Ehi and it’s Concept In Esan Spirituality, Nigeria

The Esan people of Nigeria have a deep sense of spirituality and a strong belief system. That is what we are going to explore in this article, including the concept of Ehi, an Esan interpretation of divine personal guidance, or an individual’s invisible torchlight in the journey of life and beyond.

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What is Ehi?

In Esan, “Ehi” refers to your divine guardian or the extended self in the spirit realm. It embodies a powerful, guiding presence that connects you to a higher, spiritual dimension, offering protection and guidance throughout your life.

Now, before diving in, I quickly want to refer to a historical event in Uromi. In the wake of the Esan-Bini War of 1502 to 1503, a pivotal moment unfolded in the history of the Esan people—a moment that would shape a spiritual consciousness for centuries to come.

As the dust settled and the echoes of the battle faded, the figure of Agba, the then Onojie of Uromi emerged, not merely as a warrior king but as a symbol of divine strength and resilience among Uromi and Esan people.

Deified by the people of Uromi, a few years after his death, Agba would become enshrined in the annals of Esan spirituality, an example of the profound interweaving of history, culture, and faith in the worldview of the Esan people. But this too will change later through Western religious indoctrination of the local people, particularly in the period of colonialism and neo-colonialism. We will briefly discuss this later in the conversation.

Due to his significant role both as the king (Onogie) of Uromi and the leader of the Uromi/Esan army in the war against Benin, Agba is today regarded as the Esan God of War. When peace returned and the relationship improved between the Benin and Uromi people, years later, and the Esan army again started to fight alongside the Benin army, the chief priest of Agba would take Agba to battle along with the Esan army to guarantee their victory.

Now, this was a common practice even among the Romans, the Persians, and other people of the ancient world who often took their gods to battle for the same reason as the Esan people and Agba, their god of war.

Even to date, the United States, which is presently the leading warring country of the world, often calls on religious leaders such as catholic bishops or priests to pray for their army before departing for battle. All these demonstrate the importance of spirituality and god consciousness to a people, both in the time past and still today.

Now, let’s try to understand the meaning of “god consciousness” so that the rest of the conversation can make more sense.

What Is Even God Consciousness?

Both among Esan and many other African people and beyond, god consciousness or spiritual awareness for some is seen as a state of heightened awareness or spiritual connection in which individuals feel deeply attuned to the presence, essence, or divine nature of god or the divine.

It entails a profound sense of unity with the divine and a recognition of the sacredness and interconnectedness of all existence. Those who experience god consciousness often report feelings of awe, reverence, and humility, as well as a deep sense of peace, love, and compassion.

The following is a clip from a publication on the US National Library of Medicine – Neurotheology: The relationship between brain and religion: “Neurotheology” refers to the multidisciplinary field of scholarship that seeks to understand the relationship between the human brain and religion.”

The publication added that “In its initial development, neurotheology has been conceived in very broad terms relating to the intersection between religion and brain sciences in general.”

What this demonstrates is that the state of consciousness transcends ordinary perception and egoic identification, leading individuals to perceive reality from a broader, more inclusive perspective.

See also The Decolonization of Mindset among Africans – Dr. Kiatezua Lubanzadio Luyaluka

Practices such as ancestral venerations, often practiced in family or village shrines, meditation, offering individual or collective prayers to the ancestors, contemplation, and observing different forms of spiritual disciplines are often employed to cultivate and deepen one’s sense of god consciousness. All these help to foster a sense of inner harmony, purpose, and alignment with the divine will.

Unlike most regimented religions, like Islam or Christianity, god consciousness and spirituality among Esan people have no undue pressure to participate. There is no need to convert other people who have different belief systems, and unlike in Christianity, there is no need to condemn anyone to everlasting suffering in hellfire for evil doing.

Of course, Esan spirituality has room for atonement and purification in case of wrongdoing, but that has nothing to do with suffering in hellfire for eternity. That simply does not exist in Esan spirituality and philosophy of life.

