AFRICAN GODS EMBU TRIBE FROM KENYA

The Embu community is one of the 42 tribes found in Kenya with a population of 404,801 people making them the 12^th largest community in Kenya. They are part of the larger Bantu-speaking group and are closely related to the Kikuyu, Beere, and Meru whose cultural practices and social structures are the same. Legend has it that they immigrated from the Congo with their close Bantu cousins and settled in the present-day Embu district, the eastern province of Mt-Kenya region. Collectively, they are referred to as “Aembu People”, individually one is considered to be a “Mu-Embu”, and their language is referred to as “Ki-Embu”. This article explores their deep-rooted beliefs and practices focusing on their conception of God, their religious rituals, and their relationship with the ancestral world.

The Concept of God according to the Embu people

The Embu people worshipped one supreme God, referred to as "Ngai." This name closely resembles that of the Kikuyu community's God, reflecting shared linguistic and cultural ties. It is believed that "Ngai" derives from the Maasai word "Enkai," which means God. The Embu viewed Mount Kenya referred to as “Kere Nyaga” in the Kiembu language as the dwelling place of Ngai, associating its brightness and majesty with the divine. Diviners made prayers by first facing the east side and then the west side immediately. For instance, rather than saying “the sun sets,” the community referred to it as “the time of the glowing shepherds.” This linguistic choice highlighted their deep respect for nature and the divine. When someone spoke falsely, they would be asked to take an oath in the name of Mwene Nyaga. The fear of invoking the name of the Creator of the Sun deterred many from lying, as it was believed that doing so could bring divine retribution.

The community drew analogies between the attributes of God and elements of nature, which served as a means to articulate their understanding of the divine.

Descriptive Terms for God.

The Embu community employed various descriptive terms to express their reverence for Ngai, each term highlighting different attributes of the divine:

1. Mwene Nyaga: Translating to "Owner of the Ostrich," this term symbolizes God's attributes of purity and brightness. The ostrich, particularly its contrasting feathers, represents the duality of good and evil, light and darkness. This term emphasizes God’s role as a source of enlightenment and moral clarity.
2. Mwene Njeru: Meaning "Owner of Whiteness" or "Owner of the Sun," this title underscores God's radiant nature. The sun is central to life and sustenance, representing warmth, guidance, and growth. In this context, Ngai is seen as the giver of life and a nurturing force that sustains the community.
3. Mwene wa Ngai: Translating to "Owner of God," this term emphasizes Ngai's ultimate authority over all existence. It reflects the belief that all creation is under the dominion of this supreme being, reinforcing the community's submission and reverence.
4. Mwene wa Kirima: This term, meaning "Owner of the Mountain," ties Ngai directly to Mount Kenya, the community's sacred symbol. It illustrates the belief that the divine is intimately connected to the natural world, particularly the mountain, which is viewed as a physical manifestation of Ngai's power.
5. Ngai wa Ngiri: Meaning "God of the Forest," this title highlights Ngai's association with nature and wildlife. It signifies the community's belief that the divine is present in the forests and groves, where they conduct rituals and seek guidance.

These descriptive terms not only articulate the Embu's understanding of God but also serve as a cultural framework for their relationship with the divine, reflecting their reverence, dependency, and the multifaceted nature of their beliefs.

The Myth of Creation

According to Embu mythology, Ngai created Mwenendega, the first man, and blessed him with a beautiful wife named Nveta, also known as "Ciurunji." This couple is said to have lived in a grove near present-day Runyenjes, which remains a sacred site. They were believed to have had many children, including Kembu and Werimba. The offspring of Kembu and Werimba, who eventually became known as the "children of Kembu," represented the ancestors of the Embu people.

Worship Practices

The Embu community had a rich tradition of worship that involved offering sacrifices to Ngai. Elders played a crucial role in leading these rituals, which were intended to express gratitude for blessings, seek protection, or request divine intervention during crises like droughts or epidemics.

