SIMPLIFIED IGBO GS II

A SUMMARY OF GS 110 WITH ENGLISH

TRANSLATION

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 ISI NKE MBU – CHAPTER ONE
NKOWA AGỤMAGỤ NA ODIDI YA - DEFINITIONS OF LITERATURE AND ITS
FORMS
Gịnị bụ agụmagụ? - what is literature?
* Onyekaonwu, na nkuzi ya kọwara [defined] agụmagụ dị ka ihe ndị a ahụ e chepụtara echepụta
[thought out] gbasara ndụ n’ime ụwa [world], nke anyị na-ahụ anya na nke anyị anaghị ahụ
anya – Onyekaonwu, in his teaching defined literature as things [note: ideas] that are thought
out concerning life in the world, both those we see and cannot see.

* Ọ bụkwa nke eji asụsụ [language] n’ụzọ ekwumekwu [speech], ederede [writing] na
mmegharị ahụ [acting] wee zipụta n’ụdị akụkọ [stories], ejiji [drama] maọbụ abụ [poetry]
– there is use of language through speech, writing and acting to showcase stories [prose],
drama or poetry.

* Nwadike nyere nkọwa agụmagụ n’ụzọ abụọ – Nwadike defined literature in two ways.

* Otu bụ agụmagụ izugbe, ebe nke ọzọ bụ agụmagụ nka – one is general literature while the
other is distinctive literature.

* Agụmagụ izugbe bụ ihe ọ bụla dị n’ụdị ederede. Ọ gunyere ihe ọmụmụ dị iche iche dịka Sọm,
Akụkọala, Kemịstrị dgz - the general literature comprises everything that is in written form. it
includes subject areas such as Arithmetics, History, Chemistry etc.

* E nwekwara ike ikpọ ya agụmagu mmụta- it can also be called educational literature.

* Agụmagụ nka, ka Nwadike kọwara dịka ihe e chepụtara echepụta nke eji nka okwu na
atụmatụ agụmagụ dị iche iche were chọọ mma - distinctive literature, is defined by Nwadike as
conceived thoughts that is expressed in creative writing and with figures of speech.

Ụdị agụmagụ Igbo dị iche iche- different types of igbo literature

1. agụmagụ ekwurunọọnụ - spoken literature

2. agụmagụ ederede – written literature

* Agụmagụ ekwurunọọnu dịka aha ya siri dị bụ agụmagụ ọdịnaala ndị ahụ edeghị ede kama
[rather] ọ bụ ọnụ ka e ji akọpụta ha n’ụdị akụkọ, ejije na abụ - spoken literature just like the
name is traditional literature that is not written rather it is expressed by word of mouth in the
form of prose, drama and poetry.
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* Ọ na-esite n’aka nna fere n’aka ụmụ - it is transferred from father to child.

ỤdỊ Agụmagụ Ọdịnaala di Iche Iche – the different types of traditional literature

[a]. Akụkọ Ọdinaala – traditional prose

1. Akụkọ ifo [folktale] - ọ bụ akụkọ ndị ahụ na-anabatakarị ihe agaghị eme eme. Ọ na-akọkari
ihe gbasara mmadụ na ụmụ anụmanụ – this refers to stories of fiction. It usually talks about
human beings and animals.

● Ọ bara uru iji zụlite ụmụaka [children] n’akparamagwa [good behaviour] maọbụ mee ka ha
gbasie ike [energetic] n’ọrụ. Ọ na-

akụzikwara ụmụaka ihe nke ọma na- azulite [grow] echiche [thinking] ha n’idi nkọ - it is
important as it helps in teaching children good behaviour, and to make them energetic for work,
and helps to develop their thinking faculty to be sharp.
2. Akukọneegwu [ballad] - a na-ejikarỊ ngwa egwu [musical instruments] di iche iche akọ ya
iji bulie mmụọ (spirit) ndị na-ege ntị – musical instruments of different kinds are used in ballad
to lift the spirit of the listeners.
3. Akụkọ okike [creation stories] – nke a na-akọwa otu ihe ụfọdụ siri malite – this explains
how certain things came to be.
4. Akụkọ nkọmirịkọ [legend] – nke a bụ akụkọ a na-akọ maka ihe ụfọdụ mere dịka [like]
akụkọ dịke, dgz – these are stories about things that have happened in the past like hero stories
etc
[b]. Ejije odinaala – traditional drama
* Ejije bụ mmadụ ịńomi [mimic] ihe onye ọzọ mere maọbụ ijije [imitate] ihe mmadụ mere –
drama is when a person mimics another person or imitates the acts of another person.
* Ịmaatu [for example]: ndị Igbo na-ejije mmọnwụ n’okwu site n’ikwu n’imi n’imi mgbe a
na-eti mmọnwu - for example: the Igbo people dramatize the masquerade’s speech by
speaking through their nose when playing the masquerade.
Ụdị ejije Ọdịnaala dị iche iche – different types of traditional drama
1. Ejije mmọnwụ [masquerade play]: nke a bụ ejije ndị Igbo ji egosipụta na ndị di ndụ
[living] na mmụọ [spirits] na-emekọrita – this is the drama through which the igbo people show
that the living and the spirits interrelate.
2. Ejije mgba [wrestling]: eji nke a egosipụta nkwenye na omenaala ndi igbo. Ọ bụ mmegharị
ahụ [activity; physical display] nke mba na mba ji amata aka [challenge] maọbụ ụmụokorobịa
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[young men] ji egosipụta ikpa ike. this showcases the belief in the culture of the Igbo
people.This refers to the activity through which communities challenge each other or which
young men use to show their strength.
● Onye di ike na mgba ka a na-akpo dimgba – a person who shows great strength in
wrestling is called a valiant man/hero.
3. Ejije ụmụaka [children’s drama]: N’ebe a, ụmụaka na-ejije ụdị akaọrụ dị iche iche nne na
nna na-eme – here, children imitate different occupations from their parents.
4. Ejije ntọaja maọbụ ofufe [sacrifice or worship]: nke a ka ndị mmadụ na-eme iji sopụrụ
maọbụ fee chi ha kwenyere na ya ofufe. Ụdị ejije a na-anabata ịgọ ọfọ, ịgọ ojị, ịgba afa na ịchụ
aja n’ụzọ dị iche iche – this is done by people to venerate or worship the god they believe in.
this drama entertains worship, blessing of kola nut, divination and sacrifice in different ways.
5. Ejije agha [war drama]: mgbe a na–agụ egwu agha, otụtụ mmegharị ahụ na-adị na ya dịka
ịgba egwu ya iji gosi otu ha siri kpaa ike [strength] maọbụ gbuo [cut off] isi n’agha – when war
songs are sang, there are several physical motions such as dancing so as to show how they
exerted strength or cut off heads during the war .
● Obodo ebe nke a pụtara ihe nke ọma bụ Bende, Abam, Ohafia, Arochukwu dgz. Ha na akpo
ya “iri agha” – places where this is most evident include Bende, Abam, Ohafia, Arochukwu, etc.
They call it “iri agha”.
[c]. Abụ Ọdịnaala – traditional poetry.

* Nke a bụ ngalaba [branch] agụmagụ na emetụtakari na mmụọ – this is a branch of literature

that affects the spirit/emotion.

* Abụ Ọdịnaala na-emekarị ụdanusoro n’ihi na otụtụ n’ime ha bụ ọgụgụ na okwukwe ka a na-
eme ha – traditional poetry usually has rhythm because they are usually sung or nodded to.

Ụdị abụ ọdịnaala dị iche iche – the different types of traditional poetry

1. Abụ ifo [folktale song]: nke a bụ abụ a na agụ ma a na-akọ akụkọ ifo –these are songs that
are sang during folk tales.

2. Abụ otito [praise songs]: ọ bụ abụ mmadụ ji eto ihe kere ya (chineke). Ụfọdụ na abụkwa nke
ha ji efe mmụọ ndị ọzọ ha na-ehunyere ofufe – this refers to songs a person use in praising his
creator [God]. Some are used in worshipping other spirits that are reverred.

● Mgbe ufọdụ ọ na enwekwa abụ ndị na-abụrụ dịke iji too ha ma kpalie mmụọ ha – it also
includes such songs sang for hero’s to celebrate them and lift their spirits.

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3. Abụ akwa arịrị [sorrowful songs] : nke a bụ abụ mmadụ ji egosi mmetụta ọ nwere gbasara
ihe wutere ya – these are songs people use to show their affection toward things that saddens
them.
4. Abụ nwa [children songs]: ọ bụ abụ dị iche iche a na-agụ maka nwa – this refers to the
different songs for children.
5.Abụ ikpe [condemnation song]: nke a bụ abụ eji akọcha onye mere ihe ojọọ nke ga-eme ka
onye ahu si n’ihe ojọọ ọ mere pụta – this refers to songs used to reproach a person who does evil
so as to make that person refrain from such evil.
6. Egwu ọgbụgba maọbụ ụri di iche iche [dance and music of different kinds] – ndị a
gunyere abụ e ji arụ ọru - this includes songs sung during worktime.
7. Egwu mmemme [celebration song]: dịka [like] ilụ nwaanyị – like marriage ceremony.

ISI NKE ABỤỌ - CHAPTER TWO

NKENỤỤDỊ AGỤMAGỤ DỊ ICHE ICHE- THE DIFFERENT CLASSIFICATIONS OF
LITERATURE
* Agụmagụ ederede bụ ndị mmadụ chepụtara ma detụọ ha n’akwụkwọ - written literature
is conceived and written down in a book by people.
* Amaara onye bipụtara ya, ulọọrụ bipụtara ya na afọ ebiri ya – the author of such literature is
known, and also the publisher and the year it was printed.
* Imaatụ [example]: Ịje uwa nke Nkechi Okediadi dere - Ịje Uwa written by Nkechi Okediadi.
● Akpa Uche nke R.M. Ekechukwu chịkọbara – Akpa Uche compiled by R.M. Ekechukwu.
● Akọnuche nke Nwadike chịkọbara – Akọnuche compiled by Nwadike.
● Ụtara Ntị nke Emenanjo dere - Ụtara Ntị written by Emenanjo.
* Agụmagụ ederede nwere ngalaba [branch] abụọ; iduuazị na ejịje – written literature has
two branches; novel [i.e fictional prose] and drama.
Iduuazị Ederede [written novel]: A na-akọjụpụta nke a n’ihu akwụkwọ - it is decipherable
from the front cover of a book.
* O nwekwara ụdị dị iche iche dịka: – it has different kinds such as:
a. Iduuazị akụkọ [novel narrative]: Ịmaatụ: Isi Akwụ Dara N’ala nke Tony Ubesie – for
example: Isi Akwụ Dara N’ala by Tony Ubesie.
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b. Iduuazị Agha [novel on war]: Jụọ Obinna nke Tony Ubesie – Jụọ Obinna by Tony Ubesie.
c. Iduuazị Edendụ [novel on life]: Omenụkọ nke Pita Nwana dere – Omenụkọ written by Pita
Nwana.
d. Iduuazị Njem [novel on travels]: Ije Odumodu Jere nke Leopold Bell Gam dere – Ije
Odumodu written by Leopold Bell Gam.
e. Iduuazị akụkọ ifo [novel on folktales]: Ala Bingo nke D.N Achara dere – Ala Bingo written
by D.N Achara.
Ejije Ederede [written drama]: Ọ bụ akụkọ kama e depụtara ya n’ụdị onye kwụọ ibe ya asaa –
it is a story however written in a dialogue format.
* Ụdị ya di iche iche gunyere: – its different types include:
a. Ejije Nkuzi [didactic drama] – nke a bụ ejije mmadụ na-esi na ya amụta ihe di iche iche –
this is a drama through which a person learn many things.
● Ịmaatụ [example]: Afo ime nke J.O Ogbuagu dere – Afo ime written by J.O Ogbuagu.
● Akụ Fechaa nke Chukwuezi dere – Aku Fechaa written by Chukwuezi.
b. Ejije Ọdachi [Tragedy]: Nke a na-ewepụta ihe ọdachi maọbụ ihe na-agba anya mmiri – this
showcases a havoc or a tragic situation.
● Ịmaatụ [example]: Nwata Rie Awọ nke Goddy Onyekaonwu dere – Nwata Rie Awọ written by
Goddy Onyekaonwu.
c. Ejije Nkoweobielu [Melodrama] : O bụ ejije na-eme ka obi koro mmadụ n’elu n’ihi na onye
ahụ ga na-ele anya ihe ọzọ ga-eme ka nke mbụ mesịrị - it is a type of drama that causes tension
to the readers because they do not know what will happen next after a particular occurrence[i.e
suspense].
● Ịmaatụ [example]: Ọjaadịlị nke ndị otu [group] Odunke Artist dere – Ojaadịlị written by the
Odunke Artist group.
d. Ejije Ntọọchị [Comedy]: Nke a bụ ejije na-akpakari mmadụ ọchị [laughter] – this is a type
of drama that elicits laughter.
● Ịmaatụ [example]: Obidiya nke Enyinnaya Akoma dere – Obidiya written by Enyinnaya
Akoma.
● Afọ Ime nke Ogbuagu J.O dere – Afọ Ime written by Ogbuagu J.O
e. Ejije Ntọmụụfụ [Tragi-comedy]: Nke a bụ ụdị ejije na-eweta ihe ụfụ na ihe ụtọ dịka a na-
eme ya – this is a type of drama that elicit sorrows and joy.
Abụ Ederede [written poetry]: Abụ ederede Igbo di n’ụdị - the Igbo written poetry have
different kinds.
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* O nwere nke otu onye dere - there are those written by a single author.
● dịka [like]: [a] Nka Okwu- J.C maduekwe [b] Uche Bụ Afa – Goddy Onyekaonwu [c] Ije Uwa
– Nkechinyere Okediadi [d] Uche Bụ Akpa – Christian Anozie [e] Eduche – Asonye Ụba-
Mgbemena
* E nwekwara nke ọtụtụ mmadụ dere, otu onye ewere kpọkọba ya – there are equally
those written by several persons, and compiled by one person.
● dịka [like]: [a]Akọnauche – I.U Nwadike [b] Ụtara Nti – E.N. Emenenjo [c] Akpa Uche –
R.M. Ekechukwu.

ISI NKE ATO – CHAPTER THREE

NJIRIMARA NA URU AGỤMAGỤ – CHARACTERISTICS AND ADVANTAGES OF
LITERATURE
Njirimara Agụmagụ - characteristics of literature
a. A ga-echepụtarịrị ya echepụta. A na-esite n’ekereuche na akọnauche wee na-echepụta ya – it
must be an idea conceived by a person. it comes from the thoughts and conscience of a person.
b. O na-arụtụkari aka n’ihe gbasara ndụ, ọ kachasi n’ihe gbasara mmekọrịta mmadụ [human
relationships] na ibe ya n’elu ụwa – it pinpoints majorly on life issues, most especially on
human relationships in the world.
c. A na-ejikarị nkaasụsụ pụrụ iche ezipụta ya – Special creative writing is used in its expression.
● Nkaasụsụ bụ isi sekpu nti n’agụmagụ – The use of creative writing is the main element in
literature
● Ọ bụ ya mere agụmagụ ji dị iche n’ihe ọmụmụ ndi ọzọ – it is why litera-ture is different from
other studies.`
● A na-ejikarị nkaasụsụ dị iche iche ya bụ, atụmatụokwu na atụmatụ agụmagụ dị iche iche achọ
ya ma – a variety of creative writing, that is figures of speech and literary devices of different
kinds are used to furnish it.
d. Agụmagụ nwere ike ịdị n’ụdị ekwurunọnụ maọbụ ederede – literature can either be in the
form of spoken or written literature.
e. A na-ahazikarị ya n’ụzọ o si enwe ghọta pụrụ iche – it is organized to show a better
understanding.
F. A na-ezipụta ya n’ụdị akụkọ, ejije maọbụ abụ – it is expressed in the form of prose, drama or
poetry.
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Uru Agụmagụ Bara – advantages of literature
a. Agụmagụ na enyere anyị aka ichekwaba [preserve] ụzọ ndụ na omenala anyị ma na-enyekwa
aka ime ka ha ghara ikpochapụ [extinction] – the literature helps us to preserve our way of life
and culture and to prevent them from extinction.
b. Agụmagụ na-enye aka echekwaba akụkọala anyị dị iche iche – literature helps in preserving
our history.
c. Agụmagụ na-akpa obi ọma n’ebe onye na-agụ, na-ege ntị maọbụ na-ekiri ya nọ – literature
gives happiness to its reader, listener or spectator.
d. Site n’igụ agụmagụ, anyị na-amụta ụtọasụsụ [grammar] dịka ịmụta mkpụrụokwu [word] mba
[town] dị iche iche, imebe ahịrịokwu [sentence] di ụtọ, ịtụ ilu [proverb] na ihe ndị ọzọ - By
studying the literature, we learn grammar like words of different towns, beautiful sentence
constructions, saying proverbs etc.
e. Anyị na-esitekwa n’agụmagụ amụta omenala na nkwenye obodo dị iche iche – through
literature, we learn about the culture and beliefs of different communities.
f. Ọ na-enye anyị amamiihe dị egwu – it provides us with powerful knowledge.
g. Site n’agụmagụ, ode [author] agụmagụ na-eme ka anyị soro ya hụ ụwa ka ya onwe ya siri hụ
ya, - through the literature, the author attempts to make us see the world from his perspective.
h. Ọ na-enyere anyị aka imata etu mba dị iche iche siri hụ ụwa na ka ha si ebi ndụ – it helps us
to know how different towns see the world and live their life.
i. Agụmagụ na-eme ka anyị nwee mmasị [likeness] n’ebe ihe dị mma dị, kpọọ ihe ojọọ [evil] asị
– literature enhances our likeness for good, and distaste for evil.
j. Ọ na-eme ka uche anyị dị nkọ ịmara ihe anyị ga-eme, oge anyị ga-eme ya, na etu anyị ga-esi
eme ya – it sharpens our minds to always know what to do, the time to do it and how to get it
done.
k. Site n’agụmagụ, anyị na-amụta iwepụ [remove] ihere [shame] n’anya. Nke a na-adị ire site
n’ejije na n’abụ, mgbe anyị chere [face] ọhaneze [audience] ihu, mee maọbụ kwụọ ihe ndi ruuru
anyị n’aka n’asọghi anya [fright] onye ọbụla – through literature, we learn to remove shame.
This is evidenced in drama and poetry when we face an audience, and act or speak without
fright.
l. Na nchịkọta, site n’ịgụ agụmagụ, anyị nwere ike bụrụ ndị ga-ebido dewe [to write] akwụkwọ
agụmagụ, maọbụ bụrụ ndị na-enyocha [edit] agụmagụ – In conclusion, through literature, we
may start to write literature books or to edit literature.

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 ISI NKE ANỌ – CHAPTER FOUR
ỤDỊDỊ AGỤMAGỤ ỌDỊNALA DỊ ICHE ICHE – CLASSIFICATIONS OF TRADITIONAL
LITERATURE
* E kewara agụmagụ odịnala nnukwu ụzo atọ – traditional literature is broadly divided
into three.
*Ha gụnyere; Akụkọ ọdịnaala, Ejije ọdịnaala, Abụ ọdinaala – They include; traditional
prose, traditional drama, traditional poetry.
Akụkọ Ọdịnaala – Traditional prose
*Ndị Igbo dị ma mbụ nwee akụkọ ke bụ agụmagụ kpọmkwem - The Igbo people have from
time had a prose which is actually literature.
*Akụkọ ndị a malitere mgbe ndị Igbo malitere ndụ ha – These stories started at the beginning of
life of the Igbo people.
Akụkọ ọdịnaala gụnyere: – The traditional prose include:
a. Akụkọ ifo [folktales]: Nke a bụ mbido agụmagụ ọdịnaala Igbo – This is the beginning of
Igbo traditional prose
● Ọ bụ akụkọ metụtara ala mmadụ [human world], ala mmụọ [the spirit world] na ala
ụmụ anụmanụ [the animal kingdom]. E ji akụkọ ifo ezipụta eziokwu e nweghị ike iji akụkọ
nkịtị ezipụta - It is a story that involves the human world, the spirit world and the animal
kingdom. The folktale is used for showing truth that cannot be explained in an ordinary story.
● Ọ bụ ụdị akụkọ eji azụlite [train] ụmụaka [children] n’inwe mmụta [learning] n’ihe ụwa dị
iche iche dịka [like] ịkwu eziokwu, ịdị uchu, irube isi, idobe iwu obodo, ịso anya dgz – it is a
type of story used for training children to make them learn about different things in the world
like learning to say the truth, to be diligent, obedient, to observe the rule of law, reverent etc.
b. Akụkọ Mbido/ Okike/Mmalite [Myths] : Akụkọ mbido bụ ụdị akụkọ na-egosipụta mmalite
ihe ụfọdụ n’elu ụwa dịka [like] ihe kpatara mmiri ji ezo, ọnwu dgz – Myths are type of stories
that tell us about the beginning of certain things like why the rain falls, death etc.
c. Akụkọ nkọrịrịkọ/Ndịiche [legends]: Nke a bụ akụkọ ndịiche [ancestors], akụkọ nna nna
anyị ha na akụkọ dike – This is a story about our ancestors, our fathers long passed away and
about heroes.

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● Ọ bụ ụdị akụkọ e ji echeta ihe dị iche iche ndị odogwu [great men] mere dị ka ịkpa ike [great
strength] n’ụzọ dị iche iche dịka [like] ibu agha, ịgba mgba, igba nta, ịgwọ ọgwọ, ịgba mbọ dgz
– it is a type of story that reminds one of the deeds of great men such as how they displayed
great strength in diverse ways like in war, wrestling, hunting, voodoo, in their business etc.
d. Akụkọneegwu [Ballads]: Nke a bụ ụdị akụkọ e ji egwu [music] na ngwa egwu [musical
instruments] akọ iji weta ụtọ na mmasị n’ebe ndị na-ege ntị nọ – this is a type of story told with
the use of music and musical instruments to make the listeners happy and enthusiastic.
● Mmadụ dịka Mike Ejeagha, Celestine Obiako, dgz bụcha ndị ọkọ akụkọneegwu –
People like Mike Ejeagha, Celestine Obiako, etc tell their stories in the form of ballads.
e. Ụkabụilu [Anecdotes]: Nke a bụ ilu mgbatị. Ọ bụ ilu dị n’ụdị akụkọ. Dịka ilu, e ji ya
ama atụ, jirikwa ya akọwada okwu n’ụdị dị ọgọ – This is an extended proverb. It is a
proverb in prose form. Just like the proverb, it is used to express illustrations, and to
explain things in a special way.
Ejije Odinala – Traditional Drama
* Ndị Igbo nwere ejije ọdịnala nke ha na-ezipụtakarị n’ụdị mmegharị ahụ – The Igbo people
have their traditional drama which they exhibit by making body movements.
* Ha na-esite n’ejije ha ńomie maọbụ jijee akparamaagwa [human behaviour] mmadụ dị iche
iche n’elu ụwa nakwa ọtụtụ ihe na-eme na ndụ – Through drama they imitate different human
behaviours in the world and many other things happening in the world.
* Ebe a na-anọ emepụta ejije ọdịnaala Igbo bụ n’obom maọbụ n’ama egwuregwu
ọhaobodo. Ejije ọdịnaala nwere oge pụrụ iche e ji eme ya. Ọzọ, Ejije ọdịnaala bụ ihe dịịrị
ọhaobodo maọbụ otu – The traditional drama is displayed on a stage or in the village arena.
Traditional drama is performed during special periods. Also, the traditional drama is organized
by the villagers or a group.
* Ejije ọdịnaala Igbo gụnyere – Igbo traditional drama consists of:
a. Ejije Mmọnwụ [The masquerade play]: Ndị Igbo kwenyere na ndụ ụwa ọzọ – The Igbo
people believe in reincarnation.
● Ha kwenyere na ndị dị ndụ na ndị nwuru anwụ; ya bu ezigbo ọnwụ, na-enwe mmekọrịta.
Ọ bụ site n’ejije mmọnwụ ka ha ji egosipụta nkwenye a – They believe that the living and
those that died, that is a good death, interact. It is through the masquerade play that they
exhibit this belief.
● N’ejije a, ndị dị ndụ na eti-mmọnwụ, na-aga ọgigara [gait] ije ndị mmụọ, na-ekwu n’imi n’imi
ka mmụọ, na-eyi awụrụ [mask] iji gosi na a naghi ahụ mmụọ anya – In this drama, human
beings act as masquerades, imitating the gait of spirits, and their manner of speaking through the
nose, and wear masks to depict that the faces of spirits should not be seen.
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● Ndị na-eti mmọnwụ na-eji ejije mmọnwụ – Those that act as masquerades wear the
masquerade regalia.
b. Ejije mgba [Wrestling]: Mgba bụ maka mmegharịahụ na ngosipụta omenala. Mgba na-abụ
ejije mgbe e ji ya egosipụta otu nkwenye maọbụ ọzọ – Wrestling is all about body/physical
movements which depicts culture. Wrestling is a drama when it is used for manifesting a
particular belief or the other.
● N’Afịkpo, e nwere ụdị mgba ụmụ agbọghọ na-agba. Ụdị mgba a na-ezipụta ihe dị mkpa na
ndụ ndị Afikpo, ọkachasi n’ebe ụmụ nwaanyị nọ – In Afịkpo, there is a type of wrestling
engaged in by young women. This type of wrestling exposes an important aspect of the lives of
Afikpo people, especially with regards to their women.
● A na-eji ejije pụrụ iche agba mgba. E ji egwu mgba akụ mgba; nke a na-eme mgba adị ebube
ma na-atọkwa ụtọ – A special costume is used for wrestling. Wrestling is accompanied by its
own style of music; this heightens its glory and appeal.
c. Ejije Agha [war drama]: site n’egwu agha, dị ka nke ndị Ọhafịa, ndị Igbo na-ejije etu ha
siri buo agha n’oge a na-ebu agha mba na mba – through the war drama, like that of the
Ọhafia people, the igbo’s dramatize how they waged war with other communities.
d. Ejije Ụmụaka [Children drama]: ụmụaka na-ejije ndị okenye [adults] n’ihe niile ha na-
eme. Dịka, ịchụ nta, isi nri, ịbụ nne na nna, igba odibo, ịrụ ọrụ onye kapịnta dgz – Children
imitate adults in everything they do. For example; in hunting, cooking, parenting, serving,
carpentry etc.
e. Ejije Ntọaja/Ofufe [Sacrifice/Worship]: Ndị Igbo na-efe chi ha ofufe tụmadụ n’ụzọ
ọdịnaala – The Igbo people worship their gods through traditional means.
● Mgbe a na-efe chi ha, ha na-agọ ọjị, gbaa afa, chụọ aja, gbaa egwu ma o ruo n’ịgba egwu. Ihe
ndị a bụ ejije – In worship, they break kolanut, make divinations, make sacrifices, and also
dance when it is time for dancing. All of these is drama.
Abụ Ọdịnaala – Traditional poetry
* Site na mgbe gboo, ndị Igbo nwere abụ dị iche iche ha ji ebi ndụ ha – From the time of old,
the Igbo people have several songs they use in their lives.
* Ụfọdụ abụ ọdịnaala gụnyere – Some of the traditional poetry include;
a. Uri/Egwu [Music]: Nke a bụ egwu ọgụgụ dị iche iche dịka; egwu ọrụ dị iche iche, egwu
ọgbụgba, egwu mmanya, egwu mmemme na nke olụlụ di na nwunye – This refers to different
songs such as; songs for work, songs for dancing, songs suitable when drinking, songs for
celebrations and for marriage ceremonies.

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b. Abụ ifo [Folktale songs]: Nke a bụ ụdị abụ na-abata n’akụkọ ifo nke ndị na-ege ntị na ọkọ
akụkọ na-efo – This is the song that is introduced in folktales and chorused by both the
storyteller and his listeners.
c. Abụ nwa [childbirth songs and lullabies]: Nke a bụ ụdi abụ gbasara nwa dịka ọmụgwọ,
igbo nwata akwa na ịgụgụ ya ka ọ rahụ ụra – these are songs that relating to children like those
sang during natal care, to console a crying child or to make him or her sleep.
d. Abụ mkpọku [benediction song]: Nke a bụ ụdị abụ e ji akpọkụ Chineke, chi ndị ọzọ, na
ndịichie ka ha bịa nyere mmadụ aka zọpụta ya n’oge nsogbu – This type of song is used to call
on God, gods and ancestors to intervene and rescue man in his troubles.
e. Abụ otito [praise song]: Ụdị abụ eji eto Chineke, mmadụ maọbụ ihe nkịtị otito – This is a
type of song used to praise God, man or any object.
f. Abụ Nkọcha/Ikpe [Condemnation song]: Ụdị abụ e ji akatọ akpara-maraagwa ọjọọ, mpụ
na arụrụala dị iche iche n’ọhaobodo – This song is used to condemn bad behaviour, evil and
wicked acts of different kinds in the community.
g. Abụ Ngụgọ [Veneration song]: Nke a bụ ụdị abụ a na-abụkarị mgbe a na-agba afa maọbụ
agọ ọjị - this type of song is used mostly during divination or blessing of koa nut.
gb. Abụ Agha [War song]: Nke a bụ ụdị abụ e ji ebu agha nke na akwalite mmụọ ndị na-aga
agha. E jikwa ya ańụ ọńụ mmeri n’agha – This is a song for waging of war used in motivating
the spirit of the warriors. It also includes songs of victory.
gh. Abụ Akwaarịrị [Lamentation song]: Ụdị abụ mmadụ na-abụ mgbe ihe mwute maọbụ
ọdachi dakwasara ya dị ka ọnwụ – This is a type of song a person sings when troubles befall
him like death.
gw. Abụ Nzikọ/Nkụzi [Educational songs]: Nke a bụ ụdị abụ e ji akụziri mmadụ amamiihe na
ụzọ ndụ – This type of song is used to impart knowledge and the ideal way of living.
h. Abụ Ekere [Creation songs]: Ụdị abụ a na-etinye uche n’ihe dị iche iche Chineke kere dịka
anyanwụ, ọnwa, ụra, egbeigwe dgz – This song is concerned with the diiferent things created by
God like the sun, the moon, sleep, thunder etc.
i. Abụ Ntọaja/Ofufe [worship songs]: Ụdị abụ e ji efe chi ofufe – A type of song used for
worshipping God.

ISI NKE ISE – CHAPTER FIVE

AGỤMAGỤ E DERE EDE – WRITTEN LITERATURE

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 NJIRIMARA NA NKENỤDỊ YA – ITS CHARACTERISTICS AND CLASSIFICATIONS
* Agụmagụ e dere ede (agụmagụ ugbu a) bụ otu n’ime ngalaba agụmagụ Igbo –Written
literature (modern literature) is one of the branches of Igbo literature.
* Ọ bụ agụmagụ dị iche iche mmadụ chepụtara gbasara isiokwu [topic] ọ bụla nke e jiri asụsụ
nka kọwapụta ma detuo ya n’akwụkwọ – it is the various literature conceived by man relating to
any particular topic and expressed with creative writing in a book.
* Ọ bụ echiche miri emi nke mmadụ chere nke ọ chọro ka ndị ọzo mata site n’akụkọ, abụ
maọbụ ejije – it is an indepth thought conceived by a person which he wishes to
communicate to others through stories (prose), poetry or drama.
* Agụmagụ e dere ede bụ ụdị agụmagụ ahụ a maara onye dere ya nakwa oge eji dee ya. Ọ
dịghị ka agụmagụ ọdịnaala nke a maghi mgbe ma ọ bụ ebe ọ malitere – Written literature
is that type of literature that has a known author and time it was written. It is not like
traditional literature that has no known time and source of origin.
* Ọ bụ mgbe agụmakwụkwọ [education] bịara n’ala igbo ka e bidoro e dere ede – It was
the arrival of education in igbo land that enabled the existence of written literature.
Njirimara Agụmagụ e dere ede – Characteristics of Written Literature
i. Ọ ga-abụrịrị ihe mmadụ chepụtara ma detuo n’akwụkwọ – It must be conceived by a
person and written down in a book.
ii. Ọ ga na-arụtụ aka na ndụ na ụwa anyị nọ n’ime ya – It concerns the human life and the world
we live in.
iii. Ọ ga-enwerịrị isiokwu na ihe mmụta ma ọ bụ ihe ọ na akụzi – It must have a topic and a
lesson which it espouses.
iv. Agụmagụ e dere ede na-anabata ihe nwere ike ime eme ma ọ bụ [or] e nweghị ike ime eme
dị ka ọ dị n’Ala Bingo nke D.N. Achara – Written literature can comprise of realistic events or
unrealistic events as seen in “Ala Bingo” written by D.N. Achara.
v. Ọ ga-abụ ihe na-enye mmadụ obi ụtọ/obi ańụrị – it should be able to give joy/happiness to a
person.
vi. A ga-ejịriri asụsụ nka depụta ya – it must be expressed with creative writing.
vii. Agụmagụ e dere ede naghị anwụ anwụ niihi na onye ma ọ bụ ndị dere ha nwụọ, ha ka ga-
adịkwa – Written literature cannot die because even after the death of the author, it still
subsists.
viii. A naghị enwe ihe mgbanwe ọbụla n’ime ha- it is not prone to changes.
ix. E nwere ike ịgụ ya mgbe ọbụla – it can be read any time.