Obehi – According to a Divine Plan

As you would have noticed by now, my name is “Obehi” and that is actually two Esan words joined together. The first is “Obo” meaning hand and the second is “Ehi” translated as the divine guardian or guardian angel. Now, this is the story behind my name.

We are 10 siblings, (9 from my mother and a stepsister who is actually the first child of the family). Except for my mother’s first child, every other child till my turn was male, and being in a village with lots of farm work and domestic activities, my mother was hoping to have a female child when she was pregnant with me.

And with probably no ultrasound or modern medical procedures to determine the gender of her baby, she remained hopeful until the day I was born in the house. Upon her realization that this was another male child, she made the pronouncement: “Obe ehi oye”, meaning it’s in the hand of destiny or fate. Of course, I couldn’t go around with a phrase as my name, so it was shortened to “Obehi”.

So, my mother, may her soul rest in peace, whenever she called my name “Obehi”, she remembered that day, the female child she wanted during her pregnancy and the male child she eventually got, including the message she printed on her child, “Obe ehi oye”. As if she was saying, “This is a divine plan”. With that now out of the way, let’s go ahead and explore more about the concept of Ehi in Esan spirituality. So, pay attention.

The Concept of Ehi In Esan Spirituality

At the heart of Esan spirituality lies the concept of Ehi. And Ehi, according to Esan spirituality embodies the essence of spiritual intuition and the divine presence of god and ancestral guidance. It symbolizes the connectedness of one to the wholeness of being and the inner wisdom that shapes all individual’s choices and deeds.

Unlike the human being who is born and dies at a point, the Ehi of a person according to Esan Spirituality, has a pre-live experience and continues to the afterlife even when the person dies. It can also be seen as a guardian spirit, representing one’s unseen counterpart and the overarching soul of a person.

In many African spirituality, from ancient Kemet, the Congo to Yoruba, existence is seen as mostly spiritual and has some physical manifestations. This is true also of Esan spirituality and this is reflected in the day-to-day life of Esan people, their names and rituals are testaments to this.

Such popular Esan names like “Okosun,” the son of Osun, whereas Osun is the Esan god of medicine, or “Okogun,” the son of Ogun which in Esan signifies a connection to Ogun, the god of iron and engineering skills cannot be mistaken.

But surprisingly, thanks to the tireless effort of the catholic church and the new wave of Christian evangelicals, many new generations of Esan people are destined to forget these names and their real significance because they are being educated to link them to evil or the devil itself.

Coming back to “Ehi”, I remember growing up in Esan and I have heard some people literally speak to Ehi as if they wanted to bypass the person they were talking to. It usually goes like this and sometimes it can be positive or negative depending on the situation:

“Ehie via bhe na”. This would be said by an older person to a younger one and it means “Come here or your Ehi should come here”. Only that the expression means more than you might think because a younger person will never say that to an older person. The expression will also not come up among people of equal age or social rank, otherwise it would be seen as an offense.

Even in the case of an older person to a younger person, it’s usually when he or she is angry, like he or she has been calling you and you did not hear or show up and now he or she speaks to your “Ehi” like a kind of invoking a higher authority beyond just the physical appearance as a person.

In the ordinary sense, even for an older person to a younger person, the expression will be “your name … via bhe na”, meaning come here. Just as some people can sometimes disrespectfully speak to your Ehi, your Ehi can also be called out for blessing. Generally, Ehi is spoken of in a positive light because it’s your personal guardian angel or connecting link to the divine.

Among the Yoruba people, you might hear of “Ori” and among the Ibo people you will hear of “Chi” but they are talking of the same “Ehi” of a person or the personal guardian angel that knows beyond and lives beyond the physical realm of the same person.

Even when we talk about reincarnation and other deeper conversations in Esan spirituality, the Ehi of a person will always come up. This is because it’s not the physical body that reincarnates, but the Ehi of the person. Remember that the Ehi of a person does not die but is always ready for the next journey to become a better version.

This, again, is different from the Abrahamic religions like Islam or Christianity, where they talk of a linear narrative of being born as a child into impurity, then getting purified at a point in baptism in the case of Christianity. Then doing what you have to do here on earth and standing for the final judgment when you die, where you either go to heaven because you have lived a good life or going to hellfire to suffer in eternity if you have lived a bad life.

