- Source: Agwu Nsi
Agwu Nsi (known as Agwo Nsi in the Americas) is the Arusi of divination. The earth is inhabited by Agwu, a spiritual entity that goes beyond a mere force. Agwu possesses intellectual and volitive faculties, exerting significant influence on human affairs. Revered as the patron spirit of the dibia (diviner-healer) and the source of inspiration for exceptionally talented individuals, Agwu is closely associated with humanity's pursuit of fulfillment in society. It is believed that Agwu plays a role in enforcing various determinations, with the sick attributing their fate to him, creatively gifted individuals crediting his benevolent influence, and dibia being believed to be possessed by him. This page explores the nature of Agwu's possession, considering it as the culmination of his impact on human beings and examining its manifestation in individuals' experiences. Despite the transformative effects of modernization, Agwu's influence persists. Agwu is also known by other names such as Agwuisi and Agwunsi. While the popularity of these names may vary across different communities, there are no significant etymological differences among them. The simpler form, Agwu, encapsulates the complete essence of the concept. The suffixes isi and nsi, denoting head/first and poison respectively, serve as onomatopoeic expressions representing specific orders of relationships, characteristics, and effects associated with the spirit. Agwu is perceived as embodying tendencies that exhibit drastic moral opposites, often described in dialectical terms such as aka nri agwu (good/positive) and aka agwu (negative); ikenga agwu (support) and uruala agwu (subversion). Unlike other spiritual entities, Agwu is not characterized by a fixed inclination towards aiding or punishing, good or evil. Similar to spirits, Agwu has the capacity to both aid and punish. However, unlike them, he does not exhibit a consistent inclination in either direction.
Functioning as a provider of solutions for humans, Agwu is involved in herbal medicine and divination, offering means to address various problems. He bestows wealth, good fortune, and fertility upon individuals. Agwu is also attributed with causing sickness, infertility, misfortunes, and misbehavior among humans. He is perceived as a deity who can be capricious to the extreme, encompassing both benevolent and malevolent aspects. It has been asserted that Agwu has the power to positively influence individuals by elevating their status in society, symbolized by the ability to "blow hot and cold" for people. Conversely, Agwu is also known to afflict individuals with madness, sickness, or setbacks in life, diminishing their standing at the grassroots level. Described as "muo nkpasa" or the spirit of confusion, Agwu is seen as a deity that selectively chooses devotees, granting them the knowledge of medicinal herbs, particularly in the context of fortune-telling.
An impartial assessment of Agwu involves navigating conflicting values. The bestowed knowledge of fortune-telling and herbal medicine is considered a valuable endowment in society. Through divination, Agwu aids in diagnosing illnesses and prescribing effective remedies. Additionally, Agwu serves as an inspirational force for those devoted to him. The typologies of Agwu found across communities are rooted in ecological conditions, social organizations, ideals, and occupational engagements. These typologies include:
Agwu Ulo (- of the home)
Agwu Ohia (- of the wilds)
Agwu Nyama (- who possesses only women)
Agwu Afa (- of the diviner)
Agwu Dibia (- of the diviner-cum-healer)
Agwu Omumu (- of fertility)
Agwu Eriri (- of plenty)
Agwu Di Ji (- of the farmer)
Agwu Nna Uwa (- of reincarnation)
Agwu Ukwu Agwu Oma (favorably disposed/good)
Agwu Ojoo (ill and violence)
Agbara Aka Ekpa (deceitful spirit)
These typologies have given rise to a rich deposit of symbols. In traditional religious cultures, it is common to plant special ritual recognition associated with a particular spirit or god. For example, Ogirisi is an Igbo ritual plant closely linked to Agwu, and the term "umunne" (members of the maternal home) is synonymous with the shrine of Ogirisi, where Ogirisi is considered an essential item. The anthropological and social conceptions of Agwu also contribute to symbols that represent social, organizational, and religious practices. The household structure includes the ancestor (okpu) and the parents, and children are categorized as okoro and agbogho. These personal and social symbols contribute to the religious character of the Agwu community, along with other deities like Amadioha and Anyanwu. Additionally, socio-political symbols like ofo (symbol of authority and righteousness) and ikenga (symbol of success and accomplishment) are considered essential items in Agwu cult paraphernalia.
Symbolic representations of domestic animals, such as carved images of the dog and he-goat, are prevalent. The dibia, associated with Agwu, stores medicinal substances in a horn and uses it to summon the spirit. The community's practices and symbols reflect a complex interplay of cultural, religious, and social elements associated with Agwu.
Agwu holds a significant place in human society, perhaps second only to Ala (the earth goddess). This prominence is underscored by the fact that, among all the spiritual entities acknowledged in Igbo cosmology, including Ala, only Agwu is ascribed an elaborate story of epiphany in visible human form. A version of this story persists in the Nri states:
Agwu was born resembling a human,
Yet, he was marked by deformities.
He appeared monstrous and was deemed an abomination.
His abnormal hands and feet were restrained,
And he was taken away into the evil forest.
However, Agwu returned to the house even before those who had taken him away.
The characteristic ambivalence of Agwu, distinguished between Agwu Oma and Agwu Ojoo, reflects fundamental social structures. Agwu Ojoo is described as the aggregation of human spirits considered evil because they belong to individuals who, due to serious shortcomings in their earthly lives, did not receive proper funeral rites. Consequently, they were unable to attain ancestorhood. The affiliation of these spirits is believed to follow human kinship and lineage organizations. Agwu Ojoo is perceived as malevolent, always ready to afflict living members of their families with undesirable conditions.
On the other hand, Agwu Oma is differentiated from Agwu Ojoo in terms of origin, nature, and purpose. It is explained as the collective and determined will within a family lineage to secure advantages that would enable it to maintain a certain monopoly in economic, political, social, or medical matters. This collective will is ritually translated into a spiritual force, which, over generations, reaffirms its objective and maintains continuity in the family lineage. While these explanations may be speculative, they effectively reveal the traditional understanding of the fundamental role of Agwu in the societal framework.