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Uru Agụmagụ e dere ede bara – The benefits of Written literature
1. A na-esite na ya akuzi ihe dị iche iche – it is a medium through which many things are taught.
2. Ọ bụ otu ụzọ asụsụ si eto eto – it is one of the ways of improving language.
3. E ji agụmagụ e dere ede anọrị oge – written literature is a means of relaxation.
4. Ọ na-enye ego ma na-akwalite ọnọdu akụnaụba – it gives money and enhances ones financial
position.
5. Ọ na-enye ọha na eze ọrụ aka – it is a form of career in the society.
6. Ọ na-enye obi ụtọ/ańụrị - It gives joy/happiness.
7. Ọ na-eweta mmekọrịta n’etiti mmadụ na ibe ya – it brings about human interrelation
8. A na-esite na ya eme ka aha mmadụ daa ụda (popular) n’ụwa [the world] dị ka ndị odee
[author] di iche a maara aha ha taa niihi ihe ha dere – it is a means through which a person’s
name is made popular in the world like the many authors that are popular due to their literary
works.
Ngalaba Agụmagụ e dere ede – Branches of Written Literature
(a) Iduuazị – Novel (b) Ejije – Drama (c) Abụ – Poetry.
* Iduuazị bụ ụdị agụmagụ e dere ede n’akwụkwọ n’ụdị akụkọ gbasara isiokwu dị iche iche
– The novel is a type of literature written on paper in prose form book concerning
various topics.
* Iduuazị na-akọwapụta ihe mere eme, ihe yiri ihe na-eme eme, ihe ga-eme ma ọ bụ [or] nke na
eme ugbu a – The novel expresses past occurences, likely present occurences, future
occurrences or a present occurrence.
* Nwadike gbadoro ụkwụ n’akụkọ Nwammefu dị n’Akwụkwọ Nsọ [the Bible] wee dee
akwụkwọ akụkọ ọ kpọro Nwata Bulie Nna Ya Elu – Nwadike relied on the story of the
prodigal son in the Bible to write his story titled Nwata Bulie Nna Ya Elu

* Enwere ụdị iduuazị ma ọ bụ akwụkwọ akụkọ dị iche iche dị ka Nwadike siri kọwaa: –
There are several types of novels/story books as Nwadike outlined:
i. Iduuazị Edendụ [biographies and autobiographies]: Nke a bụ akụkọ mmadụ dere maka
onwe ya [edendụonwe] ma ọ bụ maka onye ọzọ [edendụonye] – this is a story written by a
person about himself [autobiography] or about another person [biography].
● Ịmaatụ [example]: Akụkọ Omenụkọ bụ akụkọ Igwe Odum nke Pita Nwana – the story
Omenụkọ is a story about Igwe Odum written by Pita Nwana

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ii. Iduuazị Njem [novel/story on travels]: N’ụdị akụkọ a, agwa bụ isi agwa an apụta ihe dịka
onye njem n’ụzọ dị iche iche – in this type of story, the major character is presented as a
traveller in different circumstances.
● Ọmụmaatụ: Ije Odumodu Jere nke Leopold Bell-Gam dere – for example: Ije Odumodu
Jere written by Leopold Bell-Gam.
iii. Iduuazị mkpaọchị [comic novel]: Nke a bụ ụdị iduuazị an-ewebatakarị ihe obi ụtọ na ikpa
ọchị - this is a type of novel that elicits joy and laughter.
● Ọmụmaatụ [example]: Lucky Jim
iv. Iduuazị ihe omimi [novel on mystery]: Iduuazị an-arụtụ aka n’ihe ụfọdụ na-atụ n’anya ma
na-atụ n’uche ime – this type of novels are concerned with mysteries that marvel the eyes and
the human mind.
● Ma n’ikpeazụ a ghọta isi ihe mere – the mystery is however unravelled at the end.
v. Iduuazị Egwu na Akpataoyi [horror novel]: Ụdị a bụ nke an-emetụta ihe egwu dị iche iche
dịka [like] ebe nzuzo an ọchịchịrị, anụ ọjọọ, mmụọ na agbara ọjọọ dị iche iche – this deals with
various dreadful ideas like the concept of secrecy and darkness, evil beasts, evil spirits and
demons of different kinds.
vi. Iduuazị Agha [war novels]: Nke a na-akọ maka agha – this tells about wars.
● Ọmụmaatụ [example]: Juo Obinna nke Tony Ibesie dere – Juo Obinna by Tony Ibesie.
vii. Iduuazị ikpe an Nkọcha [satirical novel]: Iduuazị a an-ekpe ikpe na akọchakwa ndị
mmadụ dịka govmentị maọbụ otu ọjọọ dị iche iche nakwa ihe ndị ọzọ - this type of novel judges
and condemns people for example the government, or various evil groups and other things.
viii. Iduuazị Akụkọ Ifo [novel on folktale]: Nke a bụ ụdị iduuazị a gbadoro ụkwụ n’akụkọ ifo
dee – this type of novel is based on a folktale.
● Ọmụmaatụ [example]: Ala Bingo nke D.N Achara dere – Ala Bingo written by D.N Achara.
ix. Iduuazị Oyi maọbụ ọkwu [novel on friendship]: N’ụdị ịduuazị a, a an-akọ maka ịhụnanya
– this type of novel tells about love.
● Ọmụmaatụ bụ Ụkwa Rụọ Oge Ya Ọ Daa nke Tony Ubesie dere – An example is Ụkwa Rụọ
Oge Ya Ọ Daa written by Tony Ubesie.
x. Iduuazị Akụkọ [novel on history]: Ụdị iduuazị a gbadoro ụkwụ n’akụkọala – this type of
novel is based on history.
● Imaatụ bu Isi Akwụ Dara N’ala nke Tony Ubesie dere – an example is Isi Akwụ Dara
N’ala by Tony Ubesie.
Aha Akwụkwọ [book title] Onye Dere ya [Author] Afọ Mbipụta
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 [year of print]
1. Ala Bingo - D.N Achara - 1963
2. Chi Ọma - S.U Oruchalu - 1978
3. Uru Nwa - J.C Maduekwe - 1978
4. Isi Akwụ Dara N’ala - Tony Ubesie - 1973
5. Ije Odumodu Jere - Leopold Bell Gam - 1952
6. Ihe Ọjoo Gbaa Afọ - E.C Ofomata - 1999
7. Adaeze - I.U Nwadike - 1998
8. Anụ Ebu Nwa - C. Ike - 1999
9. Nkem Ejee America - B.I Osuagwu - 2001
Ejije Ederede – written literature
* Ejije bụ akukọ edere n’ụdị a ga-esi eme ya an nkwago maọbụ n’obom [platform or
stage] nke na-adị n’ụdị mkparịtaụka onye kwuo ibe ya asaa [dialogue format] – the drama
is a story written in a form that enables its performance on a platform or stage which is a
dialogue format.
* Enwere ụdị ejije dị iche iche dịka: there are many types of drama like:
i. Ejije Ọyi/Ọkwụ [drama on friendship]: Nke abụ ejije metụtara ime enyi n’etiti nwoke an
nwaanyị - this drama deals with friendship between a man and a woman.
● Ejije nwere ike bie n’alụmdi an nwunye – this type of drama may end with a marriage
ceremony.
ii. Ejije Nkuzi [didactic]: Mbunuche ụdị ejije a bụ iji kuziri ndị mmadụ ihe nke ga-eme ka ọ
baa n’ụbụrụ [brain]. Ejije nke a bụ nkuzi n’onwe ya - the motive for this type of drama is to
inculcate lessons into people’s head/brain. This drama is a lesson on its own.
● Ọmụmaatụ bụ Akụ Fechaa nke Chukwuezi dere – an example is Akụ Fechaa by
Chukwuezi
iii. Ejije Ọdachi [Tragedy]: Udị ejije a an-ejedebe an mgbaanya mmiri – this type of drama
climaxes in sorrow.
● Ọmụmaatụ [example]: Obidiya na [and] Nwata Rie Awo
iv. Ejije Ụtọmụfụ [tragi-comedy]: Ụdị ejije a an-ewebata ọdachi an ihe mkpaobiọma tụpụ o
bịa na njedebe – this drama introduces obstacles and ecstasy before it ends.
● Ọmụmaatụ bụ Udo ka Mma – an exampleis Udo ka Mma
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v. Ejije Ofufe/Ntoaja [worship]: Ụdị ejije a bụ nke e ji efe ofufe – this type of drama is used
for worship.
vi. Ejije Nkoweobinelu [melodrama]: Ejije a na-ekowe mmadụ obi n’elu site na mbido ruo na
ngwụcha ya. Ndi mmadụ na-anọ na-eche ihe ọzọ ga-eme ma nke na-eme mechaa – this type of
drama keeps the audience in suspense from its beginning to its end. The audience are kept
pondering on what will happen next in the drama.
vii. Ejije Ntọọchị [comedy]: Nke a na-ebute oke ọchị n’ebe ndị na-ele anya ma ọ bụ ndị oge ntị
nọ. Ihe na-akpatakari ya bụ odidi, okwu na mmegharịahụ ndị nọ n’ejije - this evokes laughter
from the people watching or listening to it. The cause is usually the outlook, words and motions
of the characters in the play.
● Ọmụmaatụ: Obidiya.
* Akwụkwọ ejije Igbo mbụ e biputara bụ Udo ka Mma n’afọ 1974 – the first Igbo drama
book is Udo ka Mma which was produced in 1974.
* Ụfọdụ akwụkwọ ejije ndị ọzọ bụ - other books on drama include:
Aha akwụkwọ [book title] Onye Dere Ya [author] Afọ Mbipụta
[ year of print]
1. Ụmụ Ejima - S.O Mazu - 1774
2. Obidiya - E. Akoma - 1977
3. Ọjaadịlị - Odunke Artists - 1977
4. Nwata Rie Awọ - G.O Onyeakaonwu - 1986
5. Okwe Agbaala - I.U Nwadike - 1991
6. Nwata Bulie Nna Ya Elu - I.U Nwadike - 1992
7. Ihe Onye Metere - A.N Okediadi - 2002
Abụ Ederede – written poem
i. Abụ Otito [praise poem/song]: E ji ụdị abụ a enye Chineke, mmadụ ma ọ bụ ihe ndị ọzọ e
kere eke otito. Abụ ndị a na-abụ n’ụlo ụka bụ maka otito Chineke – this type of songs is used to
praise God, man or any other created thing. The songs that are sung in the church are used for
praising God.
ii. Abụ Ikpe/Nkọcha [satire]: Nke a bụ abụ e ji na-akọtọ ajọ ihe dịka omume ọjọọ, nzuzu,
aghụghọ, dgz – this type of song is used in condemning evil such as evil deeds, foolishness,
deceit, etc.

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iii. Abụ Akwa Arịrị/Iru Ụjụ [lamentation]: Nke a bụ abụ na-apụta n’ụdị akwa [tears] nke
mmadụ na-eji egọsịpụta [portray] nnukwu mwute [anguish] n’ihi ihe ọjọọ dakwasịrị ya dịka
ọnwụ - this is a song expressed with tears used for portraying great anguish caused by evil that
befell him such as death.
iv. Abụ Nwa [childbirth songs and lullabies]: Nke a bụ abụ di iche iche a na-abụ site n’oge a
mụrụ nwa, mgbe nne ya nọ n’ọmụgwọ tinyere iji mee ka nwa rahụ ụra – this refers to the
different songs that are sung after childbirth, during the period of natal care and also to put a
child to sleep.
v. Abụ Ntọaja [ritual]: Abụ a bụ nke e ji efe ihe kere mmadụ ofufe. Ụdị abụ a nwere ike ịbụ
ekpere, mkpọkụ, ịchụ aja, igba afa, ọfọ, iwa ọjị dgz – this song is used to worship the creator of
man. This type of song can either be in form of prayers, benediction, sacrifice, divination,
invocation, breaking of kolanut etc.
vi. Abụ Ọrụ [Occupational songs]: O nwere abụ dị iche iche a na-agụ mgbe a na-arụ ọrụ nke
na-esite n’ụdị ọrụ dịka[such as] ichu nta, ịkọ nrị dgz – there are different songs used for
different types of work such as hunting, farming etc.
vii. Abụ Ọha [social songs]: Nke a bụ ụdị ndị ọha obodo ji eme emume omenala dị iche iche
dịka alụm di na nwunye, ịgba mgba, ichi ọzọ na egwu obodo dị iche iche – this type of song is
used in different cultural ceremonies like marriages, wrestling, title taking,and dance festivals of
different kinds.
viii. Abụ Ihụnanya [love songs]: Nke a bụ abụ mmadụ ji egosi mmasị o nwere n’ebe onye ọzọ
nọ - this type of song is used by a person to show affection to another person.
ix. Abụ Akụkọ [narrative]: Nke a dịka aha ya siri dị bụ akụkọ a kọrọ n’ụdị abụ - this just like
its name is a story narrated in the form of a song.
● Ọmụmaatụ bụ Eke-Une nke Obike dere – an example is Eke-Une written by Obike.
x. Abụ Akụkọala [historical]: Nke a gbadoro ụkwụ n’akụkọala. Ezi ọmụmaatụ ya bụ abụ
dị n’Akpa Uche, a kpọrọ Afrịka “Enwerela Onwe Ya” – this is based on historical events.
A good example is the song/poem in Akpa Uche named Africa “Enwerela Onwe
Ya”[Africa is free].
* Ụfọdụ abụ ederede gunyere – Some of the written poems include:
Aha Akwụkwọ [book title] Onye Dere ya [Author] Afọ Mbipụta
[year of print]
1. Akpa Uche - R.M. Ekechukwu - 1975
2. Nri Uche - I.U. Nwadike - 1981
3. Ụtara Ntị - E.N. Eme - 1983
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4. Echiche - R.O. Ezeu - 1989
5. Obiageli - O. Ogugua - No Date
6. Nkemakọlam - E.N Emenanjo - 1994
7. Akọ Bụ Ndụ - A.B. chkwuezi - 1988
8. Echiche Miri Emi - I.U. Nwadike - 1990
9. Echiche M - C.E. Ofomata - 1999
10. Ije Uwa - A.N. Okediadi - 2003
11. Akọnuche - I.U Nwadike - 2007

ISI NKE ISII – CHAPTER SIX

ATỤMATỤ OKWU NA ATỤMATỤ AGUMAGU – FIGURES OF SPEECH AND
LITERARY DEVICES
* Atụmatụ ọkwụ na atụmatụ agụmagụ bụcha ihe e ji achọ edemede na ekwumekwu mma –
figures of speech and literary devices are used to furnish writings and speeches.
* Emenanjọ (1986) kọwara atụmatụ agụmagụ dịka “aha nkenke jikọrọ ụmụ obere agụmagụ
ọdịnaala [traditional literatures] ndị ahụ ndị Igbo ji achọ ekwumekwu maọbụ edemede mma –
Emenanjọ (1986) defined figures of speech as “a concise name that describes little traditional
literatures [ note: herein means literary devices] that is used by the igbo people to furnish their
writing or speech.
Ụdị Atụmatụ Agụmagụ Dị Iche Iche – the different kinds of literary devices
● Ilu – proverb ● Asịnilu – Adage ● Ụkabụilu – Parable ● Soromchịa – Witticism ●
Agwụgwa/Gwa m gwa m gwa m – Riddle ●Okwuntụhị/okwu mgbawa ọnụ - Tongue
twister
* Ilu [proverb]: Ilu bụ okwu omimi e ji akọwa ihe di oke mkpa – the proverb is an ambiguous
word that is used to explain an important point.
* E si n’ilu ezipụta nkwenye ndị Igbo, echiche, nsirihụndụ na omenala ndị Igbo di iche iche –
through proverbs, the belief, mindset, outlook towards life, and different culture of the Igbo
people are depicted.

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* Ilu bụ mmanụ ndị Igbo ji eri okwu – proverb is the palm oil the Igbo use in eating
words.
Uru Ilu Bara
1. E ji ilu ezipụta omenala ndị Igbo – the proverb is used to depict the igbo culture.
2. Ilu na-eme ka mmadụ chemie echiche ime – proverbs makes one to think deeply.
3. Ndị Igbo ji ilụ etigharị ndị abụghị ndị Igbo anya – the Igbo’s use proverbs to baffle non
natives.
4. Ụmụaka na-esite n’ilu amụta otụtụ ihe – children learn a lot of things from proverbs.
5 Ndị odee na-ejikarị ilu enye akwụkwọ ha aha - authors usually use proverbs as title of
their books.
●dịka[like]: Isi Akwụ Dara n’Ala…., Ụkpala Okpoko Buuru, Nwata Rie Awọ, Okụkụ
Agbasaa Okpesi dgz
6. okwu a chọghị ịkpọ aha kpọmkwem, e ji ilu ekwu ya, dịka [such as] oge a na-achọ ịlụ
nwaanyị, oge a na-edozi esemookwu – A thing that doesnt need to be expressly mentioned, is
revealed with a proverb, such as during a marriage ceremony, dipute resolutions.
7. E ji ilu enye mmadụ ndụmọọdụ - proverbs are used for counselling.
Ọmụmaatụ ilu dị iche iche – examples of different proverbs
ILU[PROVERB] LITERAL TRANSLATION
a. Ụkwa rụọ oge ya ọ daa - The breadfruit falls when its time is due.
b. Nwata rie awọ ọ jụ anụ - A child who eats a frog will reject meat.

ch. Isi akwụ dara n’ala edetụla aja - A palm fruit head that falls will
touch the sand
d. Dimkpa taa akụ a hụ ichere ya - Sudden events catches up with
the brave.
e. Nkịta richaa nsi eze erewe ewu - the dog eats the feaces while the
the goat suffers the toothache.
f. Nwaehi sekpuru ala ọ nụọ nne ya ara - a calf will have to kneel down
to suck from the mothers breast
g. Onye kpatara nkụ ahụhụ si ngwere - A person who collects bad fire-
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bịaara ya ọrụ wood invites the lizard to work .
h. Nwata kwọchaa aka ọ soro ọgaranya - A child that washes his hands
rie nri. joins the wealthy at the table .
i. Aka wete aka wete o ju ọnụ - Collective contribution from different
hands gets the mouth filled.
j. Onye gbaa bọl ọ rachaa oroma - One who plays[football] well gets
the orange.
k. Mberede nyịrị dike - Suddenness does not astonish the brave.
l. Mberede ka e ji ama dike - The brave is known in times of emergency.
* Asiniilu [adage]: Ọ bụ nkenke akụkọ e si na ya ezipụta echiche di omimi. Ọ na-enwe onye
maọbụ ihe a kpọrọ aha na ọ bụ ya sịrị – this is a a short story that depicts deep thoughts. it
usually has a person/thing that is represented as its speaker.
* Ọmụmaatụ - examples:
● Udele sịrị kedụ ihe jịkọrọ ya na baba – the vulture said it has no business with the barber.
● Ehi sịrị na Chineke mere nke ọma nye ya ụkwụ igwe – the cow said that God did well to bless
it with iron [strong] feet.
● Atụrụ sịrị na ile anya bụ ọrụ - the sheep said that to observe is really great work.
● Ọkụkọ sịrị na ya na atụgbụ atụgbụ tụpụ ya erie – the fowl said it pecks [a thing] to death
before eating it.
● Ọkwa sịrị ụmụ ya ha tụrụtụ ji [yam] ha tụrụtụ mgbọrọgwụ [herb] ka ọ ga-abụ onye nwe ji
gwụrụ ji ya ha atụrụwa mgbọrọgwụ - the patridge told its kind to feed on both yam and herb so
that when the owner of the yam harvests the yam, they will be able to feed on herb.
● Ụmụnna ebe si ya o puwe ogwu, ya pụfọọ ebe a ga-ejide ya aka – the kinsmen of the thorn
tree told it that whenever it is growing thorns, it should leave a space where it could be held.
● Chinchi sị ụmụ ya ha nwee ndidi na ihe dị ọkụ ga emechaa jụọ oyi – the bedbug told its
children to be patient because anything hot will surely go cold.
● Ọkụkọ sịrị na ihe ya ji anụ mmiri eleli anya elu bụ na ọ bụ n’elu ka onwu ga egbu ya ga-esi
bịa – the fowl said that it looks ups when drinking water because its death comes from the
above.
● Onye ara sị na ihe ya ji ekwu ọtụtụ okwu bụ na ya na-ekwu ọzọ, ọzọ a na-abata ya ọnụ - the
mad man said that he talks alot because when he intends to say a thing, another thing proceeds
from his mouth.
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* Ụkabụilu [parable]: Ụkabụilu bụ nkenke akụkọ dị omimi ndị Igbo ji ekwu okwu – the parable
is a short story that is ambiguous which the igbo’s use in speeches.
* Ụkabụilu na-eto ogologo karia ilu na asịniilu – the parable is longer than the proverb
and adage.
*Soromchia [witticism]: nke abụ nwa nkenke akụkọ na-akpakarị mmadụ ochị mana nghọta ya
na-adị omimi. Echiche ọ na-ewepụta na-abụkarị mkpaọchị – this is a short story that elicits
laughter but has deep meaning. The meaning it portrays is usually witty.
* Gwam gwa m gwa m/Agwụgwa [riddle]: Ọ na-eme ka ụmụaka na-echemi echiche ime ma
sikwa na ya na-amụta asụsụ na ọdịnala ndị Igbo – it helps the children to think deeply and to
learn about their language and culture.
* Gwa m gwa m gwa m nwere ụdị abụọ. Ha bụ: - riddle is divided into two types. They are:
i. Gwa m gwa m gwa m a jụọ a zaa – riddle that involves questions and answers.
ii. Gwa m gwa m gwa m ekwue a zaa – riddle in form of a sing-song.
* Ọmụmaatụ gwa m gwa m gwa m a jụọ a zaa: – examples of riddles that involves
questions and answers:
● Gwa m ihe mere Eze jiri racha ntụ. Ube - what made the teeth to taste dust. Pear
● Gwa m o ji ikpere jezuo agụ. Ogu - what goes around on its knees. Hoe
● Gwa m agbọghọ ara anọ. Ikwe - what is the name of the beautiful maiden with four breasts.
Mortar
● Gwa m okoro ọcha a na-eli n’ala. Imi/ụkwara - who is the fair young man that is buried on
the ground. Sputum
● Gwa m agbọghọ ọcha avụ na-agba n’isi. Udara - which beautiful maiden has pus flowing
from her head. Star Apple
● Gwa m ụmụnne abụọ ihu obodobo, ihu obodobo. Eluigwe na ala - who are the two brothers
with very big faces. Heaven and Earth.
● Gwa m ụmụnne abụọ bi n’otu ụlọ ma ha anaghị ahụ onwe ha anya. Aki gbara mkpi - which
two brothers live in the same house but cannot see each other. Palm nut with double seed.
● Gwa m mmadụ abụọ wị aga njem mmiri na-ama otu ma ọ naghị ama otu. Nwaanyị dị ime -
which two people are on a journey where one gets beaten by rain but not the other. A pregnant
woman.
● Gwa m akwa Chukwu anaghị akọ akọ. Ire - which cloth made by God never gets dry. Tongue
● Gwa m otu ibe ji zuru ụwa ọnụ. Onwa – what slice of yam that covers the earth. Moon.

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* Gwa m gwa m gwa m e kwue a zaa [riddle in form of a sing-song]: nke a bụ gwa m gwa m
gwa m a na-agụ ka egwu ma na ekwe ya ka ukwe mgbe a na-aza ya - this is a riddle that is that
is sung and chorused to.
* Ọ bụrụ na ihe a kpọrọ aha dabara, ndị ọzọ ga-azaghachi[respond], ma ọ bụrụ na ihe a kpọrọ
aha adabaghị [does not correspond], onye ọbụla ga-eme chi ọnụ. onye zaa, a mara na ọ daala ya
– if what is mentioned [ i.e when singing it] is appropriate, others will respond, but if what is
mentioned does not correspond, everybody keeps silent. If a person answers, then that person
failed it.
* Okwu Mgbawa Ọnụ maọbụ Okwuntụhị [tongue twister]: A na-enwe mkpụrụ ụdaasụsụ yiri
onwe ha n’okwu mgbawa ọnụ. A na-ekwụkwa ya ọsịịsọ. Ụmụaka ji ya amụ okwụ - tongue
twisters contains phonemes that look very similar. It is spoken speedily. Children learn words
through it.
Atụmatụ Okwu dị Iche Iche – the different figures of speech
* Mbụrụ [metaphor]: Nke a bụ atụmatụ okwu nke eji asị na ihe bụ ihe ọzọ - this is a type of
figure of speech that compares one thing to another.
● Ọmụmaatụ [example]: [a]Ifeoma bụ edi – Ifeoma is a hyena [b] Oge bụ ezi – Oge is a pig.
* Myiri [simile]: E ji nke a egosi na ihe yiri ihe ọzọ - this is used to show that a thing is like
another.
● Ọmụmaatụ: [a] Chidi lụrụ ọgụ ka agụ - Chidi fought like a lion [b] Nne ya na-eme ka nwoke –
his mother behaves like a man.
* Nsinụụda [onomatopoeia]: Ọ bụ ka okwu si ada ka e si eji uche aghọta mpụtara okwu ahụ -
it is from the pronunciation of the word that its meaning is understood.
● Ọmụmaatụ: Eze m na-enwu gbaa – my teeth is shining [gbaa] [Note: “gbaa” signifies that the
teeth is shining]
* Mbịambịa Mgbochi [alliteration]: Nke abụ otu mgbochiume [consonant] chawapụtara otụtụ
ebe n’okwu – this is when one consonant is recurring in asentence.
* Mbịambịa Uda [ assonance]: Nke a bụ ebe otu ụdaụme na-adapụta ọtụtụ oge n’okwu –this is
when one vowel is recurring in a sentence.
* Mmemmadụ [personification]: Mmemmadụ bụ ebe a na-ewere ihe adịghị ndụ ka a aga-asị
na o di ndụ - personification is when non living things are given human features.
● Ọmụmaatụ: [a] Ọria Ebola si mba Liberịa bata ala Naijirịa – the Ebola virus travelled from
Liberia to Nigeria [b] Udara achaghị acha na-ama ụra na nti – the unripe star apple slaps the
cheeks [note: means sour star apple].

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* Nkwusara [apostrophe]: Nke a bụ igwa ihe enweghị ndụ okwu ka a ga-asị na ọ na anụ ihe –
this entails talking to a non living thing like it can hear.
● Ịmaatụ [example]: [a] Mmiri, chie ka chi jie tupu i zowe – rain, wait for nightfall before
falling [b] Anwụ, biko achagbukwela m – sun, please down scorch me to death.
* Ụrọokwu [metonymy]: Nke a bụ ịkpọ ihe ụfọdụ aha ọzọ kama ịkpọha ezigbo aha e jiri mara
ha. Ndị Igbo kwenyere na mgbe ụfọdụ a kpọọ ihe ezigbo aha ya ihe ahụ apụta maọbụ ihe ọjọọ
emee – this is to mention a thing in another way than calling them by their exact name. The
Igbo’s believe calling a thing by it precise name sometimes can cause it to appear or cause an
evil thing to happen.
● Ịmaatụ: [a] Anụ eriri gbafere ebe ahụ - the animal that’s long ran over there.
* Abụabụghị [litotes]: A na-eji ihe na-adịghị mma egosipụta ihe dị mma n’ụdị atụmatụ okwu a
– A negative is used to express the positivity of a thing in this type of figure of speech.
● Ọmụmaatụ: [a] Ngozi magburu [killed] onwe ya na mma –[ literal translation = Ngozi killed
herself in beauty] i.e Ngozi is extremely beautiful [b] Nna ya nwere ego na-esi isi –[his father
has stinking money] i.e his father is very rich.
* Ekwuecheọzọ [irony]: A na-eji ihe ọzọ were ekwu ihe e bu n’uche – this is statement made
which conveys an opposite meaning.
● Atụ ga[ example]: Ada abịaka n’oge wee bịa oge mgbe a na-agbasa agbasa – Ada really came
early having arrived when the event was about to end [b] Ego m karịrị akarị, enweghị m otu
naịra m ga-enye gị - my money is too much, I don’t have a dime to give you.
* Nhagide okwu [oxymoron]: Ihe abụọ na-arụrịta onwe ha ụka ka a na-edokọta n’ụdị atụmatụ
okwu – two contradicting terms are placed together in a sentence becoming a type of figure of
speech.
● Ịmaatụ: [a] Osisi ahụ dị ndụ ma ahụ ya kpọrọ nkụ - that tree is alive but the body is parched
[b] Ifeanyị bụ ọ dị mfe na-anyị arị - Ifeanyi is an easy but weighty person.
* Egbe okwu [hyperbole] – A na-eme ka okwu daa ụda site n’ịkpụchanye ya nnu – this
exaggerates a statement by blowing it out of proportion.
● Ọmụmaatụ: Ụwa niile bịara mmemme ahụ - the whole world came for that event [b] Ụmụ ya
bụ aja dị n’ala – his children are like the sand on the ground.
* Ajụjụ Njụghachi [rhetorical question]: Ajụjụ a na-ajụ n’ụdị atụmatụ okwu a naghị achọ
ụsa. Ọ na-asara onwe ya – this type of question in form of a figure of speech does not require an
answer. It anwers itself.

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● Ịmaatụ: [a]Kedụ onye achọghị ka ụmụ ya gaa n’ihu? – is there anybody who does not want
his children to progress? [b] O nwere onye ihe dị mma anaghị adị mma? – is there anybody
who does not like good things?
* Igbuduokwu [paradox]: A na-eji oku dị ngọrịngọ were ekwu ihe a chọrọ ka chemiere
echiche nke ọma – it uses an counterintuitive statement to express a idea that requires deep
thinking.
● dịka[like]: Ụra ga-ejuonye nwụrụ anwụ afọ - the dead will be satisfied with sleep [b] Ihe
okenye nọ n’ala wee hụ nwata kwụrụ ọtọ ọ gaghị ahụ ya – what the elder sees while sitting a
child cannot see it even if standing.
* Nkwuma [euphemism]: Nke a bụ ịta okwu eze. Ya bụ izipụta ihe adịghị mma n’ụzọ ga-adịtụ
mma na ntị - this denotes mincing of words. That is expressing a bad thing in a mild way.
● [a] Agadị nwaanyị ahụ ebulaala akwụkwọ - that old woman has carried the book home [b] Ha
gara ịhụ nwaanyị akpị gbara – they went to see the woman bit by a scorpion.

ISI NKE ASAA - CHAPTER SEVEN

NKỌWA NDỊ BỤ NDỊ IGBO – DEFINING THE IGBO PEOPLE
*kedụ ndị bụ ndị Igbo? Ndị Igbo bụ otu n’ime agbụrụ atọ ndi kacha puta ihe n’ala anyị bụ
Naijirịa - who are the Igbo people? The Igbo people are one of the three major tribes in Nigeria.
*Ha bụ ndị e ji asụsụ Igbo mara – they are known for the Igbo language.
*Okwu a bụ Igbo bụ okwu e nwere ike iji ziputa ndị Igbo n’ụzọ atọ putara ịhe - the Igbo
language can be used to identify the Igbos in three major ways
[a] e ji ya akọwaputa ebe obibi ha-it is used in describing the igbo territory
[b] e ji ya akowaputa ndị ahụ na asụ Igbo dị ka asụsụ ha - it is used for identifying the speakers
of the the language
[c] e jikwa ya ezipụta asụsụ ahụ n’onwe ya – it depicts the language itself.
*Ndị igbo bụ ndị na-asụ asụsụ nke abụo n’ime asụsụ atọ kachaa pụta ịhe n’ala Naijirịa
nke gunyere Hausa, Igbo na Yoruba - the Igbo people speak the second language among
the three languages in Nigeria which are Hausa, Igbo and Yoruba

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* Ucha okpụkpọ ahụ ha bụ oji[black], ọ bu ezie na e nwekwara ụfodụ ndị akpụkpọ ahụ ha na
acha ọcha - their skin colour is black, though some have light skin.
Mmalite ndị Igbo - the origin of the Igbo people.
*O nweghị onye maara oge maobu ebe ndị Igbo si malite- nobody knows the time or place of
origin of the Igbo people.
*Ọtụtụ ndị Ọkammụta n’Akiọlogi, Antrọpọlọji na hịstri emeela ọtụtụ nchọcha[research] di iche
iche banyere ebe na etu ndị igbo si malite[originated] mana o nweghi nke na kwekorita na ya
n’ihi na o nweghị onye kwenyere na nke ibe ya kwuru - many experts of Archeology,
Anthropology and history has carried out various research on where and how the igbos
originated but none of them agrees because they don’t believe in each others postulations.
*Ụfọdụ n’ime ha bụ ndị gwuru ala n’ebe dị iche iche dịka Igbo-ukwu na Okigwe ka ha
chọpụta ma kowapụta mmalite ndị Igbo - some of them made excavations in different places
like Igbo-ukwu and Okigwe so as to find out and explain the origin of the Igbo people.
*Na nchọpụta ha, a ghọtara na ọ dilari anya ndị Igbo ji malite ibi ndụ n’elu ụwa-in their
findings, the discovered that the Igbos has existed for a long time.
*Otu Ọkammuta bụ Michael Ọnwụejeogwu nke bụ Ọkammuta na Soshịọlọjị na Antrọpọlọji
kọwara na ndị Igbo malitere ndụ ha n’ihe dị ka afọ 948AD, mgbe otu nwoke a anakpọ Eri
malitere ịchịkota ọtụtụ obodo didebere Ọsimiri Ọmabala - One of the experts called Michael
Onwuejeogwu, an expert in sociology and anthropology explained that the Igbos started their
life at about 948AD, when a certain man called Eri started organizing the different communities
around the Omabala river.
*Ọ bụ n’oge ahụ ka ya na ndị otu ya chọputara obodo ndi a - Aguleri, Ụmụleri, Igboariam,
Amanuke, Nteje, Nanda na Ọkụzụ, ma ọ bụ site na obodo ndị a ka ala igbo niile siri gbasaba - it
was at that time that he founded the following communities with his group - Aguleri, Ụmụleri,
Igboariam, Amanuke, Nteje, Nanda and Ọkụzụ, and from this communities, the igbo nation
expanded.
*Ọkammuta Adiele E. Afigbo kwuru na ndị Igbo malitere ndụ ha n’ebe Osimiri Naija na
Benue jikọtara nke di na Lokoja.- the expert, Adiele E. Afigbo stated that the Igbos started
their life at the confluence of river Naija and Benue called Lokoja.
*Onye ọzọ kwuru ka ndị Igbo siri malite bụ Ọlaụda Equaino.-another person who
explained the origin of the igbo people is Ọlaụda Equaino.
*Omere ka a ghọta na ndị Igbo bụ otu n’ime agbụrụ [tribe] ndị Juu hiere ụzọ oge ha
hapụrụ ala Ijipt na-eje ala nkwa- it was expressed that the Igbos are one of the tribes of
the Jews that lost their way on the journey from Egypt to the promised land.