Well, in Esan spirituality like in most other African people, the Ehi of a person does not stand in a two-way final judgment at death but remains on the journey of continuous improvement to become a better version of itself. The ultimate mission is to become like the pure gods – without any stain and at a much higher level than human beings.

It’s because of this understanding of Ehi that you hear a lot about Ancestral veneration among Esan much like other groups of people and cultures across Africa. They understand that death is not the end of the journey but part of it. So, when the physical body dies, the Ehi of the person does not die and therefore can always be summoned to help the living in times of challenges.

Talking about Ancestral veneration in Esan spirituality, there is a publication I found interesting on the topic. The publication is by Sylvester Ogbeni and it’s titled, Ancestors and moral sanctions among indigenous Esan.

See also Ifa Theology And African Spirituality: Exploring the Virtues of Life and Purpose

Ancestral Veneration Among Esan People

The article explores the practice of ancestral veneration among the indigenous Esan people of Edo State, Nigeria, focusing on its significance, methods, functions, and impact on contemporary society. It delves into the belief that ancestors serve as intermediaries between God and humanity, enforcing moral sanctions on their living relatives.

The study examines the criteria for becoming an ancestor, reasons for veneration, methods of ancestral veneration, and offenses sanctioned by the ancestors, such as witchcraft, adultery, and incest.

Key findings suggest that while ancestral veneration remains deeply ingrained in Esan culture, its practice is undergoing transformation due to the influence of Christianity, Islam, and globalization. The paper critiques ancestral veneration, highlighting concerns about its relevance in modern society and ethical implications.

It discusses the effects of modernization on ancestral veneration, including urbanization, acculturation, and religious conversion, which have led to a decline in traditional practices.

As you will expect, the article calls for a return to traditional norms, self-discipline, and societal harmony to address contemporary challenges and promote sustainable development in Esan society. But where are the ancestors according to Esan spirituality? Well, the world of the spirit in Esan is known as agbeElimhin or agbon-elimhin “world of the spirits”. Let’s spend some time learning about that.

Elimhin and Their Realm in Esan Spirituality

Although there is no explicit description of how the supreme God created the world, or at least not to my limited knowledge, there is the idea of creation in Esan’s belief. It’s also important to point out that in most African belief systems, the Esan spirituality is highly corrupted by Christianity and Islam.

Many Esan people, particularly those who are heavily indoctrinated into Christianity and Islam see Esan spirituality as evil and they are in a continuous struggle to eradicate it wherever they find traces in their lives and their communities.

That is the dilemma Esan spirituality found itself in today. And if you look at it from the point of view of the colonial agenda, with all the effort that has been made by European missionaries before handing down the mission to the local people who continued to act based on the same colonial presets, it should have been completely eradicated by now and everything about it forgotten. Well, as to why we can even still talk about Esan spirituality today is a conversation for another day.

Having said that, at the core of Esan spirituality lies the concept of Elimhin, the realm of the spirits and ancestors. Among Esan people, an elderly person who dies is often described as going to join the ancestors instead of saying the person died. This goes to show that the people who are dead have merely transitioned to another dimension as against permanent termination from existence.

See also Religion And Spirituality in Ancient Kemet with Dr.  Kiatezua Lubanzadio Luyaluka

It’s based on this same idea that Esan people call on their ancestors for intervention in times of need. They believe that these people haven’t really gone away but are somewhere in a different dimension from where they can intervene in the lives of those they have left behind.

This is the same belief even in the catholic church for which reason they regularly invoke the names of saints during prayers. Only the only saints to be invoked during the prayers must be European ancestors because African ancestors are not holy enough and for many African Catholics, this is ok. After all, the intention has always been for Africans to abandon their belief systems and take on those of the Europeans.

Well, in the Esan language, the word “Enenelimhin” refers to those from the dead and actually should mean the“Holy Ancestors” but because many people in Esan like in other parts of Africa are suffering from identity crisis in spirituality, they would rather use “Evil Spirits” to describe “Enenelimhin” or their ancestors. At the same time, they are happy to call European ancestors “saints”, which by the way means exactly the same thing as “Enenelimhin” or the “Ancestors” in Esan spirituality.

