of Olodumare. Generally, divinities in Africa are
believed to be beings that were brought into being
distinctively with unique and supernatural destiny.
It is difficult to state the precise number of the
divinities. Yoruba oral tradition puts the census of
divinities at varying numbers from 201, 401, 600,
to 1,700. This pluralism of divinities probably
results from the fact of a plural society, but in this
diversity of many divinities, there is unity under
one Supreme Being.
The divinities may be male or female. For
example, among the Yoruba, Orunmila and
Sango are male, whereas Oya and Yemoja
(Ye.mo.nja) are female. Divinities are held to be
responsible for all the good and evil that happen
on Earth. Humankind, therefore, can receive the
prosperity, good health, protection, wives and
children, and all forms of good fortunes by offer-
ing regular sacrifices to the divinities. However,
refusal to offer sacrifice or show gratitude may
incur their wrath on oneself.
Each divinity has its own local name in the local
language, which is descriptive either of the function
allotted to the divinity or with the natural phenom-
ena with which the divinity is associated. Divinities
may well be described as “domesticated” spirits
because they are a tutelary part of the community
establishments.
They act as custodians of the people’s morality.
In this capacity, they act as watchdogs for the
Supreme Being and as checks against the excesses
of human beings. They often represent instant jus-
tice and may be called on to vindicate the just. For
example,Ogunis fierce, but not evil. He demands
justice, fair play, and integrity. He is also protec-
tive of the poor and the dispossessed.
Relationship to the Supreme BeingThe divinities are believed to share aspects of the
divine nature and status of the Supreme Being.
This implies that the divinities are not nebulous
laws; they are specially brought into being to min-
ister to the Supreme Being: Olodumare (Yoruba),
Onyakopon (Akan, Fante), Mawu-Lisa (Ewe),
and Chineke (Igbo). Divinities are of ethereal sub-
stance: They can permeate Heaven and Earth, the
sacred and the profane. This is why the African
divinities are perceived by devotees through the
senses and organically. As a result, artists can
design the sculpture of some divinities.
The relationship between the divinities and the
Supreme Being is patterned along the sociological
order of the people. In many African societies—the
Yoruba, Akans, Edo, Fon, and Ewe, among others—
life follows a cultural pattern. The king or para-
mount chief is at the apex of the social pyramid, and
below him are the common people. So God as the
head is believed to have appointed the divinities as
the executive of the Earthly theocratic society.
Because the divinities are brought forth by
God, they owe their existence to Him because
they have no absolute existence of their own.
Their authority is therefore derived and delegated.
Divinities are believed to be the ambassadors of
the Supreme Being. They could also be referred to
as Heads of Departments. Each has its own defi-
nite portfolios in the Supreme Beings’ monarchical
government. They exercise great authority in the
governing and operation of the world. They are
also intermediaries between the Supreme Being
and human beings, especially with reference to
their particular function.
Orisa-nla is the arch-divinity among the
Yoruba. He is believed to have been saddled with
the responsibility of the creation of the solid Earth
and the molding of human frames. He is referred
to asorisa mori-mori(moulder of heads). To the
Ewe of Volta Region of Ghana and Togo as well as
Fon people of Benin Republic Mawu-Lisa is the
arch-divinity. The arch-divinity of the Igbo-land is
Ala, also called Ani. As the great mother goddess,
she is the spirit of fertility and queen of the under-
world. Sango is in charge of thunder, and Ogun is
responsible for all activities connected with iron,
warfare, and hunting. Orunmila is God’s deputy in
matters of wisdom and knowledge. He is always
consulted in matters of confusion or uncertainty.
This same divinity is calledFaby the Ewe and Fon
people of Dahomey. To them, Fa is the speech of
Mawu in all matters affecting human destiny.
Some names represent the natural phenomena
that are believed to be the manifestations of the
Supreme Being. For example, among the Yoruba,
Jakuta (thunder divinity) called Hevie by the Fon
of Dahomey is an expression of the wrath of God,
whereas among the Igbo Ojukwu the god of small
pox represents the anger of God. Oya manifests inDivinities 211