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*Ihe ojiri kwue nke a bụ na ọ sịrị na ụzọ ndụ ndị Juu na nke ndị Igbo yitere onwe ha n’ebe dị
iche iche - this supposition was made because the way of life of the Jews and that of the Igbos
are similar in many ways.
*O kwuru na ọ bụ otu ndị Igbo di eji ihe mere na ndụ ha agụ nwa ọhụụ aha ka ndị Juu si eme -
he/she said that the Igbos name their newborn in relation to their life experiences just like the
Jews.
*Ọzọ, ndị Igbo na ebi nwa ọhụụ ugwu n’ụbọchi asatọ dị ka ndị Juu si eme-again, the Igbos
circumcise their newborn on the eight day like the Jews.
*Ndị Igbo nwekwere nkwenye n’otu Chineke nke kere ihe niile dị ka ndị Juu kwenyere - the
Igbo people also believe in one God just like the Jews.
*Ọzọkwa, ha kwenyekwara n’ichu aja dị iche iche dị ka ndị Juu - they also believe in making
sacrifices just like the Jews.
*Mmemme alụmaalụ ha na nke ndị Juu yitekwara n’ụzọ dị iche iche -their marriage ceremony
has similarities with that of the Jews.
*Ụfọdu ndị Igbo kwenyere ma ụfọdụ ekwenyeghị na nke a n’ihina [because] ha siri na omenala
otu agburu[tribe] na ibe ya nwere ike iyite onwe ha mana nke a aghaghị eme [doesn’t] ka a si
na agbụrụ ndị ahụ bụ otu - some Igbos believe in this[note: Olauda’s postulations] whereas
some do not because they said that a tribe can have similar culture with another but this doesn’t
make the two tribes they same/one.

ISI NKE ASATỌ- CHAPTER EIGHT

EKELE N’ALA IGBO- GREETINGS/SALUTATION IN IGBO LAND
*N’ala Igbo, e nwere ekele dị iche iche ndị Igbo na-ekele n’oge dị iche iche - in Igbo land, there
are different greetings for different times of the day.
*Ekele ndị ahụ bụ ekele ututu, ekele abalị, ekele onye ọrịa, ekele onye ọbịa na ekele nri -
this greetings are; morning greetings, night greetings, greeting for the sick, greetings for a
guest, greetings for a meal.
*Ndị ọzọ bụ ekele onye njem, ekele onye mụrụ nwa ọhụrụ, ebe odachi dara, ebe a na-arụ
ọrụ,ekele nnabata onyinye na ndị ọzọ - others include greetings for a traveler, greetings for

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successful childbirth, where there is great misfortune,when work is being done,greetings for
acceptance of a gift and others.
*Site na nkọwa ndị a anyị ga aghọta na Igbo enweghị ekele ehihie na ekele mgbede dika ọ dị
na bekee, Hausa na Yoruba - from the above explanation, it is understood that the Igbos do not
have afternoon greetings and evening greetings like the English, Hausa and Yoruba people.
*Igbo nwere naanị ekele ụtụtụ na nke abalị - the Igbos have only morning and night
greetings.
*Ekele ndị ọzọ ndị Igbo nwere na-esite ma na-amalite n’ihe mmadụ na-eme na ọnọdụ onye nọ.
Ihe onye na-eme maọbụ ọnọdụ onye gunyere - other type of greetings of the Igbo people
emanate from the actions and circumstances of a person. The actions and circumstances of a
person include:
a. Onye na aga njem [a traveller]: ekele a na-enye ya bụ naa gboo, ije ọma, ijemana - the
greeting for such a person is goodbye, safe journey, go well.
● Na nzaghachi, onye e nyere ekele dị otu a, na-aza ‘oo’ maọbụ ‘ewọọ’- in reply, the person
answers ‘okay/alright’.
b. Onye si n’ije bata[one who returns from a journey]: Onye si njem bata, asi ya nnọ,
ịyọla, ịbịala ebe onye ahụ ga azaghachi[reply] ‘oo’, ’eeyee’ -when a person returns from a
journey, he is told welcome and in reply, he answers ‘okay’.
Ch. N’ịgafe be mmadụ [when passing one’s abode]: ekele a na-enye bụ deeje, daalụ,
ịnọọna- the greeting is usually well done [deeje and daalu], stay well.
d. Ekele ebe mmadu na-arụ ọrụ bụ: daalụ ọrụ, I dị ike, ji sie ike, deeje kwe -the greeting
for a person who is working include: well done for the work, you are strong, continue the
good work, well done.
e. Mgbe e nyere mmadụ onyinye [when a gift is given]: onye enyere onyinye na-asi onye
nyere ya: onyinye deeje, deeme, daalu maọbụ I meela - the receiver of the gift tells his
benefactor: well done for the gift [onyinye deeje & deeme] or thank you [ daalu & I meela].
f. Ekele onye ọrịa [greeting for the sick]: mgbe mmadụ nọ n’ọrịa, ekele na-agara ya bụ; ndọ,
kpụụwa, diwe - for the sick person, the greeting is; sorry, be well, do endure.
g.Ekele nwaanyị mụrụ nwa ọhụrụ[greeting for successful childbirth]: ekele a na-ekele
nwaanyị mụrụ nwa abụghi naanị ya ka ọ na-agara, ọ na-agara[goes to] ya na nwa ọ mụrụ
ọhụrụ- the greeting for a woman after childbirth doesn’t go to her alone,it goes to the
newborn
●Ekele ndị ahụ bụ nwọ na ndọ [Agbaja] - the greetings are ‘nwo’ and ‘ndo’ [as said by the
Agbaja people]

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Gb. Ọdachi [misfortune]: Odachi dika ọnwụ, ọkụ ọgbụgba,mmiri eri ihe mmadụ dgz, na
anabata ‘ndo’ - misfortunes like death, fire outbreak,flooding of property etc, receive ‘sorry’
Gh. Ekele abalị [night greeting]: Ọ gunyere; bọọ chị, ka chị bọọ ka chi foo, pụta ụra, ka chi
voo na fụta ụla - the include; let the day break [note: all of them mean one thing/are the same
in English].
Gw.Ekele ụtụtụ [morning greeting]: ekele ụtụtụ gunyere; ị bọọla chi?, Ị pụtawọ ụla?, Ị
fụtakwara ụla?, Ị pụtago ụla?, Ị saala chị?, Ị teela? - morning greetings include; hope you
have seen daybreak? [ị bọọla chị?], have you awoken? [Ị pụtawo ụla?, Ị fụtakwara ụla?, Ị
pụtago ụla?, Ị saala chị?, Ị teela?].
*Ọ dị mkpa ikọwa n’ebe a na e wezuga ekele metụtere ọnọdụ onye nọ maobu ihe onye na eme
n’oge ekele ahụ, ekele ụtụtụ na nke abali bụ nwata na-amalite ya - it is important to explain
that aside the greetings that affect ones circumstances, morning and night greetings are
initiated by a child.
*Nke a na-egọsi nsọpụrụ nwata ahụ nwere n’ebe okenye ahụ nọ - this shows the respect the
child has for his elders.

ISI NKE ITEGHETE- CHAPTER NINE

OFUFE NA NSỌPỤRỤ N’ALA IGBO- WORSHIP/REVERENCE AND RESPECT IN IGBO
LAND
*A maara ndị Igbo nke oma dị ka ndị na-efe ma na-asọpụrụ mmadụ ibe ha nakwa [and] ihe dị
iche iche e kere n’uwa- the Igbos are known to reverence and respect their fellow human beings
and many other things in the world.
*Igbo na-enye nsọpụrụ ma na-efekwuazi ofufe n’ogo n’ogo - the Igbo people give respect and
worship in different proportions.
*Mmadụ maọbụ ihe e kere eke ịnara ofufe na nsopụrụ na-esite n’otu onye maọbụ ihe siri di,
maọbụ otu esi akwanyere onwe ya ugwu[respect] maka [because] na ọ bụrụ na agwọ[snake]
emeghị ịhe o jiri bụrụ agwo, umuaka[children] ewere ya kee nkụ ugwu - the reverence
accorded to a person or thing is as a result of the surrounding circumstances, or the way one
gives himself/herself due respect because if the snake does act like a snake, children will use it
to tie firewood.

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*Ofufe maọbụ nsọpụrụ bụ aka nri kwoo akaekpe, akaekpe a kwoo aka nr - worship or respect is
one in which the right hand washes the left hand, and the left hand washes the right hand.
*Ya mere ofufe, ugwu na nsọpụrụ dịrị onye obụla. Ha bụ ndịịchịe, arụsi, okenye; nwata, ada na
ọkpara - therefore, reverence, honor and respect should be accorded to everybody. They include
the ancestors, idols, elders; the child, first daughter and the first son.
Udi ofufe na nsọpụrụ Igbo na-enye ndị dị iche iche - the worship and respect accorded different
people.
Ndịichie [ancestors]: Ndịichie dị ụzọ abụọ n’ala igbo ọ kachasi na mpahara Ọnịcha na
Ọmambala - Ancestors are of two types in igbo land especially in Onitsha and Omambala
areas.
*Ha bụ ndị ichie nọ n’obi na ndị ichie nọ ili nso - they are the ancestors in the central hut
and ancestors in the holy grave.
*Ndịịchie nọ n’obi bụ ndị nna nna anyi ha ndị lagoro mmụọ [spirit] ma a bịazịa e were
okpesi [deity] na-anọchite anya ha - the ancestors in the central hut are our forefathers that
are long gone to the spirit world and are symbolized with deities.
*Okpesi ndị a bụ ihe a na-ahụ anya n’ime obi obula - this deities are seen in every central hut of
the family home.
*Mgbe a na-efe ndịịchịe a ofufe, ọ bụ okpesi ndị a ka a na-elekwasi anya ma na-enyekwa ọjị na
nri - when worshipping this ancestors, this deities are the ones that are offered kolanut and food.
*Ma n’eziokwu ọ bụghị ha [okpesi] na anara ofufe ndị a kama[rather] ọ bụ ndịịchie ndị ahụ, ndị
bara mmuo [spirit], ndị anyi enweghị ike ịhụ anya [do not see] mana [but] omume ha na-
emetute [affect] ọganiihu maọbụ nadaghachi azụ anyị, na-anara ofufe niile ahụ - in truth,it isn’t
this deities that receive the worship rather it is this ancestors, that are now spirits, whom we do
not see but their actions affect our progress or downfall, that receive this worship.
*N’ime ndịịchie ndị a ka e nwere ichie ukwu na ichie nta- among this ancestors, there is the
big ancestors and the small ancestors.
*Ichie ukwu bụ ndị ahụ bichere ezi ndụ, lụọ nwaanyị, mụta nwa, emebighi [didn’t ruin] ndụ
maọbụ zuo ohi [stole] ma meche chie echichi ma nwụọ [died] ezigbo ọnwụ [good
death/peacefully] nke ndị nwe ya mezuru [completed] mmemme [rites] niile gbasara
akwamozu[funeral] ya - the big ancestors are those that lived a good life, married, gave birth to
children, did not ruin their lives or stole and then took titles and died a good death/peacefully
and their family completed the rites regarding their funeral.
*Ichie nta bụ nwa okorobia ahụ gaara obodo ya agha ma ọ lọtaghi - the small ancestor is
the young man that went to war for this community but didn’t return.

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*Ichie nta bụkwa onye ahụ biri ezi ndụ, lụrụ nwaanyi, mụta nwa, ma o chighi echichi tupu ọ
nwụọ kama [but] ọ ga-anwụriri ezigbo ọnwụ [good death] nke ndị ya nọ ndụ ga-emezurịrị
mmemme [rites] niile gbasara akwamozu ya [his funeral] - the small ancestor refers to the
person that lived a good life, married, gave birth to children, but did not take any titles before
his death but he must have died a good death and his living family must have completed the
rites for his funeral.
*Ụdị Ọfufe na nsọpụrụ a na-enye ha - the types of worship accorded to them.
*A na-efe ndịịchie no n’obi ofufe ma na-enye ha nsọpụrụ site n’inye ha nri n’oge na mgbe o
kwesiri kachasị n’oge emume alọmmụọ [incarnation] - the ancestors in the hut are worshipped
and respected by offering them food at the appropriate time especially during the periods of
incarnation.
*A naghi akwafu mmiri[water] ezi[outside] n’oge abalị [night time] iji hụ na a kwasaghị ha
mmiri n’ihi[because] na ha na-abịakwute ndị nke ha n’oge abalị - water is not thrown outside
during the night time inorder to ensure that water is not poured on them because they visit their
loved ones in the night.
*N’otu aka ahụ kwa, a naghị azapụ ụlọ n’ezi oge abalị, ka a ghara ịzasa ha aja - similarly, dust
is not being swept out the house in the night, inorder to avoid it touching them.
*Ezi nwa afọ Igbo anaghị agbakụta ezi azụ ma ọ na-esi nri ma [and] ọ naghị asa efere nri ya
n’abalị- a true Igbo child does not back the front yard when cooking and does not wash plates in
the night.
*Nke a ga-eme ka ndịịchie hụ nri oge ha ga-abiakwute ndị nke ha nọ ndụ - this enables the
ancestors to be able to see the food [note: that’s being cooked] when the visit their living loved
ones.
*Tupu okenye maọbụ onye chiri echichi amalite iri nri ya, ọ na-ebụ ụzọ were ntakịrị nri, suo
n’ofe ma tụpụrụ ya ndịịchie n’ezi - before an elder or a titled man starts eating his food, he first
cuts out a small proportion of the meal, dips it in soup and throws it out for the ancestors.
Ndịịchie dị ndụ- living ancestors
*Ndịịchie a bụ ndị na-esote ndịịchie nọ n’obi, ndị nna nna anyị biri ezigbo ndụ ma nwuọ
ezigbo ọnwụ n’ọchịchị obodo - this ancestors follow after the ancestors in the hut, they are
our fore fathers that live a good life and later die peacefully while in the leadership of the
community.
*Okwu ha bụ ekwucha ọ gwụ n’ochichi obodo ma [and] anaghikwa ekwu ire abụọ - their words
are final in governance of the community and are they are not crafty.

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Ụdi ọfufe na nsọpụrụ a na-enye ndịịchie di ndụ dika [as] ndị nọ n’etiti ndị dị ndụ na ndị
nwụrụ anwụ gụnyere: - the type of worship and respect given to the living ancestors as the
bridge between the living and the dead include:
*Iga mara otu ha mere ma na-enye ha ekele ụtụtụ kwa ụbọchị - to check on them and to greet
them every morning of every day.
*Imekwere ha ọkụ [fire] mgbe oyi [cold] na-atụ ha - to kindle fire for them [note: for warmth]
when they are feeling cold.
*Ime ha obiọma mgbe ọbụla- to make them happy all the time.
*Inye ha akụkụ ahụ anụ ọbụla pụrụ iche e gbusere arụsị dịka ụlọ na isi ya - to give them the best
part of the meat as is cut out for idols as head in the house.
*Igosi ha ihunanya - to show them love.
*Igara ha ozi mgbe ọbụla ọ dị ha mkpa - to run errands for them whenever they require such.
*Ibunye ha ọjị ka ha gọọ ebe na mgbe ọbụla ha nọ ya - giving them kola to bless wherever and
whenever they are around.
Ofufe na nsọpụrụ dịrị Arụsị - worship and respect accorded to idols
*Arụsị bụ ihe ofufe nke mmadụ ji aka ya kepụta maka ọdịmma ya onwe ya - an idol is a
thing of worship created by a person for his own benefit.
*Nkepụta arụsị na-esite na nkwekọrịta [agreement] otu onye, ụmụnne, umụnna, ogbe maọbụ
obodo iji gbo mkpa [solve problems] dịrị ha dika ohi ijuputa n’obodo, oke ịta amosu dgz - the
creation of idols is based on the agreement by a person, or between siblings, kinsmen,
region/village, or community inorder to solve problems like too much of robbery in the
community, too much of witchcraft etc.
*Ụdị ofufe na nsọpụrụ a na-enye ya sitere ka agbamandu [covenant] dị n’etiti ha na ya siri
di - the type of worship and respect that is accorded to it depends on the type of covenant
between them.
*Ha ga na-enye ya ihe ọ na-eri, na-asọpụrụ ya ma na-edowe nsọ ya niile ka o were nwe ike mere
ha ebumnobi ha - they give it its kind of food, respect it and regard all its instructions so that it
will accomplish their goals for them.
Ofufe na nsọpụrụ okenye- the reverence and respect for elders
*Igbo na-ekwu sị, “onye bụ isi bụrụ isi ma ọdụdụ enwela njedebe”- the Igbos say “let the head
be the head but let there never be a tail/last”.
*Ọ bụ ọfọ ndị Igbo na okenye ga-adịrịrị - it is an invocation by the Igbos that there will always
be elders.

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*Okenye bụ onye ọbụla bụ onye ọzọ ọgbọ, onye tọrọ mmadụ ato - an elder is one that is
not anothers contemporary, a person that is older than another person.
*Ọ bughị naanị onye gbara isiawọ. Onye obụla bụ ibe ya ụzọ pụta ụwa, abụrụla onye ahụ
okenye- it is not only about the grey haired. Anybody that comes into the world before the
other, is an elder to that person.
*Ụgwọ nsọpụrụ o jị ya bụ na ọ ga na-ebu ụzọ ekele ya n’ụtụtụ - the respect he owes him is
that he should be the first to initiate the morning greeting to such an elder.
*Ọ gaghị ajụ ịgara ya ozi ọbụla o ziri ya ma ọ bụrụ na ohere dịrị ya ime nke ahụ - he is not to
refuse running errands for him [note: his elder] if he has the time to do so.
*Ọ gaghị akụ asiri megide ya. Ọ gaghị asiri ya asị - he should not gossip against him [note: his
elder]. He should not lie to him.
Ofufe na nsọpụrụ Ada- reverence and respect for the first daughter
*Na nzukọ ezinaụlọ, ada dị mkpa. A naghị agbagha okwu ya agbagha. A naghi emegbu ya
emegbu - in the family’s meeting, the first daughter is important. Her words are not disputed.
She is not maltreated.
*Ụfọdụ oge, e nwere mmemme ọ na-abụ a na-eme n’obodo, ndị nwoke a na-ahugarị ya arị
- some times, in certain events in the community, the males carry out what is called “ari”
towards her.
*Ịtụ arị na-abụkarị onyinye a na-eji ji na ihe ndị ọzọ a kọtara n’ụbi wee na-enye - “itu ari”
is usually a gift which consists of yam and other food crops.
*Nke a bụ ofufe na nsọpụrụ pụrụ iche nyere ada – this [note: ịtụ ari] is a special reverence and
respect given to the first daughter.
Ofufe na nsọpụrụ Ọkpala- reverence and respect for the first son
*Ọnọdụ ọkpara na ada bịara dị ka otu ihe na ezinaụlọ ma e wezuga na ada nwere ike lụọ di ma
gaa bụrụ nwaanyị ọzọ - the position of the first son and the first daughter in the family looks
identical except that the first daughter can marry and thus becomes a someone’s wife.
*Nna pụọ okpara ewere ọnọdụ ka onyeisi ezinaụlọ - in the absence of the father, the first
son assumes the position of the head of the family.
*N’ihi ya, ofufe na nsọpụrụ niile dịịrị nna, bụ nke ọkpara na-enwete - therefore, all the
reverence and respect accorded to the father is also directed to the first son.

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 ISI NKE IRI- CHAPTER TEN
ỊZỤLITE ỤMỤAKA – TRAINING OF CHILDREN
*N’ala Igbo ịzụlite ụmụaka abụghị naanị nne na nna ụmụaka ka ọ dịịri kama[rather] ọbụ
oke na ọrụ dịịrị ọha mmadụ [the society] maka na ndị Igbo kwenyere [believe] na nwa bụ
nwa ọha, n’ihi ya onye ọbụla na-enye aka n’izụlite nwa - in Igbo land, training of children is
not a duty for the parents only rather it is a duty for the whole society because the Igbos
believe that a child belongs to the society, therefore everybody helps in the training of a child.
*Nkwenye ndị Igbo a pụtara ihe n’aha dị iche iche ha na-aba ụmụaka dika
Nwaora/Nwaoha, Obiọra/Obiọha, Adaọra, Nwaobodo, dgz - this belief of the Igbos is depicted
in the names given to children like the name Nwaora/Nwaoha [child of the society],
Obiọra/Obiọha [heart of the society], Adaọra [first daughter of the society], Nwaobodo [ the
child of the community].
*Ọtụtụ ndi na-enyere nne na nna aka n’ịzụlite ụmụaka gunyere - those that help the
parents in training of children include:
*Nne ochie - maternal grandmother *Nwanekunwa – nanny *ndị agbataobi –neighbours
*ndị nkụzi - teachers *ndị ndu ekpemekpe - religious leaders.
Nne Ochie[maternal grandmother] - Ọ bụ nne mụtara nwaanyị mụrụ nwa ọhụrụ- she is the
mother to the woman who gives birth to a baby.
*Ozugbo nwaanyi mụrụ nwa, nne ya na-abịa ile ya ọmụgwọ dị ka ọ dị n’omenaala Igbo -
immediately a woman gives birth, her mother comes for the natal care visit as is with the
culture of the Igbos.
*N’ime ọmụgwọ a ka nne ochie ga-elekota nne mụrụ nwa na nwa a mụrụ ọhụrụ - it is this
period of natal care that the maternal grandmother takes cares of the nursing mother and her
baby.
*Ile ọmụgwọ metụtara nwa ọhụrụ n’ihi na ọ bụ oge ahụ ka nne ochie nwa ahụ ga-eweputa oge
[bring out time] saa nwa ọhụrụ [ newborn baby] ahụ n’ụzọ pụrụ iche ka nwata ahụ ghara inwe
ahụ [body] isi [odour] oge o toro - natal care affects the newborn baby because the maternal
grandmother will bring out time and bathe the newborn baby in a special way so that the child
will not have body odour when he/she grows.
*Nne ochie na-ejikwa oge ọmụgwọ ahụ dozichaa [correct] ahụ nwa ọhụrụ dị ka ịpịkwa [press]
ya imi[nose] ma ọ bụrụ n’imi ya dara ada, ịpịkwa ya isi [head] ma ọ bụrụ n’isi ya adịghị mma,
ịma ya mmiri n’ebe kwesịrị ekwesị - the maternal grandmother uses this time of natal care to

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correct the baby’s body like to press[straighten] the nose if the nose is fallen/flat, to press the
head if it was not properly shaped, to immerse the baby in water when appropriate.
Nwanekunwa [nanny] - Nwanekunwa bụ onye e dutere ka ọ na-enyere nwaanyi mụrụ nwa
aka n’ilekọta nwa ọhụrụ - the nanny is a person brought to help the nursing mother take
care of the newborn baby.
*Ọ bụghị iwu na nwanekunwa a ga-abụrịrị onye metụtara nwa ahụ - it is not a rule that the
nanny must be related to the baby.
*E nwere ike isi n’obodo ọzọ dute nwanekunwa, nwekwaa ike site n’ezinaụlọ nwa ọhụrụ ahụ
dute nwanekunwa- the nanny can be taken from another community, or can be taken from the
family of the baby.
*Ọ bụ oke na ọrụ dịịrị nwanekunwa ịdị na-elekọta nwa ọhụrụ anya oge ọbụla nne mụrụ nwa ahụ
nwere ihe ọzọ ọ na-eme ga egbochi ya ilezu nwa anya - it is the duty of the nanny to look after
the baby whenever the mother is not available to take care of her baby.
*Nwanekunwa na-akụziri nwa ọhụrụ ka e si eme ihe dị iche iche dịka igwu egwu, ikwu okwu,
ịkpa ezi agwa na ihe ndị ọzọ - the nanny teaches the baby many things like how to play, speak,
to behave rightly etc.
*Nke a bụ n’ihi na nwanekunwa na nwa na-anọkarị mgbe ọbụla - this is because the nanny and
the baby are always together.
*N’ihi oke ọrụ a dịịrị nwanekunwa, nne mụrụ nwa ọhụrụ ahụ kwesịrị ịdị na-emeso [behave]
nwanekunwa ezi omume n’ihi na etu o siri meso [behaves] nwanekunwa ka nwanekunwa ga-esi
meso nwa ọ na-eku [cares for] - because of the nanny’s big duty, the mother of the child should
behave kindly to the naany because the way she behaves to the nanny will determine the
nanny’s behavior to the baby she cares for.
Agbataobi [neighbours] - ndị agbataobi na-enye aka ebe ọ dị ukwuu n’izụlite nwata -
neighbours help a lot in training a child.
*Onye agbataobi ọbụla hụrụ ebe nwata na-akpa ajọ agwa dịka [like] ịlụ ogụ, izụohi ga-agbarịrị
mbọ [endeavor] kwụsi nwata ahụ agwa ọjọọ ahụ - any neighbor that sees a child indulging in a
bad behavior like fighting, stealing, must endeavor to stop that child from such bad behavior.
*Onye agbataobi hụrụ nwata gba ọtọ akpagharị n’okporo ụzọ ga-agwa ya okwu - any neighbor
that sees a child wandering about naked is supposed to talk to such child.
*Onye agbataobi hụrụ obere nwata na-achọ ịdanyere ụgbọala [car] maọbụ ji ihe ga-emeru ya
ahụ agaghị agbachite ya nkịtị ka o merụọ ahụ - the neighbor who sees a child about to fall into
a car accident or holding a dangerous object should not stay silent while that child gets hurt.
*Nwata bata be onye agbataobi, ha riwe nri ha enye ya- when a child goes to a neighbors house,
he should be given food if they are eating.
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*Oge ụfọdụ, ọ bụrụ na nne nwa gara ebe dị anya nke na ọ nweghị ike ịlọta ọsịịso [early], ọ bụrụ
na nwa ọhụrụ na-ebe akwa [crying] nke ibegbu onwe [bitterly], nwaanyị obụla mụrụ nwa ọhụrụ
[any nursing mother] nọ nso na ekuru nwa ahụ nye ya ara [breastfeed him/her] nke ya
n’agbanyeghị [despite] na ọ bụghị ya mụrụ nwa ahụ - sometimes, if the baby’s mother went to
someplace far away and is very unlikely that she would be returning early, and the baby is
crying bitterly, any nursing mother nearby would carry the baby and breastfeed him/her despite
she’s not the baby’s mother.
*Ụfọdụ oge, ọ bụrụ na o nweghị nwaanyị mụrụ nwa ọhụrụ nọ nsọ, agbara nwaanyị ọbụla nọ nso
na-asụnye nwa ọhụrụ ara n’ọnụ ka o wee kwụsị ibe akwa - sometimes, if there is no nursing
mother nearby, any older female around will put her breast on the baby’s mouth to make the
baby stop crying.
Ndị Nkuzi [teachers]: E nwere ndị nkuzi ọdịnaala nwee ndị nkụzi ọgbara ọhụrụ - there is
the traditional teachers and also the modern day teachers.
*Ndị nkụzi ọdịnaala na-azụkarị ụmụaka ihe gbasara ọrụ aka dịka ite nkwụ, ịkụ azụ, ịkwa
akwa, ịkpa ihe ọkpụkpa, ịkpụ ihe okpụkpụ, ịzụ ahịa dgz - the traditional teachers usually
tutor a child in vocational skills like cutting palm fruit, fishing, sewing, making artworks,
moulding, etc
*Ndị nkuzi ọgbara ọhụrụ na-enye aka ebe ọ pụrụ iche n’ịzụpụta ndị obodo jiri biri, dịka, ndị
dịbịa oyibo, ndị njinịa, ndị ọka iwu, ndị nkuzi na ọtụtụ ndị okachamara na ngalaba dị iche iche-
the modern day teachers help in a special way in training children to become reputable men in
the community such as doctors, engineers, lawyers, teachers and experts in different fields.
*Ndị nkuzi na ahụkwa na ụmụakwụkwọ na-akpa ezi agwa [good behaviors] dị ka ikwu
eziokwu, ezughị ohi, alụghị ọgụ dgz - teachers also ensure that school children indulge in good
behaviors like telling the truth, never stealing, never fighting etc.
*Ọ bụ n’ụlọ ka a na-akụziri ụmụaka ka e si anụ na ka e si asụ asụsụ, mana ọ bụ
n’ụlọakwụkwọ ka a na-amụ ka e si agụ na ka e si ede asụsụ - the children are taught how
to understand and speak in the home but the learn to read and write in the school.
*Ndị nkụzị n’ogo dị iche iche na-apịchagide nwata mee ya ọ bụrụ nnukwu mmadụ kwụụrụ
onwe ya n’obodo - teachers at different categories groom a child to become a great man/woman
who can stand on his/her own in the society.
*Ọ bụ ndị nkụzị na-azụpụta ndị niile na-arụ ọrụ n’ogo dị iche iche nakwa n’ụlọ ọrụ dị iche iche
dị n’obodo - it is the teachers that train all the people that work in different categories and
different companies in the nation.
Ndị ndu Ekpemekpe [religious leaders] - Nne na nna ọbụla ga-enwerịrị otu ekpemekpe ha so
na ya - All parents must have a religion they belong to.

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*Oge ọbụla ha na-aga n’ụlọ ekpemekpe ha maka ofufe nru, ha na-edu ụmụ ha - whenever they
are are going to their religious place of worship, they have to take their children with them.
*Ọ bụ n’ụlọ ekpemekpe ka a na-akuzi maka akparamagwa ọma [good character/morals] dị iche
iche na uru dị iche iche agwa ọma ndị ahụ na-aba – it is in the place of worship that various
good character/morals and the different benefits of good character are taught.
*Na nchịkọta, ndị Igbo kwenyesịrị ike na otu onye anaghị enwe nwa - in conclusion, the Igbo
people believe that a child does not belong to a particular person.
*Ọ bụ ya ka onye ọbụla ji enye aka n’ịzụlịte ụmụaka - that is why everybody is involved in
training the child.

ISI NKE IRI NA OTU - CHAPTER ELEVEN

ỊGỤ OGE - TELLING THE TIME
*Tupu ndị igbo amata ihe bụ elekere, ha nwere ụzọ dị iche iche ha si ama oge
n’agbanyeghi na ha agụghị akwụkwọ - before the Igbo’s came to know about the clock,
they had other ways to tell the time eventhough they were not educated.
*Ha na eme nke a site n’ọgụgụ isi Chineke nyere ha. Ịgụ oge bụ ikewasị [divide] obibi ndụ
mmadụ na-ebi n’ụwa iji mata [to know] mgbe a nọ na ya [the exact time], mgbe ihe ji eme,
mgbe ihe mere [the time a thing happened], mgbe e ji eme ihe, ihe ndị mekọrọ ọnụ [things that
happened together], mgbe a mụrụ mmadụ na [and] ogologo [long] mgbe mmadụ biri n’ụwa
[earth/world], mgbe [time] e ji akọ ihe n’ugbo [farmwork] na mgbe a tụrụ anya na ọ ga-emepụta
-- they do this with the intelligence God has given to them. To tell time entails to divide the
lifetime of a human to know the exact time, the time a thing will happen, the time a thing
happened, when a thing will be done, things that happened together, when a person was born
and how long a person lived on earth, the time for farmwork and harvest.
*Ịgụ oge dị iche iche na ndụ ndị Igbo gụnyere: telling of time in the life of the igbo people
include:
Ịgu ubochi- telling the time of the day
Ndị Igbo na-agụ ụbọchị site n’ikewasị ya n’ọtụtụ ụzọ nke gụnyere – the igbo people tell the
time of the day by dividing it into:
®Ụzọ Ụtụtụ - early morning ®Ụtụtụ - morning ®Ugaọrụ/Mgbaachi - midmorning
®Ehihie - afternoon

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®Mgbede/Uhuruchi - evening ®Abalị/Uchichi - night ®Ndeeri - midnight
Ụzọ Ụtụtụ [early morning] :nke a bụ ọnụ ụtụtụ mgbe chi ka na-amalite ifo efo - this is the
early hours of the morning before day break.
*Ụzọ ụtụtụ bụ oge nke na-amalite mgbe ọkụkọ malitere ịkwa akwa. Ọ bụ site n’akwa ọkụkọ ka
ndị mmadụ ji amata na chi amalitela ifo - early morning is the time the cock begins to crow. It is
through the cock crow that people know that the day is about to break.
*Oge a na-amalite n’ihe dị ka elekere atọ ma ọ bụ anọ nke ọnụ ụtụtụ- this time starts around
3am or 4am.
*Ọ na adigide rue ihe dị ka elekere isii mgbe chi ji amalite ifosa- its lasts till 6am when the day
breaks .
*N’oge a, anaghi ahụta ihu mmadụ nke ọma- during this time, a person’s face cannot be visibly
seen.
Ụtụtụ [morning]: Ngwa ngwa ụzọ ụtụtụ gara, a bata n’oge ụtụtụ - immediately after the early
morning hours, morning sets in.
*Oge a bụ mgbe chi fosachara nke ọma- this is when the day has broken completely.
*Ọ na-ebido n’ihe dị ka elekere asaa dịgide rue ihe dị ka elekere iteghete - it lasts from 7am to
9am.
*Oge a bụ mgbe a tụrụ anya na onye ọbụla nwere ebe ọ na-arụ ọrụ amalitelarị gawa - this is the
time expected for anybody going anywhere to start leaving for such a place.
*Onye ọbụla a hụrụ ka nọ n’ụlọ n’oge a, a na-ele onye ahụ anya dị ka ọfọọgori, ndị na-achọghị
ịchọ ihe ha ga-arụ wee baara onwe ha uru - whoever is seen in the house by this time, is
regarded as a lazy bone, which is someone who doesn’t want to do work to benefit
himself/herself.
*Oge a bụkwuazị oge e ji eri nri ụtụtụ bụ ndị chọrọ iri n’oge - this is also the time for breakfast
for people who eat early.
Ụgaọrụ/Mgbaachi [midmorning] - nke a bụ oge ọzọ e nwere n’ụtụtụ nke na-amalite n’ihe dị
ka elekere iteghete wee rue n’elekere iri na otu - this is another aspect of time in the morning
hours which starts around 9am to 11am.
*Ọ bụ oge ndị ọrụ pụsịrị n’ụlọ gabacha n’ihu ọrụ ha dị iche iche - this is the time when workers
leave the home to go to their various places of work.
*Oge a bụ oge ebe niile na ezi na ụlọ niile na-ajụ oyị - it is the time when everywhere
around all homes is dead silent.

