Editing Lugbara mythology (section)

== Rites of Sacrifice Among the Lugbara ==
Due to extreme variations in culture in different Lugbara groups, there is not one clearly defined rite of [[sacrifice]], nor consistently shared ritual behaviours. Offerings and sacrifices are typically made at a selection of [[shrine]]s located both near and inside the home, designed to honour the dead and other spirits. Sacrificial rites are an activity that is distanced from regular religious behaviour associated with the Lugbara. There are four rites of sacrifice that occur most commonly across Lugbara:

The first is '''''rua edezu''''', or '''cleansing the body.'''<ref name="John Middleton 1979 pp. 175-192">John Middleton, "Rites of Sacrifice among the Lugbara," ''Systèmes de Pensée En Afrique Noire'' 4, no. 4 (September 1, 1979): pp. 175–192.</ref> There are several scenarios in which the ''rua edezu'' rite may be enacted. A common case is to cleanse sickness from the body of a [[man]] who has had a disagreement with a member of his [[family]] who has died before the disagreement could be resolved. It is believed that sickness is likely to strike the child of the sick man if he is to take the [[widow]] of the dead man. It can be determined that the sickness was sent by Divine Spirit after consultations with oracles and then diviners. The ritual is performed by the patrilineal elder, in which a [[sheep]] is assigned to the sick man. The sheep is then walked the perimeter of the sick man's home, given a "ritual address", then killed and eaten by members of the lineage group.<ref name="John Middleton 1979 pp. 175-192"/> A similar rite called '''''angu edezu''''', meaning '''''cleansing the territory''''', may be performed in the occurrence of a [[pregnancy]] outside of marriage or persistent disagreements.<ref name="John Middleton 1979 pp. 175-192"/>

The second rite is '''''ori owizu''''', a sacrifice to [[Patrilineality|patrilineal]] ghosts.<ref name="John Middleton 1979 pp. 175-192"/> This sacrifice is also made as a result of sickness. An animal, such as a goat, ox, bird or most commonly, a sheep, is assigned to the sick person and blessed by an elder. After the sick person has recovered, the animal is killed in their home and divided into three portions; the first portion is given to the dead by placing the meat at their shrines; the second is eaten by the lineage group; the third is taken home to be given to more distant lineage members. The recovered person is then blessed with breath and spit through the use of leaves, then the meat is eaten.  

The third rite is an offering given to Divine Spirit. This act is called '''''a'izu''''', meaning '''''to [[Prayer|pray]]''''' or '''''to beseech'''''.<ref name="John Middleton 1979 pp. 175-192"/> This is an offering given in order to receive rain or to remove an [[epidemic]]. In this ritual, a rainmaker adorns a white ram with beads that were once owned by a man who has since died of a disease such as [[meningitis]]. The ram is first led in a circle around the entire territory of the lineage group and then chased over a river into mountains by the rainmaker. It is believed that the ram transforms into a leopard and then into rain. Contrary to other rituals, the dead are not involved and there is no direct killing of the animal. A human who had been [[Disembowelment|disembowelled]] atop a hill was the original offering in this sacrifice and the sheep is the modern replacement.

The fourth rite is an '''''offering to the spirits'''''.<ref name="John Middleton 1979 pp. 175-192"/> This category of Lugbara rite is the most varied across the Lugbara people. In Lugbara religion, spirits are believed to be "in the air", and thus there is no set place where these offerings must occur. It is believed that only diviners are capable of communicating with spirits and offerings are performed by them by entering a trance in a dark hut far from the village. The offering is typically performed near a [[river]], as they are places of great [[Spirituality|spiritual]] power. The diviner will offer food and drink to the spirits, such as milk and grains. These offerings take place after a spirit is thought to have communicated with the living either by sending illness or through possession of a person's body.