Life Cycle
BIRTH
Circumcision and Naming Ceremony
Gen.17:7-4, 21:4, Exd. 4:24-26, 12:43-44, Lev. 12:1-3, Josh. 5:2-3, Luke 2:21-24
Just as Israel circumcised and named their children on the 8th day, so too did the Igbo, long before any contact with white men or missionaries. As in Israel, so in Igboland.
F.C. Ogbalu an authority on Igbo culture and traditions agrees that the Igbos have always practiced circumcision of their male children on the 8th day after birth. “There are many things that make certain persons to say that Igbos are descendants of the Jews. One of those things is offering of Kolanuts, i.e. hospitality carries a religious weight; the second is circumcision on the eighth day.”
The former Igbo slave Olaudah Equiano said, “We practice circumcision like the Jews and made offerings and feasts on theta occasion in the same manner they did.”
The Anglican Missionary G.T. Basden noted that the Igbo sacrificed their animals and circumcised their 8 day old male children as recorded in the Old Testament.
Think of this, there are approximately 18 million Igbos at home and abroad and barring unusual circumstances all of them are circumcised making them the largest population of people outside Israel that are circumcised. How can they not be of Israel?
Remy Ilona in his book “The Igbos: Jews in Africa” points out stories he has heard as well as all that personal experience, how there is an urgent and unexplainable compulsion of Igbos in the diaspora far removed from their culture to have their male children circumcised. Mr. Ilona attributes this to raw instinctual ancestral memory with in the soul of Igbos.
After the circumcision as in Judaism, the Igbos has a naming ceremony (Iba afa na ana Igbo) which for the Jew takes place 8 days after the birth of the child and for the Igbo can take place at immediately after birth, 8 days, 28 days or any time after the birth of the child the family agrees upon to meet and have the ceremony and feast. The point is not when they do it, but that they do it with a ceremony and feast as Israel does, that it is a communal family affair. As with Israel, Igbo’s like to have their children’s name to reflect God (Chukwu) somehow. The Naming of the child is found in Scriptures; II Sam. 12:24, Luke 1:56-66, Matt. 1:18-25 and it parallels the naming of Igbo children almost exactly. In Judaism a child may be named Elijah, meaning: Eli = God- Jah (Yah) one of the proper Names of God. An Igbo child may be called Chukwudim meaning, “Chukwu (God) exists.”
Sometimes, as with Israel, and Igbo child may be named after a departed relative. They may be named after an event. For example, Isaac’s birth was a miracle, given to two people beyond child siring or bearing years. Isaac means laughter and it is implied people will laugh because it was such an unusual thing. Similarly, G.T. Basden, Anglican Missionary to the Igbo noted that a couple who had a hard time conceiving or were almost too old to conceive may name their child “Ogwalu Onyekwe” which means whoever is told will not believe the child has come after all these years.
The child could also be a symbolic name for the parent, for example, Moses named his child Gershom, meaning a stranger in a strange land. Similarly in the late Chinua Achebe’s book “Things Fall Apart” the main character Okonkwo who was exiled and had a child in exile, names his son Nwofia, which also means a stranger in a strange land.
We find the presentation of a Hebrew Child in I Sam. 1:24, Luke 1:56-66, Matt. 1:18-25, Luke 2:21-40
“Igbos have a similar tradition… to bring the child to the obi; obi in Igboland is like a synagogue.
On such occasion presents are given or presented on behalf of the new child. It may be chicken or goat (an animal) which is reared for the child; and over a period reproduces offspring for the child; palm trees as well as land can be presented to the child.” – pg. 27 Our Roots: Igbo Israel Heritage – Caliben I.O. Michael
Next the Igbo women will, like the Jews, take a mikvah, a ritual bath and like Jewish women, are in a state of separation for more than a month as the Torah prescribes (Lev. 12:1-8, Luke 2:22).
Post Natal Seclusion Scripturally for a male child, a woman remains in seclusion for 33 days, 66 days for a female child. In Igboland regardless of the sex of the child an Igbo woman will remain in seclusion for 28 days the approximate time of a lunar month, after which a ceremonial purification of the women takes place.
From the time a woman gives birth to the time of her purification, in Igboland, the woman’s mother, aunt or close (post-menopausal, if possible) female relative comes to cook, clean and do the other household responsibilities the new mother if forbidden to do in her sacred state of separation; this stand in, also helps care for the new mother and the newborn child.
And the damsel ran, and told them of her mother's house these things. – Gen. 24:28
In the Hertz commentary called, “The Pentateuch and Haftorahs 2nd ed.” Pg. 84 it comments on this verse and saying that “her mother’s house” means the tents of Bethule’s compound that are reserved for the women. You see in ancient times of Semitic peoples as well as in pre-colonial Igboland, husbands and wives had their own separate houses in the compound.
Finally after the time of seclusion and the ritual immersion in a running stream (mikvah) there is a presentation of the Igbo child to the community by the mother. Flora Nwapa in her work “Nwapa” p. 33 hinted about this practice, “Soon it was seven market days since Efuru’s safe delivery. But before she went out she had to go to the lake and put her feet in the water.” This is accompanied with feasting, music and dancing and the child is dedicated to God. This too is done in Jewish synagogues today. As in Israel, so in Igboland.
After the child is weaned the child is taken to a shrine to Chukwu Abiama ( The God of Abraham) with an offering of yams and roosters and the child is formally dedicated to Him and the mother promises to raise the child to follow and serve Him faithfully according to the Igbo way. G.T. Basden, Anglican Missionary to the Igbo observed that it was like how the Israelites did, “…he (the male child)was brought and presented before (Chukwu)… the father followed with a ram (sheep or goat) and the beast was substituted and thus redemption was wrought for the son.” – G.T. Basden “Nigers Igbos” p.417
This is like how the Israelites redeemed their children according to Exd. 13:13, 15, and Num. 18:15, 18-19.