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*Ọ bụ nke a mere na ọ bụkwa n’oge a ka ndị ntọ [kidnappers] ji agagharị na-achọ nwata ha ga-
atọrọ, nakwa oge ndị ohi [thieves] ji epiogharịkwa na-achọ ihe ndị mmadụ ha ga-ezu - this is
why at this time,kidnappers wander about looking for children to kidnap, and thieves also roam
about looking for people’s property to steal.
*Ọ bụ nke a mere na ndị na-aga ọrụ ugbo [farm] na-akpọpụ ụmụ ha ga na nke onye agbataobi
[neighbor] ha mụrụ nwa ọhụ ka nọ omụgwọ [natal care] ma ọ bụkwanụ n’ebe e nwere ndị
okenye [elderly people] ike na-adịghịzị iga ọrụ ịjị nyere ha aka lekọta [look after] ụmụ ha - this
is why people going to their farms take their children to their neighbor who is on natal care or to
the houses of elderly people who has lost the strength to work to help look after the children.
*O nwekwara nri a na-edebere ụmụaka oge ahụ a na-akpọ “nri mgbachị” ya bụ nrị
ụmụaka ga-eri n’oge a na-achọ ịbanye ehihie nke ha na-ebu rue oge nne na nna ha lọtara ọrụ -
there is food also kept for children during this period called “midmorning food” which is
for the children to eat before afternoon and which will sustain them till their parents are back
from work.
Ehihie [afternoon] - nke a bụ oge ọzọ e nwere n’ụbọchị nke na-enyekwa aka ịgụ oge - this is
another time of the day that helps in telling the time.
*Oge ehihie bụ nke na-esote mgbachị nke na-amalite n’elekere iri na abụọ mgbe anwụ jurula
igwe nke ọma wee rue n’elekere anọ mgbe ụfụ anwụ na-afụ n’ahụ maliterela ibelata-
afternoon comes immediately after midmorning and it starts at 12noon when the sun is fully
out in the sky and lasts till 4pm when the scorches of the sun has reduced.
*N’oge a ndị nọ n’ịhụ ọrụ ha dị iche iche ga-amalitezi chịkọta [sum up] ọrụ nke ụbọchị ahụ wee
na-akwadowe [prepare] ịla n’ụlọ ha dị iche iche - at this time, people in their different places of
work will start to sum up their work for the day and to prepare to go to their different homes.
Mgbede/Uhuruchi [evening] – nke a bụ oge na-esote ehihie nke e jikwa agụ oge n’ụbọchị -
this time follows when afternoon passes and it also helps in telling the time of the day.
*Oge a na-amalite n’elekere ise nke mgbede wee rue n’elekere asaa- it starts from 5pm to
7pm.
*Ọ bukwa oge a ka anwụ ji amalite ịda wee rue mgbe ọ dachara kpamkpam – this is the time the
sun begins to and completely sets.
*Oge a bụ oge ndị gara ọrụ n’ebe dị iche iche ji alọta n’ụlọ iji wee jee ozi dị iche iche dị ka isi
nri - this is the time when people who went to their various work return so as to perform
different chores like cooking.
*Ọ bụkwa oge ọkụkọ ji amalite ịlakpu ụra, bụrụkwa oge e ji eri nri abalị - it is the time
fowls go to sleep, and also the time for eating dinner.

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*A tụrụ anya na ezi nne ọ bụla ga-esicha nri n’oge nye ezi na ụlọ ya tutu ezigbo abalị abịa maka
ụmụaka na-alakpu ụra n’oge - it is expected of every good mother to prepare food on time and
give to her family before the night grows old because children usually sleep early.
*Eji oge a ama nwaanyị bụ ezi nwaanyi nke na-eleta ezi na ụlọ ya nke ọma - this period of time
reveals a woman that is good, who cares very well for her family.
Abalị/Uchichi [night] - nke a na-adị ma na amalite mgbe mgbede gachara – this
commences after the evening hours has passed.
*Ọ bụ oge ọchichịrị gbarala nke ọma nke mere na ndị mmadụ na-amụnye ọkụ iji wee hụ ụzọ - it
is the time when there is total darkness and people put on their lights for illumination.
*Oge a bụ oge a tụrụ anya na ezi na ụlọ erichaala nri abalị malite izu ike - it is the time expected
of the family to be through with dinner and then rest.
*Ụfọdụ mmadụ na-eji oge a akọrị akụkọ dị iche iche gbasara ndị Igbo na ihe dị iche iche na
emega - some people use this time to discuss on several topics concerning the igbo people and
things happening around them.
*Ọ bụ nne ma ọ bụ nna ma ọ bụkwanụ ụmụnne ndị okenye na-akọrọ ụmụaka akụkọ ifo dị iche
iche - it is the parents or the the elder siblings that tell the children various folktales.
*Oge a bụkwuazị oge ụfọdụ mmadụ ji apụ gaa n’iro obodo ma ọ bụ ogbe maka egwu ọnwa - it
is also the time when some people go the front of the village for the moonlight dance.
*Ọ bụkwazi oge e ji alakpu ụra wee zue ike maka ọrụ ụbọchị iche iche a rụrụ - it is also the time
to go to bed and rest for the days work done.
*Oge abalị na-amalite n’elekere asatọ wee rue n’elekere iri na otu - night time starts from
8pm to 11pm
*Nwanyị ọ bụla na-esi nri n’oge a; a na ahụta ya dị ka ajọ nne nke na-adịghị elezi ezi na ụlọ ya
anya nke ọma - any woman that cooks during this period; is seen as a bad mother that doesn’t
take care of her family.
*A na-ahukwa ya dị ka onye chọrọ ka mmọnwụ abalị pụtara ya ọrịrị- she is seen as one who
wishes for the night masquerade to come feast with her.
*N’obodo ụfọdụ dị ka n’Ikem dị n’Ọmabala, mmọnwụ abalị “Odene” na-abata mgbe
nwaanyị ahụ na-esu ihe n’odo nara ya aka odo o ji esu ihe - in some communities like in
Ikem in Ọmabala, the night masquerade “Odene” enters when the woman is pounding on
her mortar and then takes the pestle from her.
*Mgbe ụfọdụ, nwaanyị ahụ na-eche na ọ bụ di ya si n’azụ na-egwusa ya egwu, mgbe o welitere
isi elu ọ na-ahụ na ọ bụ mmọnwụ Odene - sometimes, the woman will think that it is her

40
husband that’s playing with her, however on looking up she will see that it is the Odene
masquerade .
*Nke a ga-eme ka nwaanyị ahụ jiri ụjọ na ọsọ gbaba n’ụlọ - this will make the woman to
fearfully and speadily run into the house.
*N’ụzọ dị otu a,nwaanyị ahụ ga-akwụsị isi nri ndeerị [late night] ka ọ wee gbanarị mmọnwụ
abalị ịbịara ya orịrị - through this way, this woman will stop to cook late night meals so as to
avoid the night masquerade coming to feast with her.
Ndeeri [midnight] - nke a bụ ime abalị mgbe ndị mmadụ lakpuchara ụra - this is the middle of
the night when everyone has gone to bed.
*Ọ bụ oge a tụrụ anya na onye ọ bụla ga na-ekwo ụra n’akwa ndina ya - it is a time expected of
everyone to be fast asleep.
*Oge a na-amalite n’elekere iri na abụọ nke ime abalị wee rue n’elekere atọ nke ụbọchị ọzọ
nke na-edubakwa n’ụzọ ụtụtụ nke ụbọchị ahụ - this time starts from 12am of midnight to 3am
of the next day which leads to the early morning of that day.
*Ọ bụ oge ọtụtụ ihe ji eme nke mmadụ na-amaghị niihi na mmadụ nọ n’ura - it is the time when
many evil things happen which one doesn’t know about because he/she is fast asleep.
*Oge a bụkwa oge ndị otu ọjọọ dị iche iche ji arụ orụ ọjọọ ha dị iche iche nke nwere ike
metụta onye na-arahụ ụra - this is also the time when various evil people carry out their
evil work which can affect those asleep.
*Nke a mere na mmadụ nwere ike lakpuo ụra n’ezi ndụ na ahụike, ma bụrụ ozu n’ụtutụ - this
makes it possible for a person to go to sleep in good health, and turn out dead in the morning.
*Ya mere ndị Igbo ji asị na “abalị ebuka” niihi ọtụtụ ihe na-eme na ya - this is why the Igbo’s
say that “the night is deep” because many things happen during this time.
Ịgụ Izu [counting the week] - Izu bụ otu ụzọ ndị Igbo si agụ oge - the week is one of the ways
the Igbo’s tell time.
*Izu ndị igbo bụ naanị mkpụrụ ụbọchị anọ mejupụtara ya - the week of the igbo people is
made of only four days.
*Ha jikwa aha ahịa anọ ndị Igbo nwere bụ - Eke, Orie, Afọ na Nkwọ were ezipụta ụbọchị
nke ọ bụla n’ime ụbọchị anọ ndị a - they use the name of the four market days of the Igbo’s
which are- Eke,Orie, Afọ and Nkwo to show the different days of the week.
*Mgbe ọ bụla ndị Igbo chọrọ ịgụ oge karịrị abalị anọ, ọ bụ izu ka ha ji na-ezipụta ya. Ọ bụ nke a
mere na e nwere otu izu, izu abụọ, dgz - whenever the Igbo’s want to count more than four
days, they represent this as one week. This is why they have one week, two weeks etc.

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*Ọzọ bụ na izu na-enyere ndị Igbo aka ịmata oge mmemme dị iche iche ha na-eme ji adaba -
also, weeks help the Igbo’s to know the time their various ceremonies come up.
*Nke a bụ niihi na ọtụtụ mmemme ndị Igbo na-eme bụ nke na-adabakarị n’izu n’izu. Mmemme
dị ka ịzụ ahịa, inwe nzukọ, ikwa ozu, ịlụ nwanyị dgz - this is because many ceremonies of the
Igbo’s occur on a week basis. Ceremonies like trade, congregating,burial, marriage etc.
*Ọ kwere ghọta na Eke kere ụbọchị, nke pụtara na n’ime ahia ndị a, ọ bụ Eke bụ isi ha- it is
understood that Eke created the day, therefore this means that among this market days, Eke
is the head.
*Ọzọ ,a ga-amatakwa na Eke na Afọ bụ oke ebe Orie na Nkwọ bụ nwunye- also, it should be
noted that Eke and Afọ are males while Orie and Nkwọ are females.
*Ọ dikwa mkpa ka a ghọta na ụbọchị ahịa obodo ọ bụla bụ ụbọchị ezumike ha - it is
important to understand that the market day of any community is their day of rest.
*Ya mere na obodo ọ bụla anaghị eje ọrụ n’oge ahịa ha iji nye arụsị nwe ahia ahụ ugwu na
nsọpụrụ - therefore the people in a community don’t go to work on their market day so as
to give honour and respect to the deity of that particular market.
Onwa [month] - Ọnwa bụkwa ụzọ ọzọ ndị igbo si agụ oge - the month is another way through
which the Igbo’s tell the time.
*N’igụ oge n’onwa, o nwere ụzọ abụọ pụtara ihe ndị Igbo si eme nke a. Ụzọ ndi a gunyere: In
telling the time of the month, there are two pronounced ways the Igbo’s do this. They include:
(i)Ha na-eji ọnwa [moon] tụrụ n’igwe [sky] agụ ọnwa [month] -they use the moon in the
sky to know the time of the month - Ọnwa na-eti n’igwe bụ nnukwu ihe nye ndị Igbo n’igụ
oge ha n’ọnwa n’ọnwa - the moon shining in the sky is a great source which they Igbo’s use in
knowing the time from month to month.
*Ọ bụ ụzọ dị otu a ha si agụ oge n’ọnwa n’onwa [from month to month] mere ha ji nye ya aha
ahụ bụ “onwa [moon]”- it is because of this method of using it to tell the time from month to
month that the they named it the moon.
*N’ịgụ oge n’ụzọ a, ndị Igbo na-eji mgbe ọnwa [moon] pụtara ama na ọnwa [month] ọhụrụ
abịala - in telling the time through this method, the coming out of the moon makes the Igbo’s
know that a new month has began.
(ii)Ha na-eji izu [week] agụ ọnwa [month] - they use weeks in knowing the time of the
month – Izu asaa ka ndị Igbo jiri mere otu ọnwa - seven weeks make up one month for the
Igbo people.
*Izu asaa nke mkpụrụ ụbọchị iri abụọ na asatọ mebere ọtụ ọnwa ndị Igbo - seven weeks
which is twenty eight days make up one month for the Igbo people.

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*Ọ bụkwa izu asaa ndị Igbo ji agụ oge ka e ji agụ oge ịsọ ezi nwaanyị tinyekwara [and also] oge
nwaanyị mụrụ nwa ọhụrụ e jị apụta n’ọmụgwọ - the seven weeks used by the Igbo’s in telling
time is also used in knowing the time for a woman’s menstruation period and also for
determining the end of a nursing mother’s natal care.
*O kwesikwara ka amata na mgbe ọnwa [moon] jị agbazu gburugburu n’izu nke atọ
[mkpụrụ ụbọchị iri na abụọ], mana n’izu asaa ka o ji ala wee nye ohere maka ọnwa[moon]
ọhụrụ ịpụta - it is important to note that the moon makes a complete orbit in the third
week[twelve days], but it finally disappears on the seventh week giving room for a new
moon.
Afọ [Year] - Ndị Igbo hụrụ ogologo afọ dị ka ihe tere ezigbo aka, ọ bụ ya mere ha ji na-asị na
“nwa gbara afọ abụzighị nwa ọhụrụ” ma na-ekwukwa na “arụ gbaa afọ ọ bụrụ omenaala”- the
Igbo’s see a year as a long time, this is why they say that “a baby that is a year old is no longer a
new born baby”, and also that “a taboo which stays a year becomes custom”.
*O kwere ghọta na ebe ndị Igbo gbadoro ụkwụ wee na-agụ afọ bụ n’udummiri na ọkọchị -
it is understood that the basis upon which they Igbo’s tell the time of the year is through the
rainy and dry seasons.
*Mgbe ọ bụla otu udummiri na otu ọkọchị gara, ha amara na otu afọ agaala - when a rainy
season and a dry season passes, they then know that one year has gone.
*Otụtụ ndị n’ala Igbo na-ejikwa ọnwa agụ afọ - many people in Igbo land use month in
counting the year.
*Mgbe e ji ọnwa agụ afọ, ọ bụ ọnwa iri na-atọ ka ndị Igbo ji eme otu afọ niihi na ọ bụ ugboro
iri na atọ [thirteen times] ka ọnwa na-atọ n’igwe tupu afọ agaa - when using the month in
counting the year, thirteen months is considered by the Igbo’s as one year because the moon
appears thirteen times in the sky before the year ends.
*Afọ dị ka ụzọ e si agụ oge di ndi Igbo nnukwu mkpa [graat importance] niihi na ọ bụ ya
ka ha ji ama oge ha na-eme ọtụtụ mmemme ha dị ka: alọm mmụọ, mmemme uhiejiọkụ,
ịgba ọfala na mmemme ndị ọzọ dị iche iche ha na-eme otu ugboro n’afọ - the year as a
means to know time is of great importance to the Igbo people because it enables them to
know when to carry out several ceremonies like: incarnation, uhiejiọkụ ceremony, ọfala
festival and other ceremonies that occur once in a year.
*N’igu afo, abịa n’obodo ụfọdụ, dị ka n’Ọmabala, ha nwere ihe ha na-akpọgasị ọnwa [month] ọ
bụla dị n’ịme afọ dika : ha na-akpọ ọnwa nge, ọnwa ịbụọ, ọnwa ịtọ….. ọnwa ise nke a kpọrọ
ọnwa alọm mmụọ, onwa isii nke bụ ọnwa ufiejiọkụ, ọnwa asaa….. ọnwa iri na ịbụọ nke bụ
ọnwa ntufu na ọnwa iri na ịtọ nke a kporo ọnwa atufuche a dọlụ - in telling the time of the year,
in some communities like Ọmabala, the have names for different months of the year like: they
have the first month, second month, third month,….fifth month which the call the month of

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incarnation, sixth month which is the month of ufiejiọkụ, seventh month,…..twelveth month
which is called the month of “ntufu” and the thirteen month called “atufuche a dọlụ”.

ISI NKE IRI NA ABỤỌ - CHAPTER TWELVE

ỊLỤ DI NA NWUNYE – MARRIAGE
*Ịlu di na nwunye so n’otu omenaala dị nnukwu mkpa n’ala Igbo - Marriage is one of the
customs that is of great importance in Igbo land.
*Ọ bụ omenaala zuru Igbo niile ọnụ mana obodo ọ bụla nwere otu ha si eme ya - it is a custom
that cuts across the entire Igbo land though its processes varies differently among communities.
*Ọ bụ mmemme nwoke na nwaanyị abụghị otu ọbara ji ebikọ iji mụta ụmụ nke ha n’ụzọ ziri ezi
- it is a union by a man and a woman who are not related by blood inorder to produce children
of their own through the right means.
*Ịlụ di na nwunye nwere ezigbo ọnọdụ na ndụ ndị Igbo nke mere na a na -eleda nwoke ọbụla
nke ruru oge ịlụ nwaanyị ma ọ lụghị ya - marriage has a pride of place in the life of the Igbo’s
such that a man who is matured for marriage but is not married is usually looked down on.
*Igbo na-akpọ onye dị otu ahụ ‘akalogheri’ n’ihi na a na-ewere ya ka onye abaghị uru
n’obodo - the igbo’s call such a person ‘akalogheri’ because he is regarded as a useless
person in the community.
*N’otu aka ahụ nwaagbọghọ ọ bụla alụghị dị mgbe o kwesiri [expected] ma ọ bụ mgbe o tozuru
agbọghọ [matured], anaghị enwecha ugwu. Ọ bụ ya mere ndị Igbo ji atụ ilu sị na ‘Ọ bụrụ na
nwaagbọghọ tofee onye mụrụ, ọ tokwudo onye na-alu’ - Also, any maiden that doesn’t get
married when she’s expected/matured to marry is usually not respected. This is why an Igbo
proverb says that ‘when a maiden leaves the age when the question asked is who are her parents,
she enters the age where the question asked becomes who will marry her’.
*N’oge gboo, nwoke ọ bụla tozuru etozu ma ọ lụghị nwaanyị anaghị enwe ọnụ okwu n’obodo –
in the olden days, any man that is fully matured but doesn’t marry is not given audience in the
community.
*Ọ bụ eziokwu na nwa agbọghọ agaghị alụ onwe ya, ọ gaghịkwanụ agbakwuru nwoke ka ọ lụọ
ya, ma a tụrụ anya [it is expected] na nwaagbọghọ ọ bụla ga-agbalị ịkpa agwa ọma ka ndị
nwoke wee nwee ike hụ ya ma nwee mmasị ịlụrụ ya dị ka nwunye - it is true that a maiden will

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not marry herself, she is also not to run to a man for marriage, however it is expected of every
young maiden to try to behave well so as to attract the attention of a man who will marry her.
Ụdị agwa nwaagbọgbọ kwesịrị ka ọ na-akpa iji lụta dị - the types of behavior a maiden
should portray inorder to marry a husband
a. Ịdị na-ekele onye ọ bụla tọrọ ya ebe na mgbe o kwesịrị - greeting anyone older than her as
and when due.
b. Ịgara onye tọrọ ya ozi kwesịrị ekwesị - running appropriate errands for persons older than
her.
c. Ịdị ọcha na idowe gburugburu ya ọcha – to be clean and to keep the environment tidy.
d. Ịgbara ndụ asịrị ọsọ - to run away from the life of gossiping.
e. Ịgbara mmekọ Edina ọsọ - to run away from sexual affairs.
f. Ọ gaghị abụ onye e ji iji ụgwọ mara – she must not be known for debts.
g. Ọ gaghị abụ onye dị ngana, ya bụ ọ ga-abụ onye dị ike ọrụ ma dịkwa uchu – she must not be
lazy, that is she has to be strong in work and also diligent.
h. A gaghị eji agwa ọjọọ dị ka ịtepụ ịme ma ọ bụ izu ohi wee mara ya. Ọ ga-ama ka e si esi
ezigbo nri – she must not be known for bad behaviour like engaging in abortion or stealing. She
should also know how to cook good food.
Usoro A Na-Agbaso N’ịlụ Di na Nwunye N’ala Igbo – the method for marriage in igbo
land
*Ịlụ di na nwunye bụ omenaala diri nwoke na nwaanyiị tozuru oke – marriage is a custom
for a matured man and woman.
*Mgbe nwoke tozuru oke ma kpatakwa ego ịlụ nwaanyị, ọ ga-eme ka nne na nna ya mara ihe o
bụ n’obi – when a man is matured and has money for marriage, he is to inform his parents of his
intentions.
*Nke a na-enye nne na nna obi ụtọ n’ihi na o gosiri na nwa ha e tozuola ihe e ji mmadụ eme –
this gives the parents joy because it signifies that their son is now grown up/mature.
*Na nkwenye ndị Igbo, otu onye anaghị alụ nwaanyị, ya bụ, ọ bụ oke na ọrụ, nne na nna na
ikwu na ibe nke nwoke ịhụ na nwa ha nwoke lụtara [marries] ezigbo nwaanyị nke a bụ n’ihi na
ndị Igbo kwenyere na ihe ọ bụla metụrụ imi, emetụla anya – the belief of the Igbo’s is that one
person cannot marry a woman, therefore, it is the duty of the parents and kinsmen of the man
to ensure that he marries a good woman because the Igbo’s believe that anything that happens to
the nose, affects the eyes.

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*Ọ bụrụ na a chọta nwaanyị dị mma, a ga-eme ka nke nwoke mara iji mata ma ọ ga-amasi ya, ọ
bụrụ na ọ masighị ya, a ga-aga n’ihu na-achọ rue mgbe a chọtara onye bụ obi ya – if a good
woman is found, the man will informed inorder to know if she pleases him, if otherwise, the
search will continue till his heartrob is found.
*Ọ bụrụ nwoke chọrọ ịlụ nwaanyị bụrụ ụzọ chọta onye ọ ga-alụ, ọ ga-eme ka ezi na ụlọ ya
mara, ọ bụrụ na ha kwado [support], a gaa n’ihu n’ịjụ ajụjụ [ask questions] banyere
nwaagbọghọ ahụ - if the man wishing to marry finds a woman first, he will inform his family,
and if they support it, then they will proceed to ask questions about the young woman.
*Mgbe nwoke na nwaanyị nwere nkwekorita n’ọnwe ha na ọ bụrụ na Chukwu kwado [asents]
na ha ga bụ dị na nwunye, ezi na ụlọ abụọ a [the two families] ga-esi n’ụzọ dị iche iche chọpụta
ma ịlụ dị na nwunye ọ ga-adabakwa [suitable] n’etiti nwoke na nwaanyị ahụ - when a man and a
woman have agreed that if God assents to their marriage, they will marry each other, the two
families will in different ways find out if this marriage will be suitable between the man and
woman.
*Ezi na ụlọ nke nwaanyị ga agbalị[endeavor] chọpụta ụdị nwoke chọrọ ịlụ nwa ha nwaanyị, ma
ọ nwekwara ezigbo aka ọrụ [good profession], ụdị mmadụ ọ bụ tinyere ma ọ sikwa n’ezigbo ezi
na ụlọ pụta – the woman’s family will endeavor to find out about the man who wants to marry
their daughter, whether he has a good proffession, the type of person he is and also if he is from
a good family.
*N’otu aka ahụ, ezi na ụlọ nke nwoke ga-ajụ ajụjụ dị iche iche, iji chọpụta ụdị nwaanyị nwa ha
nwoke chọrọ ịlụ - equally, the family of the man will ask several questions, to find out the type
of woman their son wants to marry.
*Ụfọdụ n’ime ajụjụ a na ajụ bụ ndị a: – some of the asked questions include:
a. Ma e nwere ọrịa jọgburu onwe ya n’ezi na ụlọ ahụ dị ka ekpenta, agwụ, akwụkwụ dgz –
whether there is a very bad disease in that family like leprosy, spirit possession, convulsion etc.
b. Ha na-anwụ ọnwụ ike? – do they die premature death?
Ch. E nwere ndị na-awị/aghọ ara? – do they have mad people?
d. Ma ụmụ nwoke ha na-ańụ oke mmanya? does their menfolk drink excessively?
e. Ụmụ nwaanyị ha na-agba n’iro? – does their women prostitute?
f. Ha bụ ohu ma ọ bụ osu? – are they slaves or outcasts?
g. Ohi ọ dị na be ha? – are they known to be thieves?
gb. Ha bụ ndị na-ata amosu? – are they known for witchcraft?
gh. E ji ịgwọ oke ọgwụ mara ha? – are they known for voodoo?

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gw. Ha bụ ezi na ulọ na-agba mbọ? – is the family known to strive/hustle.
h. Ha na-akwụkarị ụdọ na be ha? – are they known for suicide?
i. ọ bụ ezi na ụlọ nwere ọtụtụ ụmụnne, ndi nwere ike ileru nwunye ha anya ma di ya nwụchụo
anwụchu? – does the family have many members, who will take care of the wife if the husband
dies prematurely?
ị. A ga-ele ka ọba[barn] ji [yam] ha na ọba ede [coco-yam] ha dị, marakwa ma ha nwere ala ubi
[farm] ebe a na-akọ ihe – they will also examine their yam and cocoa-yam barns, and also check
if they have enough farm land.
*Ihe mbụ a na-eme mgbe a jụchara ajụjụ ma chọpụta na o nweghị ịhe mgbochi [barrier] ọ
bụla bụ nke obodo ụfọdụ na-akpo ‘ịkụ aka n’uzo’ ma ọ bụ ‘ijụ ase nwaanyị’ – the first thing
that is done after questions has been asked and it is discovered that their’s no barrier to the
marriage is what some communities call ‘knock on the door, or ‘inquiry about a woman’.
* ‘Ịkụ aka n’ụzọ’ bụ ime ka ezi na ụlọ nke nwaanyị mara ihe ezi na ụlọ nke nwoke bu
n’obi gbasara nwa ha nwaanyi – ‘knock on the door’ entails making the family of the
woman aware of the intentions of the family of the man regarding their daughter.
*Anaghị agba aka aga ịkụ aka n’ụzọ - one cannot go empty handed when he goes to ‘knock on
the door’.
*A na-eji mmanya ndị Igbo [nkwụ elu] aga - they go with the igbo drink [palmwine].
*Ọ dịkwa mkpa ikwu na n’akụkụ Igbo ụfọdụ dị ka Ọka, Udi na Achị, mmanya ngwọ anaghị
abata ncha ncha na mmanya e ji eje okwu nwaanyị - it is important to state that in certain parts
of igbo land like Ọka, Udi and Achị, the palm wine is not used when initiating the marriage
process.
*Ma n’obodo ọ bụkarị ngwọ di na be ha, ha anaghị asọ ụdị nsọ a - but where a community has
palmwine in surplus, they usually do not accord to such practice.
*Ọ bụ nna nke nwoke ga-eduru ikwu na ibe[kinsmen] ya mmadụ ole na ole wee gaa na be
[house] onye nwa ya nwoke chọrọ ịlụ nwa ha nwaanyị - it is the father of the man that will lead
his kinsmen consisting of a handful of people to the house of the people whose daughter his son
wants to marry.
*Matakwa na nwoke bịara ka ọ lụọ nwaanyị mana ọ kpọghị nna ya na umunne[brothers] ya
were gaa, nna nke nwaanyị agaghịkwa anabata ya n’ụlọ ya ma ya fọdụkwa [talk more] ige ya ntị
niihi[because] na otu onye anaghị alụ nwaanyị n’ala Igbo – note that when a man wishing to
marry goes without his father and brothers, the father of the woman will not welcome him in his
house talk more of giving him audience because one person does no tventure into marriage in
Igbo land.

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*Ọzọ na-esochi bụ nke a na-akpo ‘ime ego nwaanyị’ – the next thing is called ‘payment of
brideprice’.
*Ọtụtụ obodo na-akpọ ya ‘ịkpa akịrịka nwaanyị, ebe ụfọdụ na-akpọ ya ‘ibu mmanya
nkarịụka’ ma ọ bụ ‘ịrụ ọnụ nwaanyị’. – many communities either call it ‘ịkpa akịrịka
nwaanyị, ,ibu mmanya nkarịụka’ or ‘ịrụ ọnụ nwaanyị’[note: all mean payment of
brideprice].
*Nke a pụtara ikwu ego ole a chọrọ ka ndị be nke nwoke kwụọ n’isi nwaanyị ha chọrọ ịlụ - this
means stating the amount required from the man and his family who wants to marry a woman.
*N’obodo ụfodụ, tupu a rụba ọnụ nwaanyị, a na-ebu ụzọ jụọ nwoke chọrọ ịlụ nwaanyị ma ọ
chọkwara ka ha bụrụ di na nwunye, ọ ga-asị ‘E’ – in some communities, before the payment of
brideprice, the man is first asked whether he wants to be married to the woman in question and
he will answer ‘yes’
*A ga-akpọzị nke nwaanyị ka ọ bịa gosi ha onye ọ sị na ọ masịrị ya ka ọ bụrụ dị ya – the
woman will then be called to show them the person whom she desires to make her husband.
*N’ebe ụfọdụ, a na-eme nke a site n’igbanye nke nwaanyị mmanya ka o jiri ya gosi onye ọ
chọrọ ka ọ lụọ ya – in some places, this is done by pouring wine for the woman which she will
use to show them who she wants to marry.
*Mgbe nke nwaanyị pụtara, a ga-agbara [poured] mmanya [wine] ndị be nke nwoke bu bịa na
mpi [horn] ma ọ bụ n’ịko [cup] nye nwaanyị ahụ ka ńụọ - when the woman comes out, wine
brought by the man and his family is poured into a horn or cup and given to her to drink.
*O detụ ya n’ọnụ, o bunye ya onye ahụ na-achọ ịlụ ya – after she tastes it, she gives it to the
person marrying her.
*O bụrụ na ọ ńụchaa ma ọ bụ ńụfọ ya bunye onye ọzọ, mgbe ahụ onye ukwu na onye nta
[everybody] alaba [wll go] mara na ije ha biara enweghi isi [fruit less] ma o bunye [gives] onye
a na-ewu okwu ya, a amara na ọ kwenyela – if she finishes the wine or gives it to another
person, then everybody will go knowing that the event is a fruitless one but if she gives it to the
right person, then it will be that she has acceded.
*Ndị okenye na amalite ịrụ ọnụ nwaanyị - the elders will then start to negotiate the brideprice
*Ha ga-ewere mkpirisi osisi [small sticks] ma ọ bụ mkpụrụ nsị ewụ [goat droppings] ma ọ
bụ ihe ọzọ ga-enye aka ịgụ ọnụ [to count] wee na-egosi ego ole ha chọrọ ka e mee – they use
small sticks or goat droppings or any other thing that will help them to count to show how
much should be paid for the brideprice.
*N’ụzọ dị otu a ka ha ga-esi kwubi ego ole a ga-akwụ n’isi ya bụ nwaanyị - in this way they
will conclude on the amount to be paid as brideprice.

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*Ndị ọ bụla ga na-adọ ka ọ bara ha; mgbe e kwubiri okwu, e weta ego ịrụ ọnụ, ndị so rụ ọnụ
ekee – every party will try to make the negogiations be in their favour; when they have
concluded, the brideprice is then shared among those involved.
*Ọ bụrụ na onye na-alụ nwaanyị ji ego ọ ga-akwụ ụbọchị ahụ, o were ya nye onye di n’isi ma
ọ bụ ‘onye aka ebe’, o were ya nye nna mụ nwa – if the man who is marrying the woman
has the price money at hand, he will give to the person who is the head or to the ‘referee’,
who then gives it to the father of the woman.
*Ọ bụrụ na o jịghị, o kwue ụbọchị ọ ga-eme ego – if he’s not with the money, he will state the
day he’s going to provide it.
*O nwere ego a na-enye onye dị n’isi site n’ego a rụtara dị ka omenaala siri dị - a sum of money
is given to the person who is the head as may be the custom.
*Ike o bụrụ onye hụtara ya bụ nwaanyị ga-adị n’isi ma ọ bụ ga-abụ ‘onye ụkọ’ dị ka
ụfọdụ si akpọ ya – sometimes it is the person who found the woman for the man that will
be the head as ‘onye ụkọ’ as some call it.
*Mgbe ụfọdụ, ọ bụrụ onye dị ndị ahụ mma, ọrụ onye ụkọ ma ọ bụ onye dị n’isi bụ ịdị na-ezi ozi
n’etiti onye na-alụ nwaanyị na onye mụ nwa – sometimes , if he[the head] is pleasing to them
all, his work as the head i.e ‘onye ụkọ’ will be to convey information between the two families.
*Mgbe okwu sebere, ọ bụ ya ga-edozigodu ya tupu achọba ndị ọzọ - when conflict arises,
he first tries to solve it before others are involved.
*Mgbe ndị ahụ jere okwu nwaanyị ga-ala, nwunye ha ga-ewere ite mmanya sobe ya – when
those who married the woman are leaving, the new wife will carry a pot of wine and follow
them.
*Ihe a na-akpọ nke a bụ ‘isela ite’ n’obodo ụfọdụ - this is called ‘to carry the pot home’ in
some communities.
*Ihe e jị eme nke a bụ ka ọ mata ka ebe ọ na-akwado ije dị nke ọma, mara ndị be di ya – this is
done to make her know the place of her husband very well, and to get acquainted with his
family.
*Mgbe o ruru n’ụlọ di ya, ọ bụrụ onye nne di ya nọ, ya na nne di ya ga-anọdụ; a ga na-eme ya dị
ka nwata ọhụụ - when she arrives at her husband’s place, and the mother in-law is around, she
will stay with her; she will also be treated like a newborn baby.
*Ihe dị ka n’abali nke abụọ o jiri bịa, di ya ga-azụta [buy] ji ma ọ bụrụ na o nweghị jị n’ụlọ,
nnukwu [big] ji nke buru ibu, zụta anụ na azụ bukwara ibu, nye nwaanyị ahụ ka o sie [to cook] –
on the second night of her stay, her husband will buy yam if he doesn’t have yam at home, the
yam will be very big, and will also buy plenty of meat and fish, and give to the wife to cook.

