660MENALARISM'' SERIES

1st

Edition

June, 1963.

AN enquiries and orders

to:

Mr Okenwa Publicationst
13 Nnewr St.,

Ooitsha.

THE

IBO NATIVE LAW

AND

CUSTOM
BY

Okenwa Olisah
(The S t r o n ~Man Of The Pen)

FOREWOREDED

BY

Barrister Chukwnno Metub

Copyright reserved

CONTENTS
Foreword
Preface
Title Taking Or 'Ichi-Ozo'
M~rriage
Funeral Ceremony
Wrestling
Worshipping of "God"
The Toad & the Tcrtoise
War Song
An Ibo wifo
Birth Ceremony
Popular Ibo names
An Apology
The towns in Ibo
Man and woman
Abornindons
Capital Thefts
HOWto Address Ibos
Ibo market days
How Natives prices articles
Salutation
Sieniflcaocz of the Kola Nuts
shing
Ibo Feasts
Devolution of a deceased's property

FOREWORD
There has been many books written on various
aspects of life in Nigeria embracing in particular,
the social life of the people.
Admitedly these books may have dealt with the
law and custom of some of the tribes. However,
none has been written to deal exclusively with the
Ibo native law and custom. It could b e argued
that 'cOMENUKO" did go a long way in thls
branch of study. Nevertheless, as its title suggesrs,
"OMENUKO" is not a book that deals specif~cally
with i b o natlve law and custom.
I n this booklet, the author has attempted to
provide the general reader with facts which are
common to all Ibos. I t is not an overstatement
to say that there are as many customs and laws
as there are iowns. The author has very carefully
avoided confining himself to dealing with the laws
and customs s f any particular town; lest the town
be taken as ,repres'enling the rest of Ibo towns.
Thus, this booklet does not in the least pretend to be an exhaustive catalogue of all that one
could look for in the cus;oms and laws
of the
Ibos. There is every likelihood that the g:neral
reader who is not an lbo will have a reasonably
good general information of the nature of the
laws and customs of this dynamic tribe.
'

CHUK WUNO METUH,

BA RRISTER-AT-LAW
OF

[KENGA GAMBERS,
73 Venn Road Sauth,
Phone 9139

ONITSHA.

PREFACE
With greatest respect,, I humbly have the greatest
pleasure to produce this little informative work
captioned "THE IBO NATIVE LAW A N D CUSTOM". I trust that i t will give you vast knowledge
or idea about the Ibo native laws and customs
which
are unprecedented throughout the world.
However, the Ibo Christains are doing away with
some native laws and customs which are considered inconsistent with the life of a Christian. Biit
Ibo pagans observe the native laws and customs in
full swing.
You may agree with me that an Author who
wrote this type of book must have taken mnch
tronble. I visited many elders, natural rulers, councilors and other classes of people and held interviews with them. I obtained interesting informations
and facts from them.
The names of some ceremonies and their performances could differ within the Ibo towns but
this makes n a much difference since all Ibo towns
d o not speak one type of Ibo yet they are all
Ibos and understand one another easily without an
interpreter.
I have done every t h i ~ gpossible to avoid false
informations or embarrassing ones.
I hope that students doing Ibo in the General
Certificate of Education Examination, or West Africa
School Certificate Examination, will be helped by
this book very much. 11 issimple to be read and
to
follow.
I am indeed very grateful to a number of
friends especially to Chukwuno Metuh. fcr all the
immense help
- and careful correction of the manuscript
Constructive criticisms welcomed.
OKENWA OLISAH,
Strong Man of The Pen).

h he

Title Taking Or "Ichi Ozo"

The ceremony of the title takinp; cdlled <Icbi
Ozo" is every where in Ibo larld very grand and
interesting to wateh. A poor man cannut perform
this ceremony in view of the considerable amount
c f expenses involved. Certain "Ozo" takes up to
500 to perform. In fact, it takes money. The
Ozo has grades, the first class takes more money
and n o r e materials to perform.
An 'Ozo' title holder shall have his 'Ozo' nameThis
name
is t o mean something, sod he is
to be saluted w ~ t h this name. Before he is t o
qualify t o take the title, he must satisfy all traditions and customs connected with it without the
slightest irregularities.
Some people perform 'IGBU ICHI' ceremony
before taking the 'Ozo' title, but some people d o
not. This is how to perform the "IGBU 1CHI":
"IGBU ICHI" - TRISAL M A R K S : A native
doctor
will be calied by ihe ma0 preparing
to
take the "Ozo" title to come and inflict
tribal marks on the face of the fellow. On the
arrival of the native doctor, he gives the fellow
the tribal marks. This is always very servere to
bear and in view of this, there is always a tendency io get a few strong men to hold the man
by the hands and legs to enable the nativ- doctor
carry on his d u t y without any
disturbances.
Although the fellow is not forced to perform the
'IGIRU ICHI' yet owing to the grevious pain that
is U B I I ~ I I Y encouniered, the fellow would disturb
the native doctor's duty, w~thout a few sirong men
holding him fastly.
Another Light Method Of Performing *Igbu Ichi':

view of this fact that

"Ichi Ichi"

usually

In

gives

much pain, it has been lessened traditionally.

