the household his own which on his Every acquires ofo, death is inherited by his first son. Every lineage has its own ofo which was inherited from its founding ancestor and thus represent? ing all its ancestors who had successively held it. The lineage ofo is held by the okpara, lineage head and keeper ofthe ancestral shrine. The morning prayers are offered by the head of the household (Cola

at his ancestral shrine or a Chukwu symbol, if he has one. This is the first thing he does every morning, before he speaks to anyone. Seated on his cult chair (mpata) before his shrine, a son or his wife brings him some water in a basin with which he washes his face and rinses his mouth. He then brings out his ofo and lays it on the ground in front of the shrine. He then brings out some phallic chalk (nzu), offers it to God, and then proceeds to draw some straight parallel

lines on the floor before the shrine. The number

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IGBO PRAYERS

of lines each person may draw depends on his rank. Titled men draw eight lines, while nontitled men may only draw four.12 He then breaks a kola nut, chews part of it, and spits it on his ofo, which he now takes up to pray to Chukwu, the spirits, and his ancestors. He hits his ofo on the ground each time he wants to

a point in his prayer. The igo ofo prayer usually consists emphasize of four parts: the invocation, the confession of faults, the petition, and the blessings and curses.13 INVOCATIONS OF GOD, DEITIES, AND ANCESTORS: Chineke taa Oji Chineke (God creator) eat kola. Chukwu Abiama, raa Ochoma Chukwu Abiama (God Al-

mighty) take sweet white chalk.

di n'elu, Ekene! Anyanwu, na Ezenu Ekene Obasi

Ala Nnewi

taa oji

Edo taa oji Ndi Ichie ukwu, tanu oji

ndi Ichie Nta

Onye wetara Ojo,

wetara ndu.

ka anyi na ario nwoke, ndu nwanyi Ndu anyi n'ayo abughi ndu osisi akpu Ndu Ndu

Lord of Heaven, Greetings! Sun, King of Heaven, Greetings! Earth-deity of Nnewi eat kola! Edo (a water spirit) eat kola! Great and small ancestors, eat kola!

Who brings kola, brings life! We are asking for life Life of man, life of woman! The life we are asking for is not the life of a cassava tree

Chineke nyere aku oyibo mmiri ona anu

Chineke, you who gave the coconut the milk which it

Nye anyi ndu n'ihe

drinks, Give us life and wherewith

eji akwado

.ya Gi bu Chineke n'ata n'ogbe Ma anyi n'ata n'ibe Chineke bia nara anyi ojia waa Maka n'anyi enweghi Asi nwata nya ghuba oghuba so n'afo.

aka aru,

to sustain it. You God, eat whole! We eat in pieces! God

come break this kola for us, For we have no hands, If you tell a child to wash

himself, he washes only his stomach

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324

Emefie Ikenga-Metuh Ma oku agunyere adagh

nwata n'aka, ya

arugbu

CONFESSION OF SINS: Onu kwuru njo mgbaghara Onu kwuru mma, mbgaghara Mmefie adighi, Mgbaghara ama adi Ma m'egbughi kwo nne nwoke

Forgive who speaks evil Forgive who speaks good. If there is no offense, there would be no forgiveness. But I did not kill any man

Nke n'ji eduru mmadu

thing, Nor abducted wife.

Nke eji egbu nne nwanyi ma m'atutughi ihe mmadu nwunye

PETITIONS: Ihe anyi na ario bu ndu Nye anyi omumu Nke onye n'eme ya

Nor did I kill any woman. I never removed any man's another's

We ask for life. Give us children,

ka ona agara

give us money. Whatever man does let him prosper by it.

BLESSINGS AND CURSES: Ka ndi ne-ekwurum mma

Both those who wish me

Ka ndi na-ekwurum

good, And those who wish me

njo

Ihe onye na eroru mmadu Ka Chineke n'eroru ya Obiara be onye abiagbuna Olawa mkpumkpu akwana Aka ekpe kwoo aka nni

ya ya

Nke si ibe ya ebena ya!

present respond,

nku kwa

ilIse\"

evil, What one plans for others So Chineke plans for him. Let a visitor not maltreat his host. Nor host injure his guest. Let the left hand wash the right hand Both will be clean. Who pursues a fowl, will fail Let both the kite and the

ewee di ocha Hanabo, Ochu nw'okuko new ada Egbe bere, ugo bere

Those

But the fire given to a child, does not hurt it.

("So

eagle perch, Whoever tells the other, not to perch, let his wings break! be it!").

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IGBO PRAYERS

325

6. Prayers to God

during Sacrifice for Marriage

This prayer was said during a direct sacrifice made to God, on oc? casion of a girl's marriage, by her father in Ihe in the Agwu Divi? sion in north-central Igboland. The sacrifice is called Ikpalu Chineke

(making a sacrificial boat for God).15 The principal objects for the sacrifice include a cock, some large yams, and a boat-shaped container woven from palm fronds. This sacrifice is not Ugbo

required

regularly associated with marriage. On the occasion when it was observed, it was undertaken by the father of the bride for the suc? cess of her marriage, on the advice of a diviner. The officiating priest was the priest ofthe local Earth-mother, Ala Ihe. Although the sacrifice was offered near the shrine of the deity, it was not made on the shrine itself. Instead, the offerings were put in the boat, and the blood of the cock was sprinkled over it while the priest prayed: Chineke, kere mmadu, nee okuko nkea Chineke kere mmadu, nee Ugwuaku nwam Chekwabaram ya Ihe kasi ihe n'uwa, Chukwu, ngi n'eme masi gi,

Nye ya umuaka Debe nwa okorobia bu di ya Nye ya aku n'uba, m ihe nga eri Oburu

n'omuo

God

who created man, behold this fowl; God, who created man, behold Ugwuaku [the bride], my child; Protect her for me!

bu nwa. ka osiri

nkea ga ka owe nye

nwa nwanyi

Oga adi Oburu nwa nwoke, oga adi Ka oghara inwe nsogbu obula n'imu nwa Ka onwee aru ike Ka di ya nwe aru ike Ekpere di ire na be mmuo be mmadu

na

Offspring is the main thing in the world. God, who acts according to his designs, Give her children! Preserve her husband

to be.

