What I am attempting here is not to fill that gap but to draw attention to it in a manner appropriate to one whose primary love is literature and not religion, philosophy or linguistics. Without an understanding of the nature of chi one could not begin to make sense of the Igbo world-view and yet no study of it exists that could even be called preliminary. In a general way we may visualize a person’s chi as his other identity in spiritland – his spirit being complementing his terrestrial human being for nothing can stand alone, there must always be another thing standing beside it. Danquah that we pay one another’s gods the compliment of calling them by their proper name. The great variety of words and phrases which has been put forward at different times by different people as translations of this concept attests to its great complexity and lends additional force to the famous plea of Dr. I am chiefly concerned here with the first meaning of chi, a concept so central in Igbo psychology and yet so elusive and enigmatic. We also have the word mgbachi for that most potent hour of noon that splits the day in two, a time favoured in folklore by itinerant spirits and feared by children. Thus we speak of chi ofufo meaning daybreak and chi ojiji, nightfall.
![when jesus say yes igbo version when jesus say yes igbo version](https://media.npr.org/assets/img/2018/11/19/pigeon_wide-22aaae1fc4f0984b7566f26b9ec1180234d4f57a.jpg)
the second meaning is day or daylight but it most commonly used for those transitional periods between day and night or night and day. The first is often translated as god, guardian angel, personal spirit, soul, spirit-double etc. There are two clearly distinct meanings of the word chi in Igbo.