The Limba believe in four types of spirits: the Supreme Being, Angels, the Ancestors, and Non-Ancestral Spirits. A majority of the Limba have categorised these spirits according to a scale of preference.94 At the top of the scale is the Supreme Being. Next are the angels, and the ancestors. Most Limba place the angels just above the ancestors, but a few reverse this order (cf. Finnegan 1965:107-16; 1967:19-22).95 Non-ancestral Spirits are ranked fourth in the Limba worldview.96
Outside of this ranking, the Limba also believe in certain other powers of a spiritual nature. These include artifacts/objects for protective purpose like amulets, objects on farms and door
94This formula is similar to most African worldviews where “the spiritual powers are ranked in hierarchies and approached according to need” (Parrinder 1962:26).
95It is only the positions of angels and ancestors which are disputed and whichever a person considers second, the other is third.
96Other Sierra Leonean groups, like the Mende consider three strands in the concept of the supernatural: a belief in the Supreme or High God, veneration of the ancestors, and belief in nature divinities (Sawyerr 1968:3; cf. Gittins 1987:40-41). The Kono believe in a Supreme Being, followed by lesser gods, ancestral spirits and impersonal powers (Parsons 1964:9).
posts; objects used for ordeals like ‘swears’, traditional clothes, medicines, and sacred places, like shrines, caves, trees where the supernatural could be present and venerated. These powers are also manifest by the secret societies of Gbangba and Bondo.
Limba religion is not limited to a belief in Supernatural entities and abstract powers. There is also a strong belief in sacred specialists/officials97 as God’s mortal agents who are gifted with spiritual abilities for the good of individuals and of the community. Sacred specialists are believed to have a special relationship with God, humans and spirits of all levels. Although sacred officials are not worshipped, they are trusted and respected as intermediaries and people gifted with spiritual prowess to maintain harmony between the community and the supernatural.
Limba belief in the supernatural is expressed through practices including sacrifice, offering, prayer, libation and cleansing rites,98 all of which are seen as means to stay connected to the Supernatural. God is worshipped mostly through sacrifice and prayer. The ancestors are venerated, through the same means as God, for their interest in the living as mediator between the individual, the community and God, and for the guidance and instruction they provide for better living, both physical and spiritual.99 Offerings are made to both malevolent spirits and benevolent spirits.100 The practice of participating in the
97See Finnegan (1965:115). Sacred Specialists also play a vital role among Sierra Leonean ethnic groups: Kono (Parsons 1964:69, 81). Mende (Sawyerr 1968:54-87; Gittins 1987:179-202). Temne (Shaw 1985:286-303; 1996:30-55). ATR Parrinder (1962:100-09) and Mbiti (1989a:162-82).
98See Finnegan (1967:21). Cf. Parsons (1964:68-78); Parrinder (1962:79-100); Mbiti (1989a:58-71) and Magesa (1997:201-09).
99See Finnegan (1965:110-13; 1967:21). 100See Finnegan (1967:22).
annual priestly celebrations is an expression of the belief that the Limba have in the work and office of the priesthood.
Limba religious and ethical teaching is primarily a result of their belief in the supernatural. Apart from their teachings concerning the components of the supernatural, worship and veneration; they teach about evil and its consequence.101 They teach that sin is both anti-spiritual and anti-social, and includes offences against God, spiritual agents, humankind, animate things or inanimate things. These may take the form of witchcraft, or any other anti-social deed or intention. Because sin, of any kind, offends the Supernatural, it forms an important part of Limba teaching and must be dealt with in order to restore a healthy relationship with the Supernatural and with the society. The process of eradicating evil and restoring harmony through the courts, or through ‘swears’102, ordeals and curses is seen as justice. God is believed to be behind all the moral and ethical values held by the Limba (Finnegan 1965:108). On moral issues, the Limba refer to God “as being responsible either for everything or for some feature under discussion” (Finnegan 1965:109). You frequently hear statements like “Kanu does not like tale-telling” or “It was Kanu who gave us the custom that Limbas don’t steal – that’s what we’re like” (Finnegan 1965:109). These values play an important role in the Limba worldview. Moral and ethical teaching is done at home and in secret society bushes, and is accomplished through story telling and discussion. There are many stories about God and about ethical relationships with both animate and inanimate objects because all of creation comes from the same spiritual force (Finnegan 1967). Everything that exists (animals, birds, reptiles, plants, rocks, the land,
101Cf. Mbiti (1989a:199-219); Magesa (1997:161-91). 102See Finnegan (1964:8-26).
the sea, the sun, the moon and the stars, and people) possesses the same spiritual qualities. We all share the same origins; therefore all of God’s creation should be treated with appropriate reverence and attention.
In their descriptions of all these beliefs, practices and teachings, “the Limba explain and interpret the world around them and the place of humans in society” (Finnegan 1967:22). At the centre of all these religious phenomena is humankind. The Limba believe that humankind is created with a spiritual entity which enables him/her to relate to a higher power or powers as a means of keeping in balance the supernatural, self, family, clan and the society. Humankind then is a spiritual agent that makes the sacred functional by transmitting what is on the heart and mind into words, actions and practices. As Nyamiti (n.d.:11) points out: “African religious behaviour is centred mainly on man’s life in this world, with the consequence that religion is chiefly functional, or a means to serve people to acquire earthly goods… and to maintain social cohesion and order.”
Christianity is also composed of beliefs, practices and teachings. Not unlike Limba traditionalists, Christians believe in and teach about four kinds of spirits: God (John 4:24), the ancestors/saints,103 angels (Heb. 1:14) and non-ancestral spirits (Eph. 6:12). Christian belief in God and in the communion of saints is enshrined in the Apostles’ and Nicene Creeds. There is also a common belief in spiritual leaders as God’s agents.104 In the practices of the church, as in ATR worship plays a vital
103The NT refers to Abraham (Matt. 3:9, Acts 7:2); David (Matt. 11:10, Acts 2:29) and Jacob (John 4:12) as ancestors. The church especially the Roman Catholics venerates the saints.
104The activities of the Apostles in the Book of Acts are testaments to this belief. A similar leadership is accorded to Judges, Prophets and Kings in the Old Testament.
role. In their teachings, ethics, as well as sin and its consequence are important. If the description of Christianity and its components that we have outlined, and the earlier general definition of religion are acceptable, then it is right to say that although the two systems bear different frameworks, Christianity and African Religion share affinities in terms of description and components.
3.6 Conclusion
Like most African Religions, external and internal influences continue to affect Limba Religion. In spite of the changes and challenges, Limba Religion continues to thrive105 because of its organic nature as a way of life that is deeply rooted in the hearts and minds of its believers and is expressed through their words, actions and symbols as a way to maintain a cordial and healthy relationship with the supernatural, the community, and the self. The fundamental concepts of Limba Religion are vested in their belief in the Supreme Being, Angels, Ancestral and Non- ancestral Spirits; in religious objects, in sacred places and social institutions, in religious officials and leaders. Their Religion is also vested in their practice/observance of ceremonies and festivals, and in their teaching and practice of morals and ethical values.
The expression of their belief through practice and teaching makes Limba Religion both sacred and functional. Religion can, of course include a wide range of beliefs, practices, and cultural behaviours, and each religion, whether organised or organic consists of different amounts of each of these elements.
105Finnegan’s (1967:19) discovery that Limba religious “beliefs are not contradicted” by the influences of Islam and Christianity is still valid,
Although Christianity and African Religion are different in several ways, they share many of the same characteristics. We now move to the study of the highest Being in Limba religion the Supreme Being.
almost four decades later.