This weaning and dedication is also followed by feasting, and we also see this occurred when Isaac was weaned (Gen. 21:8).
Like in Judaism, children are treasured in Igbo culture and are important in regards to carrying on the family line and name.
As in Israel, so in Igboland.
Menstrual Purification
Seeing as we have discussed the purification and separation of a woman after child birth, it would be a good time to mention here the laws of purification found in Lev. 15:19-24, 28-30.
In Igboland a woman lives apart from their husbands nor cooks for them or enters their husband’s quarters when she is menstruating just as in our Scripture passages above.
“In Igbo land, a woman who is menstruating holds a special stick to indicate that she is mens-truating and therefore unclean, this is a sign to people that she is unclean, and hence could defile anyone who comes close to her.” – pg. 28 Our Roots: Igbo Israel Heritage – Caliben I.O. Michael
As in Israel, So in Igboland.
Cleanliness and Personal Hygiene
In the progression of thought seeing as we are dealing with the subjects of uncleanness, this would be a good time to discuss personal hygiene. In Judaism the Torah tells us to wash after contact with things that render us contaminated and or unclean, Men are to wash after a seminal emission (Lev. 15:16) and as mentioned above women are to wash after her menstrual cycle. Women also live separate from the rest of the household and are not permitted to touch or sit on communal household items, nor are they permitted to cook for the family just as it is in Judaism and ancient Israel. If a menstruating woman does sit on a communal seat during this time and it is discovered, the seat is burned followed by a purification ritual. As recorded in the Torah, Igbo also do not have sexual intercourse while the wife is menstruating (Lev. 15:19-33), it is considered an aru (abomination) that must be followed by a purification ritual if offended.
With cleanliness and washing being a big part of Igbo culture, sickness and disease is very low in Igbo communities.
Olaudah Equiano, former Igbo slave who lived in London in the 1780’s said in his book that the Igbos are “extremely cleanly…” and that they sacrificed and washed as the Jew did in Old testament times.
The Torah commands the nomadic Israelite who camped in the wilderness to defecate outside the camp and to cover up their excrement.
As part of your equipment have something to dig with, and when you relieve yourself, dig a hole and cover up your excrement. – Deut. 23:13 (NIV)
This very thing is done among the Igbo before westernization and modern plumbing. The Igbo went outside of the village into the bush, downwind, defecate, cover it and return to camp. If it is discovered an Igbo has defecated near the camp, a purification ritual is performed.
Food is always carefully prepared and washed their hands with a pitcher and basin and offers this to their guest as was done in ancient Israel and in Jewish homes today during Sabbath.
As in Israel, so in Igboland.
Sadly, leprosy is a disease that has plagued Nigeria and the Igbo (just as it is recorded in Leviticus 13) made lepers live in separate dwellings until they were healed. They also made lepers wing a bell when out in public to warn others. And like the Jewish tradition, leprosy is thought to be a physical manifestation due to a spiritual malady. Rabbis have said Miriam, Moses’ sister contracted leprosy due to her slanderous speech against her brother (Num. 12).
Exodus 30:17-21 speaks of ritualistic washing of the hands and feet of the priest which eventually Israel adopted upon themselves, despite being common men. Their reasoning was, that they were a royal nation of priests and thus imitated the Levitical priests when possible. Igbos as well was as the modern day Jew does, in the mornings prior to prayer.
As in Israel, so in Igboland.
Sanitation
Deut. 23:12-14
Igboland has always had places specifically used for relieving oneself and children are taught that if at play in the forest and must relieve themselves, they are instructed to dig a hole and cover their waste.
As in Israel, so in Igboland.
Pregnant Women
Exd. 21:22-25
Unlike what many have been taught, there were no literal “eye of an eye and tooth for a tooth” but in Judaism and in Igboland this is understood to mean proper monetary compensation for a loss.
If a woman loses her child and dies also, mother and child are buried separately. This testifies to the sanctity of life and personhood Igbos and Jews give to unborn children. To them they are not just a “fetus” or a blob of “tissue.”
As in Israel, so in Igboland.
Wet Nurse
Gen. 24:59, 35:8
Igbos of tradition today and those in the recent and ancient past would give a nursemaid to their married daughters who had just given birth so as to help the new parents adjust to and care for the new born infant.
As in Israel, so in Igboland.
Surrogate Mothers
In Igboland if a woman cannot produce a child for her husband is permitted to marry a woman who will have intimate relations with husband in order to produce a child for them, sort of like Sarah and Hagar and Rachel and Leah’s handmaids Bilhah and Zilpah.
Gen. 19:32
If an Igbo family only has a daughter a man will be chosen to sire a child through the daughter on the father’s behalf as incest is an abomination to Israelite and Igbo alike. The son of the daughter will be considered the son of the father to ensure the family line will be carried on.
Redemption of the First Born
Exd. 13:2, 11-12; 22:29, Num. 18:15-17, Luke 2:22-27
The above passages tell how this is done in Igboland as well, this unique practice among the Igbo and virtually no other Nigerian tribe should testify to the fact that the Igbos are indeed Children of Israel.
As in Israel, so in Igboland.
Family Social Structure
Recall in the Torah when Jacob fled from Esau’s wrath. Where did he go? To his mother’s relatives house, his uncle Laban. In Igboland a child has a right if he fells ill-treated by his father’s family, to go and live with his mother’s kin, where he is welcomed and enjoys a type of sanctuary where he/she is immune from ill-treatment of molestation.
Igbo’s can adopt non-blood relatives into their family such as from the Nri and Aros clan who are the priests among the Igbo and are thought to be descendants of Levi the priests of Israel.