Give him the means of giv? ing me wealth to eat. If she gives birth to a

female child, It will live. If a male, it will live. May she not have difficulties in childbirth. May her health be good.

May the health of her husband be good. Prayer obtains among the spirits and among men.

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326

Emefie Ikenga-Metuh Chukwu

metem mma, ihe oma ka mu n'ayo Ka ogo'm na enye'm ihe, mu ga eri Ihun'anya ga adi na etiti anyi Chineke, nkea bu ihe mu na ayo Ala, mmuo

nine nke Ihe,

Eze Chitoke! Ekene m unu

God,

treat me well: I am

asking for goodness. My son-in-law shall give me things, and I will eat Love will exist between us. God, that is what I ask for, Ala, Ihe, Spirits of Ihe, God the Creator, I thank you, I have finished!

Ekwusigom The priest, her daughter, him responded, "Isel"

and other relatives who accompanied

7. Prayer to Chi for Protection Chi is believed to be an emanation of Chukwu, God in each per? son. It is conceived as a sort of guardian deity, deputizing for Chukwu, the Supreme Being. For a man, Chi is sometimes repre? sented by a tree (ogbu or egbo) planted in front of his house, or a piece of wood about twelve inches long cut from the egbo tree.

Women

set up shrines for their Chi with relics taken from their mother's shrines. The shrine consists of a small earthen mound over which a small roof is built to shelter it from rain and a small clay dish (okwa Chi) in which offerings are placed.16 This prayer was recorded on 5 March 1858, by John Taylor at Abo, a river town on the River Niger. It was offered by Wamah, wife of Ojubari, an elder from Abo town, during a sacrifice made to her Chi. Taylor describes the context thus: "She then brought

out palm-wine and told us that she was going to offer a sacrifice or guo moa to Tshi. . . . Her son Imegu brought a goat before the Tshi . . . and ran a knife through the throat, and let the blood run over the stumps sticks placed in a bowl, which was Tshi. She offered and repeated many prayers over the slain victim." The following is one of the propitiatory prayers: Biko Tshi, mere'm

Ihoma

Ngi wo ndu, Biko kpere Tshuku Abiama Gwa ya obi'm dum

I beseech thee, my guide, make me good Thou has life Please pray God the Spirit, Tell him my heart is clean

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IGBO PRAYERS

327

Ma biko wepo na obi'm

ihinye ojo di

Tsufu Amusu, me kwa akku bia bia'm Lekwa ehu ngi, maya ngi

I beseech

thee to deliver me from all bad thoughts in my heart. Drive out all witchcraft, Let riches come to me, See your sacrificial goat, see your Kola-nuts, See your rum.17

I have given the Igbo text and the translation as Taylor, who was a liberated Igbo slave from Sierra Leone, gave it. For the most part, the translation is correct. However, one could easily see where he was influenced

by his Christian background. For example, "mere'm is not "make me good," but "do good things for me." translated "God the Spirit" should read "God Abiama," obi'm dum" is "tell him all my heart" Almighty." While "Gwaya not "tell him my heart is clean." Except for these introduced Chris? iheoma" "Tshuku

tian moralistic ideas, the prayer is characteristically Igbo. 8. Prayer for Recovery of the Sick

This prayer is said during a sacrifice to Anyanwu, the sun deity. The rite is called Ndayo ("bringing down"; i.e., the spirit ofthe sick person which may have begun to ascend to Anyanwu). Anyan? wu, the sun deity, is regarded as one of the manifestations of the Supreme Being. The rite is undertaken on the advice of a diviner. A fowl is sacrificed as the symbol of Anyanwu by the brother of the sick man while praying thus: Nwannem

nwoke no n'oya,

Anyanwu! Ana'm ago ihe ndia, ka ahu ike. onweghachie Ngi Anyanwu, Chineke,

My brother is ill, Anyanwu! And I perform these rites to bring him back to life.

Na ndi Iche nine

May you, Anyanwu, Chineke, And all the ancestors,

Mee nu ka onweghachie, ahu ike

Grant that he may be restored to health.18

9. Prayers for Good Anyanwu,

Fortune

the sun deity, is regarded

as the bringer of good

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fortune

328

Emefie Ikenga-Metuh

and wealth. Anyone may on his or her own or on the advice diviner perform a rite to pray to Anyanwu for good fortune. she takes a white chicken and hangs it by the feet in a cleft of bamboo that is stuck into the ground. This may be done rise or sunset with the following

of a He or piece at sun-

prayer:

Ngi Anyanwu, na achawaputanu; Nara okuku nkea, ka ibujere ya Obasi, Chukwu ndu m, na ndu ndi Chekwaba

You,

ezina uno'm Wepuru anyi ajo ihe obula Wetee oya, aka na ebe ha no

my family, And avert all forms of evil.

Nye anyi umuaka, na ndi nwanyi

ndi nwoke,

Anyanwu,

who are

coming forth, Receive this chicken and bear it to Obasi God. Protect my life and that of

May sickness be kept at a distance And grant that I may obtain children, male and female.

In offering this petition, he or she assumes a squatting position facing the sun. The chicken and other offerings are left there to die and rot away.19 10. Prayer of Gratitude

for Gift Received

It is not uncommon that a delighted husband may often give a a cow of his in appreciation and as expression to father-in-law gift of joy at the birth of a male child. Before killing the cow, the father-in-law may pray as follows: Chukwu,

Ezechitoke,

Ndichie, Ehi nkea, bu di ada'm

Ala,

Chukwu,

wetara

ya Ekene ka'm

m gi, na ideberem ndu were so keta ihe oma

ndia. Me ka ada muta uba umu Ndi ga etoputa agbogbobia

ikorobia, na ihu m

na

God,

Ala, and

ancestors, This cow has been given to me by the husband of my daughter, I thank you for having spared my life to partake of these good things Grant that my daughter may bear many children, Who will grow up into man and woman before my eyes.20

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IGBO PRAYERS

329

11. Prayer and Rites for Children the child-bearing spirit, is one of many Igbo fertility spirits. The symbol of the spirit consists of a circular collection of stones surrounding a mid pillar or a tree. Sacrifice could be of? fered annually by the priest of the spirit on behalf of a household. All the members attend. The offering consisting of one or more

Ajo Omumu,

chickens and fresh palm fronds are presented by the household. The priest takes one of the chickens and speaks as follows: Ajo omumu, chekwaba nwoke nkea, na ndi umunna ya nine Ka ndi nwunye ha no ebea, muo nwa na enwe nsogbu obula

Ajo protect this man, and all the members of his family May their wives who are present deliver safely.

