Deaths and Burials in Traditional Edda Society

Death is a natural phenomenon and the dead must be buried. Along with child-birth, death and burial constitute a tripartite natural phenomenon.

Basden (1966:269) states that there are three significant phases connected with deaths and burials. First is death itself (Onwu), next is the “first burial” (Ili Ozu) and then the “second burial.” The first burial may be a comparatively simple matter of rolling the corpse in a grass mat (Ute) and carrying it forth for disposal or it could be a complex process of symbolic rites in consonance with the status of the deceased.

First Burial

Essentially, the depth and extent of a funeral arrangement depends largely on the birth, status and wealth of the deceased or his family. The death of a poor slave is unsung; he is simply shrouded in a mat and carted away to be buried or, more likely, dumped in the bush. However, a wealthy slave is entitled to whatever elaborate funeral his wealth can afford, barring of course, some rituals accorded only to free-born. It is a sort of poetic justice that a pauper is not expected to be affluent in the world beyond; hence the Edda saying: “Ozu lara ali, onu efi weita?” (Would the price of cows [for burial] come down because the corpse has gone into the earth?)

In the case of an Ezeogo, announcement of the obituary is delayed until reparations for an elaborate funeral are concluded and this may take up to a month or even a year as in the case of Ezeogo Onu Chima, Eze Edda XVI. Burial takes place at night and only the royal family knows exactly which of the two graves dug the corpse is laid in.

In Edda, as in most of Igbo land, the cause of death also influences the nature of burial. If death occurred from a noxious disease – such as leprosy, smallpox or some other ailment that cannot be accounted for satisfactorily – the corpse is disposed of hurriedly. Lepers are wrapped in their sleeping mats and dumped in the “bad bush” (Ofia Ojoo).

To die and be buried in a strange land is totally repugnant to the Edda, because the spirit can never find repose in an alien land. Therefore, every effort is made to carry home the corpses of those domiciled away from Edda land. Corpses are known to have been exhumed and where it is impracticable to carry the whole body, it could be decapitated and the head taken home for internment. This is the basis of the Edda saying that “Isi ayi adighi efu n’mba” (Our heads do not get lost in a strange land).

Where it is impossible to move the head or whole corpse home, the Edda use a chicken (Nwa Okuko) in consultation with a diviner (Dibia) to recall the spirit to their original home (Ikpolata Ozu). This practice occurred mostly after the Nigerian Civil War in respect of Edda citizens who lost their lives in battle and in refugee settlements.

Depending on the status of her son, a woman could be buried in her marital home or the marital home of her eldest daughter.

Like other parts of Igbo land, the Edda believe in reincarnation and transmogrification. In Edda, there are two kinds of reincarnation: the bad (Ogbaulu) wherein the self-same child appears repeatedly in successive births through the same woman and the good (Iluo Uwa) in which the spirit of the old person comes to the old home. People could reincarnate through their daughters, daughters-in-law or close female relatives in the old home. Such a “rebirth” is a source of great joy in Edda.

For transmogrification, it is the belief of the Edda that some people can transform themselves into some other forms of life such as crocodiles and pussy-cats in order to terrify or harm human beings.

Following the death of a person, the family soon makes arrangement for a grave, dug in the middle of the house floor for a man or woman who has children – as the corpse is dressed for burial (Ighu Ahu Ozu) and rolled in a grass mat (Ute). Before the corpse is brought out, the patriclan, matriclan, friends and in-laws assemble in a spacious area within the compound with a grass mat spread out to take the last gifts (“Ife e ji kwo ozu eka” or “Ife eji lia ozu”) of the deceased’s children, kith, kin and friends. A man chosen to receive these gifts greets everybody present and announces that it is time to come forward with whatever they have. The gifts come from the Okwara (first son), Ada (first daughter), other children, in-laws, brothers, sisters and friends in that order.

The expectations from the Okwara for his father’s funeral include the following:

• • Mkpi (billy goat)
• • Oke Okuku (cock)
• • Ogele (metal gong)
• • Mkpola Ocha (U-shaped brass)
• • Apa (flattened metal in form of a kite’s tail)
• • Ukwu jooji (fathom of George cloth)
• • Okpu Agu (hero’s cap)
• • Abuba Ugo (eagle’s feather)
• • Nweyi Ukwu (chieftaincy shirt)
• • Mai Oku (bottle of gin)
• • Igbe Ozu (coffin)

The Ada may be expected to provide:

• • Nnekwu Okuko (hen)
• • Ute (grass mat)
• • Oku (earthenware pot)
• • Ukwu Akwa (fathom of cloth)
• • Igbe Ozu (coffin)

Other children – individually or collectively, depending on whether they are of the same mother – could be asked to provide Ute and Oku (or cash), while the relatives of the deceased may bring Oku, Ute and Ukwu Akwa. Friends and well-wishers may bring Ukwu Akwa or cash.