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*Ọ bụrụ onye na-enweghị uche, o were ihe niile e bunyere ya sibe n’otu n’otu oge, nke a
ga-egosi na o nweghị uche – if she’s not wise, she will cook everything given to her at once,
and this will show that she lacks wisdom.
*Ọ bụrụ na o were ole na ole sibe, wepụ ụfọdụ, a mara na o nwere uche – if she uses some
of the items in cooking, and keeps the rest, then they will know that she is wise.
*Ọ ga-eso ndị be di ya na-eje ugbo, na-ejekwa mmiri mara [know] ma ọ ga-ebinwukwa [able to
live] n’ezi na ụlọ ahụ - she will follow her husband’s family to the farm, and to fetch water so as
to know whether she can be able to live with them.
*Ihe kpatara o ji bụrụ na nke nne nke nwoke ka nwa aghọghọ ahụ ga-anọ bụ na ndị igbo na-asị
na ọ bụ naanị [only] nwaanyị ma ibe ya – the reason the young woman stays with her husband’s
mother is because the Igbo’s say that it is only a woman that knows her fellow woman.
*N’ebe ụfọdụ, ọ ga-abịagodụ ọbịbịa a tupu e mee ego ka e wee tụlee agwa ya – in some places,
she will have to make this visit [note: to her husbands family] before the bride price is paid
inorder to evaluate her character.
*N’akụkụ ụfọdụ a na-akpọ ọbịbịa mbụ a ‘Ibịa-Uri’ – in some places the call this visit
‘Ibịa-Uri’
*Mgbe nwaanyị ahụ ga-ala, ma ọ bụrụ na ọ nọọ ihe dị ka izu atọ di ka omenaala ndị siri dị,
ndị ikwu na ibe di ya ga-enye ya ihe onyinye di iche iche – when the woman will go, after
staying for about three weeks depending on the customs of the people, the members of her
husband’s family will give her many gifts.
*Mmemme ọzọ pụtara ihe a na-eme iji mee ka nwoke kpọrọzie nwa agbọghọ ahụ bụ nke a
na-akpọ ịgba nkwụ nwaanyị. – another prominent ceremony that consummates the
marriage process is called the traditional marriage
*Nwoke na-alụ nwaanyị ga-agbara ụmụnna nke nwaanyị mmanya – the man who is getting
married will lavish drinks [i.e traditional marriage] on the kinsmen of the woman.
*Igba mmanya nwaanyị bụ omenaala a na emere ụmụnna iji gwa ha na alụrụla nwa ha nwaanyị
- to lavish with drinks with regards to marriage is a custom which is performed for the kinsmen
to tell them that their daughter has married.
*N’ala Igbo, onye agbaghị mmanya nkwụ nwaanyị ọ na-alụ jị ụmụnna [kinsmen] nwe nwaanyị
ahụ nnukwu ụgwọ [big debt] mana onye ahụ gbaara ụmụnna nwe nwaanyị ahụ ọ na-alụ nkwụ,
onwere onwe ya [he becomes free], ndi mutara nwa nwaanyị ahu e nwerekwuo onwe ha n’aka
ụmụnna – in igbo land, any man that doesn’t perform the traditional marriage is in big debt to
the kinsmen of his wife but if he does this for the kinsmen of his wife, he becomes free, and the
parents of the woman too becomes free from their kinsmen.

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*Ịgba nkwụ ma o bụ ịgba mmanya bụ ịgba akwụkwọ [wedding] n’ụzọ
omenaala[traditional style] maka na ọ bụ ụbọchị a na-agba nkwụ ka nwa agboghọ ahụ na-
egosi ụmụnna onye bụ ọgọ ha nwoke ya bụ onye na-alụ ya – the traditional marriage is
wedding in a traditional style because it is the day when the young woman shows her
kinsmen the man who will be their in-law.

ISI NKE IRI NA ATỌ - CHAPTER THIRTEEN

ỌCHỊCHỊ OBODO – LEADERSHIP OF THE COMMUNITY
*Ọtụtụ ndị ode ekwuola uche ha banyere etu ndị Igbo siri achị onwe ha n’oge gboo – many
authors have stated their opinions concerning how the Igbo’s governed themselves in the past.
*Ihe ha mere bụ ịtụle ya n’ụdị ọchịchị e nwere n’ala Yoruba, Fulani na Edo – what the did
was to compare it to the leadership as seen in Yoruba, Fulani and Edo lands.
*N’uche ha, dị ka Anyaele siri kwu, n’ihi na ndị Igbo enweghị otu onye a na-anụrụ okwu, otu
onye bụ o kwuchaa ọ gwụ, ihe ọ pụtara [means] bụ na ndị Igbo enweghị eze, na ka ndị Igbo si
achị [govern] onwe ha gbagwojuchara anya – in their opinion, like Anyaele stated, because
the igbo’s do not have a particular person who has the major say, or final say, this means that
the Igbo’s have no king, and the way they govern themselves is confusing.
*Nke bụ eziokwu bụ na ka ndị Igbo si achị onwe ha enweghị mgbagbwoju anya ọ bụla –
the truth is that the way the igbo’s govern themselves is not confusing.
*Usoro ọchichị ndị Igbo dị ụzọ abụọ: - the method of governance of the igbo people is of
two ways:
(a)Ọchịchị Ndị Chi mere Eze – Leadership bestowed by God
(b)Ọchịchị a na-achị n’obodo n’obodo – Leadership that’s rotated from community to
community.
*Ọ dị mkpa ka anyị mara na ọchịchị ndi chi mere eze ezughị Igbo ọnụ - it is important to
know that leadership bestowed from God is not a method common to all Igbo lands.
*Nke gazuru ala Igbo bụ ọchịchị a na-achị n’obodo n’obodo – the method common to all
Igbo’s is leadership that goes from community to community.
Ọchịchị Ndị Chị Mere Eze na Njirimara ya – Leadership from God and its characteristics
(i)Chukwu mere ha eze [God made them king]: Ha na-ahụta onwe ha n’ụdị ndị Chukwu
n’onwe ya hanyere ọnọdụ ịbụ eze n’aka – they see themselves as people whom God bequeathed
with leadership.

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•Ya bụ, n’ochịchị ha esighị n’aka mmadụ - that it, their leadership is not given by man.
(ii)Ọ bụ ọchịchị ụmụnwoke [it is leadership by the menfolk]: Sọọsọ [only] ụmụnwoke nwere
ike ichi echichi [title] Ndị Chi mere Eze. Ọ gbasaghị [concern] ụmụnwaanyị [women] - only
men can be given the title of leadership bestowed by God. It does not concern women.
(iii)Ha na-esikarị n’otu mkpuke [they are from one nuclear family]: Ndị Chị mere Eze bụ
ndị si n’otu mkpuke – this leaders designated by God are usually from one nuclear family.
•Mmebere ezi na ụlọ otu mkpuke bụ nwoke na nwunye ya, ndị nwunye ya na umu ha
mụrụ. Ọ gụnyeghị ụmụnne nwoke ahụ, ụmụnna, ikwu na ibe na [and] odibo – the nuclear
family is constituted of the husband and the wife, or wives and the children. It does not
include the sibings of the husband, his kinsmen, relatives and slaves.
(iv)Ọkwa ha dị ọkpụtọrọkpụ [their position is great]: N’ezie, ọkwa ọchịchị ha dịbara mgbe gboo
– in truth, their leadership position is one of antiquity.
•Ihe nke a gosiri bụ na ọchịchị ha na-esi n’aka nna fere nwa ya –this signifies that their
leadership passes from father to son.
•Mgbe ohere ọchịchị ezi na ụlọ ya ga-achicha bụ ma ọ nwụọ ma enweghị nwoke fọrọ n’ezi na
ụlọ ya ga-anọchi anya ya - the period of leadership for his family will terminate if he dies and he
has no male son to replace him.
(v)Ọmụmaatụ ọchịchị ha [examples of this leadership]: Ebe ndị a ga-ejị ma atụ e nwere
ọchịchị Ndị Chị mere Eze bụ Eze nri, Eze Ọnicha, Eze Arochukwu na Eze Ugwuta – the
places where examples of leadership bestowed by God abound include king of Nri, king of
Ọnicha, king of Arochukwu.
(vi)Ọnọdụ ha dị nsọ [their position is sacred]: Isichei(1974) mere ka anyị mata na a na-
ahụta ọnọdụ ha dịka nke dị nsọ - Isichei(1974) made us to understand that their position is
perceived as sacred.
•Ihe kpatara ịhụ ha otu ahụ bụ maka na ọ bụ Chukwu hibere eze ha bụ - the reason for seeing
them that way is because it is God that bequeathed kingship on them.
•Ihe ọzo nke a pụtara bụ na mmekọrita [relationship] ha na ndị mmadụ anaghị abụ kwamgbe
kwamgbe. Ha na-eme nke a iji na-enye onwe ha ọnọdụ dị nsọ –what it also signifies is that their
relationship with people is less frequent. They do this inorder to confer on their position such
sacred perception.
(vii)Ọ bụghị sọọsọ ha na-achị [they do not govern alone]: Ndị Chi mere Eze abụghị sọọsọ
[alone] ha na-achị ọchịchị n’ala Igbo – this leaders designated by God do not govern alone in
Igbo land.
•Ndị na-eso ha agbako izu ụzọ a ga-agbaso wee chị obodo bụ ndị nzọ (ndiichie) [aged
fathers] na ndị ogbe [village] dị iche iche dupuru [selected] ka ha bụrụ ọnụ na ntị ha
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n’ochịchị - those that join them during governance of the community are aged fathers and
the different people selected by the villages to represent them in governance.
(viii)Ọ bụghị ọchịchị mmanye [the governance is not one of compulsion]: Na ndị ọzọ so ha
n’ochịchị obodo na-egosi na ọ bụghị mmanye [compulsion] ma ọ bụ akaike [oppression] ka ha
ji achị - the inclusion of others in the governance of the community shows that the leadership is
not administered by compulsion or oppression.
(ix)O zughị Igbo ọnụ [It’s not common to all of the Igbo’s]: Ndị Igbo nabatara Ndị Chi mere
Eze pere mpe n’ọnụọgụ- the Igbo’s who accepted the leadership bestowed by God practise are
few in number.
Ọchịchị A Na-achị N’obodo N’obodo- leadership that’s rotated from community to
community
*Ebe mmalite ọchịchị ndị Igbo bụ n’ezi na ụlọ - leadership for the igbo’s start in the
home[family].
*O si n’ezi na ụlọ, ọ gbagote n’ụmụnna, wee sizie n’ụmụnna wee rịgote n’ogbe. O bụ n’ogbe
ka ọ ga-esizi wee gbagote n’ọchịchị obodo - from the home, it [i.e leadership] rises to the
kinsmen, and from it goes up to the village. It is from the village that it rises to the
community.
Ngosiputa nke zipụtara ogo ma ọ bụ nkewa dị iche iche dị n’ọchichị a na -achị n’obodo
n’ala Igbo - illustration showing the levels or divisions in the leadership rotated between
communities
Ezinaụlo[family] Umunna[kinsmen] Ogbe [village] obodo[community] Eze
obodo/onye isi ochichi obodo [king of the community]
Ọchịchị Ezi Na Ụlọ Na Njirimara Ya - leadership in the home and its features
(i)Ọ na-abụkarị otu mkpuke - it is usually one nuclear family.
(ii)Ọkpara bụ onye isi [the first son is head] - Onye bụ isi n’ezi na ụlọ bụ Diọkpara – the head
of the family is the first son.
•Ọ bụ ya kachara bụrụ okenye, jido akụ na ụba nna ha, bụrụ ọnụ na-ekwuru ha na mmekọrịta ha
na ndị ọzọ - he is the oldest of them, holding the wealth of their father, and is the mouthpiece
who represents the family in their relationship with others.
(iii)Ọkpara na-enye iwu [the first son gives the rules] - Iwu ọ bụla a ga-enye ka ezi na ụlọ wee
na-adị n’udo, na enwe ịdị n’otu [togetherness] na ọganịhụ bụ ọkpara na-eti ya - any rule that
will facilitate the family’s peace, togetherness and their progress is put in place by the first son.

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(iv)Ofufe na ọfọ dị n’aka Diọkpara [worship and the sacred staff is in the hands of the first
son]: Ọfọ nna ha na ịhazị ofufe ezi na ụlọ bụ Diọkpara na-ahụ maka ya – the sacred staff of
their father and organizing of worship in the home is overseen by the first son.
(v)Ike ala na akụ na[and] ụba [sharing of land and wealth]: N’ihe gbasara ike ala na akụ na ụba
nna ha, ọ bụ Diọkpara [first son] ji [holds] mma [knife], jide [holds] ji [yam]. N’aka ya ka ike
ala na ihe ndị ọzọ nna [father] ha nwere dị - in matters concerning sharing of land and wealth,
the first son is holds the knife and the yam [i.e he has the ultimate power]. He is the one to share
land and other things which his father has.
(vi)Ịgbaso omenaala na mmekọrịta ọhanaeze [enhancing culture and relationship with society]:
Ọ bụ Diọkpara na-ahụ na ndị ezi na ụlọ ya abụghị ọpụrụiche [divergent] n’idebe omenaala ha,
sorokwa ndị obodo na nzukọ ma ọ bụ mmemme ọ bụla ha na-eme – it is the first son that
ensures that his family is not divergent in keeping the customs of their people, also indulging in
community meetings or ceremonies in the community.
(vii)Onye nlekọta n’ihe niile [the general overseer]: Mkpa ọnye ọbụla, agụmakwụkwọ, alụmalụ,
ojije na mbata ndị ezi na ụlọ bụkwazị Diọkpara na-elekọta ha anya – the problems, education,
marriage, going out and coming in of the family members is overseen by the first son.
(viii)Iwega okwu n’ụmụnna [involving the kinsmen in a dispute]: Mgbe o bụla e nwere okwu
na-ahịa ahụ ndozi n’ezi na ụlọ, Diọkpara ga-ewega okwu ahụ n’ụmụnna ka e doziere ha –
whenever there is a dispute that’s difficult to resolve in the home, the first son will involve the
kinsmen for resolution.

Ọchịchị Ụmụnna na nkowa ihe bụ Ụmụnna – the leadership of the kinsmen and the
definition of kinsmen
*N’ala igbo, nwoke niile otu nna mụtara ga-emesịa lụọ nwaanyị n’otu n’otu, nwee ezi na ụlọ
nke ha n’otu n’otu - in igbo land, all the male from the same father will eventually get married
one after the other, and have their own families one after the other.
*Mgbe ahụ, nna mụrụ ha abụrụziere ha nnukwu nna ochie- At this time, the father of this
men will become their patriarch.
Ọchịchị Ogbe na nkowa ya ihe bụ ogbe – leadership of the village and the definition of
village
*Ọ bụ ọtụtụ ụmụnna na-emebe ogbe n’ala Igbo – many kinsmen make up the village in
igbo land.
*E nwere aha dị ịche ịche e jiri mara ụmụnna ndị mebere otu ogbe – the kinsmen that make up
the village are known by different names.
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*N’iji obodo bụ Ụmụchu ma atụ, otu n’ime ogbe iri na abụọ ha nwere bụ Ọzara-Akụkwa, aha
ụfọdụ ụmụnna mebere ya bụ Ụmụokwowuibeye, Ụmụumejesi na Ụmụoriaasọanya – using the
community of Ụmụchu as example, one of its twelve villages is Ọzara-Akụkwa, and the names
of some of its kinsmen are Ụmụokwowuibeye, Ụmụumejesi and Ụmụoriaasọanya.
*Aha ha na-azagasị na-egosi na ha nwere ihe jikọrọ ha ọnụ, ha ji wee bụrụ otu ogbe – the names
they bear show the interrelatedness between them, that makes them one village.
Nchịkọta Ọchichị Ọbodo – summary of leadership in the community
*Ọchịchị na ebido n’ezi na ụlọ, umunna na ogbe wee rụọ na nke obodo – leadership starts from
the home, to the kinsmen and to the village, and finally to the community.
*E na enwe Igwe/Eze obodo nke nwere ike ịru ọrụ na onodu ma ọ bụ [or] ekewaa[divided]
ya abuo ibu; Ezeala ma ọ bụ Eze ọchịchị - also, there is the king of the community who can
do his duty in this capacity or the duty can be divided into two; the governing king and the
king of the land.
*E nwere ndịiche gbara Igwe/Eze obodo okirikiri na-adụ ha ọdụ - there are elders that surround
the king of the community giving him advice.
*N’ime ya e nwekwara onye isi nzukọ obodo na ụfọdụ otu [group] enyemaka ọchịchị dị ka
[like] Ndị nze na ọzọ, otu ọgbọ [age grade], otu ụmụọkpụ na otu nlụudi – also there is the
community’s congregational head and some other groups that help in leadership like titled men,
age grades, daughters of the lineage group and the married group.

ISI NKE IRI NA ANỌ

ỊGBA AFA N’ALA IGBO – DIVINATION IN IGBO LAND
*A na-ekwu okwu na-asi na ‘okwukwe onye na-azọ ya’ – it is said that ‘a person’s belief
redeems him’.
*Ndị Igbo nwere nkwenye banyere ihe ndị a: iti akị n’ala, mmadụ ịlọ, nwata ịnọdụ ala na
nkume, anụ na-akpa n’abalị ịkpa n’ehihie, ụkwụ ịkpọ mmadụ, ịgba afa, dgz. Nke m chọrọ ileba
anya n’ebe a bụ ịgba afa - the Igbo’s have beliefs concerning the following: cracking kernels on
the bare floor, a person’s arrival from a journey, a child sitting on a rock, a night beast
wandering around in the afternoon [i.e day], hitting one’s foot on a hard substance, divination
etc. the one to be considered herein is divination.
*kedụ ihe bụ Ịgba Afa? - What is divination?
*Na nkọwa Ekwealor, “Ịgba afa bụ ụzọ e ji achọpụta ihe miri emi nke echiche mmadụ nkịtị
agaghị enwe ike ịchọpụta. Ọ bụ ụzọ e si amata echiche ụmụmmụọ na Ndịiche” – according
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to Ekwealor, “divination is a way to discover mysteries which the ordinary human mind is not
capable of discerning. It is a way to find out the mind of spirits and ancestors”
*Ọgbuagụ, Udemmadụ na Anedo kwuru na obụ ihe miri emi nke mmadụ enweghị ike iji
echiche onwe ya chọpụta - Ọgbuagụ, Ụdemmadụ and Anedo stated that it’s a mystery which the
mind cannot discover ordinarily.
*Ụbesie kọwarakwara ya sị na “ịgba afa bụ ije chọpụta ihe miri emi dị n’etiti ndị mmadụ na ibe
ha, ma ọ bụ n’etiti ndị di ndụ na ndị nwụrụ anwụ - Ụbesie explained that “divination is the
discovery of a mystery that’s between human beings, or between the living and the dead”.
*A ghọtara ịgba afa dị ka ụzọ ndị Igbo si achọ isi n’ochịchịrị [darkness] gbara n’echiche ha
banyere [concerning] ihe na-eme ha wee banye n’ihe ha ga-eji mata [the means] ihe kpatara ihe
na-eme ha ji eme ha – it is understood that divination is a way the igbo’s unveil the darkness
surrounding their understanding concerning a their condition and thereby seek to attain the
means to find out why a particular thing is happening to them.
*Ya bụ, ọ bụ ụzọ ndị Igbo na-agbaso iji wee mata ihe gbara ha gharịị na ndụ - therefore, it
is the way the igbo’s find out what confounds them.
*Ịgba afa bụ ijekwu ndị na-ahụ n’ihe na-ahụ na nzuzo iji mee nchọpụta [discoveries] gbasara
ihe mgbagwọju anya, nsogbụ maọbụ [or] ihe gbara mmadụ gharịị na ndụ - divination entails
approaching persons who see beyond the ordinary inorder to make discoveries concerning one’s
confusions, about problems or about things that confounds one in life.
Mkpa Ịgba Afa Dị - the importance of divination
a.A na-esi n’ịga n’afa achọpụta ihe dị omimi karịrị mmadụ nghọta – it is through divinations
that mysteries beyond human comprehension is discovered.
b.E si na ya amata ebumnobi ndị mmụọ maọbụ ndị nwụrụ anwụ - it is a means through which
the mind of the spirits or the dead is known.
Ch.Ọ na-enye ohere mmekọrịta n’etiti ndị a hụrụ anya na ndị a hụghị anya – its provides
opportunity for a relationship between the seen [i.e living] and the unseen[ i.e spirits and the
dead].
d.Ọ na-ewepụrụ ndị Igbo mgbagwoju anya, nchekasị na mwute na-esite na nsogbu na-abiara ha
na ndụ - it eliminates their confusions, worries and sorrows which emanate from problems that
befall them in life.
e.Ọ na-eme ka ndị Igbo mara ọrụ Dibịa afa na mkpa ha dị na ndụ ndị Igbo – it makes the Igbo’s
know the work and importance of diviners in their lives.
Mkpatara Ịga n’afa – reasons for divination

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a.Ụga ọmumụ [child birth problems]: Nke a bụ nsogbu nwaanyi ịmuta nwa, nwa ọ mụtara a
na-anwụ kwamgbe kwamgbe. O nwere ike bụrụ amụtaghị nwa chaa chaa – this is a type of
problem whereby whenever a woman gives birth, the children given birth to always die after
being born. It also includes barrenness.
b.Ịmata Onye lọrọ mmadụ ụwa [reincarnation]: Ndị Igbo kwenyere na ndị nwụrụ anwụ,
tụmadị ndị a kwara ozu ha nke ọma na [and] ndị bụ ezigbo [good] mmadụ mgbe ha biri n’ụwa
na alọghachi azụ [return] n’ụwa n’ụdị nwata a mụrụ ọhụụ - the igbo’s believe that the dead,
especially those that were given a befitting funeral and those that were good persons when they
were alive, return to life in the form of a newborn baby.
•Ọ bụ ya mere na a mụọ nwata, ndị Igbo na-aga n’afa agụ ije chọpụta onye lọrọ nwata ahụ a
mụrụ ọhụụ ụwa. A chọpụta onye ọ bụ ọ bụ aha ya ka a ga-aba nwata ahụ - this is why when a
baby is born, the igbo’s will go to the diviner to find out the person that re-incarnated in that
baby. After finding out, the name of the re-incarnated person will be given to the baby.
ch.Ọrịa Alaala - chronic illness
d.Oke Ndọghachi Azụ [constant setbacks] – Ezi na ụlọ nwere ike na-enwe oke ndọghachị azụ
nke sitere n’ụzọ dị iche iche – a family may have constant setbacks in different ways.
•O nwere ike bụrụ agaghị n’ịhu n’ịzụ ahia, inweta ọrụ ma a gụchaa akwụkwọ dgz, nke ọ bụla
n’ime ha nwere ike ime ha ije be dibia afa ịjụ ase – it can be hindrances in business,
employment after schooling etc, any of such can make them[i.e the family] to go to the diviners
for exposition.
e.Ịmata ọnọdụ atụmatụ [to know the outcome of a plan]: Mgbe mmadụ na-eme atụmatụ ihe
ọ chọrọ ime, ọ gaghị ama ma atụmatụ ahụ a ga-aga n’ihu ma ọ gaghị aga – when a person is
planning to do something, he usually doesn’t know how successful he would be.
•Onye ahụ ga-achọ ijụta dibịa afa ma atụmatụ ndị ahụ ọ ga-aga n’ihu. Ọ ga-achọ ịmata ọnọdụ
atụmatụ ahụ, ka o wee mara ma ọ ga-ahapụ ime ya – the person will want to learn from the
diviner whether the plan will be successful. He would want to know the outcome of his plan, so
as to know whether to abandon it.
f.Ọnwụ erughi eru [premature death]- Ndị Igbo kwenyere na ọnwụ nwata, ọnwụ okorobịa na
ọnwụ agbọghọbịa bụ ọnwụ erughị eru. Ihe ọ pụtara bụ na onye ahụ nwụchuru anwụchu - the
Igbo’s believe that the death of a child, young man or woman is a premature death. It means that
the person died untimely.
•Mmadu ịnwụ n’ihe mberede dịka ọkụ ịgbagbu mmadụ, mmadụ ịda elu na mmadụ ịnwụ
n’okporo ụzọ bụgasị ọnwụ erughị erụ - accidental deaths like death caused by fire, death
occasioned by a fall, death in a car accident are all premature death.
•Ihe dị etu a mee, ndị Igbo nwere ike ịga hụ dibịa afa iji mata ihe mere onye ahụ ji wee nwụ - in
such circumstances, the Igbo’s may go to a diviner to find out why that person died.
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g.Ịjụta onye kpara arụ [to reveal a person who committed an abomination]: N’ala Igbo, izu
ohi n’ọbaji ma ọ bụ n’ubi bụ arụ. Mmadụ ịkwụ ụdọ, igbu ọchụ, mmadụ ito afọ na nwaanyị ịtụrụ
ime [pregnant] mgbe ọ nọ na mkpe [mourning] ọnwụ di ya bụ arụ - in Igbo land, to steal from a
yam barn or from a farm is an abomination. A person committing suicide, murder, having
swollen stomach, and a woman getting pregnant when she is mourning her dead husband are all
abominations.
•Ọ bụrụ na nke ọ bụla n’ime ha mee n’ala Igbo, ndị obodo nwere ike ịga n’afa ka a mata onye
kpara arụ ahụ ka ndị obodo hụba ya ama, marazie na ọ bụ onye ọjọọ n’obodo - if any of these
happens in Igbo land, the community may go to make divinations to find out the person behind
the abomination so that they will identify him/her, and know such a person as an evil person in
the community.
Gb.A kpata a tụfuo [squandering of wealth] – Nke a bụ mmadụ ịkpata ego mana e nweghị
ihe a hụrụ anya a ga-asị na o ji ego ahụ wee mepụta - this is when a person makes money but the
money goes wasted without any tangible thing to show for it.
•Ndị Igbo na-ewe ya na agwa dị etu a agbaghị aka; e nwere ihe na-akpata ya. Ya mere ha na-eje
be dibịa afa ịmata ihe na-ebutere onye ahụ ime a kpata atụfuo – the igbo’s don’t consider this
type of behavior to be ordinary; believing that a thing must have caused it. This is why the visit
the diviner to know why such a person squanders his wealth.
Gh.Enweghị mmiri ozuzo [drought]- Ọ bụ n’udu mmiri ka ihe a kọrọ n’ubi ji eto wee ghọrọ
ụdị nrị dị iche iche - it is during the rainy season that planted crops grow to become different
food items.
•Mana e nwere ike mmiri ozizo akwụsị izo. Ihe nke a pụtara bụ na ihe oriri ga-akọ ụkọ; agụụ e
wee nyụọ ndị mmadụ ịkpakwụ. Na nke a, a ana-eje n’afa ijụta ihe kpatara ya - however the rain
might stop. This means that foodstuffs will be scarce; and hunger will deal with people. For this,
they will go to the diviner to find out the cause.
Gw.Nnunu ọjọọ ibe ube [the calls of an evil bird] - N’ala Igbo, e nwere ụdị nnụnụ [bird] ga-
abụ o bee ube a mara na ihe ọjọọ ga-eme, oke ihe ibe akwa [cries] n’abalị akwusịghị akwụsị bụ
mgbaama [omen] ojọọ - in Igbo land, there are kinds of birds that their calls signifies an
impending evil, also too much of never ending cries in the night is a bad omen.
•Nnagburuede bee ube n’ebe dị mmadụ nso, ma ọ bụ n’akụkụ na nnụnụ a na-akpọ “kwa afọ kwa
ọnwụ”[literally means “yearly death”] ma ọ bụ ikwuikwii [owl] bee n’ebe dị mmadụ nso, ọ na-
egosi na onwụ na-esi - if the bird called “Nnagburuede” calls within or near a human abode, or
if the bird refered to as “kwa afọ kwa ọnwụ” or an owl calls within a human abode, it signifies
that death is near.
h.Ụganị ịdị n’obodo [famine in the community]: Ụganị (ụnwụ) bụ oge ụkọ nri- famine is the
period when there’s lack of food.

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•Ọ bụrụ na ụganị di n’obodo,ndị obodo na-eje n’afa ịmata ihe kpatara ya na ihe a ga-eme o wee
kwụsị - if there is famine in the community, the people will go to make divinations to know the
reason for it and to find a solution.
i.Achọba ịlụ nwaanyị - when preparing for marriage
Nkenụụdị Afa E Nwere n’Igbo – classification of divination in Igbo land
*Ọ dị ụzọ abuọ: Afa otu onye na Afa Ikpo – it is of two types: personal divination and
collective divination.
A.Afa otu onye [personal divination]: Afa otu onye kere onwe ya ụzọ abụọ: nke mmadụ na-
agbara onwe ya na nke otu dibịa na-agbara mmadụ - personal divination is divided into
two: divinations by oneself and divinations made by a diviner on a person’s behalf.
i.Afaonwe [divinination by oneself] - Chi ọ bụla bọrọnụ nwere ihe omume chere mmadụ ọ ga-
eme. O nwere ike bụrụ ime njeru n’ebe tere aka. O nwekara ike bụrụ ahia ọhụụ ka ọ chọrọ
ịmalite. Nke ọ bụla, ọ ga-achọ ịmata ma ọ ga-enwekwa ọganiihu na ya- Every daybreak presents
man with things to do. It may be to journey to a distant place. It may be to start up a new
business. Whatever it is, he will like to know if he will be successful.
*N’ime nke a, ọ ga-eweta ọjị gbara anọ iji wee gbara onwe ya afa – in doing this, he will
have to use kolanut that breaks into four lobes to make divinations for himself.
*Ugboro atọ ka ọ ga-awụlị ọjị anọ ahụ elu, hapụ ha ka ha wụọ n’ala – he will throw up the
four lobes of the kolanut three times, and leave them to fall on the floor.
*Mgbe ọjị anọ ahụ wụrụ n’ala, ha nwere ihe ha na-egosi. Lee ha ebe a: - when the four lobes of
the kolanut fall on the floor, the form some kind of representations. They are:
•atọ che ihu n’elu, otu ekpudo ihu n’ala = ọ ga-abụ njem ọma, mana ọ gaghị adịrị ya mfe –
when three lobes face upwards, and one lobe faces down= the journey will be successful,
but will be tough.
•abụo che ihu n’elu, abụọ kpudo ihu n’ala= ọ pụtara na ihe ọma ga-emere ya n’ije ahụ -
when two lobes face upwards and two faces downwards, it means that good things will
happen to him in that journey.
•atọ kpudo ihu n’ala, otu eche ihu n’elu= ọ ga-abụ njem ọma, ma ọ gaghị adịrị ya mfe –
when three lobes face downward, and one lobe faces up = it will be a successful journey,
but will be difficult.
•anọ che ihu n’elu = ọ bụ njem ọma, nke sịrịrị werere – when four faces upwards = it will
be a successful journey, and will go smoothly.