Ka nnwa gaa fa, kama ha gamu ndi ori

But may they miscarry if their unborn children, have the nature of thieves.

Ajo omumu gozie nni umunna nkea koro

May Ajo Omumu bless the crops of this family!21

Those

("So be it"). The chickens are then present respond "Ise" killed by the priest and cooked. Some morsels of the cooked meat are placed on the cult symbol, and the rest is eaten by the priests and members of the family. 12. Prayer before Planting

also called Njoku in some parts, is the deity of yam, a food crop which is the main component of the Igbo diet. Annual rites are performed before the planting of yams. It is essential that peace should reign in the community some days prior to the rit-es. On the appointed day the head of each family brings a yam to the shrine of Njoku. The elders squat behind the priest of Njoku, who takes a chicken and prays as follows: Ifejioku, tuberous

Njoku, Wee

abiara

m inye gi nni

gwa gi na anyi akwadogo iko ji

Njoku, I have come to give you food, And, to tell you that we are preparing to plant our yams.

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330

Emefie Ikenga-Metuh Ka ji ndia ruo nke ukwu Ka anyi noro mgbe aga eri ya

May these yams grow well, And may we remain to eat them, Grant that no one may

Ka onye obula ghara imeru ahu na oge oru n'afo nkea

meet with injury during this farming year, Protect the lives of our

ndu ndi be anyi, Chekwaba ndi nwoke, ndi nwanyi na

men, women, children.

umuaka

and

The elders then hold out their hands, palm upwards to the priest, who touches each with the chicken. Its neck is then cut and its blood allowed to drip on the stone symbols while saying, "Njoku, you have heard what we have said." He then plucks a few of its

feathers and sticks them on the congealed blood, cuts a yam into four pieces and deposits them on the symbol, and pours some liba? tion of palm wine saying: Njoku,

bia raa mmanya

Ala, bia raa mmanya bianu

Ndichie, nkwu Njoku,

inuna

Chekwaba,

nkwu

Njoku,

come and drink

palm-wine Ala, come and drink palmwine

nkwu

raa mmanya

Ndichie, ancestors, come and drink palm-wine.

ihe anyi kwuru

Njoku, you have heard what we have said,

ndu anyi na ji anyi

Protect our lives and our yams.22

The remaining yams and the flesh of the fowl are cooked and eaten by the elders present after small offerings are deposited on the symbols. 13. Prayer to Ifejioku

before Yam

Harvest

Yam

are harvested about tubers, the main food stuff in Igboland, six months after planting. A feast is celebrated in honor of Ife? jioku, the deity of yams, a month before the harvest, during which sacrifices are offered to Ifejioku in the yam farms and at his shrine in the barn at home. In the ceremony, blessing of Ifejioku is sought for the harvest. The rite begins with presentation of kola nuts with this prayer addressed

to the deity, by the head of the family:

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331

IGBO PRAYERS Njoku, bia taa oji, ma nyere ji di n'ubi nta na mmiri akaria, ka fa ghari imi

Oburu

Oburu

na anwu akaria,

Ka oghari ikponwu

ha

eat this kola, and help the yams in the small farms That, if the rain be too much, they may not drown And, if the sun be too Njoku,

strong, He may not cause wither.

them to

Then he presents a fowl and says as he cuts the throat and sprinkles the blood on the shrine: Oburu n'a mu akonye ji pere me otua Oge m gwuputara ya, ka odi ogonogo otua

If I plant yam as small as this, When I dig it up, may it, be as long as this [in? dicating the size with

Ka ahu oku ghari ire mu, mobu onye be m obula

his arms] May fever not worry me and any member of my house?

Ka oru m na afo nkea, rute nke ukwu u

May my work this year, be blessed with prosperity!

Ifejioku,

imela,

wee duruo

anyi ugbua Duru anyi we rue oge egwum Anyi n'ekele gi n'ihe oma nine imere anyi Dube anyi n'oge n'abia bia

hold.

Ifejioku, you have done well to lead us so far, Lead us on to full gathering, Thank

you for all good things up to this time. Lead us in the days to come.

14. Prayers at a New Home Ala, Earth-mother, is the spirit of universal earth, as well as the land area of each tribe, clan, town village, and family. She is there? fore worshiped as mother by each of these communities. When a man moves to a new site, he takes with him some stones and the ritual pot from the shrine of Ala in his former home, to set up a new shrine in the new home. As he sets up the shrine, he prays as follows:

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332

Emefie Ikenga-Metuh Ala m, ewetara m gi

I have brought with me, my Ala

Ka inonyerem

That you may abide with me. You protected me well in

Ichekwara

nulom

m na ochie n'uluom

Ana m ayo, ka ina azokwa

mu

home You may protect me better.24

Na be m nke ohuru

15. Prayer before Taking

my former abode, And I pray that in my new

Title

Anyone who wants to take a title would first seek the consent and blessing of Ala, Earth-mother, through his priest, to whom he takes a pot of palm wine and announces his intention. The priest ties a leaf around

the neck of the pot as a sign that the wine was conse? crated to Ala. He then conducts the candidate to the shrine, where he pours some wine in a buffalo horn, and speaks as follows: Ala, nwoke nkea na akwado ichi echichi Mana

tupu obido ya, owetara gi onyinye mmanya nkwu mkea

Chekwaba

ndu ya na ndi be ya

Wepuru ya iwe, n'anya ndi mmadu

ukwu

Ala, this man is about to take a title, But before doing so he has brought this offering of Do

palm-wine to you. protect his life and that of all members of his

family Avert from him the anger and hatred of others.25

He then pours a libation four times over the symbol of the cult, emptying the horn at the fourth libation. Both drink the remainder of the wine together. 16. Prayers before Undertaking

Funeral

Rites

Similarly, before undertaking final funeral rites for one's father or mother, Ala and the ancestors must be informed. Anyone who proposes to do so takes a yam and a pot of palm wine to the priest of Ala. Placing the yam before the shrine, the priest takes some wine in a horn and prays:

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333

IGBO PRAYERS Nwoke

nkea n'akwado

ime

This man is about

ikwa nna ya

emume

Ndi mmadu g'esi n'obodo iche iche, wee bia ya

di

Ka ha ghara ibada n'aka ndi ori Mee ka ndi n'ete nkwu, maka emume nkea Ghara ida enu nkwu Ka ndi nine gabia agwa di mma

ya, kpaa

Ka oghara inwe onye gburu ibe ya Ka uke ghara iso egbe ebula egbara

to per? form the final funeral rites for his father. Many people will come from many towns to join in the rites. May they not fail in with thieves by the way. Grant that those who collect palm-wine for the rites May not fail from the palm trees in doing so May all who attend the rite behave with decorum. Let none kill another by

striking him, And let no accident occur with the guns that are fired.