Levites had no allotment in the Promised Land and likewise these Nri priests are permitted to settle anywhere due to their priestly position. For priests are needed in all corners of Igboland to oversee purification rituals and supervise other priestly duties. This reminds me of the man in the book of judges that “adopted” if you will, a Levite into his family to be his personal family priest (Judges 17:17-13).
As far as living conditions are concerned a man and his wives, each have their own obi (house) within the family compound or camp, and the child lives with the mother until they are of age to build their own obi. We see this family dynamic in Gen. 25, 27 regarding Isaac, Rebecca and their son Jacob and Esau.
And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. – Gen. 25:27
Notice “tents” plural, implying many tents in one compound; a tent for the man and his wife.
And Jacob sod pottage: and Esau came from the field, and he was faint: And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. And Jacob said, Sell me this day thy birthright. And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright. – Gen. 25:29-34
This tells the reader that at this time Jacob and Esau still lived with their mother Rebecca in her tent.
And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I. – Gen. 27:1
Here Isaac calls Esau to his personal tent where he live separate from his wife and children.
And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it. – Gen. 27:5
The implication here is that Rebecca was outside Isaac’s tent, eavesdropping.
And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son – Gen. 27:15
By this time Esau was married (26:34-35) and on his own and Rebbeca still had clothes from Esau when he still lived with her.
Deut. 1:9-13, Lev. 19:32
The elder is given a revered pace of leadership and recognition in the Igbo family and society. The young, especially those who are young and in a public leadership role often consult the elder for guidance and advice.
I have personally witnessed myself this respect for elders and so have other Westerners.
Anglican Missionary to the Igbos G.T. Basden said in his book “Niger Ibos” that, “Among the Ibos reverence for old age was a very marked feature. Education and contact with civilization have weakened this ancient and honorable custom, which is much to be regretted.”
The elder is give almost a priestly type of role which is how it was in Israel prior to the establishment of the Levitical Priesthood and how it was in the time of the Judges, which is the precise time many believe a new wave of Gadites and Israelites came to Nigeria. The elder’s obi (house) is considered almost as a shrine, and a meeting place for the family. It should also be mentioned that the obi (tent or home) is seen as a sacred place and in Judaism the home is seen as more important than even the synagogue. That faith is practiced first at home and then at the synagogue and we find this same sentiment among the Igbo.
In Exodus 20:12, 21:15, 17 and Deut. 5:16 we read that it is forbidden upon pains of death to hit or strike a parent. As in Israel, so in Igboland, parents are seen as an extension of God’s rule and influence and to physically hit a parent is an abominable thing. It is like unto the sin of cursing or blaspheming God.
As in Israel, so in Igboland.
Patriarchal Structure
Igbos, like Semitic Hebrews, Jews, and Israelites has a Patriarchal social structure.
And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls. – Exd. 1:18
In Igboland this is called “umunna.”
In Numbers 1:5-18 we see how a person is called by their father’s name, “son of” which is in Hebrew is “ben” and in Igbo is “nwa.”
For example my English name is “Kris Shoemaker” in Hebrew it is “Yehudah ben Shomeyr” and in Igbo is “Tochukwu nwa Ezbon”
Jew and Igbos still have this method of addressing names.
Traditional Igbo Education
The old Igbo educational system was very Hebraic. Very young children were educated in their mothers house until a certain age when the male children are further educated in the house of their father and grandfather or communal elder, where they learn the Igbo ways as well as a trade, farming, palm winery, hunting, warfare, etc.
The brightest of the students accompany their father or elders to meetings where they hear more Igbo tradition and ways as well as learn Igbo government and leadership. This is almost identical to the ancient Jewish structure of education of children in ancient times.
When men and elders went to meetings their sons would carry their leather bag and or sitting stool and thus young men would be present at the meetings and so learn about Igbo politics and religion and culture much like sons accompanying their fathers to synagogue for meetings as they carry their tallit and tefillin bag.
Teaching under the Iroko tree is much like how Yeshua taught his students (Matt. 5:1) I imagine a natural place to sit and teach on a mountain would be under the shade of a tree. Many Rabbis such as Rabbi Nachman of Breslov was known to teach his students out in nature under trees. So this teaching under a tree too is very Hebraic in nature.
Hospitality
And the Lord appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said. And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it. And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. – Gen. 18:1-8
Exd. 23:9, Lev.19:33-34
The above Scriptures show how an Igbo receives guests into his home, with amenities to refresh oneself and food.
Hospitality; out of all the Igbo traditions, this one has remained intact and is still universally practiced among Igbo’s everywhere, even in the diaspora. It serves as a gesture of thanksgiving to Chukwu (God) and ones ancestors as well as a show of hospitality to visitors. The Kolanut in Igboland is THE symbol of hospitality and is broken as Jew break challah bread. It opens many social events from receiving guests, to religious and tribal meetings. If a Kolanuts, which are used in the ceremony of hospitality, are unavailable chalk is used. Chalk powder is rubbed on the hand of the visitor to express honor and goodwill and patterns, thought to be Paleo-Hebrew of Hebraic symbols are drawn on the floor. Nzu (white chalk) is used to decorate the body of leaders and dancers.
If the Kolanut is broken in homes the host or oldest male member of the household breaks the Kolanut and in a public or communal type of setting, the eldest male person officiates the Kolanut ceremony.
Once the Kolanut is broken it is pasted to next of kin oldest to youngest and then to guests in midst.
There is meaning and symbolism read into it. When a Kolanut is broken by how many lobes of the nut comes from the initial breaking of the kola. If it naturally breaks into three lobes the Kolanut is not eaten. Could this perhaps be linked to the mystical number three in Judaism, referring to the three pillars of the three main emanations of YHWH, Messiah and the Ruach HaKodesh (Holy Spirit)?
