 GOD AND gods IN IGBO
As a matter of fact, Igbo religious philosophy (religion and philosophy) begins with his conception of the Supreme God variously called Chiukwu, Chukwu, Chineke (Obasi di n’elu). The Supreme Being is the primal being.
Though the Igbo traditional religious thought cannot lay any special claim as to a clearer and more comprehensive perception of the nature of the Supreme God than any other group of mankind, yet there are numerous references and attributes which the Igbo use to express their keen awareness of the supreme reality and ultimate explanation of all the things. Philosophically in this regard, the Supreme Being is conceived under two major principles – (1) the principle of creation (Chi-Okike) (Chineke) (2) the principle of Absoluteness (Chi-Ukwu) (Chiukwu).
Both principles are implied in the principles of (i) divinity and (ii) absolute dependence, which are expressed in the conception of “Chi” or personal god (Nwala, 1985:115-116). In creation, Chukwu or Chineke is the creator of all things including man whom he endows with his nature and his destiny. This nature and destiny are referred to as ‘uwa’ and ‘chi’ which every person possess. The principle of creation (Okike) (Chineke) shows man’s divine origin.
The second principle – the principle of absoluteness means absolute/perfect in power and might in everything. Here he is Chi-Ukwu (the Great God Chukwu), his other names such as Chukwuka (God is supreme), Onyekachukwu (who is greater than God), Ifeanyịchukwu (Nothing is beyond God’s power) Chukwunweike (In God rests all strength) also express this principle of abso1uteness. On the basis of this principle, the Igbo invoke the ultimate power and protection of the Supreme Being especially when all else has failed them.
Generally Chukwu’s power is constantly sought in oral prayers. The principle of absolute dependence earlier referred to shows the source of man’s nonexistence and welfare.
This keen awareness of God is also expressed in the Igbo traditional ritual of Igbo Ọfá» by the elders. Ọfá» symbol itself is a clear expression of the concept of the Supreme Being’s authority, justice and-truth. The belief in the Supreme Being among the Igbo has been strongly attested to by many other foreign writers like O’Connell, Schon and Crowther, Talbot, Basden, Meek and others.
Thus the concept of the Supreme God as a ‘loan god’ introduced by the missionaries as a “stranger” in Igbo religious thought (Nwoga, 1984) is definitely unfounded and irrelevant. The Supreme God is seen as the chief guest of honour at every Igbo traditional religious festival or ritual, the ultimate recipient of sacrifices even though there is no elaborate cult for him in Igbo land.
As a matter of fact Archival records showed that early Christian missionaries to Igbo land drew abundantly from Igbo terminologies including the idea and name for the Supreme God, in their preachings and translations (CMS, 1862). Moreover, research works by some Igbo scholars like R.A. Arazu, S.N Ezeanya, E,C. Ilogu , E. Ikenga-Metuh and E.I. Ejizu have also proved that the generalization that ‘Chukwu’ was not acknowledged in public cults among the Igbo, is also an over-simplification. Public altars and rituals in honour of Chukwu, though not elaborate, did exist in certain traditional Igbo sub-cultural units as Ihembosi, Okija, Ihiala, Aji, Nsukka and Ututu (Akum, 1983), (Ezeanya 1969:39-40).