Under this state, a small mark is to be given on
the forehead just to symbolise the I'lgbu Ichi".
You might have seen men with the main tribal
marks-the 'lchi'. When the wound of the main tribal
marks heals, it appears on the face very well.
Some Ozo title holders cannot drink anything
in a function with a general cup. They put their
attending any
private eups in their bags when
occasion. An 'Ozo' title holder cannot under any
haste take his breakfast without praperly washing
his hands. He who possesses 'Ozo' title of the
first class usually has a major share whenever an
animal is slaughtered.
An Ozo title holder shall be in his 'Ozo' mood
when attending a customary furlction. He is not to
forget putting on his cap with an eagle feather.
He is also to hold with him his elephant tusk
called 'Oduenyi'.
This is to be bluwed whenever
necessary. He ir to blow it when getting near
to the place of the fi~nction. On hls returning,
be is also to blow the tusk for his household
to know that he is returning.
THE DAY OF YCHI OZO" OR TITLE TAKING:
When the day of the '1c::i Ozo' comes, many
"Ozo" title men will attend. Elders and many
people will also come for the ceremony. The man
who is going to take the "Ozo" title will send invitations to important personalities. Thts ceremony
is to take plaoe in his house. His appearance* that
day will be in accordance with the custam.
He is to provide food and wine in great quantity.
Donations will be made. Native drummers will supply music. The occasion will be grand.
After the ceremony in his house which has
made him an 'Om' titled man, he has t o visit

the native markets on their respective daqs. He

will go in the company of some people for the
ceremony. By this time he is rejoicing for he has
become an 'Ozo'
title holder which
costs
fabulous
money to perform.
This last ceremony
is
called "Izu
Ahia Ozo". He
is to take donation.. in the markets.
Traditional
drummers
will
best aod he will
blow his tusk.
This man
has
cOzo' title.
He appears like
a certain
man
who
slaughtrred
three huge cows
during his ceremony of he 'Ozo'
title tukinz. This
man is attending
a function. He
holds with him:
tusk, bag contarning a native cup
for wine drinking.

MARRIAGE
In accordance with the Ibo native law and
custom, a girl shall marry a man before she gets
a child. Likewise a man, is to marry before he gets a
child. However, if a girl in Ibo land happens t o
be pregnant without the actual marriage, she must
not marry again, until the child is del~vered. Then
after the delivery of the child, she can marry a
man. However, the issue delivered by such a girl
will be owned by the girl's father :2nd not by
the man who was responsible for the pregnancy.
T h e man has no claims t o the child
inasmuch
as he paid no bride price on the girl
prior
t o the
.
pregnancy.
If the child delivered happens t o be a female
give the girl's
the Ibo native Law and &tom
dad the fullest authority and right t o give the
female away in marriage, and the money realised
is the bonafide claim. But if the child delivered
is a male, it will answer its mother's father's name.
Under nomal circumstances, if such a girl who
has once delivered, wishes to marry, her bride price
is usually low inasmuch as a child has gone away
from her womb.
Apart from the above condition, the first normal thing to be done when a man wishes to marry
a girl is that he will make an approach to the girl's
parents with about two gallons of native wiue in
the company of two of his relatives and a middle
man. On this people's arrival, the girl's father will
call about three of his relatives. The visiting party
wdl be acoordingly welcomed, and there will be
a presentation of kola nuts which will be broken
first and taken before the intending husband and
his party will say what they come for or present
their wines.

It is the assignment of the middle m m

(intermediary) to declare the marriage talks' open
after they have presented the wine they came with.
T h e h e n d i n g husband is not to say anything
at-all during the negotia~ion. H e will give instructions t o the middle man and to other members of
his party who will be talking on his behalf.

After the middle man has spokehout whatthey

come for, he would be supported by another member of his company. The service of the wine will
be in operation after presentation.

The visiting party having said the object of

their coming, the girl's father if he knows that
her daughter has , matured to marry, he would
tell the visitors to go and come back to enable
him to cross-examine his daughter on major issues.

Another reason is to conduct an investigation and

find out waat type of person the intending': husband and his entire family are. If this investigat6n
fails to favour the intending husband or that the
girl tells her father that she does not like the man,
message will be sent to the intending husband to hold
on coming again until further notice. This is an
.
. indirect system of saying No. On the other hand
if the girl 'and her parent6 are interested, there
would be no fwllstop to the man's repetition.

-_

SECOND VISIT: On the second approach of

the intending husband he would increase the quantity of wine and the number of his company.
But before this second call, a message must be
sent t o the father of the girl to stay in and again, there
is usually food entertainment to the visiting party
in this second approach. When the visiting people
arrive, they will be welcomed and kola nuts presented
t o them. After taking the kola nurs, the visiting
party would present their wine. While the service
of the wine is in operation, the visiting'vparty
through the middle man will renew the object of
their coming. However, the service of the wine
would be interupted sometimes during the marriage
talks.
The father of the girl is to call out the girl in
this second approach as she is no: t o come out
to the place of this her marriage talks without invitation. She is to consent or refuse it in this way:
A cup of wine would be handed over to her to
drink. If she drinks some and gives the remaining
t o the intending husband, it automatically means
that she has agreed with the man t o marry her;
but if she fails t o give the man this remaning
wine, the marriage talks will wound u p at that
moment. Tbe intending husband will go with his
company. All wines spent will not be recovered under
the native law and custom.