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•anọ kpudo ihu n’ala = ọ ga-abụ njem agaghị amịta mkpụrụ. Ọ ka mma na ọ hapụrụ ime
njem ahụ - if all four face downwards, = the journey will not be successful. It will be best
to quit the journey.
ii.Afa Otu Dibịa Na-agbara Mmadụ [divinations by a diviner on a person’s behalf] – Nke a
bụkwa afa gbasara otu onye. Na ya, onye ahụ ga-eje be dibịa afa ka ọ gbaara ya afa na nsogbu ọ
na-enwe – this divination concerns only one individual. In this, the person will go to the abode
of the diviner for divinations concerning his problems.
*Dibịa ahụ ga-ajụpụta echiche ndị mmụọ wee gwa onye ahụ - the diviner will find out the mind
of the spirits and tell same to the person.
B.Afa ikpo [collective divination] - Afa ikpo bụ afa a na-agbara ọha mmadụ. Ọ bụghị otu dibịa
afa na-agba afa ikpo. Ihe kpatara nke a bụ na ihe otu dibịa enweghị ike ịhụ [see], dibịa ndị ọzọ
nwere ike ịhụ ya – collective divination is divination for a group of people. It does not involve
only one diviner. So when a diviner fails to see [i.e discern] a thing, the others will be able to.
*Ọ bụ nsogbu metụtara ezi na ụlọ, ime ụlọ, ụmụnna, ogbe ma ọ bụ obodo niile ka a na-eweta
n’agba afa ikpo – it is problems that affect the family, the house, kinsmen, village or the entire
community that calls for collective divination.
*Afa a na-agbara obodo ka a na-akpọ afa ụgbọ anọ. Ihe kpatara e ji akpọ ya aha a bụ makana
ọ bụ dibịa anọ na-agba afa dị etu a – divination for a whole community is called “ụgbọ
anọ”. It is called this name because four diviners are required for this divination.
Akarangwa E ji Agba Afa – paraphernalia for divination
•Ikenga nke dibịa afa – god of strength of the diviner •Mkpụrụ afa – gems of divination
•Okụkọ - fowl •Ite (ọkụ) – hot pot •Ego ayọrọ - cowries •Ose Ọjị - alligator
pepper •Ewu - goat •Ọfọ - symbol of justice •Ego igwe -coins •Ọjị - kolanut

Ka E si Agba Afa – process of divination

*Etu e si agba afa na-esite n’ụdị afa a chọrọ ịgba. Ụdị afa a na-agba n’ala Igbo dị ọtụtụ maka
ya, a kowari na nkenke nkenke abe a – the process of divination is determinant on the type of
divination. The types of divination in igbo land are numerous, and they are briefly
explained here.
*Onye bịara n’afa na-eweta ọjị [kola nut] a ga-agoro agwụ dibịa, wetakwa “Ego mgbata
njụ”. Nke a bụ ego dibịa ga-eji gbara ya afa.– One who comes for divinations will bring
kolanut for the deital medicine man, and “entry fee”. This is the payment for the divination.
a.Afa mmiri [divination in water ] – Nke a bụ afa a na-agba n’akụkụ mmiri. Dibịa na esite na
mmiri o kuputere wee na-agwa onye bịara n’afa ihe ọ hụrụ - this type of divination is done by

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the side of a water body. The diviner sees through the water to provide answers for the person
seeking divination
b.Afa Ugegbe [divination with mirror] – A na-edebe ugegbe n’ala ma ọ bụ jide ya n’aka.
Dibịa ga na-ekwu ihe ọ hụrụ ka ọ na-ele anya na ugegbe ahụ - the mirror is kept on the floor or
held in the hands. The diviner will then be saying everything he sees from the mirror.
Ch.Afa Aja uzuzu [divination with sandy soil] – Onye dibịa a ga-awụsa [pour out] afa n’aja,
gwa onye bịara n’afa ka ọ bie [imprint] aka n’aja ahu – the diviner will pour out sand, and
instruct the person seeking for divination to imprint his/her handprint on the sand.
•Ọ bụrụ akara aka [imprint] onye ahụ n’aja ka dibịa afa ga na-agụ [will read] wee na-ekwupụta
ihe ọ hụrụ n’akara aka onye ahụ - it is this imprint on sand that the diviner will read and make
statements from what he sees.
d.Afa Anụnụebe [divination with the Anunuebe wood/leaves]: [note: Anụnụebe, which is a
tree, literarily translates into “birds cant perch” tree).
•E nwere ike ịkụ mmadụ ọgwụ n’ụzọ dị iche iche. Onye ahụ gaa n’afa ịmata onye kọrọ ya ọgwụ
ahụ, ọ bụrụ dibịa afa Anụnụebe, dibịa ahụ ga-ebụpụta anụnụebe na akarangwa o ji agba afa – a
person can be inflicted with juju. When the person goes to the place of divination to know the
cause of his ailment, if it is Anụnụebe’s diviner, he will bring out anụnụebe (wood and leaves
from anụnụebe tree) and his paraphernalia for divination.
•Dibịa ga-asị ya kpọba aha ndị ọ na-eche ga-akọ ya nsị ahụ. Ọ ga-atụli anụnụebe ya elu ma a
kpọọ [mentions] aha [name] onye ọ bụla – the diviner will tell him to start naming the people he
suspects. He will throw the Anụnụebe into the air each time he mentions the name of a suspect.
•Anụnụebe ga-adaru n’ala ma a kpọọ onye ọ bụghị. Mana a kpọọ onye ọ bụ, anụnụebe agaghị
ada n’ala; ọ ga-atọ n’elu – Anụnụebe will fall to the ground when an innocent person is called.
However when the real culprit is mentioned, Anụnụebe will not fall to the ground; rather it will
hang in the air.
e.Afa Ego[money divination]: Afụ afụ na tọrọ tọrọ ka e ji agba afa ego. Dibịa afa na-ayọgharị
[jiggle] ego ndị a n’aka ya tupu ọ wụsa ha n’ala. Ọ wụsa ha, ọ na-ele ha anya wee na-ekwu ihe ọ
hụgasịrị - little pennies are used in this divination. The diviner will jiggle the money in his
hands before spraying it on the floor. On spraying, he will observe them and says anything he
sees.
f.Afa Ihọpụta onye Eze [divination for kingship ordination]: Ọ bụrụ na eze na-achị obodo
nwụọ, a na-agba mbọ ka uche [mind] ndị mmadụ na ndị mmụọ kwuo otu ihe n’ịhọpụta [in
selection] onye ga-anọchi anya ya. Ya mere ejị aga n’afa – if the king of a community dies,
effort is made to make sure that the mind of the people and the spirits are in tandem in the
selection of a person to takeover. This brings about divinations.

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•A na-eweta ogu [symbol of justice and fairness] ndị a na-elegara anya ga anọchi anya mmụọ
ase, bịazie wepụta ogu onye ahụ. Ọ bụ onye ọ wepụtara ogu ya ga-abụ onye ga-anọchi anya eze
ahụ nwụrụ anwụ -the symbol of justice and fairness of the people selected to replace the king is
brought out, and then that of the dead king is fetched too. Any of the symbols that the kings own
symbol chooses replaces the dead king.

ISI NKE IRI NA ISE – CHAPTER FIFTEEN

EZI NA ỤLỌ - FAMILY
*Ezi na ụlọ bụ ebe mmalite ọzụzụ mmekọrịta na ọchịchị n’ala Igbo – the family is the
beginning of relationships and leaderships in Igbo land.
*Ihe “Ezi na ụlọ” [ note: literally translates to ezi=outside/away, na=and,
ụlọ=home/house]” pụtara [means] bụ “ma ndị bị n’ezi, ma ndị bi n’ụlọ bụ nwanne” –
“family” [“away and (at) home”] means “those living at home and away are
brothers/sisters.”
*Ụzọ ọzọ a ga-esi kọwa ya bụ: “ma ha hụrụ onwe ha n’ezi, ma ha hụrụ onwe ha n’ụlọ, ha bụ
nwanne, ha nwere mmetụta siri ike” – another way to define it is: “whether the meet outside, or
the meet at home, they are brothers and sisters, they have a strong bonding”.
*“Ezi na ụlọ” bụ mkpụrụokwu abụọ e ji “na” [and] wee jikọọ, o wee dị mkpụrụokwu atọ. Ọ
bụghị otu mkpụrụokwu – “away and (at) home” [i.e family] are two words that are joined
together with “and”, making it three words. It is not one word.
*Nghọta ezi na ụlọ ndị Igbo na nke ọcha abụghị otu. Ihe ndị ọcha ma bụ ezi na ụlo bụ di na
nwunye na ụmụ ha, ọ gwụsia – the Igbo’s understand family in a different way from the white
men. What the white men understands as family is the husband, wife and children only.
Ụdị Ezi na Ụlọ Igbo Nwere – types of families of the Igbo people
a.Ezi na ụlọ otu mkpuke – monogamous family
b.Ezi na ụlọ ụbara mkpuke – polygamous family
ch. Ezi na ụlọ mbisa (mbasa) – extended family
*Ezi na ụlọ otu mkpuke [monogamous family]: Ezi na ụlọ otu mkpuke bụ nke gbasara ebe
nwoke hụrụ otu nwaanyị - monogamous family denotes where a man sees only one woman.
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*Ya bụ, ndị mebere ezi na ụlọ otu mkpuke bụ nwoke nwe ụlọ, nwunye ya, ụmụ ha ndị
nwoke, ụmụ ha ndị nwaanyị na ndị binyeere ha dị ka odibo, nwanaeku ma ọ bụ ohu – that
is, members of the monogamous family are the man of the house, his wife, sons, daughters
and others living with them like servants, nanny or slave
*Ọ bụghị nke a hụrụ ọtụtụ nwaanyị na ya – it is not one where there are many wives.
*N’ụzọ ọzọ, e nwere ike ịsị na ezi na ụlọ otu mkpuke bụ nke e nwere otu ụsọekwu ma ọ bụ
otu ekwu ọkụ na ya. Ya bụ, na nke ndị bị na-esi nri n’otu ite - in another way, it can be said
that a monogamous family is one that has one fireplace [ụsọekwu/ekwu ọkụ]. Thereby, they
cook in one pot.
*Ezi na ụlo ụbara mkpuke [polygamous family]: Ihe a na-akpọ “Ezi na ụlọ ụbara mkpuke”
bụ nke nwoke nwe ezi na ụlọ ahụ lụrụ karịa otu nwaanyị - what is called a “polygamous
family” is when the man of the house marries more than one wife.
*Ndị mebere ya bụ nwoke nwe ụlọ (dibụlọ) [man of the house], ndị nwunye ya, ụmụ ha ndị
nwaanyị, ụmụ ha ndị nwoke, ndị binyere ha (nwanaeku, odibo ma ọ bụ ohu) – the members
are the man of the house, the wives, daughters, sons and others living with them (nanny,
servant or slave).
*Na ya, a na-enwe karịa otu ekwu ọkụ ma ọ bụ ụsọekwu –in it, there is usually more than
two fireplaces.
*Ekwero na mgbagha nwuunyeedi na-adị na ya nke ukwu – conflicts and quarrels among
co-wives is highly prevalent in it.
*Ọ bụ ụdị ezi na ụlọ a ka e jiri mara ndị Igbo maka na ha bụ ndị na-alụ ọtụtụ nwaanyị
maka ọrụ - the Igbo’s are known for this type of family for the marry many wives because
of farmwork.
*Ezi na ụlọ mbasa (mbipụ) [extended family] –Dịka aha ya siri dị, ezi na ụlọ mbasa bụ ndị
na-ahụta onwe ha dị ka ndị nwere mmetụta, ndị bụ nwanne [brothers/sisters]
n’agbanyeghị [despite] na ha ebighị otu ebe – just like the name, the extended family denotes
where persons see themselves as being related, as brothers/sisters despite they do not live
in the same house.
*Ndị so na ya bụ nwoke nwe ụlọ (dịbụlọ), nne (nwunye ya), ụmụ ha, ụmụnne ya ndị nwoke
na ndị nwaanyị, ikwu na ibe, ndị ọgọ na ndị binyeere ya (nwaneku, odibo, ohu) - the
members are the man of the house, the mother (his wife), their children, their brothers
and sisters, relatives, in-laws and others living with them (nanny,servant,slave).
* “Ikwu na ibe”bụ mpụtara akụkụ abụọ ka o nwere. “relatives” comprise of two words
with distinct meaning.[note: relative in Igbo is two words with dual signification].

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“Ikwu” bụ gbasara ndị mmetụta ha si n’aka nne. “Ibe” bụ ndị mmetụta ha si n’aka nna. – the
word “ikwu” refers to relatives from the mother’s side. “Ibe” refers to relatives from the
father’s side.
*Ọ bụ ụdị ezi na ụlọ dị etu a ka e jiri mara ndị Igbo – the Igbo’s are known for this type of
family.

Oke na ọrụ nna nwe ụlọ (dibụlọ) – the responsibilities of the father of the house
(i)Ịhụ onye ọ bụla n’anya, gbooro ha mkpa ha - to love everybody, and resolve their problems.
(ii)Inye ndị be ya ezi mgbaziri [ to give his family the right directive]: oke na ọrụ ya ka ọ bụ
inye ha ezi ndụmọdụ [advice], zi ha ụzọ ezi omume, ụzọ amamihe na nsọpụrụ na ụzọ ịkụta ihe,
ịgụ ezigbo akwụkwọ, ụzọ ịlụta ezigbo nwaanyị na ezigbo di, ụzọ ịkpata ego na ihe ndị ọzọ - his
duty is to give good advice, showing them the way of uprightness, way of wisdom and respect
and the way of accomplishment, hardwork in studies, the way to marry a good woman and a
good man, the way to get money and others.
(iii)Ọ bụ onye isi - he is the head
(iv)O ji ji, jide mma [ he holds the yam, and holds the knife]: Ọ bụ ya na-eke ala na akụ na ụba.
Ọ bụ ya na-eke [gives out] nwaanyị di. Onye o nyere [gives], o nwere [takes]. Onye o nyeghị
[doesn’t give] o gbara aka –he shares land and wealth. He gives out the daughter in marriage.
Whoever he gives, takes. Whoever he doesn’t give goes empty-handed.
(v)Ịrụta ebe obibi –to build a place of living
(vi)nchekwa ezi na ụlọ - safeguarding the family
Oke na ọrụ nne ezi na ụlọ - the responsibilities of the mother of the home
(i)Ikwanyere di ya ugwu – to respect the husband
(ii)ilekọta di ya na ụmụ ya anya – to take care of her husband and children
(iii)Inye ụmụaka ezigbo nkuzi – to give the children proper training
(iv)Ịhụ na ụmụ ya na-asụ asụsụ Igbo - to ensure that the children knows how to speak the Igbo
language.
(v)Ịkpọ ụmụ ya eje ọrụ ubi na mmemme obodo – taking the children to do farm work and
events of the community.
(vi)Ịhaziri ụmụ ya ndị nwaanyị agwa nwaanyị - to teach the daughters to behave in the ways
proper for women.
Oke na ọrụ ụmụaka n’ezi na ụlọ - the responsibilities of children in the family

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(i) Ije ozi dịara ha n’ụlọ - running errands in the home.
(ii) Inye aka n’aka ọrụ nne na nna – helping the parents in their occupations.
(iii) Inye ndị okenye nsọpụrụ - to respect the elders.
(iv) Ịkpa ezigbo agwa –to behave properly.
(v) Ịmụ akaọrụ ma ọ bụ ịgụ akwụkwọ - to learn a trade or go to school.

ISI NKE IRI NA ISII – CHAPTER SIXTEEN

ARỤ NA NSỌALA N’ALA IGBO – ABOMINATION AND TABOOS IN IGBO LAND
*Ọtụtụ mgbe, ndị mmadụ na-ajụ ma o nwere ihe dị iche n’etiti arụ na nsọala. Ụfọdụ na-akọwa
na arụ dị njọ karịa nsọala – many times, people ask whether there is any difference between
abomination and taboo. Some explain that abomination is greater than taboo.
*N’ihi nke a ka anyị kọwaa na arụ bụ ihe ọ bụla e mere ma ọ bụ omumu jọgburu udele [vulture]
ma sigbuokwa nkakwụ[shrew] n’isi nke mmadụ mere megide ala, mmadụ na ndịichie nke
ahụhụ dịịrị yabụ ọnwụ - therefore abomination is explained to be any thing done or any act
that is uglier than the vulture and has pungent smell as the shrew which is done against the land,
man and ancestors for which the punishment is death.
*Nsọala n’aka nke ọzọ bụ omume jọrọ njọ nke mmadụ mere megide ibe ya, ala na ndịichie ma o
nwere ihe onye mere ya ga-eme ka o were gbanahụ ahụhụ so ya –taboo on the otherhand is an
ugly act by a person against another, the land and the ancestors but the wrong can be made right
by performing some acts thereby avoiding the punishment.
*N’agbanyeghị na onye mere arụ na ahụhụ so ya bụ ọnwụ, ụmụnna ya na ụmụnne ya anaghị ańụ
mmiri tọgbọ iko tutu ha akpụọ arụ ahụ nwanne ha mere – despite that the punishment for
abomination is death, the brothers and sisters of the person involved will not rest until the
abomination is cleansed.
*O nwere arụ ndị zuru Igbo ọnụ ma nwekwaa ndị obodo doweere onwe ha – some abominations
are common to the whole of Igbo while some others is exclusive to certain communities.
* Ndị Igbo kwenyere na onye ọ bụla mere arụ anaghị anwụ ezigbo ọnwụ, ọ na-anwụ ọnwụ ọjọọ,
n’ihi na ala na ndịichie o megidere ga-akwụghachi [repay] ya ụgwọ. Ihe onye metara o jiri isi ya
buru – the Igbo’s believe that anybody that commits an abomination does not die a good death,
rather dies a bad death, because the land and the ancestors whom were offended will repay him.
He will solely carry the burden of his acts.

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Aru zuru Igbo ọnụ bụ ụfọdụ na ndị a: - some abominations common to all igbo’s include:
1. Mmadụ ịkwụgbu onwe ya ma ọ bụ jiri aka ya gbuo onwe ya – a person committing suicide.
2. Mmadụ izu ohi ji n’ọba ma ọ bụ n’ubi onye ọzọ - a person to steal from a barn or farm of
another person.
3. Nwaamadi na onye osu inwe mmekọ edina nwoke na nwaanyị - a freeborn and an outcast to
have sexual intercourse.
4. Nwaanyị ịtụ di ya n’ala – a woman throwning her husband on the floor.
5. Nwaanyị na-agba mkpe di ya ma ọ bụ [or] nọ n’ajadụ ịtụrụ ime – a woman mourning her
husband or a widower to get pregnant.
6. Nne na nwa ya nwoke, nwanne na nwanne, ma ọ bụ nna na nwa inwe mmekọ Edina. N’otu
aka ahụ kwa, mmadụ na nwunye nna ya ma ọ bụ nwunye nwanne ya inwe mmekọ Edina mgbe
ha ka nọ ndụ - a mother and her son, brother and sister, or father and daughter to have sexual
intercourse. Likewise, a person and the wife of his father or the wife of his brother to have
sexual intercourse while they [i.e spouses] are alive.
7. Mmadụ ịnwụ ọnwụ ọjọọ dị ka site n’ọrịa ọcha ma ọ bụ ito afọ - a person to die badly like
dieing from leprosy or swollen stomach.
8. Nwaanyị ịmụ ejima n’oge gboo – a woman to give birth to twins in the olden days.
9. Nwoke ma ọ bụ nwaanyị ịgba anụ ọhia ma ọ bụ anụmanụ ọ bụla – a man or woman to sleep
with a wild animal or any animal at all.
10. Mmadụ igbu ọchụ - a person to commit murder.
11. Ire mmadụ - to sale a person [ie. slave trade]
Nsọala ụfọdụ e nwere n’ala Igbo dị iche iche gụnyere: - some taboos in Igbo land include:
1. Itikpọ isi mmọnwụ ( mmadụ ịta mmọnwụ) – to hit the masquerade.
2. Nwaanyị na-asọ ezi isiri di ya nri mgbe ọ nọ n’ezi – a woman in reverential status to the
outside world cooking for her husband outside.
3. Nwaanyị ịbọrọ mmadụ ike [buttocks] – a woman spreading her naked buttocks to another
person.
4. Mmadụ ịgba ama megide ala nna ya – to testify against one’s country.
5. Mmadụ isu be ya ma ọ bụ be onye ọzọ ọkụ - a person setting his house or that of another
ablaze.
6. Onye chiri echichi izu ohi n’ụzọ ọ bụla – a titled man to steal in any way.
7. Ewu ịmụ nwa ya mgbe ọ nọ n’eriri/ụdọ - a goat giving birth in tethers.
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8. Ọkeọkpa ịkwa n’oge erughi eru – a cock crowing at an inappropriate time.
9. Nwoke na nwaanyị inwe mmekọ Edina n’oge ehihie – a man and woman having sexual
intercourse in the afternoon.
10. Nwaanyị ịdị a-amụ nwa mgbe nwa ya nwoke bidoro ịmụ nke ya – a woman still procreating
when her son have started having his own children.
11. Ime ọyị - having an affair
12. Inupuru ọchịchị obodo isi – to disobey the governing authority in the community.
13. Nwa agbọghọ alụghị di ịtụrụ ime mkpuke/ogbi – an unmarried woman becoming pregnant.
14. Onye chiri echichi iri ngarị ịjị tụgharị eziokwu ka ọ bụrụ asị - a titled man covering the truth
and lieing massively.
15. Nwaanyị nọ na dị ịyị ọyị - a married woman to have an affair.
16. Nwaanyị ịma nwoke tupu ọ lụọ di – a woman to lose her virginity before marriage.
17. Nwaanyị ịrị elu nkwụ ma ọ bụ ọjị - a woman climbing a palm tree or kolanut tree.
18. Nwata ikwu ihe gbasara ahụ ne na nna ha – a child discussing about the body of his parents.
19. Nwata ibu ụzọ puo eze elu – a child growing upper tooth first.
20. Nwa e bu n’afọ iji ụkwụ [leg] pụta oge a na-amụ ya ma ọ bụ [or] ghara ibe akwa oge a mụrụ
ya – a baby in the stomach coming out with legs first when being delivered or not crying after
being born.
21. Nwa emegharịghị ahụ n’afọ ma ọ bụ puo eze n’ime afọ - a baby not making movements in
the stomach or growing teeth while in the stomach.

Ịkpụ Arụ - appeasement for abomination

* Ịkpụ arụ bụ mmekwa [remedying] nke a na-emekwa ala, ndịichie na mmadụ e merụrụ -
appeasement for abomination is remedying the wrong done against the land, the ancestors
and the person defiled.
* Nke a bụ ihe ụmụnne onye ma ọ bụ ndị mere arụ na-eme ka ha wee gbanahụ [escape]
ntaramahụhụ so arụ nwanne ha mere – this is done by the family of the persons/persons who
committed the abomination inorder to escape the consequences of the abomination committed
by their brother[s]/sister[s].

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* Ọ bụghị onye ọ bụla nwere ike ịkpụ arụ. O nwere ndị ọ bụ ọrụ ha ịkpụ arụ n’ala Igbo – not
everybody can make appeasements for abominations. There are people whose work is to make
appeasements in igbo land.
* Ndị ahụ bụ ndị Nri/Nshi – those people are called Nri/Nshi.
* E nwere Nri dịka isi ọnọdụ ekpemekpe ọdịnala ndị Igbo – Nri is regarded as the head in
the traditional religion of the Igbo’s.
* A na-ahụ ha dịka ụdọ jikotara omenala na ekpemekpe ndị Igbo – they are seen as the
rope that ties culture and religion of the igbo’s together.
* Ha na-agba afa ma na-akpụkwa arụ dị iche iche ndị mmadụ na-eme – the make divinations
and also make different appeasements for the abominations done by people.
* N’obodo ụfọdụ, ezeala na-akpụ arụ ma ọ bụghị arụ niile ka ezeala nwere ike ịkpụ, n’ihi
na o nwere arụ ka ibe ya – in some communities, the king of the land can make
appeasements for abominations but it is not all abominations that the king of the land can
appease for, because abominations have different rankings.
* Mgbe mmadụ gburu ọchụ ma ọ bụ kwụọ ụdọ, nke a bụghị ihe ezeala na-etinye aka na
ndị ọzọ ga – when a person commits murder or suicide, the king of the land does not
involve himself in such and some others.
* Ịkpụ arụ nwere ike bụrụ nke otu onye ma nwekwaa ike bụrụ nke ọtụtụ mmadụ [several] ma ọ
bụ ọha obodo – appeasement for an abomination can be made for one person or for several
people or the whole community.
* Ọ bụrụ nke a maara oye metara ya, ọ bụ onye ahụ ka ọ ga-ada n’isi n’ihi na ihe niile a ga-eji
kpụ arụ ahụ bụ ya ga-enwetacha ha – if the guilty person is known, the burden will fall on the
person’s head because every thing needed for the appeasement will be provided by him/her.
* Ma mgbe ụfọdụ ihe ọdachi dị iche iche nwere ike dakwasị obodo dị ka ọnwụ mmadụ
n’ebe ọ dị ukwu, tụmadị ọnwụ ike ụmụ ntorobịa, ala emepụtaghị nri dgz –various
misfortunes may befall a community like the death of many people, especially the death of
young men, infertility of the soil etc.
* Mgbe ihe ndị a na-eme, ndị okenye ga-aga n’afa ịjụ ase ka ha chọpụta ihe buteere ha ọdachi
ndị ahụ - when these things are happening, the elders will go to make divinations to find out the
cause of their misfortune.
* O nwere ike ọ bụrụ arụ e mere n’oge [times] gboo [ancient] nke enweghị ike ịmazi onye mere
ya, ma obụ nke a maghị ka o siri gaa, obodo niile na-ejikọ aka [collectively] kpụọ ya dị ka dibịa
afa siri kwuo – it can be an abomination done in during the ancient times for which the guilty
party is no longer known, or how it occurred is not known, the entire community will then
collectively make appeasements as directed by the diviner.
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 ISI NKE IRI NA ASAA – CHAPTER SEVENTEEN
EGWU ỌNWA – MOONLIGHT PLAY
* N’oge gboo, ndị Igbo nwere ọtụtụ ihe ndị ha ji akpa onwe ha obi ọma nke e jiri mara ndị
Igbo. Egwu ọnwa bụ otu n’ime ha – in ancient times, the Igbo’s have many activities that
give happiness which was peculiar to the igbo people. The moonlight play is one of them.
* Mgbe ha jechara ọrụ ubi lọta na mgbede, sichaa nri [cooking] abalị richaa ya [eating], ha na-
eji egwuregwu egwu ọnwa [moon] ezu ike – after they returned from their farms in the evening,
and finished cooking and eating night food, they engage in the moonlight play as a means of
relaxation.
* Egwuregwu a bụ nke a na-egwu mgbe ọnwa na-eti n’abalị - this play is engaged in when
the moon is out in the night.
* Egwu ọnwa enweghị ndị nwe ya iche kama a ga-asị na ọ bụkarị ụmụaka na-egwu ya – the
moonlight play is not exclusive to a particular people though it is usually engaged in by
children.
* Otu o sila dị ụmụ ntorobịa na esokwa egwu egwu ọnwa - young people however equally
engage in moonlight play.
* Ndị okenye mgbe ụfọdụ na-apụta n’ezi ebe ụmụaka na-egwu egwu ọnwa na-ekiri [to watch]
ihe ha na-eme maka [because] na anya na ihe di mma gbara akwụkwọ [wedding] - the elders
sometimes come out to watch the children play because the eyes and good things are unified
[like couples in a wedding].
* Ụfọdụ ndị okenye nwekwara ike nọrọ n’otu akụkụ [corner] na-akparịta nkata [discussing] ma
ọ bụ eme ihe ndị ọzọ dịịrị ha maka na a sị na ọnwa tiwe ala, ije agụwa agadi [elderly] – some
elders may sit in a corner discussing or doing some other important things because it is said that
when the moon comes out, the elderly becomes enthusiastic for a walk.
* Ọtụtụ ihe ka ụmụaka na-eme n’egwu ọnwa – children do many things during the moonlight
play.
* O nwere ike ịdị n’ụdị ịgba mgba, ịtụ okwe, ịzụ nchọrọkọtọ, ịchụ ọsọ, izo nzuzo, ịzụ ahịa,
isi nri, ịgba ọsọ, ịma kpumboo ololo, ińọmi ọnọdụ obibi ndụ ezinaụlọ na ndị ọzọ ga – it can
be in the form of wrestling, playing of cards, board game, playing chase, hide and seek,
marketing, cooking, racing, “kpumboo ololo”, imitating the way of life in the home and
others.
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* Di ka obodo dị iche iche si dịrị, e nwere egwu [songs] dị iche iche ma ọ bụ olu [tune] dị
iche iche ha ji akpo oku [announcements] maka egwu ọnwa – as it is in various
communities, there are different songs or different tunes used in making announcements
for moonlight play.
* Oge ọ bụla nwatakịrị ọ bụla nụrụ ya, ọ mara na oge eruola maka egwu ọnwa – whenever a
child hears it, he will know that the time for moonlight play is imminent.
* O nwere usoro e ji eme egwuregwu nke ọ bụla – there are procedures for every type of play.
* Mgbe ụfọdụ ụmụ nwoke na ụmụ nwaanyị na-anọ iche iche na-egwu nke ha; ma mgbe ụfọdụ
kwa, ha na-anọkọta [stay] ọnụ - sometimes, boys and girls stay differently when playing; while
some other times, they stay together.
* Mgbe ha nọ iche iche, egwu na ihe ha na-emekarị bụ usoro [way] obibi ndụ [life] ezinaụlọ ha
dị iche iche – when they stay differently, the kind of plays and things they do which is on the
way of life in the home is different.
* Ụmụ nwoke na-agba mgba, na-ete nkwụ, na-echi ọzọ, na-amụ ọrụ aka dị iche iche na [and]
ndị ọzọ ga [other things], ebe ụmụ nwaanyị ga na-esi ite, na-aza ụlọ, na-echu mmiri, na-amụ
nwa na ndị ọzọ ga – the boys engage in wrestling, climbing palm trees, taking of titles, learning
of craft work of different kinds and other things, while the girls engage in cooking, sweeping the
house, fetching of water, child bearing and other things.
* A na-egwuri egwu ọnwa wee ruo na chi ejimie ma ọ bu mgbe ụra malitere ịtụ ọtụtụ
n’ime ụmụaka na-egwu ọnwa – they play till late in the night or when many of the
children participating in the moonlight play starts feeling sleepy.
* O nwekwara egwu ma ọ bụ olu e ji emechi [closing] egwu ọnwa nke ọ ga-abụ onye nụ, ọ mara
na egwu ọnwa ha abịala na njedebe [to an end] n’ihi na ihe nwere mbido [beginning] ga-
enweriri njedebe weechọba ụzọ ụla – there is also a song or tune used for closing the moonlight
play which when heard, conveys that the play have come to a an end because whatever has a
beginning has an ending and so everybody should proceed home.

Uru egwu onwa bara – the benefits of moonlight play

1. N’egwu ọnwa a na-akụziri ụmụaka ọtụtụ ihe gbasara ụzọ ndụ ndị Igbo – in moonlight play,
children are taught many things about the way of life of the Igbo’s.
• Ọ bụkwa ebe ụmụaka ndị obere na-esi n’aka ndị [ones] tolitere [older] amụta ọtụtụ egwu Igbo
nke na-akuzi ihe dị iche iche gbasara ndụ ndị Igbo dị ka egwu ifo, egwu mgba, egwu nwa dgz –
it is where little children learn different educating Igbo songs from the older ones which relates
to the life of the igbo people like folktale songs, wrestling songs, children songs etc.
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2. Mmadụ na-aga egwu ọnwa, ọ na-enye aka ime ka onye ahụ mata ka ya na ndị ọzọ ga-esi na-
emekorita [interrelate]. N’ebe a, ọ na-enwe mmekọrịta n’etiti ndị si n’ezinaụlọ dị iche iche pụta
– when a person goes for moonlight play, it helps to make that person know how to interrelate
with other people. In that place, he/she interrelates with others from different families.
3. Egwueregwu egwu ọnwa na-enye ahụ mgbasi [strengthen] ike – the moonlight play helps to
strengthen the body.
4. Ụmụaka na-esikwa n’egwu ọnwa amụta ezigbo akparamagwa [behavior]. A na-
egosipụta nke a site n’egwuregwu ụfọdụ nke e ji adụ ndị mmadụ ọdụ ma ọ bụ akatọ
[condemn] agwaa ọjọọ mmadụ - children learn good behaviors from moonlight play. This
is exhibited through certain plays which is used in advicing people or condemning their
bad behavior.
• Oge ụfọdụ, a an-agụ ụdị egwu ahụ, a na-arụgara [pinpointed] onye na-akpa ụdị agwa ahụ aka
nke ga-eme ka ihere [embarrass] onwe ya mee ya ma mekwaa ka ọ gbanwee [change] omume
ọjọọ ya ahụ mewezie omume ọma – sometimes, when singing such types of songs, persons who
exhibit such behavior sang about are pinpointed inorder to embarrass them and thereby cause
them to change from such bad habits and behave well.
5. Ụmụaka na-esikwa n’egwu ọnwa amụta ezi obibi ndụ nke ezinaụlọ -children also learn about
good living in the home from moonlight plays.
• Mgbe ha na-egwurita egwu ịza ụlọ, ịsa afere, isi nri na ịlụ di na nwunye n’egwu ọnwa, ọ na-
eme ka ha mụta [learn] ihe dị iche iche gbasara obibi [way] ndu [life] nke ezinaụlọ - when they
dramatise sweeping the house, washing plates, cooking and marriage in moonlight play, they get
to learn differnet things about the way of life in the home.
* Na mmechi, egwu ọnwa so n’ihe kacha enye ụmụaka obi ańụrị n’abalị mgbe ọ bụla ọnwa
tụrụ n’igwe – in conclusion, the moonlight play is one of the things that give children great
happiness in the night whenever the moon comes out in the sky.
*N’oge ugbua, ihe nkiri onyoonyoo dị iche iche ekwesighị ka ụmụaka mara ihe bụ egwu
ọnwa –in recent times, television and such various devices no longer allow children to
know about the moonlight play.
ISI NKE IRI NA ASATO – CHAPTER EIGHTEEN
ỌJỊ: ỤDỊDỊ, MPỤTARA NA URU YA – KOLA NUT: ITS NATURE, MEANING AND
BENEFITS
* Mpụtara ma ọ bụ nkọwa [meaning or definition]: Ọjị bụ mkpụrụ osisi nke e si n’osisi ọjị
enweta. Ọjị so n’isi omenaala n’ala Igbo – the kola nut is a fruit gotten from the kolanut tree.
The kola nut is at the centre of culture in Igbo land.

