Altars

In African societies, the object that stands between humans and the divine is often made of wood, clay, stone, or metal. In fact, the altar may also be at the base of an ancient tree or the base of a mountain or giant stone. Of course, most altars are built by humans, that is, they are constructed with the idea of god in mind. The idea is that there is a physical connection between humans and the divine, and the altar serves as a repository of the power of the divine. It is not to be considered the site of god, but rather the place where the power of god can be captured and used for the benefit of the society.

This is so even if an image of the deity is carved and sits on the altar. One does not assume that one is actually seeing the god, but the sacred emblem, symbol, or representative of the god at that place. It is a mistake to assume that the altar is the dwelling place of the divinity; no one knows the place where the divine dwells. The altar is where the human goes to contact the power of the divine. Thus, a priest or priestess is usually the only person allowed to officiate at the altar.

Such altars as exist in traditional African religion are often hidden from the masses. There are occasions when the priest or priestess will go to the altar and then return to the people after having made sacrifices and prayers. Shrines to ancestors located in homes may also serve as altars in some cases. Upon this altar might be the traditional objects that were used by a deceased ancestor.

The most ancient Kemetic tradition has the altar in the Holy of Holies, the sacred place in the sacred grove or temple. It is here that the priest goes before the deity, and it is here that the deity makes known the power and energy that are necessary for the community. For example, the holy bark of the deity may adorn the altar as it did at Edfu or Kom Ombo and many other sacred sites. One cannot determine the extent of the deity's power simply by seeing the altar because it has to be infused with power to have meaning. This power comes from the many years of appeal by the priests or priestesses who officiate in the name of the people and the deity. Sacrifices are left at the altar for the god.

Most traditions understand that the god of the altar will eat the sacrifice, and therefore the sacrifice is left at the altar. In many societies, there may be one major altar where the divine communion is made on special days. When this time comes, the people assemble and the priest and priestess dance before the people in an effort to contact the divinity. This is done with all the ritual precision collected from many years of experience. Once the time is ripe, that is, the deity has been contacted, the officiating religious figure goes to the altar to have communion with the deity.

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