The Conflict between the Deities (Igwe and Amadioha) in Igbo Mythology over a Heat Wave

Staff Writer


Table of Contents

Introduction

The current heat wave reminds me of the conflict between two Igbo deities, namely: Igwe and Amadioha. Just as it was noted somewhere in this blog: Nigeria's Diversity and the South-East/South-South Peripheral Inclusions: Biafra's Raison d'etre, November 15, 2021, the Igbo people are the third-largest ethnic group who live in southeastern Nigeria. They have a very rich culture and tradition among which is their concept of God which varies from one community to another but essentially, they believe that the gods guide and control their life and affairs in many ways.

The Igbo concept of God stems from the idea of a chief god who creates everything. This god is supreme. The Igbo variously call this god Olisa bu uwa (the god who carries the world), Olisa bini Igwe, (the god who lives in the sky), Chukwu (the great god), or Chineke (the god who creates). For the Igbo, God, depending on the name he/she is called is spiritual and a creative force responsible for all that exists.

The Igbo view God, Olisa bu uwa, Olisa bini Igwe, Chineke, or Chukwu as the different names suggest as transcendent and immanent, hence the Igbo can feel God’s presence in their lives and affairs. God is far and near. The Igbo often describe God as Ono nso erughi aka (the God who is near but cannot be reached). As a result, there are other intermediaries through which the Igbo communicate with the supreme God. The Igbo concept of God also includes the concept of deities, spirits called Arusi and chi (or personal gods).

Like in many religions, the supreme being is often revered and their names are seldom used when addressing them. Not only the Igbo supreme being is transcendent and immanent, but holiness is also one of the major attributes. Thus, the deities or spirits play mediatory roles. In this vein, the deities, such as Igwe and Amadioha are categorized as Arusi.

The Deity – Igwe

 In Igbo’s understanding of the world, they divided it into two: Elu na Ala (literally, up and down) but it means ‘sky and land.’ In the Igbo language, ‘sky’ is known as ‘igwe’. There is a deity that controls or oversees the sky. This deity is called Igwe. She is the goddess of the sky and oversees the thickness of the clouds, the rain, thunder, lightning, the sun, the moon, the stars, and so on.

The Deity – Amadioha

The Igbo also believe that no deity has the atmospheric elements monopoly. Amadioha is the god of thunder and lightning. Bear in mind that Amadioha is an Arusi, an image made by humans but conferred on him the powers of adjudication for justice and retribution. The name Amadi -oha means (literally, man public), but it means ‘free man or free-born.’  

The Conflict between Igwe and Amadioha

Why was there a conflict between Igwe and Amadioha? Between a female deity and a male deity? Mythology has it this way: the conflict resulted from jurisdiction and control over the atmospheric elements and how they are applied to humans. The backdrop of the region’s weather will help in the description of the conflict between Igwe and Amadioha.

Igboland falls within the boundaries of Monsoons that last from June through September. This period sees heavy rains that can lead to flooding, landslides, and in most cases gullies. Sometimes, the Monsoons can cause extended dry seasons, hot weather resulting in hot air, scorched earth, that is vegetation dried out by the heat of the sun.

Occasionally, the region experiences clap of thunderstorms and flashes of lightning during rainfall. In addition to that, the sounds of the thunderstorms are like the heavy sounds of cannons that can be deafening and flashes of light that can light up an entire village.

It was said that Amadioha was frustrated and annoyed by the incessant heatwave on the land, and on the earth which was a result of the heat of the sun. Remember that the sun is above in the sky and the goddess of the sky is Igwe. So, Amadioha was blaming Igwe for using her powers and resources to harm humans and the fruits of their labours. Igwe said nothing nor stopped the sun from shining. Amadioha then ordered Igwe to stop harming humans with her sun, but she did not.

Both deities have some strong atmospheric elements in their disposals: thunder, lightning, and storms. Each tried to outwit the other by the several releases of thunderbolts, and lightning and hauling them at each other. As Amadioha sent the thunderbolts and lightning to Igwe’s heat, the heat mixing with the effects of the thunderbolts resulted in the formation of thick and dark clouds.

According to the mythology, some elders said that Amadioha came out a winner because he was able to release rain that cool the earth. Some argued that Igwe came out victorious because Igwe is always above or superior to Earth, hence the Igbo say that "Igwe k'ala" that is, 'the sky is bigger than the Earth.' Some elders also said that neither Amadioha nor Igwe won but rather both reached an agreement to maintain a balance where there will not be too much sun to burn out the earth nor too much water to drown it.

The conflict between Igwe and Amadioha in Igbo mythology can be said to elicit the equality of genders. The male deity, Amadioha challenged the female deity, Igwe to a battle of might to determine who controls the atmospheric forces and can bring solace and comfort to humans. The mythology also shows that in Igbo tradition, their gods or deities can work together or collaborate to ensure the well-being of humans.  

So, as the heat wave continues, there are debates about what is causing the excessive heat in the world today. The Igbo ancestors might have experienced this type of heatwave that led to this myth or something of similar nature. From a modern interpretation of this mythology, it seems that climate is somehow involved, whether it was a changing climate or not, the emphasis of the mythology was that there was at some point severe hot weather that was scorching the earth.

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