Sacred Places of Worship

The Embu community revered several sacred sites that played a significant role in their worship practices:

1. Mount Kenya: “kere nyaga” was Believed to be the dwelling place of Ngai, Mount Kenya held immense spiritual significance. The mountain was seen as a direct link between the community and their God, and rituals often took place on its slopes.
2. Sacred Groves: The grove where Mwenendega lived, near Runyenjes, was considered a holy site. This grove was protected as a place of worship and remembrance, emphasizing the connection between the living and their ancestors.
3. Rivers and Streams: Water bodies were also viewed as sacred. Rituals involving purification and offerings often took place near streams, where the community believed the spirits of their ancestors resided.

Rituals and Offerings

The rituals conducted by the Embu community were deeply symbolic and varied depending on the occasion:

●     Sacrifices: Elders led the community in offering sacrifices, typically goats of a single color, to Ngai. This act (mburi ya mwriri umwe) signified purity and devotion, and the sacrifices were performed with great reverence. Offering a healthy goat of a single color represented a clean and unblemished sacrifice to Ngai. Before this sacrifice was done the community would gather and the atmosphere would be filled with solemnity as the prayers were offered to Ngai invoking his presence and favor. Then The blood of the sacrificed animal was often poured onto the ground as an offering to the earth and spirits. To symbolize the connection between the spiritual and physical world. After this the sacrifice of the meat of the goat would be shared among the participants.

●     Prayers and Invocations: During rituals, prayers were offered to seek blessings or protection from Ngai. Elders would invoke the names of God using descriptive terms, emphasizing the attributes they sought to honor. For example, when elders wanted to pray for protection they would say” "Ngai, twagwiriire naku, muhinya wa muthoni utonye. Twagwiriire ngiri na muthoni mwega, na muthoni wa wendo." Which is a prayer for protection that can be translated to "God, we come before You in humility, asking for Your shield against the forces that seek to harm us. Protect our families and our lands from misfortune."

●     Celebratory Feasts: After sacrifices, communal feasts were held, where the meat was shared among participants. This practice not only fostered community bonds but also expressed gratitude for the blessings received.

●     Ceremonies during Crises: In times of drought or epidemic, specific rituals were carried out to plead for divine intervention. The community would gather at the sacred sites, offering sacrifices and prayers to Ngai, seeking an end to their suffering.

The Embu people believed that these practices, conducted with sincerity and reverence, would ensure their connection to Ngai and the blessings of their ancestors.

The Role of Diviners

Diviners, known locally as "nganga," held a crucial position within the Embu community. They were regarded as intermediaries between the spiritual and physical realms, possessing the ability to communicate with ancestors and spirits. Their role was essential, especially during times of uncertainty or crisis. In the Embu community, diviners played a crucial role in distinguishing between misfortunes caused by evil spirits (the dark world) and punishments imposed by Ngai, the supreme God. This differentiation was vital for the community to understand the nature of their troubles and to take appropriate actions to remedy the situation.

Functions of Diviners

1. Diagnosis of Illness: When individuals fell ill or faced misfortune, diviners were consulted to uncover the spiritual causes behind these afflictions. They would interpret signs, omens, and dreams to determine whether the illness stemmed from natural causes or spiritual disturbances.
2. Guidance and Advice: Diviners provided guidance on various aspects of life, including marriage, farming, and community issues. They were sought for their wisdom in making important decisions, helping individuals align their actions with the will of Ngai and their ancestors.
3. Rituals and Offerings: Diviners often led rituals to appease spirits or ancestors, ensuring that the community remained in harmony with the spiritual realm. They would conduct sacrifices, invoke protective spirits, and facilitate communication between the living and the dead.
4. Protection Against Evil Spirits: In a community that believed strongly in the influence of evil spirits, diviners played a vital role in offering protection. They would perform rituals to ward off malevolent forces and help restore balance when misfortune struck.

Methods and Tools

Diviners employed various methods and tools in their practices:

●     Divination Objects: They used items such as goat bones due to their significance in sacrificial rituals, shells, or specialized stones, casting them to interpret messages from the spirit world. For smaller rituals or personal inquiries, chicken bones were used. There were also flat bones like the scapula, which would offer various interpretations based on how they landed. The divination stones were often smooth and had unique markings/colors believed to enhance divinatory significance. The diviners often conducted rituals and consulted spiritual objects, such as bones or sacred stones, to interpret signs and omens. The arrangement and position of these objects were believed to convey specific meanings. The arrangement could also provide insights into whether the affliction stemmed from spiritual disturbances or divine punishment.