Tbere is another method of finding out whether or

not a girl likes t o marry a man. This custom is
not every where in Ibo land but some apply
it. Here comes the questions put by the middle man

QUESTIONS FROM THE MIDDLE MAN TO

THE G I R L AND ANSWERS:(I) Middle man: Are you willing t o be the wife
of t h ~ man?
s
The girl:

Yes.

(2) Middle man: Are you ready t o render bim serv.

ices both during the time of poverty, illness
and happiness?
The girl:
(3)

Middle man: In case, he happens to be annoyed

and gives you beatings, would you bear that?
The girl:

(4)

I am ready.

I will bear that.

Middle man: Will you love another man instead

of this man?
The girl:

I will not.

At this juncture the girl will move away while

the intending husband would also be cross-examined.
Middle man: D o you like t o marry this girl?
Intending husband: Yea.
Middle man: Will you be ready t o brush her
up and make her to shine like other girls?
Intending man: I will d o that.
Middle man: In case this girl happens to be
ill, will you care for her med~callyaud morally?
Intending man: Yes, I will care for her.
Middle man: If this girl happens to act foolishly and stupidly, can you bear that?
Intending man; I can bear that.

At this stage, the spokesman of the visitors

would ask the girl's party to tell them how much
they would accept as bride price in respect of the
girl. Following this the father of the girl is to
speak out. If the amount he said favoured thevisitors, they are to agree. Then that day's event
would come to the end after the entertainment of
the visitors by the girl's motber. Entertainment
being over, the visiting party would go and the
next meeting is to be scheduled indefinitely.

During the departure of the girl% intending

husband on this second visit, the girl would be
instructed by her father to follow the intending
husband and inspect the place where she is to
marry. This is always done so that the girl could
understand the physical features, history and conditions of the place where she is to marry, before
the bride price is to be paid if the girl likes the
place. Admittedly, the girl at that stage may not
sleep with the man, instead she would be sleeping
with the man's sister until about four native's
weeks which is approximately 16 days. During her
stay there, she is t o be perfarming domestic services and show her manners.
On the other hand, the intending
husband
during the temporary stay of they girl with him,
has to examine the general manners and behaviours
of the girl. If the man is not satisfied by the girl,
the talks about the marriage will be abandoned,
even if the girl approves of the place of the
fiance. But if fortunately, both parties have nothing
to complain against each other, then, t h e talk
about the marriage will have the cause to cantinue.
Another visit will be made by the
intending
hnsband. It will be the third call and obviously
the last.

On her going home, the intending husband is

to give her one gallon of wine which she would
give her father. When she arrives her father would
have private consultations with her. Mainly, she
would be asked whether she likes t o live there.
If the answer is "YES" the talks would continue,
but, if it happens to be "NO" the man would be
told not t o come again. And the wine which he
spent would not be recovered.
T h e third visit which is regarded as final is
to be attended by the people of each party. But
before that, message is t o be sent through the
middle man by the visiting party, to the girl's
father. T h e message is to be filled with relevant
informations, narratmg the exact date of the visitors'
attendance, the number of people to attend, and
lastly the accurate period of the visitors' arrlval
there. On the specifled day, the party is to make
a third approach, purposely t o pay the
bride
price and take the girl home finally. Having arrived,
and the oecasiou havlng opened, there would be a
native blessing to be given by the eldest man from
the girl's side with "OFO" (the symbol of divine
power). In his blessing, he would ask the Almighty
God t o bless them all and make their gathering a
successful one. This being over, the eldest man
from the vis~tors' side would perform his own
blessing. During the time of each " O F 0 blessing,
each person is t o break Kola nuts which would
be distributed to the people present. At the end
of the event, the bride price is to be brought
out by the intending husband and handed over t o
the middle man' The middle man having counted
it properly 1s to hand the money over to the girl's
father, who in turn is to give it to a careful young
man for further re-checking. At the close of the
rechecking, the man would say
how much he
saw. If, there is an agreement as t o the oorrectness
17

of the bride price, the bride price is t o be taken by the

girl's father. Lastly, the visitors are to be entertained. But, during the proecess of the whole talks.
distribution of the wine remains in operation and
earh is allowed t o drink t o his or her satisfaction.
Moreover, after the food entertainment, and usual
native salutations, the party would go, then the girl
is henceforth called the person's wife.
When following the man the girl is t o take
her dress, but not property, unless she..likes t o take
them.
MIDDLE MAN :The Middle man has several assignments in marriage. He is the person who is to
find the girl for the man, and again, find the men
for the girl. I n shcrt, he belongs to no party. If
dispute happens to arise between the pnrties, he is
the person to settle such a dispute and bring them
together again. In most cases, thia middle man will
be paid some commission by the girl's father for having found someone who married his daughter
and at the same time comroissioned by the married
man for having got a wife for him.
On the cmtrary, to be a middle man is not all
that simple and safe, because any trouble that comes
out would involve him.