After the Kola or Chalk hands are washed and usually a drink or meal is served.
I, having been to Igboland twice thus far and can testify first hand to the gracious hospitality shown to me. I was welcomed in such a way that I felt as if I was a famous celebrity of king!
“This is very natural to Igbos and well ingrained in their culture and tradition. Both friends and foes have commended Igbos for their exceptional hospitality and accommodating spirit… Abraham had the habit of welcoming strangers. Among the Igbos, the use of Nzu (white chalk) and oji (kola nut) to welcome visitors is common practice. Oji is oriko (igba ndu – covenant) sort of, while Nzu is total acceptance and peace.” – pg. 68 Our Roots: Igbo Israel Heritage – Caliben I.O. Michael
As in Israel, so in Igboland.
Coming of Age or Rite of Passage
Boys
In Judaism a young man’s induction into manhood is called a Bar Mitzvah, where after studying Torah for 13 years conducts a service in the synagogue, praying in Hebrew, reading a specific Torah passage corresponding to his birth on the Hebrew calendar and then teaching on it. Igbos have and induction into manhood as well (ima mmonwu or Iwa akwa), where an adolescent is told the secrets of the tribe and interestingly enough, during the “Bar Mitzvah” of Yeshua (Jesus) (Luke 2:46-48) our Messiah, Yeshua revealed secrets that marveled the elder.
Seeing as the Igbos predominantly comes from Gad and Gad was a warrior tribe, Igbo initiates are to endure caning and flogging without fear or crying. Fear and crying are met with ridicule, while sobriety and bravery is met with praise.
Girls
The Igbo equivalent to a Bat Mitzvah (initiation into adulthood for girls) in Igboland is called Iru Mgbe and it is for girls 15-18 of marriageable and childbearing age. Girls train to be women by their mothers as soon as they are old enough to help in the kitchen and around the compound. The day of the initiation is filled with feasting and speeches by the elders.
As in Israel, so in Igboland.
Tribal Markings and or Scarification
The Torah forbids this in Lev. 19:28 and it was traditionally forbidden in Igboland and was never practiced except by those who fell under the influence of the surrounding pagan tribes.
As in Israel, so in Igboland.
Rights of the First Born
Deut. 21:15-17
Igbo first born sons receive a double portion inheritance also, as in Israel, so in Igboland. The first born also have rights to take a second portion on top of that along with the other sons.
As in Israel, so in Igboland.
Rights of Daughters
Num. 27:4-9, 36:6-10, Josh. 17:3-4
In Igboland in the recent and ancient past if a man died having only daughters, she would marry within the tribal clan so her father’s name and inheritance would not go to another clan and be lost to his clan.
As in Israel, so in Igboland.
Rights of Last Born
Gen 35:19-20
“Jewish tradition holds that the burial place of Rachel falls in Benjamin’s portion, Benjamin being Rachel’s last son. In Igbo land Mkpuke nne (mother’s place or portion) goes to the last born son by … right.” – Caliban O. Michael
As in Israel, so in Igboland.
Mother’s People
Gen. 28:5, 29:13-14
It is traditional for an Igbo in a dangerous, critical or troublesome situation to flee to his mother’s home. It is called “Nwadi Ani” in Igboland and we see this tradition played out in Chinua Achebe’s novel, “Things Fall Apart” in regards to the main character Okonkwo.
As in Israel, so in Igboland.
Ancestral Heritage
Num. 26: 53-56, I Kings 21:1-3
An Igbo man’s ancestral heritage, called “Ana Obi” is not sellable, elders will not permit this. If this is somehow done due to the influence of the West the person is considered a fool and is ostracized by the community.
As in Israel, so in Igboland.
Attachment to the Land
Gen. 12:1, Deut. 9:5
Igboland is as important and dear the Igbo as the Land of Israel is to the Jew and Hebrew. Jewish tradition says that in the resurrection that whatever person of Israel is buried on foreign soil that he will roll underground until he is under Israel and be resurrected. Igbos feel such an attachment to the land that if an Igbo dies on foreign soil the Igbo community will raise funds to have the body shipped home and buried in Igboland. Also during the slave revolt at Ebo Landing in St. Simon Georgia, the Igbos drowned themselves rather than be slaves and they believed their souls would return to Igboland upon death.
As in Israel, so in Igboland.
Blessing of Children
Gen. 9:26-27, 28:1, 48:20, 49:1-2
It is said that Igbo liturgy cannot end without the parent blessing the child, and in Judaism, Jews liturgically bless their children as well, every Sabbath.
As in Israel, so in Igboland.
Cursing of Children
Gen. 9:25
This applies to a rebellious and disobedient child in which the father has no choice but to strike the ground with his ofo staff (staff of authority) and place a curse upon his child. This, according to the Igbo is extremely rarely done.
Igbo’s highly respect and honor parents and elders and disrespect towards either is considered and abomination that threatens to bring down the wrath of Chukwu Abiama upon the offender. Such abominations require a purification ritual. If the offense is considered grave, the elder or parent may pronounce a curse upon the child and if this is done the child is expected to run, begging forgiveness and do whatever is required to appease the parent and or elder as well as Chukwu Abiama. If one disrespects a parent or elder it is seen as if one has disrespected all ones ancestors.
As in Israel, so in Igboland.
Rebellious Son
Deut. 21:18-21
In the past prior to westernization in Igboland a rebellious son was handed over to his peers to be disciplined or in a rare and most severe case, sold into slavery.
Marriage
And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter. And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her. – Gen. 29:18-20
Marriage in Igboland as in Israel has many different facets and stages that are very detailed. I will stick with the basic principles shared by Israeli and Igbo alike.