Nara onyinye nwoke nkea, Chekwa ndu ya

Accept this man's offering and protect his life.26

After pouring the libation on the cult symbol, the priest takes the yam, touches the ground with it, places it against the man's heart, and says, "May your heart be strong." And the man responds, All present share the wine. "Ise." 17. Prayer for Announcing

Decision

of a Tribunal

are governed by a council of el? Igbo communities ders, headed by the okpara, the lineage head. His symbols of au? thority are the ofo (ancestral staff) and aro, or atonsi, (ancestral the decision reached by the tribunal or asspear). In announcing sembly of the elders, the okpara plants the aro on the ground in front of him and taking his ofo prays: Most traditional

Ala bia taa oji! Achichi bia taa oji Chukwu kere mmadu, oji

Ala, come and eat kola, Achichi, come and eat kola, bia taa

Chukwu

kere mmadu, God creator, come and eat

kola, Ndichie

bianu

taa oji

Ndichie, ancestors, and eat kola,

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come

334

Emefie Ikenga-Metuh n'a ihe mu ga ekwu, abughi ihe ndi ichie kwuru

Oburu

Oburu

n'omegidere

omenala

If what I am about not the decision

to say is of our

elders, And, is contrary to our custom,

Ala, sobe mu Ngi Achichi were ndu'm Ngi Chukwu, kere mmadu, were ndu m Ngi Igwekala,

sobe m

Ngi Omeje, sobe m Unu Ndichie, sobenu

Then, may you, Ala, follow me, May you Achihi, follow me, May you Chukwu kere mmadu

follow me,

May you Igwe-ka-ala, sky deity follow me, May you Omeje, follow me

mu

May you, Ndichie, me.

follow

He then strikes his ofo on the ground and announces the decision, backing it up with quotations of precedents. Those present respond "Ofo."27 18. Prayers for Administration

of Oaths

Disputes within the family or lineage could be settled by oaths sworn on the ofo, the ancestral symbol of truth. Such oaths are administered by the okpara, who plants his "otonsi," (ancestral spear) before the ancestral shrine and taking up his ofo prays as follows: Ala, bia raa mmanya, makana ngi b'uzo. Chukwu bia raa mmanya Igwe bia raa mmanya Ofo na Aro, biamu raa mmanya Nwoke nkea n'akwado inu iyi n'iru unu Oburu nkomere ihe ojoo, ma kwudo n'igo ya, Werenu ndu ya

Ala, come and drink, for you are senior, Chukwu, come and drink, Igwe, come and drink, Ofo and Aro, come and drink

This man is about to take an oath on you, If he has done an evil thing and persists in denying it, Then may you take away his life.

He then pours a libation on his ofo and on the ground spear. Afterward, the accused person extends his hands

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beside the toward the

335

IGBO PRAYERS

ofo and says, "If I did this thing, then may you take away my life."28 19. The Prayer of Titled

Men

This is an excerpt of a lengthy prayer offered to an alusi (spiritforce) by a group of titled elders of Ihembosi, a village group about fifteen miles south of Onitsha. It is a consecratory prayer over sacrificial offerings of a ram and a cock that later were killed. The blood and part of the meat were offered to the spirit, and the remaining meat was cooked and shared at the shrine in a communion meal. The prayer was recorded in August 1966 by Friar Arazu, who was present unnoticed.29 Ezeonwa:

Ezeonwa

Ulaasi

Ulaasi

Umuoli

di Ebeyi Ohia Ubu Ajo Ihembosi abiana

Ubu

Ubu

Anyi abiani

(an elder): of Umuoli!

n'okwu

gi

n'okwu

gi Anyi g'eweta ndu Anyi agaghi ahu onwu Anyi ji eghu were bia

Anyi ji oke okpa were bia Ka anyi na gi zuo ahia

di Ebeyi ohia Ubu Ajo Ihembosi is come to your shrine! We are come to your shrine! We shall find life! We shall not find death! We brought a goat with us! We brought a cock with us! To trade with you, by barter!

mghanwo Anyi ga enweta

ji

Anyi ga enweta

ndu

We shall get the yam in exhange! We shall get life in

Anyi ga enweta

umu

exchange! We shall get fruitfulness in

Anyi n'ayo, n'ayokwa gi Ndi ikenye turu inu si Mmuo riri ihe onye, Ga eji ndu kwughaci ya ugwo Ka m'gwagi okwu Buru nna ndi ogbu Nee

ehi

ya Anyi nwere anuri na ha,

exchange! We beg and beg of you The elders of the land Spoke of proverb, When they said: The spirit that accepts man's property

Must give man life in

recompense Let me speak to you Be thou a father,

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336

Emefie Ikenga-Metuh meriri iyi ha nuru

Anyi n'eche

maka odimma

Ndi be any Ihembosi nine.

oge

N'ihe ghasara Aru, Ulaasi! Ha echigo echichi ahu Mana

ihe emebisigo n'ihe adighizi

Makana mbu

k'odi

Tupu ha echie echichi, Ebe obuna ha ga eje.

. . .

our people ihembosi. In the question of taboos, Ulaasi! They have taken the title, But the times have changed Before they took the title, Before they go. . . .

Voice

Oha: "Ha

To the Ogbu ehi title holders, Here. We are glad they survived the ordeal, You were always concerned about the well-being of

ama atu egwu Aru"

says: "They will not fear taboos."

Ezeonwa: "Ha ama atu egwu Aru." Obuna Ulaasi

Ezeonwa: "They will fear no taboo." Whatever.