It is noteworthy that bride price is not only the

money one has to pay. There are some monetery
presents one would give to certain relatives of one's
father-inlaw. In some places, certain money :alltd
"Ego Umuokorobis" (Young men's money), or "Ego
Umuagboghobia" (Young women's money), must be
paid. One's mother or father-inlaw has no share in
this
money. There are other type# of gifts which
marriage demands.
NATIVE MARITAL SEPARATION:- A man or a
eirl can get a separation from his or her wif

or husband. For example, if a girl is maltreated,

she may return to her father's compound. The man,
in turn, is t o visit his father with about two grllons of wine in the company of his relatives
including the middle man. On their arrival, the
dispute is to be settled, and he goes back with her
amicably. Rut, if the wife is severely maltreated
and the father or the stepfather is very much annoyed, the settlement may not be effected that first
day. The huslband has to repeat his visit with wine,
until all is settled. Not only that, if the two parties
could not settle such dispute, and if the girl refuses
to follow the man, that is a native marital separation and the girl's bride price must be refunded
t o the mau. In some cases, the bride price may
not be refunded until the girl gets married to another
individual. But, if the bride price had not been refunded to the separated husband and the girl happens to
be pregnant, the issue delivered is t o beloag t o
the man
The Ibo custom allowes a man to marry as mally
wives as he wishes. It is certainly known that the
Ibo

native marriage is good hence the advantages

are obvious.

PLEASE NOTE:- In some rare cases, if a man

fails to get a male child, he may not give one of
his danghters out in marriage. Certain customary
performances are to be carried out and the girl
would continue t o live with her fa~her. If this is
done, any child deltvered
by her is to belong t o
the father. When the father dies, the daughter will
own all the father's property.

FUNERAL CEREMONY
There is a period in Ibo land when if a heathen
dies his death will not be proclaimed and no type
of funeral ceremonies will take place. If a married
man with issue dies his family will not cry as the death has not been made publicTand above all, there
is a customary bad situation Lwhioh does not allow
the announcement of the death.
The situation based onfcustom, [tradition, and' paganism is regarded as dangerous to any funeral ceremony, and whenever it is in existence all deatha by that
time will be regarded as unfortuuate ones. As 1
have earlier said, nothing will be done with regard
to burial ceremony. However, those died in this
time will be buried secretly without any ceremony.
Only inlaws and few immediate friends are to come
and withness the secret burial. Members 3 of the
public who hear of the deaths, j must not go to
sympathize.
When the situation ceases to exist, the natives
would resume the funeral ceremonies of their dead
ones. Let us assume that Mr. "Nnake" died two
months ago, on a bad period and the bad period
gives up today, his family announcement of the
desth would say that the death occurred on such
and such day. And that day they would start to cry
and mourn the death of the fellow, who has died
quite a long time ago on such day. This is ' i n
accordance with custom and tradition. The policy
of weeping by the breaved and the relatives of
the deceased is common throughout the Ibo land.
This indicates sorrJw.

During the first stage of the funeral ceremony

in a free period, there is usually gun shots in the
air. Native dancers and masquerades will attend. If
it is the funeral ceremony of an "Ozo" title holder
other title holders will atrend and have some assignments with regard t o the performance of certain
ritss. The blowing of the elephant tusk called "Odoen$ will be in operation at intervals by them during
the funeral. A man will be engaged to be beating the
tomtom eallcd "EKWE" which carries some meanings. The breaved familly, is t o provide wlne. This
is to be served indiscriminately. However, there
will be a private entertainment of ~ i n eto strangers and certain people.
If the dead fellow was blessed with daughters,

his iolaws would attend the occasion with cows,

clolhe and wines in the oompany of native dancers.
Sonaeclothes brought at burial ceremony by inlaws and
affectionate friends are put in thd burial box (coffin),
but should there be much congestion in the coffin,
a small piece of each cloth wdl be torn out and
put into the coffin.
Before a person is buried he is t o be well dre
ssed, some people use t o wash the deceased. And
no dead man will1 be buried with the coffin
already used as some other tribes do.

THE SECOND BURIAL: The first funeral ceremony

is not the end of the burial ceremony of the
deceased. The second which 1s the final shall be performed. This usually tak5s some years af:er the
first burial ceremony, and it is believed to be
spiritually more powerful. The f ~ r i n g of guns
usually start in the night of the following morning
that any funeral ceremony will take place

HOW T O MOURN: When. a father dies, h ~ s

wives, sons, daughters, close relatives and immediate
friends are, to mourn for the death. T h e widows
ara to mourn more than others. Their bair are to
be shaved off completely. They are t o put on pure
black clothes and cover their heads with the same
kind of pure black headtie. They are not t o attend any
public function or market until about a period of
one year or two years.
The children of the person and his close relatives
and very intimate friends usually put on light black
clothes. The duration of their mourning is to be
shorter than that of the widows.
When a wife dies, her husband is to mourn
for her for shorter period. He has to shave off
all the hair on his head and put on black cloths,
but he could attend market and public occasion
within three months. However a wife o r a husband
could mourn beyond the normal period; that dc pending on the nature of love the living has for the dead.