However, one can say that the whole idea of spirituality can be seen as a form of connection only that while other people in the world are using their form of spirituality to connect to their ancestors, venerating and honoring them in different ways, African and modern-day Esan people are disconnecting from their own and calling themselves civilized.

Well, people in Esan have always understood this connection. That was why they set up different ceremonies and festivals to honor their ancestors.

Just as an example, one of the most spectacular dances in the whole of Nigeria is the Esan acrobatic dance and it’s called “Igbabonelibhin”, which translated as clapping for the spirits. That is already a recognition of the relevance of the Holy Ancestors of the Esan people.

The ceremonial dance of Igbabonelibhin is no doubt a peculiar performance that transports participants into the realms of the supernatural. It is a dance where the boundaries between the seen and unseen blur, and the pulse of ancestral wisdom beats in rhythm with the hearts of the living.

You need to be there, and you need to truly understand the feelings of the people to fully appreciate the intricacies of Igbabonelibhin. Igbabonelibhin is usually broken down into different phases:

1. The evening before, the children will make repeated loud sounds across the village, reminding the people to expect something, a kind of reserved parade in the night,
2. In the middle of the night, there will be Elimhoto, “spirits from the ground” with peculiar sounds, mixed with special instruments,
3. That will be followed by the afternoon masquerade, Okpodu, which is designed to entertain mostly young people. You can call it a kind of wild romance between the young men wearing the masquerades and the young women who are passionate participants in the entertainment.
4. The evening usually serves as the culmination of the Igbabonelibhin with the Elimhin themselves coming to the village square to entertain the entire village with much adrenaline in the air.

All these are done to keep the people united and focus on their collective existence. But like Chinua Achebe said in his book, Things Fall Apart, the European colonialists and a few locals have succeeded in planting confusion in what united the people, and everything is now confusing.

Are there implications to all these? Well, I came across a publication, you might consider checking it. The publication is titled, Some Aspects of Esan Ontology and Their Moral Implications. You might need to consider reading it up. But below are some takeaways for you.

Esan Ontology and Moral Implications

The article is published in the Journal of Philosophy and Ethics and it explores the ontology of the Esan people and its moral implications. It starts by describing the Esan region and its significance within Nigerian political and cultural contexts.

The study aims to understand how Esan ontology shapes their perception of reality and moral beliefs, particularly regarding their relationship with the natural environment.

Ontology, defined as the study of the nature of reality, is crucial in understanding Esan’s thought. The Esan worldview sees all beings as interconnected rather than ontologically distinct. This interconnectedness includes humans, animals, natural forces, and inanimate objects, all possessing some form of force or energy.

This holistic view of existence influences Esan beliefs about the universe and humanity’s place within it. That is how it once was until the confusion was planted as already stated.

See also Identity Exploration: Understanding Your True Self

The study delves into various aspects of Esan ontology, such as the structure of being, animation, totemism, the concept of the hereafter, and causality. It argues that Esan ontology emphasizes the interconnectedness of all beings, promoting harmony and integration.

This interconnectedness, if you really think of it, is what leads to a moral obligation to coexist harmoniously with fellow humans and the natural environment. It was based on the understanding that we are all part of the circle of life and need to protect it in everything we do so that life can go on in harmony.

And talking of harmony and the interconnectedness of things, can you see what would happen to the Esan society of Nigeria in particular if the affairs of the ruling elites were based on these fundamental principles of life? Instead, the clever European colonialists and some local selfish opportunists managed to redirect the people’s attention away, claiming that these are bad ways of life.

Now that the value system of the people is broken, the local politicians, just to name one consequence, no longer see anything wrong, looting the local treasuries and hiding them in European and American banks while the local people suffer for insufficiencies. What if this was the original plan of the plunderers who kill and save at the same time?

Today, while we are talking of modernity, which of course has its good but since it’s based on a one-sided view of Western interest, African people continuously see themselves and their resources being decimated in the name of modernity.