●     Communicating with Ancestors: Diviners believed that ancestral spirits could provide guidance on whether an issue was due to evil spirits or a consequence of disobedience to Ngai. Through prayer and invocation, they sought the ancestors' wisdom, asking for clarity regarding the nature of the misfortune.

●     Prayer and Invocation: Diviners would invoke the names of Ngai and ancestral spirits, asking for guidance and clarity in their interpretations. This process required deep spiritual knowledge and connection to the divine.

●     Dream Interpretation: Dreams were considered significant messages from the spiritual realm. Diviners would analyze dreams to provide insights into the future or uncover hidden truths. for this community Dreams were considered vital messages from the spiritual realm. Diviners analyzed dreams reported by individuals to glean insights about their situations. Specific symbols or themes in dreams could indicate whether the origin was divine or malevolent. For example, dreams involving light or blessings might suggest divine favor, while dreams featuring dark imagery could imply the influence of evil spirits.

●     Observing Natural Signs: The diviners paid close attention to natural phenomena, such as changes in weather, animal behavior, or unusual occurrences in the community. These signs were interpreted to discern whether the misfortune might be a punishment from Ngai or an attack from dark forces.

●     Community Context: Understanding the broader community context was essential. If misfortunes were widespread, diviners might interpret them as a collective punishment from Ngai for communal transgressions. Conversely, if an individual alone faced difficulties, they might suggest that personal wrongdoing had attracted the attention of evil spirits.

Through their practices, diviners helped maintain the spiritual health of the community, ensuring that individuals remained connected to their cultural heritage and the divine.

Once diviners established the source of the misfortune, they would recommend specific rituals or offerings:

●     For Divine Punishment: If the affliction was seen as a punishment from Ngai, the diviner would advise the community or the individual to perform acts of atonement. This could include sacrifices made to Ngai, seeking forgiveness through prayer, and making commitments to uphold moral and ethical standards.

●     For Evil Spirits: If the source was identified as evil spirits, diviners would recommend appeasing these entities through offerings of meat or blood. Rituals designed to ward off or negotiate with these spirits would be performed to restore balance and protect the community from further misfortune.

The Spirit World

The Embu recognized the existence of spirits, known as "Ngoma," which were categorized into two types: evil spirits and ancestral spirits. Both were considered invisible, akin to God, but held different roles within the community's belief system.

Evil Spirits

Evil spirits were viewed as malevolent beings, often associated with misfortune and chaos. Unlike God, who was seen as benevolent, these spirits were believed to bring suffering and were not worshipped. Instead, they were appeased through offerings of meat or blood to prevent them from causing harm.

Ancestral Spirits

In contrast, ancestral spirits were regarded as protectors of the living. They were thought to guide and discipline their descendants, ensuring adherence to cultural norms. While the Embu did not worship these spirits as they did Ngai, they honored them through sacrifices and rituals.

Ancestral spirits were perceived as recognizable figures, often appearing as deceased relatives. The Embu believed that these spirits continued to live in a form similar to their earthly existence, engaging in activities like farming and raising families.

Balance Between the Divine and the Spirits

The Embu community maintained a delicate balance between honoring Ngai and appeasing the Ngoma. In times of adversity, such as crop failures or family illnesses, the community would invoke Ngai for assistance. They believed that by offering sacrifices, they could either please Ngai or appease the spirits, ensuring peace and prosperity.

If the hardships persisted, it was often unclear whether they were being punished by Ngai or afflicted by the presence of evil spirits. To resolve such dilemmas, the community would sacrifice a kid or lamb, trusting that the offering would satisfy either the divine or the spirits.

Conclusion

The Embu community's beliefs and practices provide a profound insight into their worldview, where the divine and the spiritual coexist. Through a rich tapestry of mythology, worship, and respect for their ancestors, the Embu have maintained a deep connection to their cultural heritage. Their understanding of God, spirits, diviners, and the natural world reflects a complex and vibrant society that continues to thrive in the heart of Kenya.