G.T. Basden, who spent 20 years among the Igbo said of the Igbo and marriage, “The degrees of affinity in the matter of marriage are even strictly adhered to, or rather, they are more meticulous than those set forth in the Levitical code.” He also said, “Marriage is a most important event in the Ibo’s life. From the time that boys and girls are capable of thinking for themselves, marriage is set before them as the object to be attained… Celibacy is an impossible prospect. Unmarried persons of either sex, except in special cases, are objects of derision, and to be childless is the greatest calamity that can befall a woman. Hence a very high value is set upon marriage.” - “Among the Ibos of Nigeria” pg.68
Igbos who are not married are not taken seriously in Igbo society.
The prerequisites for marriage for the Igbo and the Hebrew, is financial stability and to build one’s own house.
As in Israel, so in Igboland.
Levirate Marriage
Gen. 38:6-8, Deut. 25:5-10, Book of Ruth
Igbos have practiced the taking a late brothers wife into marriage after she had been widowed until the white men came with their version of religion based on the Bible and condemned the practice. Now it is rarely done but except in very rural villages of the bush. Similar holds true of the practice of polygamy.
“In Igbo culture after the burial ceremonies, before the mourners disperse to their various homes, the widow’s family meets with the dead husband’s family to decide on the fate of the widow. Final decision is taken one year after the death of the husband and after the widow has removed her mourning dress. Usually another male member of the dead husband’s family is made to marry his dead brother’s wife.” -- pg. 9-10 Our Roots: Igbo Israel Heritage – Caliben I.O. Michael
As in Israel, So in Igboland.
Betrothed
Deut. 20:7, 22:234-29, 28:30, Matt. 1:18-25, Luke 1:26-38, 2:1-7
As in Israel, so in Igboland; a betrothed woman is considered more or less married and are unavailable to others partners. Not like an “engagement” in the West, where many are unfaithful to the betrothed. If an unfaithful betrothed woman is discovered, though they are not married, divorce proceedings take place as Joseph contemplated in regards to Mary but changed his mind when it was divinely revealed that Mary had not been unfaithful.
As in Israel, so in Igboland.
Fact Finding Prior to Marriage
Ruth 2:5-7
Personal and family reputation and honor is very important in Judaism as much as it is to the Igbo and we see both cultures practice this fact finding prior to marriage. Why? Because they are one and the same. Everything that can be uncovered; if the woman is a virgin, or has been previously married, whether she is slave or free, and such things as what is the family medical and genetic history of the woman and her family.
As in Israel, so in Igboland.
Virginity
Deut. 22:20-21, Matt. 1:18-25
Modern Western influence has worked its way as a slow poison into Igbo society, for virginity is not highly prized as it once was in the recent and ancient past. If an Igbo woman was betrothed and the Igbo man discovers she was not a virgin, though betrothed and not officially married, the man would have to engage in legal proceedings in order to break off the engagement, just as Joseph considered with Mary.
There is a long standing custom in Judaism not spelled out in Scripture but hinted at in Deuteronomy 22:13-19, that is also practiced in Igboland, and that is when the marriage is consummated by the sexual act on a white sheet so as to catch the blood from the woman’s torn hymen which proves her state of virginity prior to marriage.
As in Israel, so in Igboland.
The Middle Man and the Bride Price
Gen. 24:53, 34:12, I Cor. 6:20, 7:23
Just as Eliezer negotiated a bride price for Rebecca on behalf of Isaac, so to this is done in Igboland with great pomp and circumstance.
Gen. 24:10, 15
A non-relative, yet a close friend of the family(s) in Judaism and in Igboland usually takes on this role in contracting the marriage for purpose of neutrality and such was Eliezer, who though a servant of Abraham and somewhat like a son was not a blood relative. Interestingly enough we read in Genesis 24 that Eliezer prayed that HaShem make him successful in finding a wife for Isaac, and Igbo’s before seeking a wife for another pray for Chukwu to give them success in the endeavor.
As in Israel, so in Igboland.
Maidens Decision
And they said, We will call the damsel, and enquire at her mouth. – Gen. 24:57
During marital contract and negotiations between the two families, Igbo tradition dictates as does Hebrew tradition, that the woman to be wed is called forth in front of both parties and asked her opinion on the matter, seeing as she is the one whom the negotiations is about.
This is truly unique, for in many cultures the woman has no say in issues of arranged marriages or contracted marriages.
As in Israel, so in Igboland.
Elder before the Younger
And Laban said, It must not be so done in our country, to give the younger before the firstborn. – Gen. 29:26
Times are changing due to the influence of the West, but traditionally in Igboland the older sister is married off before the younger, if not, it is looked down upon by the community.
As in Israel, so in Igboland.
Wedding
Gen. 24:59, Jud. 14:10
The traditional wedding is held at the wife’s place just as in the story of Samson and his wife.
Gen. 29:22-23
The traditional Igbo wedding takes place in the evening just like the tradition was for Abraham’s family and kin (Laban). This also testifies to the Igbos Hebraic origins.
In Judaism the vows are exchanged under a chuppah, a prayer shawl turned into a canopy and in Igboland, Igbos exchange vows under a canopy as well.
As in Israel, so in Igboland.
Newly Wed
When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken. – Deut. 24:5
As in Israel, so in Igboland, a newly wedded man is exempt from any public and communally dangerous services such as scouting, raiding or war.
As in Israel, so in Igboland.
Marrying a Close Relative
Lev. 18:6-9
One reason a thorough fact finding investigation of the family is to be made is to also find out if perhaps the couple are related in any sort of way. In Igboland this was considered such a taboo, such an abomination that sacrifices were required to take away the Alu (abomination) and guilt that fell upon Igboland as a result of having sexual relations with a close relative. This too is very Hebraic, all abominations in Torah required some sort of sacrifice.