They are given an education that makes them inferior in the world as they compete for a piece of bread that although taken from their land through a complex mechanism, they cannot afford the new price tag.

The system is quite like a fraud as it breeds poverty and leverages the same as a racket against the people. The circle goes on, feeding on itself. This is what many people are now trying to understand.

By employing expository, critical, and conceptual analysis methods, the study of Esan ontology and moral implications concludes that, based on conviction rather than prescription,  Esan ontology fosters social and moral relations, conducive to harmony with nature.

This, if well understood, is a great insight into Esan moral beliefs and their approach to environmental care. Is that not what many people are seeking today, to have a balanced life that respects nature and human rights? Well, that was already part of Esan spirituality and belief systems.

Now, let’s talk more about Osenobua, the Supreme God in Esan spirituality, and how this was supposed to keep the people in harmony.

Osenobua: The Supreme God, Gods, And Goddesses In Esan

Central to Esan cosmology is the belief in Osenobua, the Supreme God who is the creator of divinities and the master of all life. After Osenobua, the Supreme gods are other gods and goddesses, each entrusted with specific domains and responsibilities. You can see them as ministers in political structures who help to carry out specific functions within the government.

Among them is Olokun who reigns as the ruler of the sea and is often associated with wealth, fertility, and beauty. Olokun is known to bestow blessings upon those who seek his favor and safeguard the maritime realms from harm.

That is followed by Esu or Eshu, the trickster god who embodies the dual nature of creation and destruction, serving as both the harbinger of chaos and the catalyst for transformation. Esu is believed to deceive both mortals and immortals and he carries sacrifices from humans to the gods. He is believed to be powerful in the skill of deception and disguise.

Osun, the god of medicine, occupies a revered position in Esan spirituality, offering healing, guidance, and spiritual insight to those in need. These are only some of the gods in Esan spiritual life and like I said before, each of them occupies different offices, contributing to the universal harmony and oneness of existence.

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Through the rituals of sacrifice, prayer, and divination, the Esan people forge bonds of reciprocity with these divine beings, invoking their aid in times of crisis and offering gratitude for blessings received.

What do we say about creation? Well, for that I would like us to consider a publication I found valuable in comparing Esan creation mythology with a similar narrative among the Jewish people, for example.

The publication is titled: Contemporary relevance and significance of Esan creation. Again, you might need to read this on your own. But below are some key takeaways from the publication.

The Esan Creation Mythology in Comparison

The paper explores the Esan creation mythology in comparison to the Jewish narrative, examining their contemporary relevance and significance. It delves into the origins of humanity, the afterlife, and the purpose of existence, juxtaposing the mythological narratives of both cultures.

The authors analyze how the Esan creation myth and Genesis creation narrative share commonalities in rejecting the idea of human existence as a mere accident (such as the Big Bang theory) and instead emphasize reverence for human life as originating from a supreme deity.

Key points of comparison include the structure of creation, the roles of divine beings, and the significance of human life. Both cultures depict the cosmos as consisting of three parts – heaven, earth, and the underworld – and portray humans as intentionally created by divine entities. They equally emphasize the sacredness of human life and the importance of fertility as a divine blessing. Do you remember we mentioned “Olokun” as the Esan god of fertility?

While similarities exist, differences are also highlighted. Esan cosmology tends to be pantheistic, with multiple spirit functionaries, while Jewish tradition is monotheistic, recognizing only one deity.

While the Jewish creation myth dates back to the 10th century B.C., the Esan creation myth is relatively younger, dating to the 15th century A.D. However, it needs to be clarified that the Esan creation myth didn’t only start in the 15th century A.D. While the people who are currently identified as Esan came from Benin sometime around 700 years ago, their creation myth did not start only at that time but several thousands of years before.

Beyond that, there is some archaeological evidence of people living in Esan land for as far back as 3000 years and that they were involved in different earthworks and iron smithing activities. So, of a certain, we do not know how much of those cultures and belief systems were integrated into the present-day Esan people who according to official narratives came to Esanland from Benin some 7000 years ago.