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* Dị ka e siri kwuo; ndị Yoruba na-akọ ọjị, ndị Awụsa na-ata ya ata ma na ndị Igbo na-
akwanyere ya ugwu site n’ịgọ ya agọ tupu ha ataa ya – as it is said; the Yoruba’s cultivate
kola nut, the Hausa’s eat kola nut while the Igbo’s honour it by offering blessings before
eating it.
* Ọji na-adị n’ogbe n’ogbe nke mere na otu ogbe ọjị nwere ike nwee [contain] mkpụrụ ọjị anọ,
ise, isii, ma ọ bụ karia. Otu mkpụrụ ọjị nwekwara ike gbaa ibe atọ, anọ, ise ma ọ bụ asaa –
the kola nut occur in pods and the pod of a kola nut may contain about four, five, six or kola
nuts or more. One kola nut may break into three, four, five or seven lobes.
Mkpa Ọjị dị n’ala Igbo – the importance of kola nut in Igbo land
* Mmadụ nwere ike ịbịa n’ụlọ ibe ya, o gbuoro ya ehi [cow] ma ọ bụ ewu [goat], nye ya nri na
mmanye ebe ha dị ukwuu; ma ọ bụrụ na o nyeghị ya ọjị onye ọbịa [ the visitor] ahụ ga-asị na o
jighi obi ọma nabata ya – if a person visits another person, and a cow or goat is killed for the
visitor, or food and drinks is served in excess; but no kola nut is presented, the visitor will
conclude that he was not given a warm welcome.
* N’ihi na ndụ ndị Igbo ọ bụ ọjị bụ ihe izizi e ji anabata onye ọbịa – because in the life of
the Igbo’s the kola nut is the first item used in welcoming the visitor.
* Ọjị na-egosi obiọma, ihu ọma, ihụnanya na obi ọcha mmadụ nwere n’ebe ibe ya nọ - kola nut
signifies kindness, favour, love and purity of heart which a person has towards another person.
* Onye enweghị ọji ma nwee onye ọbịa, ga-asara onye ọbịa ahụ ụsa ọjị - when a person has
a visitor but doesn’t have kola nut, he will ask for pardon for not presenting kola.
* Site n’ịgwa ya ihe ndị a: ọjị juru ụlọ m, biko akọla m ọnụ ọjị, ka m jide gị ụgwọ ọjị. Ọ
bụrụ na ọ bụ n’abalị, ọ ga-agwa ya na abalị ewerela ọjị - by telling the visitor these things:
kola refused my house, please pardon me for not bringing kolanut, let me owe you kola. If
it is in the night, the person will say that the night has taken the kola.
* Mgbe ụfọdụ mmadụ nwere ike were ihe na-abụghị ọjị meere mmadụ ọjị mana [but] ọ ga-
agwakwa[state] ya hoohaa [clearly] na ọjị adịghị kama ka ha were nke a mee ọjị - sometimes a
person may use another item that is not kola nut to present as kola to another but he must state
clearly that he doesn’t have kolanut therefore they should accept the item in place of kolanut.
* Ihe ndị ahụ nwere ike ịbụ: ańara, akụilu, akụbekee, ahụekere, mmanya na ihe ndị ọzọ
nwere – these items can be: garden egg, bitter kola, coconut, groundnut, wine/drink and
other things.
Inye ma ọ bụ iche Ọjị - presentation of kolanut
* Iche ọjị bụ ihe zuru Igbo ọnụ ma ụzọ e si eme ya dị n’iche n’iche – the presentation of kolanut
is common to all Igbo people but the practice varies.

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* Ọ bụrụ ọjị a ga-enye otu onye, onye nwe ụlọ ga-etinye ya n’ọkwa [bowl] ọjị ma ọ bụ
n’efere [plate] ọjị bunye onye ọbịa ahụ sị ya ‘ọjị abịala’ ma ọ bụ ‘enweela m ọjị’ – If the
kolanut is to be given to one individual, the owner of the house will put it in a kola nut
bowl or in a kola nut plate and present it to the visitor saying ‘kola nut is here’ or ‘I have
kola nut’.
* Ọ Bụrụkwanụ ebe mmadụ gwara ọgwa, dị ka ebe mmadụ si ebe [places] dị iche iche bịa, onye
wepụtara[brings out] ọjị ga-ebunye ya okenye nke ya na ya si n’otu ọnụmara [paternal house]
ma ọ bụ nke sị n’ọnụmara dịkarịrị ya nso – where there is a lot of people, like where people
come together from different places, whoever brings out the kola nut will hand it over to any
elder who comes from his paternal house or the paternal house closest to his own.
* Onye okenye ahụ ga-egosi ya ndị ya na ya si otu ebe sị ha, ‘aka mụ na unu jide ọjị’. Ndị ahụ
ga-azaghachi ya sị, ‘anyị ahụla ya’ – the elder will show it to his kin saying, ‘let our hands hold
the kolanut’. They will respond by saying, ‘we have seen it’.
* Ọ ga-eburu ọjị ahụ bunye [hand over] okenye si n’ọnụmara ọzọ nke kacha ya nso. Otu a ka ọ
ga-agagide [proceed] wee ruo mgbe ọ gazuru [round] ọnụmara niile nọ ebe ahụ - he will then
hand over the kola nut to another elder who is from the closest paternal house to his. It will
proceed in this manner till it has gone round the whole paternal houses that are present.
* Ọjị ahụ gagharịchaa, a ga-ebughachiri [returned] ya okenye ahụ e bunyere ya na mbụ sị ya na
‘ọjị eze dị eze n’aka’. A na-akpọ nke a ‘ịsụ ọjị, ma ọ bụ [or] iche, ịchọ ma ọ bụkwanụ [or]
inye ọjị’ – after going round, it will be returned to the elder who received it at first telling him
that ‘the king’s kola nut belongs to the king’. This process is called ‘ presentation of kola
nut’.
* Ebe ụfọdụ a na-echi ọzọ dị ka Ọnịcha, Ọka, Idemmili, Udi, Ezeagụ dgz, ọjị gachaa ije ya,
e bunye ya onye chiri ọzọ. Ọ bụrụ ebe ndị chiri ọzọ dị ọtụtụ, a na-ebunye ya onye bucha ha
ụzọ chie ọzọ - in some places were the take titles like in Onitcha, Awka, Idemmili, Udi, Ezeagụ
etc, after the kola nut goes round, it is given to a titled man. If the titled men are many, it is
given to the person who first took title among them all.
* N’obodo ụfọdụ, o nwere otu ọgbakọ [gatherings] ga-esi dịrị, ọjị ana-esi n’aka nwata
gafee n’aka okenye. Okenye ahụ ga-achọkwa [look for] nwata si n’ọnụmara ọzọ dị ya nso,
bunye ya ọjị ahụ - in some communities, and in some particular gatherings, the kola nut
will pass from the hand of a child to an elder. The elder will look for a child from another
paternal house closest to his, and hand the kola nut over to him.
* Ọ bụ nwata ahụ ka ọ dịịrị ịchọpụta okenye si n’ọnụmara nke ya, bunyezie ya ọjị. Otu a ka ọjị a
ga-agagide ije wee ruo mgbe ọ laghachiri n’aka okenye si n’ọnụmara wetara ọjị ahụ - it is upon
the child to find an elder from his paternal house, and then hand the kola nut to him. The kola
nut will keep moving till it returns back to the elder whose paternal house provided it.

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* Ọ dị mkpa ikwu na ọ bụghị oge [time] niile na n’ọgbakọ niile ka ọjị na-aga ije dị otu a; kama a
sị na ọ bụ otu ọsọ [race] siri su na-egosi [determines] ka e si agba ya – it is important to state
that it is not all the time that the kola nut is carried around in all gatherings; however it is said
that the way a race is begun determines how it will be run.
* N’obodo ụfọdụ, ọjị anaghị aga ọtụtụ [much] ije n’ọgbakọ ha ọ bụla. Ọ bụrụ na e weta ọjị,
onye ahụ na-ebunye ya okenye nke kacha metụta [dearest] ya – in some communities, the kola
nut doesn’t go through much exchange in any of their gatherings. When the kola nut is brought,
the person will give to the elder dearest to him.
* Okenye ahụ ga-akpọ otu nwata gwa ya ka o gosi ọhanaeze ọjị. Nwata ga-ebulite ọjị ahụ sị ‘ndị
be anyị ọjị abịalanụ’ – the elder will call a child and instruct him to show the kola nut to the
public. The child will raise the kolanut and say ‘our people kola nut has arrived’.
* N’ ebe ụfọdụ, onye daa iwu dị n’iche ọjị, a na-ada ya nra ma ọ bụ rie ya iwu – in some places,
if a person fail the rules of presentation of kolanut, he is surcharged or mandated to pay a fine.
Ịgọ Ọjị na Ịwa Ọjị - blessing of kolanut and breaking of kolanut
* Mgbe e chechara ma ọ bụ nyechaa ọjị, ihe ọzọ na-eso ya bụ ịgọ na ịwa ya bụ ọjị.
N’ọgbakọ niile, ọ bụ onye kacha bụrụ okenye na-agọ ma na-awakwa ọjị - after the
presentation or giving of the kola nut, what follows is blessing and breaking of the kolanut.
In all gatherings, it is the most elderly person that blesses and breaks the kola nut.
* Ọ bụrụ ebe onye chiri ọzọ nọ, ọ bụ onye ọzọ ahụ ga-agọ ma waa ọjị ahụ. Ọ bụrụkwa ebe
ndị chiri ọzọ dị ọtụtụ, ọ bụ onye buchasị [first] ụzọ chie ọzọ na-agọ ma na-awakwa ọjị ahụ - If a
titled man is there, he will be the one to bless and break the kola nut. If there are several
titled men, the first among them to take a title will bless and break the kola nut.
* Nke a dị otu a n’ihi na ha kwenyere na ndị okenye nọdebere [closest] ndị mmụọ nso
karịa ndị ọzọ. Nke a mere na ndị mmụọ ga-anara [accept] ya ọjị o nyere ha karịa nke ndị ozo
nyere ha, n’ihi na a sị na okenye jiri ọjị n’aka kwaa ‘ehem’, ndị mmụọ achịlie [draw] ntị ige ihe
ọ na-ekwu – this is so because it is believed that the elders are closest to the spirits than
others. This make the spirits to accept their kola nut than one given by others, because it is said
that when an elder holds a kola nut and cough ‘ehem’, the spirits draw their ears to hear what he
has to say.
* N’ụfọdụ obodo dị ka Nkwere, Udi, Achị, Inyi, Ọhafịa na akụkụ Ezeagụ ụfọdụ, ọ bụ
nwata na-awa ọjị - in some communities like Nkwere, Udi Achị, Inyi, Ọhafịa and in some
parts of Ezeagụ, it is the child that breaks the kola nut.
* Ụfọdụ ndị a na-awa ọjị na nwata na-asị na ịwa ọjị bụ ijere ọha [public] ozi [errand] n’ihi
na o kwesighị [should not be] na nwata ga-anọ ya, okenye ejewere ọha ozi – some where
children break the kola nut maintain that the breaking of kola nut is a public errand and it
should not be that a child is within reach, and an elder runs public errands.
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* Nke ọzọ, ọ bụrụ obodo na-enye nsị [poison], a na-asị na obi ụmụaka na-adịkarị ọcha.
N’ihi nke a, ọ dịghị onye ha buuru ihe ọjọọ n’obi; ọ dịghịkwa onye ha ga-enye nsị - also, where
the community is known for giving of poison, it is said that the heart of children is usually
pure. Because of this, they do not have any grudge against anybody; and will not poison
anybody.
* N’obodo nwata na-awa ọjị, e bụta ọjị, nwoke a bịara be ya ga-ebunye ya okenye. Okenye ahụ
ga-asị ndị ọzọ, ‘Ibe anyị ọjị abịala!’. Ndị ọzọ asị ya, ‘Ka e mee ya ka e si eme ya!’ – in
communities where the child breaks kola nuts, on breaking the kola, the man whom was visited
hands it over to an elder. The elder will tell the others, ‘my people kolanut has arrived!’. The
others will answer, ‘let the usual thing be done!’.
* Okenye ahụ ga-elegharị anya, bunye onye ọ bụla sọrọ ya. Onye ahụ lee anya hụ onye ọ toro, ọ
panye ya ọjị ahụ. Otu ahụ ka ọjị ahụ ga-esi n’aka nara nye aka ruo onye o kwesịrị ka ọ waa ya –
the elder will look around, and give it to whoever he wishes. That person will look for a younger
person, and hand it over to him. The kola nut will keep moving in this way till it gets to the
person who should break it.
* N’obodo dika Afikpo, a ga-ebunye nwata ahụ ọjị, mgbe ọ wara ya, ọ tụpụta ire ọjị chịnye
okenye ahụ. Okenye ahụ ejiri ire ọjị ahụ gọchaa ọfọ, ọ chịfuo ya n’ihi na e nyela ya ndị
mmụọ. Ihe e nyere ndị mmụọ, mmadụ anakwaghị eri ya – in communities like Afikpo, kola
nut is given to the child, after he breaks it, he gives out the “ire” [note: literarily means
tongue] of the kola nut to the elder. The elder will use it to render worship, and then
throws it away because it has been given to the spirits. Any thing given to the spirits is not to
be eaten by any person.
* Nwata ahụ wachaa ọjị n’ebe ụfọdụ dị ka Achị, o kwuo na ya awachaala, were otu ibe ọjị
tupu o bido nyewa ndị mmadụ ka ha were. Ndị Achị na-akpọ nke a ‘aka ọjị’ – after the
child breaks the kola nut in places like Achị, he will declare that he has broken the kola, and
then takes out one lobe before sharing the rest to people. The people of Achi call this ‘aka
ọjị’.
* Ọjị a o were nọ ọnọdụ ka onye sichara nri na-ele ma nnu tụkwara ya tupu o bido nyewe ndị
ọzọ - the lobe the child takes is comparable to when one tastes food he cooked to know if its
tasty before serving it to other people.
* Ma n’ebe ụfọdụ, nwata ahụ wachaa ọjị, o bugara okenye ahụ. Nke a bụ ka okenye ahụ were
ire ọjị, iji bughachiri ya nsọpụrụ so ọjị. Mgbe nwata ahụ bunyechara ndị ọzọ, ọ kpere azụ were –
in some places, after the child breaks the kola nut, he takes it to the elder. This is to enable the
elder take the kola nut “ire”, and to accord him the respect that goes with the breaking of kola
nut. When the child has given others, he takes lastly.
* Ọ bụrụ na o kere ajọ oke, kama ọjị agaghị erucha ndị ọzọ, ọjị ahụ erula onye wara ya awa.
Okenye nwere ike were otu [one] ibe ọjị tinye n’akpa [bag] ma ọ sọ ya [if he wishes] nke ọ ga-
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eji laa be ya makana ndị Igbo sị na ‘ọjị ruo ụlọ, o kwuo ebe o si’ –eventhough he shared it
badly, and the kolanut didn’t get to everybody, the person who broke it will have to get a share.
An elder may also take one lobe of the kola nut and put into his bag if he wishes so as to take it
home because the Igbo’s say that ‘when the kola nut reaches home, it will explain where it’s
coming from’.
* Ịgọ ọjị na-abụ ihe ume nye ndị nọ ebe a na-agọ ma na-awa ọjị na onye na-agọ ya –
blessing of the kolanut invigorates both those present when it’s being done and the person
saying the blessings.
* Onye na-agọ ọjị na-eweli ọjị elu, bido kpọkuo Ọbasị bi n’elu, agbara niile na-eme ire n’akụkụ
ala ha, ndịichie ukwu na nke nta, ndị mbụ na ndị egede [primordial and ancestral spirits], elu na
ala, ma rịọ ha ka bịa soro taa ọjị, ka ha chedokwa [protect] ndị niile nọ ebe ahụ, ezi na ụlọ ha na
ikwu na ibe ha ebe ọbụla ha nọ - the person blessing the kola nut raises it up, and then proceeds
to call on God in heaven, all the gods in their land, ancestors whether big or small, the
primordial and ancestral spirits,the heavens and the earth, and implores them to come and eat
kola nut, and to protect everyone present, their families and relatives wherever they are.
* Ọ na-arịọkwa ezi ndụ na ogologo ndụ, ahụ ike, ọganihu, akụ na ụba, udo, ọmụmụ na nrijụ afọ
– he also prays for a good life and for long life, good health, progress, wealth, peace,
procreation and satisfaction.
* Ọ Na-arịọkwa ha ka ha gbochiere ha ihe mberede niile, ndị iro, ụganị na ọnwụ ike dgz – he
also prays for safety against all accidents, enemies, starvation, premature death etc.
* N’obodo ụfọdụ, ndị ahụ nwere ike na-aza ‘Iseeo’ ma ọ bụ ‘Ịyaa’ma ọ bụ ‘ahaa’ dgz mgbe a na
agọ ọjị - in some communities, the people may respond with ‘Iseeo’ or ‘Ịyaa’ or ‘ahaa’ [note: all
signify ‘Amen] etc whenever the kola nut is being blessed.
* N’oge ugbu a, ọ bụrụ ọgbakọ ndị ụka, ha na-ekpe ekpere iji gọzie ọjị tupu ha ataa ya – in
modern times, if it is a religious gathering, prayers are used to bless the kolanut before it is
eaten.
* Ọ bụrụ ebe a na-awa ọjị tupu a gọọ ya, okenye ahụ ga-atụpụrụ [throw out] ndịichie anya ọjị
ma ọ gọchaa ma ọ bụrụ ebe a na-agọ ya tupu a waa ya, ọ ga-eme nke a mgbe ọ wachara ọjị - If it
is where the kolanut will be broken before it is blessed, the elder will throw out the ancestors
share after blessing it but I it where it will be blessed before broken, he will do the same after
breaking it.
* N’ọtụtụ obodo n’ala Igbo nwaanyi anaghị awa ọjị. Ọ bụrụ ebe naanị ụmụ nwaanyị nọ, ha
ga-achọta ọ bụrụgodu obere nwata nwoke ka ọ bịa waara ha ọjị, ma ka ọ dị ugbu a n’ọgbakọ
ụmụnwaanyị ụfọdụ, ha na-awara onwe ha ọjị na-achọghị nwoke ka ọ waara ha ya – in many
communities in Igbo land the woman is not to allowed to break the kolanut. If it is a
gathering of women only, they must look for a male even if it’s a little boy to break the kolanut

76
for them, but in some women gatherings of recent times, they break the kolanut by themselves
without looking for a male to do it for them.
Ihe Ibe Ọjị Dị Iche Iche Gbara Na-egosi N’ala Igbo – the significance of the different
number of lobes a kolanut have in Igbo land
* A na-ewere ọjị agbaghị ibe ka ọjị rụrụ arụ. A na-akpo ya ọjị ogbu ma ọ bụ ọjị isi - any
kolanut that doesn’t break into lobes is considered as defiled. It is called dumb kolanut or
head kolanut.
* Anaghị ata ya ata n’ọtụtụ ebe n’ala Igbo mana ọ bụrụ na a ga-ata ya, ọ bụ naanị ụfọdụ
dibịa na ndị isi kara aka na-ata ya – this type of kolanut is not eaten in many parts of Igbo
land however If it must be eaten, only certain type of healers/medicine men and strong men
can eat it.
* Ọ gbaa ibe abụọ, ọ naghị egosi ihe oma. Ọtụtụ mmadụ anaghị ata ya – If it breaks into two
lobes, it doesn’t bear a good omen. Many people don’t like to eat it.
* Ọ gbaa ibe atọ, a na-akpọ ya ọjị ikenga ma ọ bụ ọjị dike [brave man]. A na-ahụkwa ya dị
ka ezigbo ihe. Ọ na-egosi ekwu atọ nwaanyị jị esi nri –If it breaks into three lobes, it is called
the kolanut of Ikenga [which symbolizes strength] or the brave, it is seen as a good thing. It
epitomizes the tripod stand which is used by women in cooking.
* Dị ka ndị Igbo kwuru sị ‘ekwu atọ siwe ite, ọ naghị ada ada’. Ibe ọjị atọ na-egosi [denotes]
ogologo ndụ, ọmụmụ na akụ na ụba. N’ebe ụfọdụ dị ka Ngwa na Mbaise, onye wara ọjị ga-
ewere otu ibe masịrị [choice] ya naanị ya ma nye ndị ọzọ ka e kee ndị mmadụ - like the Igbos
say that ‘a pot placed on the tripod stand cannot fall’. Kolanut of three lobes denotes long life,
procreation and wealth. In places like Ngwa and Mbaise, the person who breaks the kolanut will
take a lobe of his choice he likes leaving the rest for others.
* Ọjị gbara ibe anọ na-egosi ụbọchị anọ dị n’izu Igbo, Eke, Orie, Afọ na Nkwọ. Ọ na-
egosikwa ihu ọma – kolanut that breaks into four lobes signify the four days in the week of
the igbo people, [i.e] Eke, Orie, Afọ and Nkwọ. It signifies favours.
* Ojị gbara ibe ise bụ ezigbo ọjị. Ọ na-egosi ọmụmụ na ezigbo ihe. Onye wara ya nwere uru
– kolanut that breaks into five lobes is a good kola. It signifies procreation and good
things. The person who breaks it obtains great benefits.
* Ọjị gbaa ibe isii ma ọ bụ asaa, o gosiri ezigbo ihu ọma, ọmụmụ na chiọma. N’ala Igbo,
ụfọdụ dị ka Isiikwuatọ na Oduma na Ezeagụ anaghị ata ọjị a n’efu. A na-enye ya
nkwanyere ugwu [honour] pụrụ iche n’ihi na a na-ahụ ya dị ka ọjị agamniihu, udo na ihụnanya –
If a kolanut breaks into six or seven lobes, it signifies very good favour, procreation and
luck. In Igbo land, some parts like Isiikwuatọ, Oduma and Ezeagụ don’t eat this type of
kolanut ordinarily. It is given greatly honoured because it is regarded as kola nut epitomizing
progress, peace and love.
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* A waa ọjị ahụ, ọ gbaa asaa, a naghị ata ya ụbọchị ahụ. A na-ekechi ya dote, weta ọjị ọzọ
waa. A ga-ewepụta ụbọchị a ga-abịa na be onye ahụ wara ọjị wee mee oriri – If such a
kolanut is broken, and it produces seven lobes, it will not be eaten that day. It will be tied
and kept aside, and another kolanut will be broken. Then a date will be set aside to revisit
the house of the person who provided that kolanut for celebrations.
Nsọpụrụ a na-enye Ọjị - the respect accorded to kolanut
1. Nwaanyị anaghị arị elu osisi ọjị ma ọ bụ were ngụ (nko) ghọtuo ya. Ọ bụrụ na ọjị dị ya
mkpa, ọ chọọ nwoke ga-eje ghọtara ya ọjị - the woman doesn’t climb the kolanut tree or use
a hook to pluck the kolanut. If she’s in need of kolanut, she must look for a male to pluck it
for her.
2. A naghị echere ma ọ bụ achọrọ nwaanyị ọjị ebe nwoke nọ - a woman is not presented
with kola in the presence of a man.
3. Nwaanyị anaghị awa ọjị ebe nwoke nọ - a woman does not break the kolanut in the
presence of a man
4. Nwaanyị enweghị ike iji aka ya bunye onye ọbịa [visitor] ọjị ma di [husband] ya ma ọ bụ
nwanne di ya nwoke [husband’s brother] nọrọ ebe ahụ - a woman shall not hand kolanut
over to a visitor if her husband or her husband’s brother is there.
5. A naghị awacha ọjị n’ime ụlọ buputara nye ọbịa – the kolanut should not be broken
inside the house before bringing it out to the visitor.
6. A naghị eche ma obụ gọọ ọjị ebe mmadụ nwụrụ - kolanut is not presented or broken
where a person died.
7. N’ebe ụfọdụ, a naghị eche ọjị n’abalị ka nghọtahie ghara ịdị - in some places, the kolanut is
not presented in the night to avoid misunderstanding.
8. N’obodo ụfọdụ. ọgọ ma ọ bụ nwadiala anaghị awa ọjị - in some communities, an inlaw or a
free born does not break the kolanut.
9. Tupu mmadụ a na-enye onye ọzọ ibe ọjị o wepụtara n’akpa ya, ọ ga-ebu ụzọ tabiri ya iji
gosi na ọ dị sam – before a person gives a lobe of kolanut from his bag/pocket to another
person, he will first chew off a bit of it to show that it is harmless.
Ihe Ndị Ọzọ E Nwere Ike Iji Nọchi Anya Ọjị - other items that can be used in place of
kolanut
[i] akụilu –bitter kola [ii] akụ bekee – coconut [iii] abacha – African salad [iv] ańara –
garden egg [v] mmanya – wine/drink [vi] ụgba – oilbean seed [vii] anụ kpọrọ nkụ - dried
meat [viii] ụtaba –snuff

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 ISI NKE IRI NA ITEGHETE – CHAPTER NINETEEN
NRI NDỊ IGBO – THE IGBO PEOPLE’S FOOD
* Obodo ọbụla nwere ụdị nri pụrụ iche e jị mara ya – every town have a distinct food they are
known by.
* Iji maa atụ, ọ bụrụ na mmadụ e kwue maka nrị a na-akpọ tuwo, ọnye ọbụla amarala na ọ bụ
ndị Awụsa nwe ya kpọmkwem – for example, if cooked cornmeal is being talked of, it is
known that it belongs to the Hausa people.
* I kwuo maka amala, ndị ọ bụ nrị ha bụ Yoruba ebe e ji akpụ mara ndị Igbo. Nke a apụtaghị
na ọ bụ naanị obodo nwe nri na-eri ya. Ndị obodo ọzọ nwere ike nwee mmasị [interest] na nri
obodo ndị ọzọ ma na-eri ya. Mana ihe a na-ekwu bụ na ndị ọbụla nwere nri ha na-akọpụta
[cultivate] e ji mara ha – if you talk of plaintain/yam flour, the people that own the food are
Yoruba people while the igbo’s are known for cassava. Other places may have interest in a
particular food of another place and may be consuming it. However what is being talked about
is that all people have a food they cultivate for which they are known.
* N’ime nri niile ndị Igbo nwere, ndi bụ isi nri ha bụ ji, ede na akpụ. Ndị ọzọ gụnyere: unere,
akịdị, fịofịo, agwa, ọna, ojoko, adụ, anyụ, ụkpaka. – among the food of the Igbo people, the
major ones are yam, cocoyam and cassava. Others include: banana, cowpea, pigeon peas,
beans, water yam/three leaf yam, “ojoko”, aerial yam, “anyụ”,oil beans.
* E nwere mkpụrụosisi ndị di ka ugiri, kwụrụ oru, ańara, ube, oroma, ụdara wdg –there are fruit
trees like bush mango, “kwuru oru, garden egg, pear, orange, star apple etc.
* Ụdịdị akwụkwọ nri ndị Igbo nwere gụnyere: ụtazi [african salad], ọha, ọkazi [african salad],
akpalaka, mgbọlọdị, inine oyibo, ụgụ, abụba ańara wdg – the type of vegetables the igbo’s have
include: african salad, camwood, african salad, “akpalaka”, water leaf, greens, pumpkin leaf,
garden egg leaf etc.
JI [YAM] – Ji bụ isi nri ndị Igbo. Ọ bụ ụmụnwoke ka e ji ịkọ ji mara n’ala Igbo, mana nke a
apụtaghị na nwaanyị ume dị agaghị akọnwu ji – the yam is the major food of the igbo people.
Cultivation of yam is mostly done by men, but this does not preclude any woman who has
enough strength to cultivate it.
* Ji na-anọ ọnwa ise, isii, asaa n’ala tupu e gwue ya dịka ala ebe a kọrọ ya si dị maọbụ dị
ka onye kọrọ ya sichọọ - yam stays five, six or seven months inside the ground before it is
harvested depending the nature of the soil where it is cultivated and when the farmer
wants to harvest it.
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* Tupu e rie ji n’ala Igbo, a na-ebu ụzọ mee mmemme a na-akpọ iri ji ọhụrụ - before people
start eating yam in Igbo land, the new yam festival will first be celebrated.
* Obodo dị iche iche nwere mgbe dị iche iche ha ji eme mmemme iri ji ọhụrụ. Ụfọdụ obodo na-
eme nke a n’ọnwa [month] Ọgọst ebe ụfọdụ na-eme nke ha n’ọnwa Septemba maọbụ Ọktoba –
different communities have different periods for the celebration of the new yam festival. Some
communities do it in the month of August while others do it in the month of September or
October.
* Ụdịdị ji ndi e nwere gụnyere abị, nwopoko, adaka, abana. E nwere ike isi na ji nweta ụdị nrị dị
iche iche dị ka: nri ji, ji ọgwụgwọ, ji awaị, ji mmanụ wdg – the types of yam include “abi”,
“nwopoko”, “adaka”, water yam. Different types of food is gotten from yam such as yam fufu
[ yam swallow], porridge yam, yam pepper soup, white yam with red oil etc.
* Nri ji bụ ji e sighere esighe [well cooked] ma sụọ ya asụọ maka olilo. Ọ na-dịkarị mma iji
ofe nsala eri ya. Mmadụ nwekwaziri ike jiri ofe egwusi maọbụ ụdị ofe ọbụla ọzọ masịrị ya –
yam fufu is yam that is well cooked and then pounded to be swallowed. It goes best with white
soup. One can also choose to use melon soup or any other type of soup of his/her choice.
* Ji ọgwụgwọ bụ ji e ji akwụkwọ nri dị iche iche were agwọ. A na-etinye ya mmanụ, ose, nnu,
ụgụ, ụtazi, wdg. – Yam porridge is yam cooked with dffierent vegetables. Red oil, pepper, salt,
pumpkin leaf, african salad etc is added.
* Ji awai bụ nke a na-ejikarị ọkụkọ [chicken] esi. Ọ bụ ji awaị ka e jị esikarị ọkụkọ ụbọchị
obodo na-eri ji ọhụrụ - chicken is used in cooking yam pepper soup. Chicken is usually used
in cooking yam pepper soup on the day of a community’s new yam festival.
* Ji mmanụ bụ ji e siri n’ọcha etu ahụ n’etinyeghị ihe ọbụla. Ụfọdụ na-akpọ ya ‘nri ndị ume
ngwụ’ niihi na ha kwenyere na o nweghị ihe ọ na-ewe isi ya; ọ nweghị kwanụ ihe a na-etinye
ya. Ọ bụ naani mmanụ [red oil] maọbụ ofe [soup] ka a na-esuru ya na-eri – white yam with red
oil is yam cooked as it is without adding anything to it. Some call it a ‘lazy man’s food’
because they believe that it is easy to cook; and there’s no need to add anything to it. It is eaten
by dipping it in red oil or soup.
EDE [COCOYAM] - Ọ bụ ụmụnwaanyị ka ọ dịịrị ịkọ ede, mana ọ pụtaghị na o nwere iwu
megidere [against] ụmụnwoke ịkọ ya. A na-akọ ede ngwa ngwa udummiri malitere – women
are known for cultivating cocoyam, however this does not mean there’s a law against men
from cultivating it. Cocoyam is planted immediately the rainy season begins.
* Ede na-anote aka n’ala tupu a bụọ ya. ọ na-anọ ihe dị ka otu afọ mana ọ bụ site n’ụdị
ede ọ bụ - cocoyam stays longer in the ground before it is harvested. It stays for about a
year depending on the type.
* E nwere ụdị ede dị iche iche mana ndị a ka eri n’ala Igbo bụ ede ụrị (nke e ji esi ofe) na ede
oko (nke na-adi ka ji). Ede ụrị na-epe mpe ebe ede oko na-agba okpotokpo – there are many
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types of cocoyam but the widely eaten types in Igbo land are “ede ụrị” (used in cooking soup[as
thickener]) and “ede oko (resembles yam).
* Ede enweghị mmemme jezuru ala Igbo gburugburu a na-emere ya dị ka ọ dị na ji, kama ụfọdụ
obodo nwere mmemme ha na-eme naani na be ha maka ede – the cocoyam does not have a
ceremony for it which is general to the Igbo’s like the yam, but some communities have
ceremonies they do regarding the cocoyam.
* Iji maatụ, ndị Abagana na-eme mmemme ha na-akpọ Ede Arọ tupu ha erie ede – for
example, the people of Abagana perform a ceremony called “Ede Arọ” before the eat the
cocoyam.
* Ede juputara na nri mkpụrụosisi. Ndị na-arịa[suffering] ọrịa shuga ji ede mere nri niihi na
e kwenyere na ọ na-ebelata [reduces] ọbara mgbali elu ma na-akwụsị ọrịa obi – cocoyam is
filled with vitamin B6. People suffering from diabetes always consume cocoyam because it is
believed that it reduces high blood pressure and stops heart attack.
* N’ala mmiri na-adọ adọ ka a na-akọ ede ka o wee me nke ọma – the cocoyam is
cultivated in water-logged areas for better growth.
AKPỤ [CASSAVA] – Akpụ bụ nri ozuru Igbo ọnụ. O nweghị obodo anaghị ahụ ya n’ala
Igbo niihi na ọ bara ọtụtụ uru – the cassava is a type of food that is common to all igbo
people. There is no community in Igbo land were it is not seen because of its many benefits.
* Igbo na-akọ akpụ mgbe udummiri na-amalite amalite – the igbo’s cultivate cassava at the
beginning of the rainy season.
* Akpụ nwere ike inọ ọnwa isii, otu afọ maọbụ afọ abụọ dị ka mmasị onye kọrọ ya siri dị. E si
n’akpụ enweta garị, achịcha/iwu akpụ, nri olilo (akpu), akara – cassava can stay for six
months, one year or two years depending on the person who cultivated it. Things derived
from cassava are garri, tapioca, Swallow (fufu), cassava balls.
* Garị bụ nri olilo e ji ofe eri. A na-enweta garị site n’ighe [frying] akpụ a gbakpọrọ agbakpọ
[dried cassava] eghe n’agbada – garri is a type of food that’s swallowed which is eaten with
soup. It is derived by frying dried cassava in a big frying pan.
* Achịcha/iwu akpụ bụ akpụ a banyere na mmiri ụbọchị olenaole. E nwere ike iji akị maọbụ
akị bekee taa ya maọbụ kwanụ ejiri ya gwọọ abacha – Tapioka is cassava that is immersed in
water for a number of days. It is eaten with palm kernel or coconut or prepared as african
salad.
* Abacha bụ akpụ a gbakpọrọ agbakpọ e ji agwọ abacha; ụfọdụ jikwa akị nkịtị ata ya iji chere
nri – the african salad is dried cassava used in preparing the african salad dish. Some eat it with
only palm kernel while waiting for food to be served.