Ka ihe anyi kwuru,

That the things we have said!

Ree kanyi siri kwu ya nube ofo Nube Ohi,

Come to be as we have said! Behold Ofol Behold Ohi! We beg and beg and beg of you

Anyi n'ario,

n'ariokwa

Chukwu

Abiamayi, Na Eze-Enu!

20. A Song and Dance

gi

Anyanwu

Ulaasi

Chukwu

Abiamayi, Na Eze-Enu!

Anyanwu to Lolo

This was sung by the Inyom Di, married women of the Umu Nwa extended family, in the Umeke village. It was sung while clearing the shrine of Lolo, the titular spirit of the village. Green, who recorded the song, described the profound piety expressed by the actions of the women on the occasion. After clearing the shrine, each woman was smeared with a mixture of white chalk and some medicine taken from a pot buried neck deep in front ofthe shrine.

Ebodim

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IGBO PRAYERS

337

After the smearing, as follows:

the women

Lolo nne di anyi Anyi biara n'udo Ihe anyi na gi wu n'ndu Amou ekuru ka mma Amou Debe

eji ka mma m ndu

also describes

before the shrine

Lolo! mother of our husbands We come in peace Our thing and yours is peace To bear [children] and nurse them is best! To bear and have [i.e., lose] is best Keep me alive,

not

Let yams yields be plentiful Let births come!

Ji rue nne Omumu bia Green

sang and danced

their prayerful actions thus:

Individual

women, particularly the older ones, bowed them? selves before the shrine in prayer and entreaty so earnest that

no onlooker could have been unmoved. And I saw one of the wives of the old man on whose land I lived, on her knees pouring forth torrents of words. She had seemed ill for some time and she was now protesting her innocence to the spirit. This protesting known as "itu ogu" and frequently accom-

panied by holding in the hand a piece of knotted palm frond, is an Ibo habit on any occasion of threatened ill or accusation. She was on this occasion insisting that she had not stolen another man's things, she had not got ill-feeling against any one, and let Lolo kill anyone who should try to do any of these things to her.

21. Prayer of Protest: Itu Ogu The Igbo prayer of protest is called itu ogu, which could be de? scribed as the prayer of a persecuted soul. It is offered by a person who is plagued by undeserved misfortunes inflicted by a spirit or

fellow human beings. In the former case, the offerer would beg the spirit to leave him alone because he has done nothing wrong. In the latter case, the protester prays the spirit to punish his persecutors because he has done them no wrong. A man makes a pro? test prayer with his ofo or aro; women, who do not carry ofo or

aro, make their protest prayer while holding in their hand a piece of knotted palm frond. Itu ogu could be made as a prayer by itself,

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Emefie Ikenga-Metuh

or it could

be part of a longer prayer that includes other inten? tions. Here is an itu ogu, which is a part of the morning prayer of? fered to God by an elder of Akum, a northern Igbo group. Addressing God by his title-name, he prayed: Ezechitoke! Oburu na mu gburu mmadu Oburu na mu tuturu ihe

Lord, King, Creator! If I killed any person, If I took another man's

onye ozo Oburu na mu gbara ama Oburu na mu boro ji mmadu Oburu na mu yiri oyi Mobu nalu mmadu nwunye ya

property, If I bore false witness If I dug up another's yam If I committed adultery,

Ezechitoke,

Kinds

welu ndum

tata

Or abducted

another's

wife

take away my Ezechitoke! life today.31

of Prayer

There are basically two types of prayer: private prayer and public prayer. Private prayers are prayers offered by any individual or group of individuals for their own private needs, or for the needs of their friends or relatives. In private prayers the offerer speaks from his own heart, his own improvised words and actions corresponding to the momentary situation and the particular circum? stances. This is particularly true of the ejaculatory prayers listed in numbers 1-5. The prayer of gratitude listed in number 9 is also a

private prayer, even though it is part of a sacrificial ritual. So too is the prayer to Ala at a new home, number 13, and the prayer of number 7. Wamah, Public prayers, on the other hand, are offered by the community for the intention of the community and by someone deputed by the community to act on its behalf. The members of the commu? nity may or may not be present.32 For example, the rite of igo ofo, number 6, is a daily offering performed by the okpara on behalf of the group he represents. Most often, the other members are not there because each family head performs the rite for his own house? hold. Where the members ofthe community are present, they may listen attentively to the prayers. Most would listen in silence and nod their heads at intervals in approval. Others may express their

appreciation of points made in the prayer by interjecting such words as obu ya (that is so) or oga eie (it must come true). Some would even suggest some intentions or phrases which the offerer immediately

picks up and repeats,

number

18. At the end of any

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IGBO PRAYERS

prayer, whether private or public, the people present express their numbers 16, 18. (it will happen), approval by responding "Isel" The priests or elders offer prayers not only for the community

but also for individuals who because of special needs may commission them to do so. This is because the priest is believed to be nearer the deity he serves than the ordinary person and, therefore, in a better position to win the deity's approval and to gain the acof the purpose of prayer. complishment intentions expressed in Igbo prayers are many, the Although their terminologies especially mention only two types of prayer. These are the igo ofo and the itu ogu (nos. 5, 21). The former refers to prayers of consecration or blessing. The latter, refers to it calls prayers of protest. The former is a prayer of sacralization; down God's blessings and presence. The latter is a prayer of desacralization; it seeks to get rid of evil which is present. These two prayer dichotomy. types of prayer cut across the private/public In the segmentarily organized Igbo society, the worshiping com? munity generally overlaps with the social groups: the Ngwulu (the Umunna (kindred), Ebo (village), and Obodo (town). compound),

The

and Okpara (senior male) is the family priest of the compound the kindred. While at the village and town levels, prayers and sacrifices for the community are offered by the Isi Mmuo, priests of the titular spirit of the community. The Structure and Style of Igbo Prayers Most of the prayers recorded here, as in fact many Igbo prayers, consist not only of words but also of actions. In some contexts the actions if analyzed tell us many things which are not expressed by the vocalized prayer. The analysis of the structure and style of Igbo

prayers is, therefore, not only the analysis of the text of the prayers but also ofthe accompanying actions: the "material" and "cor? poral" prayers. In formal prayers, many of which are made in ritual contexts, the gestures follow culturally determined forms and order. With

private prayers, even though the gestures are not prescribed, they are rarely left out. God is believed to inhabit the heavens. So in prayers to God, some actions directed toward heaven are made. For example, as Talbot observes, "Each morning, every Ika Ibo raises his hands to heaven, rubs them and says, 'God, I thank you for "33 The rubbing of one's open palms on each other symlong life.'