Gen. 9:18-28, 35:22, 49:3-4, Lev. 18:8
Close to this issue of marrying a close relative is conjugal relations with ones fathers wife. This is such an offense in Israel and in Igboland that it demands sacrifices for purification of the Land.
As in Israel, so in Igboland.
Intermarriages
Gen. 28:1, Deut. 7:3-4, II Cor. 6:14
Until recently in Igboland, Igbos did not marry outside their Tribe and faith. Again, simple commentary on how string western influence has been upon Nigeria to erode the traditional and Biblical foundations of Ndi Igbo.
As in Israel, so in Igboland.
Bill of Divorcement
Deut. 24:1-4, Isa. 50:1, Jer. 3:8, Mark 10:4
As in Israel, so in Igboland, Igbos pays a bride price in contracting marriages and if the bride price is returned after a separation the man cannot remarry the woman.
When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house. And when she is departed out of his house, she may go and be another man's wife. And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife; Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the Lord: and thou shalt not cause the land to sin, which the Lord thy God giveth thee for an inheritance. – Deut. 24:1-4
As in Israel, so in Igboland, once a bill of divorcement is given she cannot go back her former husband when she has married a second man, even if this second husband divorces her or dies.
As in Israel, so in Igboland.
A Wayward Wife
Numbers 5
I am told, though I do not have the specifics, that Igbos have a similar ritual or way to determine the faithfulness of a wife suspected of infidelity.
As in Israel, so in Igboland.
Celibacy
Gen. 1:27-28, I Cor. 7:7
Igbo men are not considered fully men unless they marry and have children. If the couple goes childless it is seen as some sort of curse, just as it was in the time of Abraham, Isaac, and Jacob. So celibacy is unheard of among the Igbo, that is until white Catholics came along and began proselytizing the Igbo.
Paul was only celibate after he had been married, because he couldn’t have been a student of Gamaliel and next in line for the Sanhedrin unless he was married. The (Brit Chadasha) New Testament does not expound on such details of Paul’s life, but because of Jewish tradition and custom we know this to be true.
As in Israel, so in Igboland.
Sex and Sexuality
Homosexuality (Lev. 18:22) and Bestiality (Lev. 18:28) and as we have already discussed preciously under other heading; Incest (sexual relations with a close relative) as found in Leviticus 18 is forbidden in Igboland just as it is among the Hebrews and Jews of Israel. In both places in ancient times, such was punishable by death.
As in Israel, so in Igboland.
Diet
Lev. 11, Deut. 14:7-8, 21
As in Israel, so in Igboland. Igbos and Jews keep the very same dietary laws.
Traditionally, Igbo’s eat Biblically clean animals; cows, goats, fish with fins and scales, etc., and never eat or even farm pigs. Of course modern or Christian Igbos who has been influenced by the West does. Again, Igbos have always ate Biblically kosher as opposed to the surrounding tribes around them who eat animals deemed unclean such as pigs, ells, snakes, rodents, etc.
Igbo’s have also always slaughtered their animals in a kosher way as Jews do by slitting the throat from ear to ear and draining out all of the blood before butchering and consuming. The surrounding peoples kill their animals by bludgeoning, suffocation and or strangulation. Other tribes are not opposed to eating road kill or something that died of itself; this simply will not do for the Igbo or the Jew (Duet. 14:21).
As in Israel, so in Igboland.
Dress
It has greatly disturbed me to see Igbos who acknowledge their Hebraic linage succumb to the childish pressure to imitate their older brother Judah. It baffles me why some Igbo see the need to try and dress like the Orthodox Jews in the west when their own cultural dress is more Hebraically authentic than that of the Orthodox Jews in the West who adopted their dress from 17th and 18th century Europe. Perhaps for some it is an issue of acceptance in some official recognized capacity by the Orthodox Jews that cause some Igbo to dress in that fashion. It is foolish to think that they will be accepted on such outward and materialistic merit. They have as much chance being accepted by the Orthodox Jews as what some would call a “nerd,” would be accepted by the school “jocks” simply because they dress like them. In both cases of the Igbo and the nerd, in the eyes of the Orthodox Jew and the jock, they are seen as pathetic want-to-be’s.
I firmly believe and have encouraged to Igbo to reclaim their cultural dress as it is more authentic than that of the modern Jew today. The robes are like that Israelites use to wear in ancient times, the red chieftain cap and the red and black stripped stocking cap serves as ones kippah (yarmulke) or head covering and the ojo, the fringed shawl of the Igbo carries the same weight and meaning as the Jewish Tallit (prayer shawl Num. 15:37-41).
Deut. 22:5
This law, like many others is not so much enforced today as in the time before the colonial westernization of Igboland. But 1930’s Anglican missionary G.T. Basden, who spent 20 years among the Igbo noted the distinct difference in dress between men and women.
Remy Ilona in his book, “The Igbos: Jews in Africa” pg.73 tells us that the Igbos have always worn a tallit like garment and have always worn caps and that Igbo women, unlike those of others tribes have always been very modest and covered themselves, specifically their chests with a wrap.
Occupations
If one carefully reads the Tanak (Old Testament) and the History of the Children of Israel, one will quickly see that the Igbo people, like Israel, is an agriculturally based society. The Levetical calendar (Lev. 23) though definitely a religious calendar is agriculturally based, much like the Igbo calendar.
Israel has very stringent rules regarding farming of the land which Igbos also observes. Like Israel, Igbos only plant one thing in a field at a time and do not mix crops with another (Lev.19:19, Deut. 22:9) while the peoples around them mixed seeds and crops.