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* Nri olilo (akpụ) bụ eze na nri niile a na-enweta n’akpụ - Swallow (fufu) is king among all
the food derived from cassava.
* Akara bụ nri ọzọ si n’ala Igbo. Ụdị akara e ji akpụ eghe dị iche na nke e ji agwa [beans] eghe.
Ọ bụ na mpaghara Abakaliki ka a na-enweta ndị na-eghe ya. Etu e si eme ya bụ na a na-akwọ
akpụ were mmanụ nri, ose, nnu na ihe ndị ọzọ ghee ya – cassava balls is another type of food
from the igbo’s. this type of cassava balls is different from bean balls. It is usually found in parts
of Abakaliki. It is prepared by grinding the cassava and adding red oil, pepper, salt and other
things before frying it.
* O nweghị ihe dị n’akpụ lara n’iyi. Okporo ya ka a na-asụnye n’ala o wee rute akpụ. Ụmụ
anụ ụlọ ụfọdụ, dị ka ewu na-ata azụ ya a bachapụtara abachapụta – there is nothing in a
cassava that is a waste. The stem is planted in the soil and it produces cassava. Some domestic
animals like goats eat the back of the cassava tubers that is peeled out.
Nchịkọta nri ụfọdụ ndị Igbo na-eri na aha bekee ha – a summary of some the foods Igbo
people eat and their English name
1.Epe/oroma – orange 2.ube oyibo – avocado pear 3.ụdara – star apple 4.icheku – velvet
tamarin 5.ọna – water yam 6.ji – yam 7.ede – cocoyam 8.ọkwụrụ - okro 9.unere – banana
10.akpụ - cassava 11.ogede/jioko – plantain 12.ụgụ - pumpkin leaf 13.egwusi – melon seed
14.ọjị - kola nut 15.ụkpaka/ụgba – oil bean 16.ọka – corn 17.ube – pear 18.nkwụ - palm fruit
19. akị - palm kernel 20.kanda/kpọmọ - cow skin 21.ọkwa – patridge wild pigeon 22.torotoro
– turkey 23.ọgazi –guinea fowl 24.nri ji –yam fufu 25.akpụ - cassava fufu 25.ogiri egwusi –
melon seed 26.ogiri igbo – castor oil 27.ụzịza – black pepper 28.ehu – menodara spp
29.ehuru – menodara ministica 30.oseọjị - alligator pepper 31.ụda – xylopia eathiopica 32.ero
– mushroom 33.utazị - african salad 34. Gbọlọdi – water leaf

ISI NKE IRI ABỤỌ - CHAPTER TWENTY

INYE AKA N’ALA IGBO – GIVING AID IN IGBO LAND
* Ọ bụrụ na a ga-enwe agamniihu n’ebe mmadụ na ibe ya nọ, n’ezinaụlọ maọbụ n’obodo, ọ ga-
enweriri etu onye nọkwatara ga-esi n’ihe o nwere nyere onye ọ ka mma aka – where there is
progress among people, a family or community, there is must be a person(s) who can give from
what he has to another person he’s better than.

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* Ndị Igbo bụ agbụrụ [race] na-enyeritara onwe ha aka. Ọ bụ ya kpatara e ji asị na ndị igbo bụ
ndị nche [keeper] nwanne ha. Ihe kpatara na ndị Igbo nọ n’akụkụ mba ụwa dum bụ na ọ na-abụ
onye pụọ [leaves] nọkwata, ọ kpọrọ nwanne ya nyere ya aka - the Igbo’s are a race that always
help each other. That is why it is said that the igbo people are their brother’s keeper. The reason
there are igbo’s all over the world is because any igbo person who leaves and gets established,
extends help to his/her brother.
* Ọ bụrugodi na e meghị ka e mere, onye ahụ a gbaara ya odibo [apprentice] afọ ole na ole. Ọ
bụrụ na ọ gbachaa, e duo ya obi [settled] ka o wee malite ndụ nke ya tụmadụ n’azụmahịa
[business], ọrụaka na ihe ndị ọzọ e ji enweta ego – even if much is not done, the person will be
his apprentice for a couple of years. After his service, he is settled to start his own life either in
business, skilled work or in other money yielding venture.
* N’eziokwu, ọ ka na-agba ndị agbụrụ ọzọ gharịị etu ndị Igbo si eme ihe gbasara ịgba odibo
[apprenticeship] na idu mmadụ obi maka na nchọpụta [findings] gosiri na n’agbanyeghị
[despite] na ndị Yoruba na ndị ọzọ agbaala mbọ ka ha mụrụ ya n’aka ndị Igbo mana o kwebeghị
ha omume – in truth, it still confounds other races how the Igbo’s manage the act of
apprenticeship and its settlement because findings have revealed that despite the Yoruba’s and
other’s have put in tremendous efforts yet they have been unable to learn it from the igbo
people.
* A na-enyere ndị o nweghị ka ọ ha aka dị ka ụmụnwaanyị ajadu, ụmụmgbei, ụmụ enwe
nne enwe nna, ndị ọrịa wdg – they help impecunious people like widows, very poor people,
orphans, sick people etc.
Inyere ndị ọrịa aka – helping the sick
* Onye ọbụla nọ n’ọrịa dị ka onye nọ n’etiti ọnwụ na ndụ maka na ọ nọ n’ahụ ụfu, ahuhu na
mwute – a sick person is like one who is between life and death because he/she will be in pain,
suffering and sorrows.
* N’ihi nke a, ndị Igbo na-agba mbọ oke ha nwere ike ịhụ na a na-eleta onye ahụ nọ n’ọrịa iji hụ
na o nwere nkasiobi rukwee mgbe o nweere onwe ya – for this reason, the igbo people try their
best to take care of such person inorder to give him hope till he recovers.

Inyere ụmụnwaanyị ajadu aka – helping the widows

* Igbo maara na onye ọbụla di ya nwụrụ anwụ nọ n’ezigbo nsogbu – the igbo’s know that a
woman whose husband is dead is in big trouble.
* N’ihi nke a, ndị Igbo anaghị agbahapụ nwaanyị ajadu ka ọ tagbue onwe ya n’ahụhụ - for this
reason, the Igbo people don’t leave the widow to suffer immensely.

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* Ọ bụrụ na di nwaanyị anwụọ, ụmụnne di ya na ụmụnna ya na-agba mbọ hụ na a gbagharịrị
mgbagharị dị n’ili di nwaanyị ahụ - if a woman’s husband dies, the husband’s brothers and the
kinsmen will try and ensure that they successfully bury the husband.
* Ọ bụrụ n’oge gboo, di nwaanyị nwụọ, a kwachaa ya, nwaanyị ga-anọ mkpe dị ya ihe dị
ka ọnwa atọ, isii maọbụ otu afọ dị ka [depending on] ndị sị ano na kwa [and] dị ka
nwaanyị na di ya siri dị - in the olden days, when a woman’s husband die, and is buried,
this woman will mourn her husband for about three months, six months or one year
depending on the people’s tradition and how the woman and her husband lived.
* Ọ bụrụ na nke a mechaa, nwanne di nwaanyị di ya nwụrụ nwere ike ikuchi nwunye
nwanne ya nwoke. Nkuchi nwaanyị bụ nwoke nwanne ya nwụrụ ime ọmenaala kwesịrị
ekwesị ma kpọrọ nwunye nwanne ya nwoke ahụ ha abụrụkwa di na nwunye – after this is
done, the brother to the late husband may takeover the wife of his brother. Taking of late
brother’s wife [“nkuchi nwaanyi”] is the process where a man whose brother is dead
performs traditional rites inorder to take his late brother’s wife so they can live as
husband and wife.
* Ihe e ji eme nke a bụ ka nwoke ahụ wee gaa n’ihu n’ichekwa [protect] nwaanyị dị ka di ya si
eme na mbụ - this is done so that the brother can go ahead to protect the woman as her late
husband does in the past.
* Ọ bụrụ na e wezuga nkụchi nwaanyị, ụmụnne nwoke nwụrụ anwụ na-agbakọ aka
[collectively] na-azụrụ nwaanyị ahụ ihe ndị na akpa ya. Mgbe ụfọdụ, a na-akwụrụ ụmụ ya ụgwọ
akwụkwọ [school fee] - where the system of taking over a late brother’s wife is not practiced,
the brothers of the dead man will collectively take care of the woman. Sometimes, they pay the
school fees of her children.
Enyemaka ụmụọkpụ n’obodo – help given by “daughters of the lineage” women group in
the community
* Ndị a bụ ụmụnwaanyị a mụrụ n’obodo. Ọ bụrụgodi na ha lụọ di n’obodo ọzọ, ha ka bụ
ụmụada na be nna ha. Ha nwere nnukwu ikike n’obodo – these are women born in to a
community. Even if they marry in another community, they are still daughters of the lineage in
their father’s house. They have great authority in the community.

Enyemaka ndị otu ọgbọ/ebiri n’obodo – help given by the age grades in the community
* Otu ọgbọ bụ ndị a mụrụ n’agbata afọ atọ, anọ maọbụ ise jikọrọ onwe ha ọnụ na-aza otu aha
ma na-emekọ ihe ọnụ - the age grade refers to people within the age gap of three, four or five
years who come together under a name and acts collectively.

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 ISI NKE IRI NA ABỤỌ NA OTU – CHAPTER TWENTY ONE
ILE ỌMỤGWỌ - NATAL CARE
* Ọmụgwọ bụ omenala zuru Igbo niile ọnụ. Ọ bụ oge nwaanyị mụrụ nwa ọhụrụ ji ezu ike elu o
si na ya rịtu maka na ndị Igbo kwenyere na nwaanyị dị ime nọ n’elu. Ọ bụ mgbe ọ mụrụ nwa ka
eji asị na ọ rituola – Natal care is a custom common to the whole of the igbo people. It is the
time for a woman who gave birth to a baby to rest from the great descent she made because the
igbo’s believe that a pregnant woman is on a great height.
* Ya kpatara e ji asị nwaanyị mụrụ nwa ọhụrụ “nnọọ” – that is why a woman delivered of a
baby is greeted “welcome”.
* Oge ọmụgwọ bụ mgbe nwoke nwunye ya mụrụ nwa ọhụrụ ji ekele nwunye ya maka ihe isi ike
[hardships] ọ gabigara mgbe ọ di ime. N’aka nke ọzọ, oge ọmụgwọ bụkwazi oge nne onye mụrụ
nwa [mother of the woman] ji elekọta nwa ya nwaanyị na nwa ọ mụrụ ọhụrụ anya rukwee mgbe
ha gbasiri ike – the period of natal care is the time when a man thanks his wife delivered of a
new baby for overcoming the hardships of pregnancy. On the other hand, the period of natal
care is time for the mother of the woman to take care of her daughter and the new born baby till
they both become strong.
* Oge ọmụgwọ bụ oge izu ike n’ebe nwaanyị mụrụ nwa nọ, ebe ọ na-abụ oge nnukwu ọrụ
nyere ndị bịara ile ọmụgwọ - the period of natal care is a time of rest for the woman
delivered of a baby, while it is a time of great work for those who came to give natal care.
* Onye na-ele ọmụgwọ bụ nne mụrụ nwa. Ọ bụrụ na o nwere ihe mere na nwaanyị ahụ
anọghị ya, nwanne nwaanyị mụrụ nwa nwere ike ịnọchi [replace] anya nne ya. Ọ bụrụ na o
nwere ihe mere na ụmụnne ya nwaanyị enweghị ike ịbịa, nne di ya [husband’s mother] nwere
ike ile ọmụgwọ - the person who gives natal care is the mother of the woman delivered of a
baby. If she’s not around, the sister of the woman delivered of a baby can replace her mother.
If for some reason none of her sister’s comes, then her husband’s mother may come for the
natal care.
* Nnukwu ọrụ dịịrị ọnye na-ele ọmụgwọ nke ukwu maka na ọ bụ ya ka ihe ha ka ọrụ niile dị
n’ụlọ dịịrị - great work awaits anyone who gives natal care because almost all the work in the
house will fall on her.

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* Mgbe nwaanyị na-eje ọmụgwọ, ọ na-azụkọ ụfọdụ ihe dị ka mmanụ, ose, ogiri, anụ, azụ, akwa
nwa, nnu, wdg dị ka aha ya ha – when a woman is going to for natal care, she buys certain
things like red oil, pepper, bush mango, meat, fish, baby clothing, salt, etc according to her
financial capacity.
* Nwoke nọ na nnukwu mgbakeri ala. Ọ bụ ya ka ọ dịịrị ịgbagharị ma hụ na a zụtara ihe niile e
ji ele ọmụgwọ. Ihe ọbụla gụrụ nwunye ya, ọ na-agba mbọ hụ na o wetara ya maka na o doro
onye ọbụla anya na nnukwu ihe pụrụ nwaanyị mụrụ nwa ọhụrụ n’ahụ - the man is usually
overwhelmed. It is his duty to run around ensuring that everything necessary for the natal care is
provided. If his wife demands for anything, he must try to provide it because it is clear to all that
the wife has gone through a tough time.
* N’omenala Igbo, nwaanyị mụrụ nwa na-anọ izu asaa maọbụ mkpụrụ ụbọchị iri abụọ na
asatọ tupu ọ pụta iro soro ibe ya gbawakwa mbọ ọzọ. – according to the Igbo custom, a
woman who delivers of a baby stays seven weeks or twenty eight days at home before she
starts work.
* Mgbe nwaanyị bịara ọmụgwọ nọzuru ihe kwesiri ka ọ nọọ, nwoke nwunye ya mụrụ nwa
na-azụrụ ọgọ ya nwaanyị ihe ndị ọ ga-eji la. Ihe ndị ahụ gunyere akwa, okporoko, osikapa,
azụ, nnu, akpụkpọ ụkwụ na ihe ndị ọzọ dị ka aka ha nwoke – when the woman who came
to give natal care has stayed for the required period of time, the man whose wife gave
birth to a baby will buy his in-law gifts. These things include clothes, stockfish, rice, fish,
salt, footwear and other things according to his financial ability.
* Ndị Igbo anaghị ele nwata nwaanyị tụụrụ ime mkpuke ọmụgwọ maka na o nweghị dị; o
nweghịkwanụ onye ga-apụtanwu [step forth] izutara [purchase] ya ihe niile e ji ele ọmụgwọ
maka na ọ bụghị obere ihe – the igbo’s don’t give natal care to a woman who is pregnant out
of wedlock because she has no husband; and nobody to step forth and purchase all the items
for natal care because such is not a small thing.

ISI NKE IRI ABỤỌ NA ABỤỌ - CHAPTER TWENTY TWO

ILE ỌBỊA N’ALA IGBO – TAKING CARE OF THE GUEST IN IGBO LAND
* Ndị Igbo bụ ndị bụ ndị a maara na-anabata ọbịa ha nke ọma. Ha anaghị e ji onye ọbịa egwu
egwu – the Igbo people are well known for giving a warm welcome to their guests. They do not
play with their visitors.
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* Ha mara n’otu oge maọbụ oge ọzọ na ha nwere ike ịbụ onye ọbịa n’ihi na ndi Igbo bụ ndị na-
aga njem nke ukwu – they know that at one point in time or the other they will be guests
because they`` travel a lot.
* Ndị Igbo na-ekwukwa n’okwu sị na ọbụ ihe onye jị atụnyere mmadu ka mmadu ji atụnyere ya
– the Igbo’s equally say that the measure one uses will be the same measure meted to him.
* Nke a mere ha ji akpachapụ anya ile onye bịara na nke ha ọbịa nke ọma maka na otu
ụbọchị onye ọzọ e lee ha ọbịa – this is why they carefully take care of their guests because
they know that one day they will be guests.
* Na nghọta ndị Igbo mmadụ bụ ihe dị elu karịsịa ihe niile chineke kere eke, n’ihi nke a ka
mmadụ ji noro n’ọkwa dị elu[high position], ma nwekwaa ugwu na nsọpụrụ dị egwu. Ile ọbịa bụ
otu ụzọ ndị Igbo sị akwanyere [give] mmadụ ugwu [honour] na nsọpụrụ [respect] iji hụ na-
akpụghị ugwu mmadụ n’ala – the Igbo’s have the understanding that human beings are the
greatest of all God’s creation, this is why human beings occupy a very high position, with great
honour and respect. Taking care of guests is a way the igbo’s give honour and respect to fellow
human beings inorder to ensure that man’s honour is not thrown to the mud.
* Anyị ga-akọwa ile ọbịa dị ka ụdị omume mmadụ mesoro onye bịara na nke ya maọbụ
onye nọ na nke ya – taking care of a guest is defined as the attitude a person exhibits
towards his guests or to a person staying with him/her.
* N’ezie, ile ọbịa bụ ahịa ọma na ere onwe ya – in truth, caring for a guest is likened to a good
product that sells without being advertised.
* Nkowa anyị nyere na-egosi na e nwere ụdị ọbịa abụọ - E nwere ọbịa si ebe dị nso maọbụ
ọbịa na-agafe na ụzọ wee bata – the definition given shows that there are two types of
guests. There is the guest coming from a nearby location or who is a passerby.
* Nke a bụ ọbịa mkpọtụrụ, ha a naghị anọte aka. Ihe e nwere ike iji lee ha ọbịa na-adịkwanụ mfe
– this type of guest pops in, and doesn’t stay for long. They are usually offered simple items.
* N’aka nke ọzọ ụfọdụ ọbịa na-esi ebe tere aka abịa. Ụfọdụ nwere ike ịnọ [stay] otu ụbọchị,
izu ole na ole maọbụ karịa – on the other hand, some guests come from distant places. Some
can stay for one day, a couple of weeks or more.
* Ile ọbịa nrahụ na-akapụ onye a bịara na nke ya ego n’ahu n’ihi na onye ahu ga-eme ihe niile o
nwere ike iji hụ na obi di onye ọbịa ahụ mma – caring for a guest who will spend some days can
result to financial expenses on the part of the person receiving the guest because he will try his
best to make his guest happy.
Ụzọ e si anabata ndị ọbịa n’ala Igbo – ways of receiving the guest in Igbo land
* Ihe mbụ a na-emere onye ọbịa bụ igbasapụ ihu kelee ya ekele. Ndị Igbo kwuru n’okwu sị
na ‘a na erigodi ihu nwata tupu e rie ihe o ji n’aka’ – the first thing done to a guest is to greet
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him/her cheerfully. They Igbo’s say that ‘a person first consumes a child’s face before
consuming whatever he is holding in his hand.’
* nzute mbụ a ga-egosi onye ọbịa ụdị obi eji anabata ya, n’ihi na onye maara ihe ga-aghọta anya
elere ele na nke a riọrịọ arọ - the first meeting shows the guest if he is received with a good
heart because a wise person will understand the meaning of his receiver’s facial expressions.
* Mgbe ụfọdụ a na-ekwe onye ọbịa n’aka maọbụ bie ya ọma iji kelee ya – sometimes they
shake hands or hug the guest as a way of greeting.
* Ihe ọzọ a ga-eme bụ inye ya oche. Ndị Igbo na-asị onye ọbịa ‘biko were oche’ maọbụ ‘oche
dịkwa’ – the next thing is to offer him/her a seat. The igbo’s do this by saying ‘please take a
seat’ or ‘here is a seat’.
* Ndị Igbo kwenyere n’ịbịa be mmadụ kwụrụ ọtọ [standing up] nwere ike iwetara onye a
bịara be ya ndaghachiazụ [bad luck]. Nke a mere e ji anụ okwu ụfọdụ dị ka ‘a kwụtanaalụ m
ụbịam n’ụlọ m’ inye onye ọbịa oche na-eme ka o nwee afọ ojuju – the igbo’s believe that a
guest standing when he visits another person’s home can bring bad luck to the person
visited. This is why some while giving a visitor a seat so as to make him feel comfortable may
say things like ‘do not stand and by so doing bring poverty to my home.’
* N’ịga n’ihu, onye a bịara n’ụlọ ya ga-echere onye ọbịa ọjị. Ọjị na-egosi ezi nnabata. Onye
ọbịa enyeghị ọjị na-ewe ya na-anabataghị ya nke ọma – furthermore, the person visited will
present kola nut to his guest. Kola nut signifies a warm welcome. A guest who is not presented
with a kola nut assumes that he is not happily received.
* Ndị Igbo nwekwara ike iji ihe ndị ọzọ wee nọchite [replace] anya ọjị ma ọ bụrụ na ha e
nweghị ọjị. Ịma atụ a na-eji nzu, ose ara, ose ọjị, ańara, azụ, mmanya, mmịmị dgz anọchị
anya ọjị - the igbo’s also use other things to replace the kola nut if they do not have it.
Examples of these things include edible chalk, alligator pepper “ose ara”, garden egg, fish,
wine/drink, pepper fruit etc.

ISI NKE IRI ABỤỌ NA ATỌ - CHAPTER TWENTY THREE

ECHICHE NDI IGBO GBASARA CHUKWU, NDỊICHIE NA ỌNWỤ - THE PERCEPTIONS
OF THE IGBO’S CONCERNING GOD, ANCESTORS AND DEATH

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* Ndi Igbo kwenyere na Chukwu. Ha kwenyere na ọ bụ ya bụ ịke [powers] kasi ịke niile, nke
kere uwa na ihe niile dị n’ime ya – the Igbo people believe in God. They believe He has powers
above every other power, and is the creator of the world and everything in it.
* O nwere ike pụrụ iche I mere mmadụ ihe ọma dị iche iche maọbụ nye ntaramahụhụ [punish]
dịka ọrụ onye si dị - He has extraordinary powers to do various good things to human beings or
to punish them according to their deeds.
* Nke a mere ndị Igbo ji agbasị mbọ ike ihụ na o nweghi [nothing] ihe ga-emebi [destroys]
adịmma ha na chineke. Ndị Igbo kwenyere na Chukwu nọzu ebe niile mana mmadụ apụghị
[cannot] ịhụ ya anya maọbụ metụ ya aka. Ọ bụ eziokwu na O bi n’eluigwe [heaven] mana Ọ na
echekwa ụwa – this is why the igbo make efforts to ensure that nothing destroys their good
relationship with God. The Igbo’s believe that God is everywhere man cannot see or touch Him.
It is true that he lives in heaven but he also protects the world.
* Ndị igbo nwere etu ha si elegara uwa anya. Ụwa ndị Igbo di n’agbata abụọ. Ụwa nke ihe a
na-ahụ anya na nke ndị anaghị ahụ anya – the Igbo’s have a way they view this world. The
Igbo’s see their world as divided into two. The world they see and the world they do not
see.
* Ha kwenyere na ndị niile nọ n’ụzọ ụwa abụọ ndị a na-enwe mmekọrịta n’agbanyeghị na ha dị
nkewa abụọ. Ọ bụ mmadụ nọ n’etiti ụwa abụọ ndị a - they believe the beings in this two
worlds interrelate despite they are separated into two. Human beings are between this two
worlds.
* A bịa n’elu, e nwere eluigwe ebe Chukwu na mmọọ ukwu dị iche iche nọ. A bịa n’uwa e
nwere mmadụ na ụmụ obere arụsị , anụmanụ, osisi gdz. A bịazịa n’okpụrụ ọ bụrụ ndịichie
– situated above is the heavens where God and other big spirits reside. On earth exists
human beings and small gods, animals, trees etc. The ancestors reside in the underworld.
* Ka ndụ wee nghọta, nchekwaba na agamniihu, mmadu na-agbalị ịdị na-achọ ịhụ [face]
Chukwu oge niile ma na n’ọnọdụ niile. Ha na-esite n’aka ụmụ mmọọ [little spirits] dị iche iche
agakwuru Chukwu – inorder to give life meaning, protection and progress, human tries to to
seek the face of God every time and in every circumstances. They go to God through different
little spirits that abound.
* Ndị Igbo ghọtara ma kwenye na Chineke dị ukwu. Ha kwenyere na ọ dị ukwu karịsịa ihe
niile, eleghị anya ọ bụ nke a mere na o nweghị ụlọ ha wuru [build] ebe a na-anọ ekpere
Chukwu – the igbo’s understand and believe that God is great. They believe that he is the
greatest of all, probably this being the reason they don’t build a house at the place they
worship God.
* Na nghọta ndị Igbo Chukwu kesiri ụwa ma na-elekọta ụwa anya. Ọbukwa onye na-ekpe ikpe
[judge] nkwụmọọtọ [righteous] ma na-akwụ onye ọbụla ụgwọ dịka ọrụ ya si dị - the Igbo’s have

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the understanding that God takes care of the world. He is also the righteous judge and pays back
everybody according to their deeds.
* N’ala Igbo o nwere ọtụtụ aha dị iche iche a na-akpọ Chukwu nke gosiri nghọta ndị Igbo
banyere Chukwu. Aha ndị a bụ: Chineke, Chukwu, Olisaebuluụwa, Ọbasibinelu, na
mpaghara Nsụkka a na-akpọ Ya Ezechitaokee – in Igbo land God is called different names
which exposes the igbo’s understanding of God. These names are: God the creator, God
the greatest, Everlasting God, God in heaven and in parts of Nsukka He is called king that
gives wealth.
* Chineke pụtara na ọ bụ Ya kere ụwa ma na-elekọta ihe niile dị n’ụwa – “God the
creator” means that He created the world and takes care of everything in it.
* Chukwu gosiri na ndị Igbo maara na n’ime Chi niile dị iche iche e nwere n’ụwa ndị Igbo
na ọ bụ Chukwu dị ukwu karisịa ndị ọzọ - “God the greatest” shows the igbo people know
that God is greater than their other different gods.
* Olisaebuluuwa pụtara na ka Chukwu kesịrị ụwa na ọ ka nọkwa na-echekwa ụwa –
“Everlasting God” means that God has been since after he created the world and is still
protecting the world.
* Ọbasịbịnelu na-egosi na ọ bụ onye okike – “God in heaven” shows he is the creator.
* Ezechịtaokee gosiri na a na-elegara ya anya dịka onye na-eweta onyinye dị iche iche na-
enye ndị nke ya – “king that gives wealth” signifies that He is seen as the One who showers
numerous blessings on his people.
* Chineke nwere ọtụtu aha otutu a na-etu ya na mpaghara [various parts] ala Igbo dị iche iche.
Ọbụrụ na e leba anya n’aha ndị a, ọ ga-enye aka ịghọta echiche ndị Igbo gbasara Chukwu – God
is praised with many names in various parts of igbo land. On scrutiny of these names, one will
understand the mind of the Igbo’s towards God.
* Ịmaatụ: Nwoke oghorogho anya, Eze bi n’elu ọgọdọ ya na-akpụ n’ala, Amaama amasị amasị
dgz – for example: The being whose eyes sees all, the King who lives in heaven and His regalia
touches the earth, the One who knows everything etc.
Ndịichie na Ọnwụ - the ancestors and death
* Ọnye ọbụla dị ndụ ga-anwụrịrị anwụ - every living person will surely die.
* Ọnwụ bụ ndụ ịpụ n’ime mmadụ. Mgbe nke a mere onye dị etu ahụ agaghịkwa ekwu okwu
ọzọ, ọ gaghị anụ ihe, rie nri maọbụ megharịa ahụ - death is when life goes out of a person.
When this happens the person will no longer be abe to talk, he will not hear, eat or move his
body.
* Ọnwụ bụ ngabiga nke mmadụ si n’ụwa nke a, a na-ahụ anya gafee [ventures] n’ụwa mmọọ ma
nọrọ ebe ahụ biwe ndụ ọzọ dịka o si dị na nkwenye ndị Igbo – death is a transmission in which a
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person leaves this world we see and ventures into the world of the spirits where he continues to
live as is believed by the Igbo’s.
* Ifeka kọwara ọnwụ dịka “mgbe ume si na mmadụ pụọ, onye ahụ wee kwụsị iku ume,
ahụ ya niile ajụkọrọ oyi [cold] ma sie ike dịka okwute [stone]” – Ifeka defined death as
“the time when man loses his breathe, and stops breathing, and his body becomes cold and
stiff like stone.
* N’agbanyeghị na ndị Igbo kwenyere na ọnwụ abụghị isi njedebe [end] ndụ, na onye nwụrụ
anwụ [the dead] ga-emesịa pụta ụwa ọzọ biwekwa ndụ; ha na-enwe nnukwu [great] mwute
[sorrow] mgbe onye nke ha hapụrụ ha. Ha na-ejisi ike kwaa onye ahụ nke ọma ka o wee nweta
ezi ọnọdụ [wellbeing] n’ala mmụọ tupu ọ laghachite azụ n’ụwa mmadụ -- despite the Igbo’s
believe that death is not the end of life, and the dead comes back to live again; the experience
great sorrow on the demise of their loved ones. They try their best to give the person a befitting
funeral to facilitate his wellbeing in the spirit land before he comes back to the world.
* Ọnwụ anaghị akpa oke. Ọ na-egbu ma nwata ma okenye, ma onye ukwu ma onye nta. Ndị
Igbo kwenyere na e nwere ezigbo ọnwụ na ajọ ọnwụ - death does not prejudice. It kills both
the young and the old, the great and the small. The Igbo’s believe there is a good and a bad
death.
* Ndị nwụrụ ezigbo ọnwụ bụ ndị biri ezigbo ndụ, nwee ezinaụlọ na ụmụaka, ndị mere
agadi, chie echichi dị iche iche n’obodo, ndị enweghị nsọ [taboo] ọbụla ha metara ga-
egbochi ọkwụkwa ha – those who died a good death are people who lived a good life, had a
family with children, people that grew old, took different titles in the community, without
committing any taboo that will hinder a befitting funeral for them.
* N’aka nke ọzọ ndị nwụrụ ajọ ọnwụ bụ ndị biri ajọ ndụ [bad life], ndị na-ezu ohi, ndị na-
egbu mmadụ. N’otu aka ahụ kwa, onye ọbụla rịaria ajọ ọrịa dịka ekpenta [leprosy],
kịtịkpa dgz maọbụ onye kwụrụ ụdọ, nwụrụ ajọ ọnwụ dịka nghọta ndị Igbo si dị - on the
other hand those that died an evil death are people who lived a bad life, who steal, commit
murder. Also included, are people who suffered from bad illnesses like leprosy, smallpox
etc or hung themselves by the rope and these are seen by the igbo’s as bad deaths.
Anaghị akwa [befitting funeral] onye ajọ ọrịa [bad illness] gburu maọbụ onye kwụrụ ụdọ
akwa kama a na-atụnye ha n’ajọ ọhịa [evil forest] n’oge ochie – Befitting burial is not
accorded to a person who died from a bad illness or a person who commited suicide rather
they were thrown into the evil forest in the olden days
* Onye Igbo ọbụla na-agba mbọ iji hụ na o biri ezigbo ndụ, ka ndị dị ndụ [those living] wee nye
ya ezigbo ọkwụkwa[befitting burial] ma ọ laa mmụọ. Na nkwenye ndị Igbo onye akwaghị nke
ọma na-anọ n’ama nri mmụọ na mmadụ -- everybody in Igbo land try their best to live a good
life, so that those living will give them a befitting funeral when they depart to the spirit world.

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The Igbo’s believe that a person who is not given a proper funeral will get stuck in the boundary
between the dead and living.
* Ndị Igbo na-esizi n’ụzọ dị iche iche dịka nsọpụrụ a na-enye ndịichie, ịlọ ụwa na ọgbanje
[demoin possession] were na-ezipụta na ọnwụ abụghị isi njedebe ndụ - the igbo’s through
various means like the respect accorded to ancestors, reincarnation and demonic possession
showcase that death is not the end of life.
Ndịichie [ancestors]: Ndịichie bụ ndị nne na nna, ikwu na ibe lagoro mmụọ. Ụmụaka ndị
erubeghị ihe eji mmadụ eme a naghị abụ ndị ichie – ancestors are parents and relatives that
have gone to the spirit world. Children who are not yet fully mature cannot become
ancestors.
* Ndị na-abụ ndịichie bụ ndị nwere ezinaụlọ, akụnaụba, ndị chiri echichi ukwu ma nke
nta, bie ezigbo ndụ nwụọ ezigbo ọnwụ, a bịazịa nye ha ezi ọkwụkwa – those that become
ancestors are people who have families, riches, people with big and small titles, who lived a
good life and died a good death, and then given a befitting burial.
* Ihe nke a pụtara bụ na ajọ mmadụ, ndị na-agwọ nsị, ndị ohi ma ndị na-egbụ mmadụ
anaghị abụ ndịichie. Ozo onye anwụghị ezigbo ọnwụ dịka onye kwụrụ ụdọ, onye ajọ ọrịa
gburu anaghị eso na ndịichie - what this means is that an evil person, persons involved in
voodoo, thieves and murderers cannot be ancestors. Also a person who hangs himself by
the rope, or dies from an evil sickness cannot become an ancestor.
* E nwere ụdị ndịichie abụọ. Ha bụ ndịichie nọ n’obi na ndịichie nọ ili nso – there are two
types of ancestors. The ancestors in the central hut and the ancestors in the holy grave.
* Ndịichie nọ n’obi bụ ndị nna nna anyị ha lagoro mmụọ. N’ime ha ka e nwere ichie ukwu na
ichie nta – ancestors in the central hut are our forefathers who have long gone into the spirit
world. they are divided into the big chiefs and the small chiefs.
* Ichie ukwu bụ ndị niile biri ezi ndụ, nwee ezinaụlọ na akụnaụba, chie echichi niile dị elu tupu
ha laa mmụọ. Ichie nta bụ ndị nwere ezinaụlọ, bie ezigbo ndụ mana ha enweghị ike ichi echichi
dị elu tupu ha a nwụọ - the big chiefs include persons that lived a good life, had a family and
riches, and took every great title before they went into the underworld. Small chiefs are those
who had a family, lived a good life but they did not take great titles before they died.
*Ndị Igbo na-eji ihe di iche iche anọchite anya ndịichie. Imaatụ: N’Ọnịcha n’obodo gbara
ya gburugburu bụ okpesị ka e ji anọchite anya ndịichie. Na mpaghara Nsụka na Afikpo eji
okwute [rock] anọchite anya ndịichie – the igbo’s use many things to represent the
ancestors. Example: in Ọnitsha and its surroundings, the “okpesị” [note: a type of tree] is
used to represent ancestors. Rock is used to represent ancestors in parts of Nsụka and
Afikpo.

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* N’ala Igbo niile otu ihe e ji anochite anya ndịichie bụ ọfọ - the Igbo people generally use
the symbol of strength to represent the ancestors.
* Ndịichie na-arụkwa ọrụ dị iche iche n’ezinaụlọ ha dịka iwetara ndị ezinaụlọ ha ọmụmụ,
akụnaụba, ahụike na ihe ọma dị iche iche – the ancestors perform certain duties for their
families like attracting blessings of procreation, riches, good heath and progress of different
kinds.
* Ọ bụrụ na ndị dị ndụ e mesịa ihe niile ha nwere ike iji kwanyere ndịichie ugwu mana ha
anaghị echedo ndị nke ha dị ndụ, ndị dị ndụ na-akwụsị ihe niile ha na-emere ha iji mesie ha ike
– when the living does everything required of them towards honouring their ancestors but do not
receive protection from them, the living will stop doing all they do for them as a way of paying
them back.

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