bolizes pleading persistently, which is in fact what prayer (ekpele) means to the Igbo. Another gesture which accompanies the ejacu-

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Emefie Ikenga-Metuh

latory prayers listed in numbers 1,2, and 3 is looking up and throwing one's two widely opened palms toward heaven while proThis is a gesture of complaint. nouncing the ejaculation. Private prayers could be offered in any posture?sitting, stand? ing, stooping, or prostration, according to the disposition ofthe offerer (no. 20). Before the shrine, women usually go down on their knees or, in fact, sometimes on all four. They may tap the

ground with their clenched fists, since they the ofo (praying staff); men may sit on the priests and titled men are allowed to sit on The morning prayer (igo ofo) is a typical

are not allowed

to use the ground. Only their stools (mpata). example of an Igbo

ritual prayer. The component parts of the prayer and their struc? tures are distinctly seen. The material and corporal aspects which accompany the vocal prayer are the ablution with water, the offer?

ing of white chalk and the drawing of lines with it, the offering and breaking and spitting chewed kola on the ofo, the pouring of libation of palm wine to the spirits, and the striking of the ground

with the ofo as the vocal prayer is said. The ablution, as far as I know, has no penitential significance. It is rather a purification rite, designed to wash away the impurities that come with sleep. White chalk (nzu) is food of the spirits and the symbol of purity and holiness, attributes of the divine. Hence in the vocal prayer,

the spirits are invited to "come and lick the white chalk of goodness." The ground in front of the shrine is marked with the chalk, to sacralize it, and, as it were, to bring man into the realm of the divine in order to facilitate the communion with the divine. Sharkola in culture is a of ing Igbo symbol friendship, hospitality, and

mutual

confidence. Thus the act of sharing kola with the divine is, a prayerful symbol. itself, by The structure of the text of the igo ofo prayer is also typical. It could be said to consist of four sections: invocation, confession, petition, and blessings and curses. The invocation consists of call? ing upon the spirit to be present by addressing him or her in var? ious personal and praise names. The invocations usually appear at the beginning but may also appear at the end or the middle of the

6, 11). The invocation is addressed mainly, but not to the spirit believed to be the recipient of the prayer. exclusively, Other spirits, God, deities, and ancestors may also be invoked. It does not appear that any order of precedence is observed in invoking the spirits (nos. 16, 18). Confession is essentially the declaration of human inadequacy before the divine. This could assume different forms: ritual, moral, prayer (nos.

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IGBO PRAYERS

or spiritual inadequacy: "Come and break this kola, for we have no hands" or "Forgive the mouth that has spoken evil." The intentions form the main body of the prayer. They contain

the main purpose of the prayer?what man wants to tell God. This could be petitions, expressions of gratitude, repentance, or vows. The last part, the blessings and curses, do not appear in all prayers. In many cases they are impiied in the statements of the intentions of the prayer: "If what I am about to say is not the decision of the elders . . . May you, Ndichie, follow me" (no. 16). As mentioned earlier, those present may interject words of approval or intentions during the course ofthe prayer. At the end, all present respond, "Ise" ("Sobeit"). The literary style of the texts of Igbo prayers shows a great variety

ranging from spoken prose and religious poetry to hymns, songs, and dances by worshipers during worship. Most of the prayers given here are spoken prose, consisting of invocations of the deity and the petitions stated in simple and improvised words by the worshiper. Another set of prayers in prose form consists of ritual formulas for oaths or prayers of protest {itu ogu). They have some

poetic flavor. They begin with the invocations of the deity, followed and end? by a series of propositions beginning with "If I did ..." with the or statement statements of what the will do: ing deity kere Chukwu follow me!" madu, "May you, The igo ofo provides an example of the poetic genre. The short prayer statements heavily laden with symbolic imagery are pronounced in quick rhythmic sequences. The rhythms are maintained the on the by hitting ofo (cult staff) ground: God come, break this kola for us, For we have no hands, If you tell a child to wash himself, He washes only his stomach. (no.

5)

Prayer hymns danced by worshipers are frequent in Igbo traditions. Here only one example is given (no. 20). It consists of a verse and chorus repeated to the tune and rhythm of the music to correspond to the dance steps. Times

for Prayers

Prayers could

be said any time of the day or night and in any cir-

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Emefie Ikenga-Metuh

in life. Offerings may be made to Anyanwu, according An? at sunrise or sunset with some such prayer as, "You, receive chicken this who are forth (or going home), coming yanwu, Listed above are prayers said in the mornand bear it to Obasi."34

cumstances to Meek,

ings or evenings; at births; before marriage, title taking, or funerals; before the planting season and at harvest time; for administering decisions of a tribunal or enactment of oaths; and for announcing laws. Also listed are ejaculations said in moments of joy or sorrow, in times of danger or after suffering an injustice.

There are many regular prayers, notably the igo ofo ututu (morn? ing prayers with the cult staff). This ritual is obligatory for every head of household. Until he completes this rite, he may not speak to anyone. Most prayers recorded here, as many Igbo prayers, are said in ritual contexts. The important yearly periods of the plant? ing and harvesting seasons are marked by many regular rituals to

God, to Ala, and to Ifejioku. According to Talbot, "As a rule, sacrifices are made to God at the two great festivals of seed-time and harvest."35 Here also are listed prayers said during sacrifices offered to Ala and Ifejioku before the planting and harvesting of crops (nos. 11, 12). Regular public prayers are also offered at annual fes? tivals in honor of the deity whose feast is being celebrated. "Prayers at meal time," says Mbiti, "seem uncommon in Afri? can religion."36 This is not the case with the Igbo, who normally before meals would symbolically throw a few pieces of food and a few drops of palm wine on the floor and invite the ancestors to come and participate in the meals. As Arinze explains, "The Igbos

invite them to the family meal for according to Igbo etiquette, it is highly unkind and impolite, and it is a sign of enmity, to refuse another person an invitation to a meal taken in his presence."37 Besides, most of the prayers given here are invocations to the spir? its to come partake of the sacrificial meals which man subsequently consumes. It would be surprising, therefore, if man does not invite the deities to share his own meals. Spirits Invoked

in Prayer

The spiritual beings with whom the Igbo seek to communicate through prayer are many and varied. In the prayers four categories of spiritual beings could be identified: the Supreme Being or God, Chukwu; the Nature deities; the Spirit-forces; and the Living-dead. Many prayers are addressed directly to Chukwu, God, during rites and sacrifices; and at different times in a person's daily life, he is invoked in ejaculatory prayers. Very often, he is also mentioned

