Famous missionary, Bishop Ajayi Crowther, visited Igbo land in 1857. He came with other missionaries to help spread Christianity.
Bishop Ajayi Crowther visited places like Onitsha, Aboh, Asaba etc. He wrote extensively about his visit . Some of the things said are enumerated below, however, note that in 1857, there was nothing called “Nigeria”, not even the creator of Nigeria, Lord Lugard, had been born.
In his story, Ajayi Crowther said;
I may mention Abám to the north of Ogobéndo , Isiápo a small district between Ndoki and Bonny and which may be reached by canoe , Oráta to the eastward of O’zuzu , and finally Omiúnsi , a town in Elugu , the inhabitants of which are said to be Igbos. The religion of I’gbo is entirely Pagan , mixed up with numerous rites and ceremonies , neither in general so frightful nor so bloody as those practised in Bíni , in Dahómi , and other more western countries , but still all of a pre – eminently superstitious character .
“The I’gbos all believe in an Almighty – being , omnipresent and omnipotent , whom they call Tshúku , whom they constantly worship , and whom they believe to communicate directly with them through his sacred shrine at A’ro . “The town is always mentioned with great respect , almost , at times , with a degree of veneration , and the people say “ Tshúku abyama , “ God lives there”. But they speak also of another and a distinct Deity , who at Abó is known as Orissa , but throughout other parts of I’gbo , as “ Tshúku – Okéke , ” “ God the creator , or the supreme God . ” Abó people believe that after death , those who have been good on earth may either go to Oríssa and abide with him , or they may , if they like , visit any country on earth ; and so slaves often , when dying , say that they will go and revisit their native land ; if , on the other hand a wicked man dies , it is understood that he is driven to Qkómo , or hell ; derived from oko , fire , and mo spirit . In Abó every man and every woman of any consequence keeps as djú – dju or sacred , the lower jaw of a pig , or , until they can procure this , a piece of wood fashioned like one . This is preserved in their huts , and produced only when worshipped , or when sacrifices are made to it , which are at certain times , at intervals of from ten days to three weeks . The particular days are determined by the djú – dju men or priests , and by them intimated to the people . They sprinkle this djú – dju with palm – wine , and touching it with a kola – nut , speak to it , and ask it to be good and propitious towards them . It is named A’gba , meaning pig , or A ‘ gba – E’zhi , or pig’s – jaw ; but when kept as djú – dju , it is also termed Ofúm , or “ my image , ” and also Tshúku . People also select particular trees near their huts , or , if there are none in the neighbourhood , they transplant one ; these they worship and call Tshúkum , or “ my God . ” They hang on these bits of white baff ( calico , ) as signs of a djú dju tree , and as offerings to the deity . No one ever touches these , and if they rot off they are replaced . Little wooden images are also used , and are styled O’fo – Tshúku , or “ images of God , ” and to these they talk and pray . When a man is suspected of false hood , one of these is placed in his right hand , and he is made to swear by it , and if he does so falsely it is believed that some evil will speedily befal him . Sacrifices , principally of fowls , are made to these latter , as to the former . In Isuáma and in Eʻlugu there are similar usages , but the pig’s – jaw is not employed , and no white baff is hung on the trees . At Abó one large tree is held as djú – dju for the whole district , it is covered with offerings , and there is an annual festival in honour of it , when sacrifices of fowls , sheep , goats , and bullocks are made . When a man goes to A’ro to consult Tshúku , he is received by some of the priests outside of the town , near a small stream . Here he makes an offering , after which a fowl is killed , and , if it appears unpropitious , a quantity of a red dye , probably camwood , is spilt into the water , which the priests tell the people is blood , and on this the votary is hurried off by the priests and is seen no more , it being given out that Tshúku has been displeased , and has taken him . The result of this preliminary ceremony is determined in general by the amount of the present given to the priests , and those who are reported to have been carried off by Tshúku are usually sold as slaves.
Olalekan Ajimoti – Blogger, Content Writer, and Digital Marketer helping brands and retailers build 8-figure e-commerce since 2016.
As a corporate trainer, brand communications expert, and brand consultant, I help people start, stay and grow in business leveraging digital skills and traditional expertise.