PLEASE NOTE: A person who committed suicide

or
killed by smallpox or leprosy, is not openly
mourned for in many Ibo towns. No type of burial
ceremony will ever be performed.

This Man Beats the Tamtam

(Ekwe) At A funeral Ceremony.
Some specialists in tomtom beating use to charge the breaved
family money for t h i s job.
Tomtom is an important thing
in Ibo land.

WRESTLING
Wrestling is the most popular sport in Ibo land,
and it is always very interesting to watch than
any other sport. A wrestler must be clever. strong
and experienced in order to be a champion.

At some wrestling competitions, native music

is supplied as this inspires power in a wrestler.
A wrestler who defeats his rival is carried shoulder
high.
In the olden days, a stranger passing through
certain Jbo towns to his destioatien, would be stoped by some group of youths for wreatling. An
Ibo man prefers to show you that he is more
powerful than you through wrestling instead of
fighting.

These Strong Men Are Wrestling.

One would defeat the other, but
at times when both wrestlers are
equally experienced and energetic,
there will be no winning, and it
becomes draw.

THE. WORSHIPPI.NG.OF. "GOD"

.
BY 'PAGA.NS'
....
'GOD'S' WORSHIPPING:- There are so many gods
inthe Ibo .land, both .male a n d female. If a pagan',
Eipp,p-n<to be ill and fears' that a certain god is
troubling him, he could meet a soothsayer (fortuns
t&Ile~]an&seek his advice. If the soothsayer tells
him to offer sacrifices to the god, the fellow would
me6f::th.e god:s priest and dnrs so through his,
&ssisifahce.~'Iiisome part of lbo land, this is called
''lchu,. Aja". In some cases ihe situation may not,
warrantithe calling. of..the god's prizst's . attention.
Then, in such circumstance, the offerer could do
it by himself.
HOW TO QUALIFY AS A 'GOD'S PRIEST:- A
pagan is to be a god's
priest through certain
rotates
qualification. At times it rotates. If it
to that fellow's turn, he would bo installed.
"GOD'S DWELLING PLACEm:-A dwelling place of
god is usually in a bush.' It is assumed that he
is not to live with human beings especially in the
night. Even the god's priest is not customarily
allowed to sleep there overnight.
'ITU NZU3':- During the god's worshipping, this is
done according to the title the perscn holds
"Itu Nzu" means the use of native chalk in the
god's worshipping. Under this custom, ~ a t i v chalk
e
is
to be ground and kept at the ' entrance of the
god's door. Then, if a visitor comes there he is
to use the ground chalk and make some marks
on the ground. A person who holds the biggest
title makes more marks.
None title holders usually makes their own marks
according to their ages.

HOW "GOD" TAKES FOOD OR MEAT:- If a fowl

or any other thing is lifted up to the god, it is
assumed that the god being a spirit has taken it.
The blood of the thing is to be stained on the god's
image. If it were food, it should be dropped before
that god's idol.
RESPECT TO "GOD":- Respect is always given t o
the god by heathens. Nobody is allowed by custom
to urinate or drop excreter in the god's bush. If
someone dies, and his relatives fear that the deceaaed had been killed by a certain god, because of the
offence the deceased commited they shall be afraid of
retaining his property. Following on this, they shall
invite the god's pr~estto come and remove the dead
person's property. If this invitation is sent, the god's
priest is to come and the whole property will be removed to the god's dwelling place..
The god's priest is forbidden from eating certain
things that he likes to eat, because of the god he
serves. He also is forbidden from drinking certain
drinks for the sake of that god. Again, if a god's
priest suspects someone of commiting certain native
crimes, he shall not respond to any salutation given to him by such a fellow. For instance,
he shall not reply to a salutation given to him by
a thief who has not performed "Ikpu Ala" (cleansing himself) which is done with sheep and other
materials.
PREGNANCY & DELIVERY:- Oftenly, when a woman pagan finds her pregnancy very difficult or
impossible after taken various medicines, #he goes
10 a "Juju" or god and promises that if it helps
her to pregnant and deliver safely that she! will give
it something. Usually i t is a goat. Again, when
a woman pagan is delivering regularlyuandgthe children die regularly; she fears that a certain god
might have been causing it.

If she mcets a soothsagcr and he confirms

her suspicion that a certain god is causing the
death ef her cl~ildreu, she 'has to do sacrifice
-.-.
to the god so that tbk god may stop killing her

children.

"Juju" priest in shrine. Me prepares

to slaughter A fowl for his god.