Virtually every Igbo family has a family business. Igbo’s are very entrepreneurially and financially minded, just as the European Jews have been. You will find Igbo Business men worldwide. And Igbo would rather go into business for themselves than to have to work for someone else. Many Igbo’s in the diaspora are self-employed small business owners.
Beside farmers and business men, other popular occupations are metal artisans and technology. We see those who worked with precious metals participate in the formation of the Tabernacle furnishings (Exd. 31:1-11).
As in Israel, so in Igboland.
Wrestling
The Igbos being descendants of an Israeli warrior tribe, Gad; wrestling is a traditional Igbo sport taught from an early age to male children. But the European influence over the past 100 years, soccer (football) and other European sports have become more popular.
Igbo wrestlers are seen as local heroes and celebrities. In Professor Achebe’s novel, “Things Fall Apart” one of the main characters (Okwonko) is an Igbo wrestler.
Dancing
Dancing is very common among tribal communities of the world. The Igbo are no exception. Dancing is used to express joy and even mourning. Dancing is used in rituals as well as to tell stories. But unique among the Igbo is that men and women dance separately and their dances are not of a sensual or sexual nature as it is among the neighboring tribes.
We should also recall that Miriam, Moses’ sister led the women in dance after the crossing of the Red Sea and the demise of the Egyptians that pursued them. Also, David, the best known King of Israel was a dancer as well.
As in Israel, so In Igboland.
Music, Signing and Song
Like the Hebrews/Jews of the Tanak (Old Testament), Igbos had works songs (Isa. 22:13), songs of war (Josh. 5), wedding songs (Psa. 45), songs of mockery (Num. 21:27-30), Songs of Lamentation (Lamentations), Songs of Praise (Psalm 100-119), hymns and songs of spirituality (Eph. 5:19).
As in Israel, so in Igboland.
Death
In Igboland mourning is seen as a sacred duty and a last act of kindness one can give to a person, just as it is seen in Judaism.
Sometimes, unfortunately a child is still born and or the mother dies during child birth. If both die they are prepared and buried separately.
It is a sad fact of life that sometimes infants pass from this life to the next. When a child two years and younger dies, mourning and extreme expression of grief are not permitted. The infant is prepared and dressed in every bit of clothes that it had and buried quickly in the bush (jungle) in a coffin made from raffia.
If a young unmarried woman is taken in an unexpected way or by disease, she is heavily mourned, just as we see in Scripture regarding the man who lost his young daughter (Matt. 9:23); and she is buried in the bush in a part of the forest that is designated as evil, a place where it is said bad spirits reside. Wine is given to the mourners by the family. The Igbo parents as with Jewish parents “sit Sheva,” mourn for seven days and on the eighth day they may get back to some similitude of normalcy by working, shopping, etc. If a young or unmarried man passes away his peers carry his body which is buried in the bush after which they announce their mourning period of 7-8 days, and the family of the deceased present wine to his peers. They mourn by celebrating his life with rowdy behavior and dancing.
When a grown Igbo man passes away the expression of mourning and grief is most great within the family and community. Family and friends (as in Judaism) are notified and come if at all possible within 24 hours.
His peers launch a type of investigation on where and how he died and there if they were any witnesses to the man’s death. Part of the reason is to make sure there was no foul play, but mostly to see if he died alone. If he died alone it is considered a bad thing in which a purification ritual must be performed.
His sisters and other female relatives act as if they are preparing the body for burial by pretending to cut his hair and wash his body. This is acted out three times. After this, his peers take yams from his storage barn and prepare a meal and place some of it on his mouth. These acts of washing and feeding are a symbolic gesture to prepare the Igboman for his journey to the Creator. In Judaism, family and friends keep watch over and care for the body in a similar way.
A goat is sacrificed to Chukwu and the blood is applied to the deceased’s eyebrows.
Remy Ilona in his book “The Igbos: Jews in Africa” p. 51 points out, in regards to those who dig the grave, “…While the Igbo dig the grave; those who participate in the digging don’t hand over the implements to others who would take their place. When they are tired they drop the implements on the ground and their replacements pick them up. I noted that Jews have this tradition in the code of Jewish Law and Custom (Shulchan Aruch).”
Numbers 19:14-15, 31:23 speak of one who has dwelt with a corpse; the Igbo, like the Israelite see death as a corruption and contamination of sanctity and holiness and must therefore be cleansed.
In Igboland anything used to cover the dead body is burned and after seven days the room is cleansed by fire and washed. Interestingly enough the Torah states that if water cannot cleanse a contamination, then fire must be used.
Women are not permitted to be at the graveside. The dead is buried facing East (this is also a Jewish tradition) on his own property. Money is placed at the grave site as the dead is lowered into the grave.
In Judaism one does not wear jewelry or fine clothes during the time of mourning. The wife of an Igboman removes all her jewelry and wears black for a year or more.
When a married woman dies as with a man, family and friends are informed and come within 24 hours. Her sisters and peers stay with her body all night. When morning comes her death is announced to the community. Wine is given to the family of the deceased woman’s family. Her married siblings and married women of her family washed her corpse and prepare the body for burial. Her children come and see the body and place their forehead on that of their dead mother. In the evening the body is taken through the back door of the home with a gunshot salute and is taken to her clan’s village. The dead woman returns to the house of her parents for burial.
The woman’s husband and in-laws praise the life of the dead woman and how they have been blessed by her while she was alive. After this they return home and the woman is buried on her father’s property, unless she passed due to a disease and if such, she is buried in the bush.
If a titled woman dies, the procedure is the same except her peers of like title sing and dance in honor of her with knives in hand.
If the woman was abused, her peers will make demands in which the abuser must comply with or the women threatens to leave the corpse and return home which would be a great disgrace upon the one accused.