Before interment, the gathering is asked to make pertinent announcements if they have any. The deceased’s creditor for instance, will bring Apa to inform the audience that the departed is owing them or is being owed by them. The information is taken note of for follow-up.

If the deceased is a titled man, members of his family will refrain from wailing until other titled men have been notified. After they have mollified the corpse and the house and performed some other rituals known only to the initiated, there would then be an outburst of wailing form the bereaved family and fiends. As a matter of fact, when a person dies, the men are expected to control their emotions better than the women and children. If any man cannot, he faces such admonitions as “Gini ka I na-ebe akwa ka nwaanyi?” (Why are you crying like a woman?)

After the corpse has been rolled in a grass mat, it is brought to the front of the house and all women and those not initiated into the Egbela Cult are asked to leave the scene. Three men conversant with the rituals of de-initiation do so with a cock and billy goat (Mkpi) provided by the deceased’s Okwara.

For interment, the corpse is laid out with the head towards the front of the compound and the legs towards the backyard. Some of the items identified earlier are interred with the corpse.

If the deceased is a woman, the corpse is laid out in the reverse direction. The items provided by the bereaved also vary. The Ada provides the major items, because it is the belief of the Edda that sons and daughters are responsible for the burials of their fathers and mothers respectively. The items omitted form the interment of a female deceased are the billy goat, oke okuko, ogele, mkpola ocha, okpu agu and abuba ugo.

After interment, the family is expected to provide liberal quantities of drinks. Today, in addition to palm wine, visitors are served beer, spirits and soft drinks.

In mourning mood and attires, the children and other relatives of the deceased dance round the village or town square with their traditional music and singers. This procession attracts more sympathizers who may offer presents to the mourners. Then more drinking and dancing. It is considered a mark of respect to invite a dance group to the funeral of a friend, relative or in-law.

On the forth day after interment, the relatives (and even some in-laws) of the deceased will gather at the house of the head of the patrilineage to account for the First Burial as well as sort out any outstanding issues, including debts and credits. Where there is a credit balance, it is left in the custody of anyone who can readily produce it on demand for some other rituals prior to the second burial. Where possible, the date of the second burial is also fixed.

This occasion is known as “Imeria Ili” (smoothening the grave) and should fall on an Eke or Afor market-day. Thereafter, there would be meetings from time to time to discuss the sharing of such assets as farm produce and property or the deceased according to custom.

Second Burial

The second burial in Edda is very serious business, and rather expensive. It is traditionally known as “Ime Nkwa” or “Igbasu Mmadu.” Whereas the first burial is mainly about lamentation, the second burial has a festive character and is designed to give the departed a hearty “send-off” on his journey to the spiritual realm.

In some parts of Edda, activities commence on the eve of Nkwo and last till the dusk of Eke or from Orie to Afor. On the eve of the occasion, relatives and friends of the bereaved family visit to express their sympathy once again and join in keeping vigil (Imu Anya Abali). For an Ezeogo and titled man, guns are also fired and the Ikoro booms at intervals.

For the second burial, the bereaved family, especially the Okwara and Ada, must slaughter a cow (Efi), horse (Inyinya), a number of goats and fowls. It is a serious breach of custom to deny one’s parents such honor, as their spirits will not be received by their ancestors and they will continue to bother their offspring until the requirements are fulfilled. The bulk of the cow and horse meat is reserved for those who provided them, but some quantity is given to their “Ikwu.”

On the appointed day, the sons of the late man appear in war-like attires (the Okwara in his father’s best clothes), while the daughters emerge bare breasted, their body painted with white clay (Nzu) and wrappers tied round their waists. Everybody present is in a festive mood – singing and dancing. They all go in a procession round the town to the market-place in order to placate the spirit of the departed. In fact, relatives, in-laws and even friends of the bereaved family could invite their own dance groups to enliven the occasion the more.

For an Ezeogo, a special masquerade (Ali Akoyi) will appear. If it enters the market unguided, it takes any article it fancies.