STORIES
Tbere are many interesting stories told in Ibo
land. Tortoise is the most popular creature mentioned
in the stories. The tortoise is regarded as very
cunning and wise. Native stories are usually told
in the night when people relax i n the moonlight.
Here icl one example of the native stories.

The Toad And The Tortoise

Once upon a time, there lived a toad for whom
tortoise was nursing a baby. When the toad was
going to Eke market, it brought out for the tortoise
some quantlty of water to give t o its child whenever
it was thirsty. The toad warned the tortoise not
to make use of any water that was inside tbe pot.
If this was done, the warning further said. the
tortoise must go and fetch water from a river
called "Okpataowagu" whose water is not fetchable
on the Eke market day.
When the toad's child became thirsty, the tornursing the child, gave it the water which was
brought out by its master - the toad. But when
the child f~nishad the water brought out by toad.
it was not satisfied, it began to cry for more water.
Then the tortoise on the strength of the persistent
demand for more water from the child, went and
opened the pot it was warned not to touch, and
took more water.
When the toad returned from the market
it went straight t o the pot and saw that the tortoise tampered with the water therein. When it questioned tortoise in this respect, it replied that due to
the further demand made by the child, it (the tortoise) had no otber alternative than t o go to the
pot and got mow water for the child.

29

The toad was highly annoyed. It firstly resorted

to cane, and after wiping tortoise, i t ordered it
(the tortoise) to go and fetch water from the
"OKPATAOWAGU" river whose water was not fetchable on the Eke market day, that this inc~dent
happened.
The tortoise had to take up a pot aud proceeded t o the
"OKPATAOWAGU" river.
On the way, it met a big snake and narrated
the whole incident to the big snake. It told the
big nake that the water that it was going to fetch
was forbidden to be fetched on that Eke market
day. But its master the toad wanted to penalize it
too severely. I t further told the big snake that
when it pleaded to the toad for it ( the tortoise)
to fetch other water like Eze. Owelle. it refused
bluntly. The big snake which was one of the owners
of the "OKPATAOWAGU" water strictly not allowed
to be fetched on the Eke day, then sympathized with
the t o r t ~ i s eand allowed it to pass But the big
snake would have killed the tortoise if not because
of the heartrendering inadent.

The tortoise passed and after some poles it

met a tiger, and narrated the whole incident to
the tiger which would have kilied the tortoise if not
the punishment by the toad. The tiger allowed it
to pass. The tortoise again met an old woman
and the same thing happened. However, the tortoise
was terrified f i r ~ of
t all by the old woman, the big
snake and the tiger.
When the tortoise landed t o the "OKPATAOWAGU" river the river took an offence and started t o
jump up and down and the tortoise was all this
time ilnarrating the whole incident which led t o its
coming to the river on th-, Eke. The river cooled

down and divided into two. The tortoise went

inside and fetched water.
When the tortoise returned home with
the
water, the toad was greatly surprised and called
the attention of its 'co-wife' slying that tortoise
fetched the "Okpataowagu" water wh~ch was not
fetchable on the Eke day. The toad then proceeded t o go and get its own 'Okpataowagu'
river
on the strength that the tortoise went and returned safely. When the toad was going, it met the
same big snake on the way, and ordered the big
snake to give it chance to pass. The big snake
gave it chance with annoyance. The same thing
happened when it met the tiger and the old woman. When it came to the river the "Okpa~aawagu" was offended and it was jumping up and
down. Tbc toad started to abuse the river, and
asked the river whether it was eleeping when tortoise came and fetched its water.
The river then divided into two and when
the toad entered in order t o fetch it, the river
covered it up. And that is the reason why the
road lives in water. And the lesson o f this st2ry
is that it is bad to be bad, and g ~ o dto be good.
WAR SONG
'Enyimba-enyi': is the most popular war song in
Ibo land. Whenever this is sung, breach of the
peace may take place, if there is no precautionary measure taken by the police. However, the
Ibo man is not easily provoked. He has respect
for law and order.
AN 180 WIFE
When a wife uses abusive words against the
husband, or refuses to give him chop, members of
tbe family will be called, and after a trial and the
wife is guilty, a fine of one fowl or a goat as the
case may be, would imposed on the wife.

BIRTH CEREMONY
When an Ibo woman delivers a child, relatives, frierds, well-wishers and neighbours will come
and rejoice. The father of the child will provide
Kola nut, wine and Cigarette. Presents and donations are usually made. An lbo child must have
a native name. Many people will suggest the
name to be given to the child but the father of the
child will finally determine the name to be given
to the child. When a child is b o r n the father of
the child will despatch message to his mother-inlaw who should c o m e with some quantity
of nice fish. She will spend about two weeks.
When the time of her departure comes ':he father
of the child will purchase a reasonable cloth for
his mother.in-law. Besides, the man shall also
give her some money in the neighbourhood of two
pounds (2) or even more according t o the financial capacity of someone. This is Ibo custom.

POPULAR IBQ

NAMES

These names are popular in Ibo land : Okeke,

Okonkwo, Okoli, Nwafor, Nweke, Obi, Okereke, lfeanyi, Mgbafor, Nwugoye, Nwugonkwo, Okechukwu,
Okpara, Ngozi, Nwangbake, N~aohukwu, Obiageli, Ifeoma, etc. These names are common names
in ibo land.