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IGBO PRAYERS

in prayers addressed to other spirits. Invocations of him include his personal names, praise names, and attributes. He is addressed as Chukwu Abiama (Great Spirit ofthe Universe), Chineke (God the Creator), Chukwu (Great Guardian Spirit), Obasi di 'n'elu (Lord of Heavens), Ezechitoke (King, Lord Creator) (nos. 5, 6, 21). His attributes form part of the invocations of many prayers: "God, many who created man," "Sun, King of Heaven," "You God eat whole,"

"God who acts according to his designs!" God's nature and attri? butes are revealed in names given to people, most of which are abbreviations of prayerful invocations of God: Ifeanyichukwu (noth? ing is impossible to God), Chukwu Ebuka (God is mighty), Okwudili Chukwu (God has the final say). A whole theodicy could be constructed

from these invocations

of God

made

in many Igbo

prayers. There are other divine beings besides God to whom prayers may be offered. There are the three emanations of God: Anyanwu na Agbala, the Sun Spirit and power; Chi, the destiny spirit; and Okike, the Creator spirit. In some contexts these are identified

with God, while in other contexts, they appear as independent spirits. Each has its own cult and may be addressed in prayer: Chi is God's spirit dwelling in man, to guide and protect him and to win benefits from God on his behalf. In number 7, for example,

Chi is asked to "pray God the almighty, tell him all my heart." He is asked "to remove bad thoughts," bring wealth, and drive witches away. "Anyanwu, Eze Chuku, Okike,' says Meek "applies In prayer number 10 Anyan? apparently to a single personality."38 wu is invoked alongside Chineke, God, "May you Anyanwu, Chi? neke, all the ancestors." Anyanwu carries human messages to God; he protects life and averts evil (no. 8); he brings good fortune and heals sickness (no. 10). The Nature

deities, especially Ala, Earth-mother, feature fre? in quently prayers, especially ritual prayers. She is patron deity of customs and traditions as well as custodian of law and order, and so her protection and blessings are sought in prayers for every im? portant undertaking, especially those which have bearing on the land or the community and traditional laws and custom. She is asked to protect a new home, to grant an orderly and successful celebration of a title or funeral ceremony (nos. 14, 15). Breach of sacred prohibitions defiles Ala, and she must be cleansed by purification rites. Her presence and authority are invoked for the enact? ment of laws, pronouncement of judicial decisions, and adminis? tration of oaths (nos. 16, 17). Other deities often invoked in prayers are Ifejioku, deity of yams and wealth; Igweka Ala, sky deity; Ajo

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fertility spirit; and the spirit-forces ofthe various com? munities; for example, Ulasi, Ubu, Omeje (no. 16). Each of these is petitioned for children, protection, against enemies, and may bring good fortune. These prayers, therefore, demonstrate the unity and multiplicity of spiritual beings of the Igbo world view. In some Omumu,

prayers God, the deities, and the ancestors are invoked together. The one is not seen as contradicted by the many (nos. 7, 10). The by supremacy and universal lordship of God is not compromised the belief in other spiritual beings, who are seen as his emanations, messengers, or creatures. God and the spirits live in one family community

in which each has its specific role, just like the human

community. Intentions

Expressed

in Prayers

The things the Igbo ask for in prayers are many and varied. Featuring prominently are the immediate needs of daily life: children, health, long life, food, wealth, protection against one's enemies. These revolve around worldly goals, which is one of the characteristics of African religion. This petition is repeated in different forms in most of the prayers: "We ask for life, give us children, give us "Preserve her husband to be. Give him the means of money"; me wealth to eat" (no. 6); "Drive out all witchcraft, let giving riches come to me" (no. 7); "May these yams grow well, and may

we remain to eat them"

(no. 11). The theme of life runs through almost all the prayers. This is because the Igbo say, "Ndu bu isi" (life is the primary thing). All other things stand or fail with life. This theme is most developed in prayer number 5. The theme is introduced by the enigmatic

phrase "who brings kola, brings life." This clause has many levels of meaning. It may mean that the kola nut, like any other seed, is alive and if planted would multiply itself. So, in like manner, may God preserve and multiply the life he has given us. It may also mean that God, who gave us life, has given us kola as a sustenance for life. This appears to be the perspective developed by the next few lines:

The life we ask for is not the life of a cassava stick, May you God, who gave the coconut the water which it drinks, Give us life and where withal to support Life for the Igbo means fullness of being?long

it life, health, renown,

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IGBO PRAYERS

and a bright future, not just bare survival. It is not as the Igbo say "a life worse than death." Some intentions expressed in Igbo prayers are not petitions at all. Some are just expressions of joy and thanksgiving, confidence and hope in God. Others are confessions of sins or professions of innocence. Some ejaculations express these sentiments: "Thanks be to I am in your hands"; what have I done?" God"; "God, "God, contain of confessions sins and Many prayers requests for forgive? ness: "Forgive who speaks evil" because "if there is no offence, there would be no forgiveness" (no. 5). Morality is a recurrent theme. Offerers often pray for goodness: treat me well, I "God,

am asking for goodness" all bad thoughts in my (no. 6). "Remove heart" (no. 7). The falsely accused often appeal to God to vindicate come and fight on my side against my enemy"; them, "God, God me against the false accusations of my ene? vindicate "May mies" (nos. 3, 4). The closing parts of morning prayers consist of mainly ethical counsels: "If the right hand washes the left hand, and the left hand washes the right, both will be clean." In many prayers the offerer prays for other people. These hap-

pen very frequently. The prayer for marriage is offered by a father for his daughter and future father-in-law (no. 6). Similarly, in the prayer of thanksgiving, a father-in-law prays for his son-in-law (no. 10). Prayer number 8 is offered for a sick brother: "My brother is sick, and I perform these rites to bring him back to life."

