Like every race of mankind in every age Africans have many religious beliefs. Some of these are philosophical, in that they consider great questions such as the meaning of life, the origins of all things, the purpose and end of life, death and its conquest. These are often the subject of myths, which are philosophy in parables. More narrowly religious life is shown in rituals, dances, sacrifices and songs. Proverbs and myths express joy in life and human activity.
It is a ‘world-affirming’ philosophy, in which life on earth is thought of as good, despite human suffering, sex is to be enjoyed, and children are the gift of God.
The family is not only husband and wife and children, but the extended family of grandparents, brothers, sisters and cousins, in which old people are honoured and cared for. Life and health are the objects of prayers, maintained by good magic and medicine, and threatened by bad magic and witchcraft.
It has often been said that the chief value of African thought is power, vital energy, or dynamism. The world is a realm of powers; the most fruitful life has the most power and harmony.
God, the Supreme Being, is the greatest power of all, the strong one, who possesses life and strength in himself, and from whom every crea-turely force is derived.
Few if any African peoples have been without belief in the supreme Creator, and even where that belief has been influenced by Islam or Christianity the original idea may still be traced.
The powers of the world act on one another and man tries to keep on good terms with them all. They are not all equal, but are seen to be in a hierarchy of forces.
The highest is God, who creates all other powers, and strengthens those who call on him. After God come other great powers, like the chiefs in human society.
There are spiritual forces attributed to nature or great human beings, and especially the ancestors who founded the race and who are still interested in it.
It has been suggested that African religion can roughly be depicted as a triangle. At the top, head of all powers, is God. On the two sides of the triangle are the next greatest powers, gods and ancestors.
At the base are lower forces, with which magic and medicine are concerned. Man is in the middle, and must live in harmony with all the powers that affect his life, family and work. The powers extend into the animal world, for animals have great forces which need to be watched and harnessed if possible.
Even supposedly inorganic nature is not dead, but may be the vehicle of power.
A human being is more than body, he has a spiritual element which is the breath of God, sometimes even called God in man.
Body and soul are closely interwoven and are often spoken of as if they were one, though it is known that at death the spirit leaves the body. This is not merely the breath, for people distinguish breath, shadow and influence, from a man’s own personality.
Medicine is given to heal disease, but a spiritual remedy is also needed.
Human morality is behaviour in society, helping or hurting one’s neighbour. It is the interaction of forces, but since they are dependent on God so it is God who is the final judge of man’s deeds. Man has the power to kill his neighbour, but he has no right to abuse that power, for he is God’s man, and responsible to him for all action.
The close relationship of man to God, and the mutual effects of spiritual and material will become clear as the myths are read.
In modern times new religions have come into every part of Africa. Islam and Christianity bring new doctrines, morality, history, scripture, and universalism.
But much of the old remains, many Africans are still untouched by the new religions, and even the millions who have joined them are still influenced by the old out look and mythology.
Culled from African Mythology by Geoffrey Parrinder
