These concepts are most clearly expressed by the
relational dynamics between Africans and their
ancestors, as well as with the divinities.
According to African religion, ancestors are the
spirits of the deceased heroes, heroines, leaders,
elders, and other members of the extended family.
There are, however, certain requirements for
becoming an ancestor. Indeed, an ancestor is a
person who has experienced adulthood, marriage,
and childrearing. She or he must also have died of
natural causes, not from mishap, such as an acci-
dent, childbirth, or suicide. Death by means of an
unclean disease, such as tuberculosis, epilepsy, or
leprosy, would disqualify one from this honorable
status. Furthermore, an individual must have
exhibited an outstanding moral and sociopolitical
life, and she or he must also be a veteran hero to
become an ancestor.
It is believed that the ancestors have certain
powers and act as mediators. As such, they pos-
sess greater access to God and can exercise their
influence on the circumstances of their living rela-
tives. This privileged status places them above
humanity and gives them greater insight into the
affairs of their living relatives. From this vantage
point, ancestors patrol both private and public
morality, rewarding the faithful and punishing the
offenders. They protect the life and interest of
their respective families, fighting evil forces and
providing healing. Ancestors are God’s messen-
gers, agents, and mediators.
In reverence to the ancestors’ power and influ-
ence, those who follow the African religious tradi-
tion greatly respect their ancestors. For example,
the Akans perform an ornate ritual for their
ancestors on special occasions. One such event is
calledEguadoto, which means “the feeding of the
stool.” Prior to a chief’s death, his or her stool is
white. But after his or her death, the stool is
completely blackened by smearing a mixture of
soot and egg yolk. Then the stool is relocated to
a sacred location, a stool room, and treated as a
shrine, that is, with great respect and reverence.
Similarly, the Yoruba organize Egungun cere-
monies, which are always big affairs involving the
whole community, to honor their ancestors.
Although these rituals have been misunder-
stood as ancestral worship, they are not. In fact,
Africans do not place their ancestors on the same
level as God or the divinities. These practices and
other similar rituals are simply central to the
nature of communion between the living and the
Dead. Rituals such as Eguadoto help maintain
the communication between the physical world of
the living and the spiritual world of the ancestors.
In this respect, family ties are strengthened beyond
death. Through libations, sacrifices, and prayers,
Africans uphold communion with their ancestors.
Recognizing that the ancestors are spirits, rituals
are the manner in which Africans address them as
such. Through these means, they pay homage,
show hospitality, and express gratitude.
The ancestors are close to the living commu-
nity. Although ancestors are spirits, they remain to
be understood as relatives of the living Africans.
They maintain their familial titles such as mother,
father, aunt, or uncle. The continuity of these
familial and communal relationships demon-
strates the transcendent nature of African tradi-
tional religions.
In the hierarchy of power, the divinities are
above the ancestors and below God. They are the
children of God. Unlike humanity, the divinities
are not created, but are called into existence.
Similar to the ancestors, their primary role is to
mediate between God and humanity. Although
some divinities are the manifestations of divine
attributes, most are nature spirits. They lodge
temporarily in lakes, streams, rivers, trees, forests,
mountains, hills, and groves.
God is not worshipped directly by humanity,
but indirectly through the divinities. During daily,
weekly, or annual worship, traditional priests and
priestesses serve the divinities. This religious activ-
ity occurs in shrines, temples, and groves.
Through this life of worship, the divinities have
communion with humanity.
There is, however, another important means
used by Africans to establish direct contact with
spiritual entities, such as the ancestors and the
divinities. This is often referred to as “posses-
sion,” but is more correctly described as transcen-
dence. For most African people, human beings
have a complex spiritual core made up of two and
sometimes more elements. The Egyptians, for
example, believed that a person was made up of
the Ka, the Ba, and the Khet. Such a view is com-
mon in other parts of the continent. The Akan, for
example, believe in the Okra, the Sunsum, and the
Ahom as the fundamental components of the668 Transcendence and Communion