The Spirituality

in Igbo Prayers

ofthe religious man with God," Prayers, as a "living communion contain not only people's religious beliefs but also their spirituali? ty. The term spirituality is used here in a broad sense to indicate evidence of appreciation, longing, and cultivation of values which

express the desire to respond to divine promptings, sometimes at the expense of worldly gains. Generally, Igbo prayers express their beliefs that the whole uni? verse is a spiritual realm with which man must be continually in communion. Hence the Igbo can pray anytime and have prayers for every circumstance in life. Moments of excitement and tensions in human life find expressions in prayers of gratitude and calls for

divine protection. Many ejaculatory prayers express the graciousness of God. God knows the needs of human beings more than they do and often meets these needs even before they ask Him: "God knows whom he will give, but whom he will give does not know." In prayer, men sometimes discover their limitations and weaknesses

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Emefie

Ikenga-Metuh

on the one hand, and God's all-powerful and all-knowing attri? butes on the other. They, therefore, take refuge in God's hands where they are assured of maximum security: "God I am in your hands, what you say will happen" (no. 2). This human insignifi-

cance and inadequacy is expressed in many different imageries: man is a child who cannot wash himself, as a child he needs to be provided for, he cannot defend himself against his enemies, he needs God's help. Only God can vindicate him in the face of false accusations (nos. 3, 4, 5). Ethical and moral values feature prominently in prayers. Prayer is an occasion of reaffirming certain ethical and moral principles enshrined in Igbo proverbs: unity, mutual help, justice, and fair play (no. 5). To the divine, immorality is intolerable. He punishes those who persist in their evil ways. "If he has done an evil thing and persists in denying it, then may you take away his life" (no. 17). If one shows repentance, God is disposed to forgive, for "if

there is no fault, there would be no forgiveness." Belief in retribution is strong; it serves as a warning to the oppressor and as a source of comfort to the oppressed who prays, "God vindicate me against the false accusation of my enemies." In the prayers there are evidences that material goods continue

to hold very strong attractions for people. To obtain these, they sometimes attempt to barter with the spirit-forces: "We brought a hen with us! / To trade with you, by barter!" (no. 19). The alusi However, God, Chukwu, cannot (spirit-force) can be manipulated. be manipulated. Man must approach him with complete resigna?

tion and in humble supplications. Thus the same prayer ends thus: ofo Behold ohi, we beg, and beg of you, Chukwu Abi"Behold, ama, Anyanwu Na Eze enu, God the Almighty, Sun, King of the Heavens" (no. 19). Similarly, in prayer number 6, God is addressed and approached as "God who created man," and as "God who

acts according to his designs." This latter epithet is significant be? cause there is a marked absence of the contractual do ut des tone that we see in many of the prayers to the spirits. God gives at his own pleasure. He cannot be conditioned or bribed with gifts; he acts according to his own designs. However, the offerer is confident that God will grant his request because prayers "obtain" among the spirits?that is, prayers can dispose God to acceed to human petitions?and for goodness"

also because,

(no.

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7).

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is "asking

347

IGBO PRAYERS

NOTES 1. "Prayer," in Dictionary of Comparative Religion, ed. S. G. Bandon (London: Weidfeld & Nicolson, 1970), p. 507. 2. F. Heiler, Prayer: A Study in the History and Psychology of Religion, trans. Samuel McComb (London: Oxford University Press, 1958), p. 358. 3. "Prayer," 14:949. 4. Ibid.

The New Encyclopaedia

Britannica

Macropaedia,

5. Heiler, p. xv. 6. Ibid. 7. J. S. Mbiti, The Prayers of African Religion (New York: Orbis Maryknoll Books, 1975). Cf. Aylward Shorter, Prayer in the Religious Traditions of Africa (London: Oxford University Press, 1975). 8. Shorter, p. 22. san ecriture," La Maison Dieu, 9. R. Bastide, "L'expression 106-07. 109 (1972), 10. Niger Mission Quarterly JournalExtracts by W. Romaine, Native Pastor, Onitsha (1859-1872), C.M.S. Archives, London (CAS/034/1-9). 11. P. A. Talbot,

Peoples of Southern Nigeria, 11 (1967), 20. invocations are used so often in daily speech that any? one who listens can easily pick them up. 13. Eugene Uzukwu, "Igbo Spirituality as Revealed through Igbo Prayers," Bulletin of African Theology, 15, no. 10 (1983). 14. E. Metuh-Ikenga, God and Man in African Religion (Lon? don: Geoffrey Chapman, 1981), p. 125. The version is slightly 12. These

expanded. 15. S. Ezeanya, Biblical Revelation and African Beliefs, ed. Kwesi Dickson and P. Ellingsworth (New York: Orbis Books, 1969), p. 41.

16. G. T. Basden, Niger Ibos (London: Seeley, Service, 1938), 46. p. 17. S. Crowther andj. Taylor, The Gospel on the Banks ofthe to 1859 (London: 1857 Dawsons of Pall Niger: Niger Expedition, Mail, 1968), p. 348. 18. C. K. Meek, Law and Authority in a Nigerian Tribe (Lon? don: Oxford Unversity Press, 1937), p. 23. 19. Ibid., pp. 22-23. 20. Ibid., p. 171.

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348

Emefie Ikenga-Metuh

21. Ibid., p. 42. 22. Ibid., pp. 32-33. 23. Basden, p. 68. 24. Meek, p. 32. 25. Ibid., p. 29. 26. Ibid. 27. Ibid., pp. 136-37. 28. Ibid., p. 137. 29. E. Isichei, Igbo Worlds: An Anthology of Oral Histories and Historical Descriptions (Philadelphia: Institute of Human Issues, 1978), pp. 170-71. 30. M. M. Green,

Ibo

Village Affairs (London:

son, 1947), pp. 194-95. The Christian Education 31. A. Obiefiina, science, Unpubl. thesis, Rome, 1966, p. 28. 32. Heiler, pp. 12-14. 33. Talbot, p. 40. 34. Meek, p. 42. 35. Talbot, p. 42. 36. Mbiti, p. 29. 37. F. A. Arinze, Sacrifice in Ibo Religion versity Press, 1970), p. 19.

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Moral

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Uni?