AN APOLOGY
Tbe Ibo man believes that an apology should
be tendered when one finds himself on a wrong
side. In Ibo land, on apology bears more weight
when it is m d e along with koia nuts. When
you offend an Ibo man and go to apologise
with kola nuts, he will take you very seriously.
It indicates that you hold the person at a high esteem,
and that you feel your mistake or offence greatly.

THE TOWNS IN IBO

These are some of the towns that consist. the
Ibo nation: Orlu. Owerri, Amaigbo, (Dick Tiger's
town) : Nkwerre, Oraifite, Okija, Nnewi, Abatate,
Amichi, Ufuma, Ndizuogu, Ihiala, Umuahia, Oba,
Ojoto, Umuchu, Obosi, Ogbunike, Orsu, Awka-Etiti,
Awka, Nibo, Udi, Awgu, Ogidi, Osurnenyi, Ihembosi,
Ezinifite, Ukpor, Osumuoghu, Ozubulu, Mbanesi,
Lilu, Ngwa, Oraukwu, Igbo-Ukwu, Nnobi, Umunya,
Awkuzu, Nkpor, Un~uoji,bnubi, Abagana, Owerrinta, Ngbidi, Ichi. Akokwa, Urualla, Azia, Nnokwa,
Okigwi, Nsukka, Nise, Nachi, Ugwuoba, Achi, town
of Chief B. C. Okwu, East Minister of Health); Makku, Akpo, Abriba, Item, Agulu, Nawfia, Ekwulobia,
Mberi, Aguata, Achina, and so many other towns
you may have not heard of. T h e list uf the remaining towns continues in the next edition of this book.
Each and every one'of the towns mentioned above,
have the activities and qualities for which they are
respected.

MAN AND WOMAN

[n xome towns a man and a woman cannot
shake hands. They could only embrace each other.
Anotber thing forbidden in most towns, is brothers
shak~nghands; or for one to shake hands with a
relative.

ABOMINATIONS
A number of crimes are called "ALU" (Abomination) in Ibo laud For instance, a man must never
have :I sexual intercourse with his sister or a relative.
But if this ugly thing happens to occur, an "ALU"
ha: been committed by the man. In view of this,
natives will no longer regard the person as a
genuine citizen.

'

They may boycott visiting him or accepting his own

visit, pending his "IKPU ALU" pdomance. He
has to perform "IKPU ALU" as this means cleansing himself. Sheep is the principal material for this
IKPU ALU.

CAPITAL THEFTS
In some Ibo towns thefts like stealing yam,
fowl, and kola nut ou its tree are capital offences
carrying "IKPU ALU" penalty, because it is an
abomination. In this case, the theft of goat carries
less gravity than that of fowl theft, in accordance
with a particular native law and custom.

HOW TO ADDRESS lBOS

"IGBO KWENU": When you wish to deliver a
speech to an Ibo crowd, they may not be moved
by your speech until you apply this phrase "IGBOKWENU". The translation of this "lgbo kwenu" into
English is difficult. I t may mean "IGBO RESPOND"
o r "IGBO AGREE". In fact, I have no specific
translation for it. What I know about the phrase
i s that it is peculiar to "lboism" and usually makes
the Ibo listeners to have interest or likeness in a
speaker. And this is a sufficient explanation to the
phrase.

Furthermore, when addressing the Ibo audience,

be sure that you have a truth to tell them. Half
truth or lies or distortion of facts will b t discovered
by them. Many of them sre very sensible and wise.
Avoid any sort of impres~ion capable of constituling
arrogance. The Ibo listeners acccrd publ~cspeakers
warm welcome and support provided that such
rpeakers or orators can say out the truth.

IRO MARKET DAYS

The following are the Ibo market days: Nkwo,
Eke, Oye and Afor. Some of the popular Ibo
names are taken from these Ibo market days. For
example :
( 1) Nkwo: Nwankwo (a female born on Nkwo
market day); Nwanyinkwo (a male born on the
Nkwo market day).

(2) Eke: Nweke ( a male born on the Eke

market day); Nwanyieke (a female born on the
Eks market day).
(3) Oye: Nwoye ( a male born on Oye market
day): Nwugoye (a female born on the Oye
market day
(4) Afor: Nwafor (a male born on Afor market
day); Nwanyiafor or Nwugoafor (a female born
on Afor market day. And so on and so forth.

