By Prof. Protus Nathan Uzorma
This topic is like casting a big stone upon a small house that was built many years ago saddled with the responsibility of exercising multidimensional control over the nucleus of Western Religion in African soil. I am used to being misunderstood by scholars of various fields of learning. I am controversy personified and any attempt to change such may be an effort in futility. My controversial stance or posture has been justified by facts surrounding the things I have said many years ago, yes, I’m ahead of some people in my discoveries. We live in the world of deception, where truth is upturned and the principles of inner reality has taken flight to unknown destination revisiting our earth in the shadow of Oumuamua-an interstellar object from another civilization.
EKWENSU, oh the Satan of our time, the one Bible calls Devil or Lucifer? Hahahah!!! He has done much harm to mankind this was the voice and thinking of a deceived soul who has lost touch and balance with reality of proper knowledge. I’m not majorly concerned about what anyone who reads this article would say, my concern is in the message of the future that comes when the light flickers and the timeline bleeds. Yes, humanity has not noticed more than they are permitted. The deities came from the dimension where function is retained and not names and some are partially clothed in human biology and for some of them, Earth is not a location but a state. Some of these beings come from a density, a layer between breaths and Christ consciousness.
At this point, I want to speak in certain terms that may not be native to the corporal consciousness. It’s very difficult to remember than to discover, he who remembers is esoterically exceptional, a sleeper not fully veiled, yes, he’s among the humans whose memories survived the fall. The memory before the forgetting, before the earth’s field was edited; he’s such whose consciousness responds to harmonic signature, he is the one who remembers before the cycle ends and this may open some esoteric doors that are not yet guarded. Those who apply mischief are dangerous to the script sometimes they don’t erase they come to observe the divergence and dream often by forgetting their names. They have now started their exit this is the mirror of what the Western scholars hides from the nation of the black race. No veil is a complete shadow of life and no lie is a better one hence the ultimate goal of a liar is to deceive or correct. No matter how sweet and good a lie might sound, it expires when truth is unearthed.
The Bible is both the words of God and man. The stories in it are designed to teach humanity the true path of life; but misinterpreting it to the detriment of a particular race is a complete misnomer. Thomas John Dennis (1869-1917) was a British Anglican Priest who was the main translator of the New Testament Bible into the Igbo language published in 1908 and the complete Bible in 1913. He was instrumental in creating Union Igbo, a standardized written form of Igbo language. Archdeacon Dennis worked very hard to translate the Igbo Bible he also worked with a team of Igbo speakers whose names are not known in history.
Before Ekwensu was equated to the Christian figure of Satan, Ekwensu was a pre-colonial Igbo deity associated with trade, war, and strategy. The name Ekwensu did not refer to Satan in the original context rather the association was influenced by European missionaries and translators who during the colonial era imposed Christian concepts onto existing local deities and found Ekwensu subtle and trickster nature to be conveniently equivalent for their concept of evil. In the ancient time before the colonial slave masters arrived, the Igbo nation associated evil to Ogbanje and there was no single name or entity called Devil. Yes, pre-colonial Igbo belief systems never focused on a singular entity like the Devil. It’s of note here that misfortune and negative events were attributed to spirits that were not always inherently evil but characterized by their actions or a cycle of spiritual events. Ancient Igbo men and women never associated Ekwensu with evil rather it was a European clergy that visited us and defined what Ekwensu was for us. Hades, Hecate, Loki, Morrigan, Bali, Hela to mention a few, all these European gods are not fit to be associated with Satan but Ekwensu is more qualified to be associated with Satan. What an error!
