By Bernice Ego Michael, Institute of Archaeology and Museums Studies, Jos Plateau State.
INTRODUCTION
The Igbos are located majorly in the South Eastern part of Nigeria. The area consists of the following states: Abia, Anambra, Ebonyi, Enugu, Imo, and some parts of Rivers and Delta states.
Igbo cosmology simply means Igbo world view about creation, the universe and the things around them, including the belief of the Igbos.
To them (Igbos), Chukwu is the supreme God, the maker of heaven and earth; and the creator of the stars, humans, nature and even the deities that control lives and livestock.
Igbos see god as Chukwu Okike, who started his creation on the anthill. Their ancestors landed on the anthill through a rope from the sky. The Goddess of the earth: Ala, was levered as the mother goddess. In Igbo cosmology the supreme deity Chukwu (God) is in close communion with the sun. Chi is so central in Igbo thought that it is portrayed in most of their names. Chi is associated with success or failure than with wickedness or righteousness. They see the day as bringer of daylight as well as the agent of Chukwu. They belief that each individual is born with special Chi as said earlier. They believe in the lower deities that serve the Chiokike: God of creation. These deities include “Ala spirit” earth goddess; it is a guardian spirit of the luring descendant and moral rectitude. They also believe in the principal spirit of the sun called "Anyanwu”, Igwekala, and the god of thunder and lightning called Amadioha. Other deities are related to the river, stream, forest, sacred wood, agriculture, and days of the week which are structured into 4 week days: Eke, Orie, Afo and Nkwo. Ajoku is one of the principal deities of the Igbos, and it is believed by them to be in-charge of the yam.
The new yam festivals are attached to the yam deity of Ifejioku. Each of these deities have particular priest attached to it. The Igbos find solution of everyday occurrence especially events in the society through consultation of gods and goddesses via the "dibia" or priest of these gods and goddesses.
All animals around Igbo environment have various believes attached to them. The life of the python, tortoise, snails etc. in many Igbo localities sacred and python is not killed. It is revered. Python is seen as the messenger of Amadioha i.e god of thunder.
Mbari is known as Igbo museum. Owerri people call Mbari life. The life of the Igbo is in Mbari.
Then what is Mbari? Mbari simply means a visual art form practiced by Igbo speaking people consisting of a sacred large open-sided sized painted square planned house which contained large painted figures to appease the goddess of ala and the gods of thunder Amadioha. Mbari is practiced by Owerri and Mbaise people of Imo state. Mbari is constructed through mud or anthill through the instruction of a diviner. Anytime there is constant misfortune of death or illness the community will consult the diviner to find the cause and also bring the solution of the misfortune which comes normally through the construction of the Mbari to appease especially the earth goddess who is in charge of fertility and the god of thunder: Amadioha.
The construction of Mbari is another Igbo world view that any shrine must be built sacredly.
Virgins were used for the construction of Mbari. They were secluded in a special environment. They were selected from each compound in the community. Barren women were also included in construction of Mbari. Mbari was constructed through direction and supervision of a priest. If the priest dies the construction will be suspended and another priest will change the building of Mbari site to a new location. The death of the priest is known as blood death. The priest is buried at the centre of his house. The gods are appeased before the construction of Mbari. This shows the Igbo cosmology some death are regarded as bad death while some death are regarded as good deaths.
These virgins were not allowed to be seen inside until the completion of Mbari. After the completion a ceremony is held in honour of the completed Mbari. The Mbari may take 2-3 years before it will be completed. The roof is made of thatch while the wall is made of mud or clay or anthill. Mbari structure is as rule not only decorated but also covered with surface ornamentations.
Colours are used symbolically, white, red, yellow, orange, green symbolizes good, beautiful, clean, pure and useful. In Igbo land their ideas are expressed as mma. Black symbolizes ugly, old, danger, often referred to as njo or bad. It is important to note that some objects in Mbari are supported with inbuilt props other are placed on the floor. The Mbari house is filled with figures. All the figures in Mbari are significant in the Igbo cosmology.