The week of the natives with particular

reference t o
the heathens is four days called
"IZUOKKE" in many towns.
From this Nkwo to the next one
week". From this Eke to the next

is "One

Eke is

"One

week". From this Oye t o the next one is

"One

week", and from this Afor to next Afor

week.

is one

HOW

NATIVES
ARTICLES

PRICE

You may be surprised when you travel down to

some Ibo rural areas and see how market goes
on. If you yourself come with some commodities
to sell, the native who will offer to bay one or
them, will first offer very high price. Then if you
are a fresher or having got no knowredge of
their market prices, you become too happy and
a8k the one to bring money.
When you tell the one to pay, he or she will
then reduce his offer considerably on the first price he or she offered. The reduction of this price
would continue until the purchaser is satisfitd.
T h e difference between this type of marketing in
some rural areas and in the townships is obvious.
In the townships, a buyer offers a low or normal
price first and when the seller refuses to sell a t
the price offcred, the buyer may increase money
But in the rural areas, a buyer offers a bigb price first which he or she knows is too ml~ch and'
which he or she cannot pay for.

SALUTATION
In Ibo land there are native salutations particulary used by heathens. Foreign salutations like
Good mowing, Good day and Good evening are
unpopular to the pagans. The native salutations
carry more respect and honour more than the foreign salutations. In some towns in Onitsha Division, they salute .'O-M' to an adult male and
"OMO-0" to an adult female.

Some towns-in :Orlu Division salute "Do-o Nna"

to an adult .male and "Do-o Nne" t o an adult
female and some other have theirs of which I need
not mention.

SIGNIFICANCE OF THE
KOLA NUT
Kolo nut is the most popular present in lbo
land. When! you visit an Ibo man, the firs: thing
he would present to you 1s kola nut before any
other thing. The kola nut has no good taste and
does not refresh the body yet it is very highly
regarded by an 1bo man. ln most native occasions,
the presentation of the kola nut is compulsory. And
it7;usually invites argument as to who is to break it.
If it is not well shared, it ciuses some trouble.
There is something called "IGO OJI". That is
the person breaking the kola nut will have to
say something very vital to life and humqnitv.
I t is a !sort of prayer. When be holds the kola
nut, he will ask God to bless "Each and every
one! of us". He wdl request long life, happiness
and prosperity for every body
I n Ibo land when you visit a person, immediately
he brings out a kola nut. there is nothing t o be
discussed again unless it is broken. This is to be
taken first before wine.

PLEASE NOTE:
The breaking of Kola nut is done by the
eldest man in an ~ccasion,:in some Ibo towns, on
the other $,hand, this is stnctly done by the youngest, in some towns,

SHARING
When ao edible is shared, the eldeqt man will
take first. Coming to work or a labour when this
is shared, the youngest will first take the lighter
one to do. Thi. is a popular Ibo custom.

IBO FEASTS
It is a custom to conduct festivals througbout
the native years. Some festivals are held to mark
the begining of the cultivation, while some are held
to mark the end of the cultivation. Not only that,
festivals are held to mark the starting o f t h e native year and its ending.

NEW YAM FESTIVAL: The new yam festival is

held during the time of harvesting new yam.
SPECIAL GIRLS' FESTIVAL: Pagan girls 'have
their own festivals. They celebrate them for their
god. They dance and praise the god. Generally,
the Ibo festivals are featured by traditional dances and
masquerades OF various types, excepting the ones
conducted by girls themselves.

DEVOLUTION OF A DECEASED'S PROPERTY

It is a custom that when a person for instance
a father dies, his property will be divided by his
sons. The first bo1.n son called "Diokpala" or
'Okpala' will have 50 percent. For example, if
a polygamist married four wives, and each wife
has a son, the division will run thuo : the first born
if theyk want to share L100 (hundred pounds) will
be entitled to fifty pounds (ESO), then the next
son in age from another mother side will be entitled to twenty-five pounds (L25) and the remaining twenty-five pounds (L25) will be divided by
the two remaining sons coming out from respective
mother sides. The "Senior" will have two thirds
share and the younger one will have one third.
But if a fatber made a native WILL, the division of
his property cannot take place again.

I t is bow a property is divided, that a work

or expences will be divided. The firat born son
will undertake fifty (50) percent of the labour and
cxpences in thc~ family, and so on and so forth.
About daughters they have something to share
but usually it is minor things like cocoyam. The
sons will divide the major property like buiidings,
motor cars and money.
In case of a man who has no son, his wife
whom he married under the native law and custom
cannot retain the property
of h e r
husband,
the immediate brother of the dead man will be
the right person to own all the property. The
immediate brother can also re-marry the widow.
In some places, a widow is re-married by the son
of her husband or tho brother ss the case may be.

In some places. the ceremony is performed in

this way: The intending husband will lift up a
matchet and give to the widow, if she accepts
the matchet the marriage bas started. However,
the new husband has to go to the people of
the lady or woman and pay a meagre amount
as bride price with some wine. If this 1s not
done, and the lady or the woman :happens to
deliver a child, the child will never &t?long to the
new husband. The child will be for the previous
husband.

It must be born in

mind that the payment

of the little amount and the wine involved cannot
be compared in any way with the original bnde
price. Re-marriage of a widow does not cost much
in the family. Take note that. n wihw, cannot
be compelled to consent to re-marriage. It is her
right to say yes

or no, not by rncuth but by

custom. . I n case where a widow refuses to agree

to a re-marriage to the son of

her husband or

immediat. brother, she could stay without any husband

and any issue d:!ivered

would bzloug to the dead

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