See also The Origin Of Uromi And Esanland, Nigeria (Agba: The Esan God Of War, 1)

To add to that, this should even be common sense. If the Esan people came from Benin, they surely would have inherited the belief systems and traditions of the Benin people and since Benin themselves did not jump down from the sky, they too came from somewhere, they equally inherited their spirituality and creation myth from wherever they came from.

They would have been mixing up these stories over the millenniums and centuries, depending on who they were interacting with and what they kept from their original narratives.

This is why most of the Esan gods we earlier talked about had similar names and functionality in other cultures, like in the Yoruba culture, for example.

For several thousands of years, these people have been mixing up in marriages, engaging in wars, expanding territories, and exchanging belief systems and spiritualities. This is perfectly normal among and between different people.  

In conclusion the publication about the Esan creation mythology in comparison to the Jewish narrative, both Esan and Jewish perspectives affirm the concept of intelligent design and the sanctity of human life. They advocate for role differentiation between genders and emphasize procreation for sustainable development.

It’s good to add that the paper offers insights into how cultural and religious narratives shape worldviews and societal values, shedding light on the complex interplay between myth, religion, and human existence.

How The Esan People Worship Their Ancestors

The assertion that all first males are endowed with special responsibilities and rights manifests majorly in the life of the Esan people. The ancestral revere is performed by the first male of each family in Esanland. However, the first son will undergo special training while the father is alive.

The training would include how to become a better heir, how to endow the younger siblings with blessings through the ancestral connection, and other vitals expected of the first son.

The heir of the family performs the rites during the worship. He would in most cases have the family’s staff, referred to as (Ukhure) two feet stick decked with cowries that embody the spirit of their deceased father.

The first son uses this staff to bless the younger siblings after the worship as their father had done when he was alive. It’s usually prohibited for the younger siblings to conduct the rites and sacrifices themselves; rather, they seek the first son’s assistance in conducting the ritual. See the first son, not just as head of the family but also as the representative of the departed ancestor.

During the worship, all the sacrificial lamb and supplements for the ritual will be gathered and presented to the priest by the first son. The priest who accepts the sacrifice will then offer them to the deity on behalf of the family.

The Encroachment of Christianity In Esan Spirituality

Esan people started embracing Christianity during the first decades of the twenty-first century. The colonialists, in their attempt to plant their religion on the local people, brought Christianity with them.

However, it needs to be pointed out that the conversion of the Esan people during the early times wasn’t based on full acceptance. But the European colonialists were clever, using enticement when they could and in some instances applying brute force to impose their beliefs on the people. As time passed by, more people slowly gave in to Christianity.

The conversion of fellow Esans also warranted the swift acceptance of Christianity by the rebellious subjects. Since the inception of Christianity in the Esan land, most Esan culture and beliefs were slowly and systematically abolished.

However, through careful observation, one can see that Christianity has a striking resemblance with the Esan traditional religion, but as a result of the mental slavery, the Esan were subjected to abandoning their local tradition in the quest for the superior European religion.

On accepting Christianity, many Esan people with strong and meaningful traditional names needed to change their names to Christian names during baptism. This abandoning of traditional names by the Esan people still manifests today as parents tussle to name their infants with English names as a way to prove that they belong.

See also Esan History & Tradition – All You Need To Know About The Esan People Of Nigeria

Despite the introduction of Christianity, a handful of Esan people still strongly believe in their traditional religion, performing ancestor worship, sticking to their traditional names, adopting communal life, paying respect to elders, etc. It’s therefore not surprising that the introduction of Christianity splintered the Esan people who were at one time united.

Meanwhile, some Esan people who are still glued to traditional ways are ostracized and viewed as the evil ones in the society which by the way is part of the design to destroy the African belief system and replace it with the Western idea of life.

So, as always, it’s up to the Esan people to choose which way to go, the way of their fathers which directs their focus to themselves as a people, or the European and Arabic religion which obliges them to pledge their allegiance to European and Arabic religious institutions with all the consequences that entails.

Want to learn more about storytelling? Start by downloading the first chapter of The Storytelling Mastery.