Mbari and its Significance
Igbos believe in supernatural being Chineke creator of heaven and earth is depicted in the Mbari. It is just a reflection of everyday events, political system, nature and supernatural world view of the Igbo's: their social structure, people, sad events, their value system, norms, taboos and so on are expressed in visual form for pacification, achievement and appreciation. Although some of the statutes are gods and goddesses of the land, for example, the Ala goddess is in charge of fertility of man and the soil. It is the mother of all creation in Igbo. The Owerri and Mbaise people as well as all Igbo are known to establish close relationship with their deities from the day of creation. Ala is seen in Mbari main entrance of the centre sited with her children on her side. The children/attendants are not fixed. The ala is holding sword in ceremonial position. The ala is god of fertility. The legs of ala is adorned with heavy bangles from ankle to knee. It shows that she is a very rich goddess. The body is inappropriately long. Igbos have higher value for “ala” goddess. It is celebrated during new yam festival. Ahijioku is under the earth goddess. She is also in charge of morality in Igbo cosmology. Mbari structure are decorated and covered with surface ornamental colours used symbolically: red, yellow, orange, and green, white which depict beauty, cleanliness, purity in Igbo cosmology as “mma” black symbolizes ugly, bad dangerous and often referred to as “njo”.
Amadioha god of thunder is represented in mbari from Igbo cosmology. He is regarded as the god of justice and fair play. He controls the behavior of people, make sure everybody obeyed the laws of the land; whoever goes contrary is struck by him. It is a male figure in Mbari with the head which symbolize strength. He is with the staff of authority in one hand as gun in another; built a bag, drinking horn, “Ofo ne Ogu” which he believes in and are displayed. Snakes are on display, the python is there as the matter piece of Amadioha from Igbo cosmology.
Pythons in many Igbo speaking parts are not killed. It is a taboo if it is killed accidentally; the killer buries it like a human being. Libations are poured to honour Igbo ancestors. The ram is Amadioha's favourite sacrifice in Igbo cosmology. The tiger seen in the Mbari is a brave animal in the palace. The dead animal is seen in the Mbari signifies that Igbo sacrifices to the gods and goddesses especially ala and Amadioha. Chukwu the creator of heaven and earth is Mbari with long beards and bulgy eyes. The marks on his body represent four Igbo market days eke, orie, afo and nkwo.
The Aro represent the years while square represent weeks “izu assa cheaks represent century. In front of mbataka projecting from the rope are 3 rods and 3 stones symbolizing trinity - God the father, son and Holy Spirit. Uwa that is the world is represented in concentric circle representing the trinity.
Anthill represents community effort. The tortoise seen in Mbari from Igbo cosmology is used severally in Igbo folklore. Nwoorie is the water goddess. Agbara in Mbari is the denl, highly dreaded messenger of the goddess of "ala". It monitors and checks the behavior of the community.
The statute of a mourning woman represents a widow whose husband died as a result of swollen stomach. The shows punishment and women mourning their late husband in Igbo cosmology.
Igwe is a good messenger of heaven including everything in the sky, sun, moon and stars. It is said that he carried basket where he puts water he gives to children of men in Igbo cosmology. He is a provider.Adam and Eve represent creation of man by Supreme Being from Igbo cosmology, God also made man in his image. Dead man with swollen stomach shows had death. The gods are appeased before that person is buried. Any man killed by thunder is buried in evil forest.
Igbudu is for title holders. The Igbudu in Mbari houses community charm title man use it.
Mgbade girl in Mbari are girls used for the construction of of Mbari. It also depicts the girls who pass through fattening system in Igbo cosmology.
Nwanyi Agwu in Mbari possess evil powers. The political systems in Igbo land in the past are on display. The presence of Nwa D.C, that is, District Commissioner figure depicts the presence of the white man in Igbo land and also their colonization.
Warrant chiefs; these were chiefs who ruled by colonial warrants. Ostrich in Mbari shows how big the Mbari is. Also Giant Alakuku signified the tallest man. Ijere mgbe on display are the girls who served Ala. The Diviner called “dibia” dibia” is on display. Igbo consult them to find solution of life.
Indeed, Mbari is very significant in Igbo cosmology. Mbari is a museum for the Igbos. The objects on Mbari are determined by the objects used in the society at the time it was constructed, Any Mbari that is being constructed in this 21st century will even house the mesh in it. Mbari is the visual art of the Igbos that is functional. Although the only Mbari in existence now is the one in Institute of Archaeology and Museum Studies Jos. Igbos should step up in constructing Mbari for the future generation to see and appreciate our heritage.
Without Mbari, there is no history of the Igbos. It shows their political system, belief and so on. Mbari is Igbos Identity, history and hope.
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