beetle. The dung beetle buries its eggs in cow dung.
After the annual flood of the Nile, the eggs hatch,
starting a new cycle of life. Out of the less than ideal
settings of dung and a flood, life is still ever-coming.
Sometimes the use of animal images is more
abstract, as in the case of the neter, one of whose
symbols is a feather. The feather represents the light-
ness of heart felt when practicing Maat. The com-
plete bird is an image of justice among the Xhosa,
where it identifies a murderer in a common tale.
No animal is left out of consideration for a
sacred duty; in addition to the beetle, lizards,
chameleons, spiders, snakes, and foxes occupy
prominent positions in religious traditions. It was
often the lizard or chameleon who carried the
message of death into the world. Spiders are held
to be wise, and one of the titles of god among the
Akan and Ashanti is the Great Spider, the Wise
One. Snakes are thought to be immortal in many
societies or represent the departed or living dead.
For that reason, specific types of snakes in the
physical world are not harmed. If they appear in
dreams, they are bearing a message from the
ancestors and, if drawn, are shown consuming
their tails to symbolize eternity.
With animals given such prominence in spiri-
tual and sacred matters, they become archetypes
and their imagery permeates entire cultures.
Among the Dogon, the pale fox, Ogo, rebels
against his creator, attempts to steal seeds of cre-
ation, and, in doing so, introduces disharmony
into the universe. The resulting symbolism of the
fox in Dogon culture is diverse, abstract, and
highly sophisticated. The fox is rendered by a sim-
plistic outline drawing of his body and is found on
totemic sanctuaries and caves throughout Dogon
country. However, symbolic paraphernalia of
the fox can be encountered in children’s games,
baskets, drums, and divination tables.
Another area of where animal images are found
is that of the totem. When a family or clan has a
special and specific relationship with a particular
animal, it is expressed in the form of an animal
totem. Common applications of totems include a
prohibition from eating or hunting the animal.
The use of its image on the garments of ritual
clothing, walking sticks, pots, and statues in
shrines is an expression of totems.
One last area of the use of animal images is in
dance. It is understood that all dance forms
started as a sacred rituals. The movements in the
dances were often pantomimes of activities of ani-
mals such as birds and fish. While the dancer is
experiencing the movements internally, it is an
abstracted image of the animal to those watching
the dance.Denise MartinSee alsoTotemFurther Readings
Asante, M. K., & Nwadiora, E. (2007).Spear Masters:
Introduction to African Religion. Lanham, MD:
Rowman & Littlefield.
Finch, C. S., III. (1998).Echoes of the Old Darkland.
Decatur, GA: Khenti.ANIMALS
Africans rely heavily on the use of symbols to
communicate ideals and universal understanding
of our connection to all living kingdoms. Africans
believe that all life is one and a manifestation of
the One Creator. Ancient Egyptians (Kemetians)
stressed the divine in animal manifestations.
Animals were featured in variation, such as the
animal-headed human, the human-headed animal,
as well as the combination of multiple animals in
one form. Africans also believe that because the
Creator positioned humans at the center of the
universe, animals are designated as servants of
human beings and, as such, are to be used by them
as they deem fit. The African relationship with
animals clearly demonstrates the African pro-
found understanding of and connection to the nat-
ural world. This entry looks at animals in African
ritual and mythology; it also explores the use of
totems and the meaning of specific animal sym-
bols in ancient Africa.Ritual and Sacrifice
Animals played a role in daily living, economics,
and a multitude of other ways in African life.
Within this hierarchy of life and balance of order,
animals were created with purpose, by God, andAnimals 55