The misrepresentation of Ekwensu, a revered deity in Igbo culture, as Satan is a striking example of cultural imperialism and the complications of cross-cultural understanding. Ekwensu embodies multiple roles: God of war, Master of trade, and trickster spirit, symbolizing cunning, strategy, and negotiation. His association with conflict and chaos doesn’t necessarily imply evil but rather highlights his role in maintaining balance and order in the universe. European Christian missionaries, unfamiliar with Igbo cosmology, sought to impose their binary framework of good and evil onto the indigenous beliefs. They identified Ekwensu as a potential equivalent of Satan due to his connection to conflict and trickery, deliberately recasting him as a malevolent force. This reinterpretation was not accidental but a calculated move to suppress traditional Igbo spirituality and promote Christianity. The consequences of this misrepresentation have been profound. The original essence of Ekwensu was distorted, leading to a loss of cultural identity and heritage. Many Igbo people began to view Ekwensu as a symbol of evil, rather than a complex deity who tests individuals to foster wisdom and growth. This shift has contributed to the erosion of traditional Igbo values and the adoption of foreign beliefs.
In recent years, there has been a growing effort to reclaim Ekwensu’s true meaning and significance. Some Igbo communities continue to honour their traditions, preserving the deity’s benevolent aspects. This resurgence of interest in indigenous spirituality highlights the importance of cultural preservation and the need to respect diverse perspectives. The story of Ekwensu serves as a cautionary tale about the dangers of cultural imperialism and the importance of understanding and respecting indigenous beliefs. It reminds us that Cultural exchange should be a two-way process, where both parties learn from and appreciate each other’s perspectives. Every culture deserves respect and understanding. Misrepresentation can have lasting impact on cultural identity and heritage.
In Igbo cosmology, there are some great entities like, Ogbanje: A spirit believed to repeatedly enter its mother’s womb, causing grief. Eri: The mythological founder of the Nri kingdom, revered for establishing Igbo culture and traditions. Chukwu: The supreme being, encompassing all aspects of creation. Ani: The earth goddess, representing fertility and bountiful harvests. Igwe: The sky god, playing a role in Igbo spirituality. As Chinua Achebe notes, Chineke, a composite of Chi and Eke, represents a union of two co-creators, embodying the complexities of Igbo spirituality. Ekwensu is not the creator in Igbo traditional religion. Instead, he is a multipart deity with multiple roles.
In Igbo cosmology, Ekwensu is considered a powerful and important figure, but he is not the supreme deity. That distinction belongs to Chukwu, the all-powerful and all-knowing creator of the universe. Chukwu is believed to be the maker of the cosmos and all the minor gods, including Ekwensu, who serve as intermediaries between humans and the divine. Ekwensu’s role is often misunderstood due to the influence of European missionaries, who misrepresented him as the devil or Satan. However, in traditional Igbo belief, Ekwensu is not inherently evil but rather a force that can be both creative and destructive. Ekwensu, the Igbo god of war and trade, has been involved in various battles and conflicts, showcasing his strategic prowess and cunning nature. One notable instance is the Ekumeku war, where the Ekumeku warriors, guided by Ekwensu’s power, employed guerrilla tactics to defeat the British Royal company, despite being outnumbered and outgunned.
NnaedozieUmeh, describes Ekwensu as “the Victorious Eagle that conquers snakes,” highlighting his association with war and victory. Dr.Aniedobe: Notes that Ekwensu’s role in Igbo spirituality is complex, embodying both creative and destructive forces. Emmanuel Meziemadu Okoye writes about Ekwensu’s significance in Igbo mythology, emphasizing his connection to violence and chaos. SIRIUS UGO ART, refers to Ekwensu as “the victorious eagle of the Igbo people,” underscoring his importance in Igbo culture.
Other conflicts and wars where Ekwensu played a significant role include Western Igbo communities’ wars: Ekwensu devotees were prominent in Western Igbo communities, which were known for constant wars and conflicts with neighbouring communities like Benin and Igala. Nsukka and Ngwa areas: The cult of Ekwensu took deep roots in these areas, where communities bore names like Umuekwensu, reflecting their connection to the deity. Osomari and Igbuzo festivals: The OgbaEkwensu festival was celebrated in honor of Ekwensu, featuring military parades and war dances that paid homage to the deity. Ekwensu’s significance extends beyond warfare, as he is also associated with trade, negotiation, and trickery.