When a man who has a title dies, family, friends and colleagues are alerted; expressions of mourning are held in check. It is a quiet and somber event. His titled colleagues prepare his body and it is ritually washed and fed. His Ikenga is retired and his colleagues also dance a dance called abia while retelling the deceased’s deeds and exploits. His children are to re-enact the ceremonies he performed when he took on his title. His wife or wives are to go through a purification ritual after 28 days. He is buried with a gunshot salute on his own property. These guns and or mini-canons when fired gives notice to the spirit world that someone is coming as well as gives the deceased permission to leave this realm and enter the next.
It is interesting to note that the Igbo’s use to practice mummification could this have come from when their ancestors lived in Egypt for Jacob, Joseph and Gad and the rest of the patriarchs of Israel were mummified and carried out of Egypt during the Exodus.
Burial ceremonies in Scripture can be found in Gen. 23:2, 19, 25:8-9, 49:33, 50:7-9, Deut. 21:23. A corpse is buried within 24 hours unless extenuating circumstances call for an extended period of time to allow family to come in from abroad. As In Israel, so in Igboland.
In Igboland it is traditional for the sibling with the means (wealth) to do so should put forth the expenses to bury a parent. Joseph was not the first born, but being a viceroy of Egypt he had the financial means to bury his father Jacob/Israel (Gen. 50:7-9, 14).
One ritual of mourning practiced by Israel also practiced by the Igbos besides sitting sheva is shaving ones head as a sign of mourning during death or tragedy. Job practiced this, but after the Exodus and the giving of the Torah at Sinai, this practice was forbidden (Deut. 14:1-3). This may give greater credence to the theory and oral tradition that a portion of Gad left Egypt prior to the Exodus.
Before western influence took hold in Igboland, Igbos, like Jews sat Sheva (7 day sever mourning period see Gen. 50:4, Num. 20:29, Deut. 34:8), the dead were then mourned strongly but to a lesser degree totaling 28 days, approximately a lunar month where the mourner remains within their compound. After which they continue to mourn for a whole year but resume their daily activities but only wear mourning clothes. After the year is up the mourners garments are burned.
For Jews in Israel, one is considered “unclean” if one touches a corpse (Num. 19:11-13, 16, 31:19-20) and must be purified. The same holds true for the Igbos in Nigeria.
“In Igboland , anybody who touches a dead body normally washes himself in the stream on the seventh day with Hyssop (Akoro) and Okpete plus local soap (Ncha nkota), at the end, the person immerses himself in the stream four times. These materials used are thrown backward into the stream to be carried away by the current of the water.” – Caliben O.I. Micheal “Our Roots: Igbo Israel Heritage” p.62
As in Israel, so in Igboland.
In the Torah we read about the concept called the Levirate Marriage; that if a man dies with no sons to carry on the family, the dead man’s brother must have a son by the deceased’s wife, so that the dead man’s line will not die out (Gen. 38:6-8, Deut. 25:5-10, Book of Ruth). In Igboland this is practiced and is called Inye Okuko.
In Judaism if one converts to another religion or becomes an apostate, they are considered dead to the Jewish community and a funeral and mourning takes place for such a person. The same tradition is found among the Igbo’s for those who apostatize from Omenana or commit an abomination against Chukwu.
Lastly, it should be mentioned that Igbo’s livening in the diaspora has his/her body sent home to be buried in Igboland. The Igbo community in the diaspora in which he lives contributes financially in order to ship his body home. This is reminiscent of Jacob and Joseph requesting not to be buried in a pagan land and making their children take an oath to insure that they are buried in the Promised Land (Gen. 47:29-30, 50:4-6, 12-12, 25-26, Exd. 13:19, Jasher 80:62-63).
Ogulisi trees used as “headstones” make the grave and show the position of the head. I saw this with my own eyes at Obu-Gad in Aguleri where the second Igbo king was buried; three trees sprang up at the head and connected above ground by the roots to mark the grave in a beautiful natural monument. As Jewish custom dictates, I left a stone atop the root of the tree to indicate a fellow Jew visited the grave.
In Gen. 15:15, 25:8, 35:29, 49:33, Num. 27:13 and many other places in Scripture it speaks that upon death one joins his ancestors. As in Israel so in Igboland. Igbo’s when they die, like Israelites, believe that when they die they are gathered together with their ancestors in the afterlife.
Reincarnation
A little known and shocking fact to some to learn in regards to Judaism and early Christianity is the belief in reincarnation, also known as the transmigration of souls. It is not the purpose of this book to make and argument for or against such a belief, but only to point out that just as Jews believe in reincarnation, so do the Igbo.
Mourning the Living
In Judaism, if one of the faith converts to another religion or is unrepentant after committing a grave offense, such a person is considered dead to the family and community and an actually funeral service is held for the “living dead” and the family mourns the proper allotted time as if the person really died. The exact same thing is done in Igboland.
Last Will and Testament
Gen. 48:21-22, Josh. 14:1-5
When an elderly Igboman feels he is close to death, he will call in his children and divide the inheritance among them and have kinsmen witness this.
As in Israel, so in Igboland.
Circumcision and Naming Ceremony
Gen.17:7-4, 21:4, Exd. 4:24-26, 12:43-44, Lev. 12:1-3, Josh. 5:2-3, Luke 2:21-24
Just as Israel circumcised and named their children on the 8th day, so too did the Igbo, long before any contact with white men or missionaries. As in Israel, so in Igboland.
F.C. Ogbalu an authority on Igbo culture and traditions agrees that the Igbos have always practiced circumcision of their male children on the 8th day after birth. “There are many things that make certain persons to say that Igbos are descendants of the Jews. One of those things is offering of Kolanuts, i.e. hospitality carries a religious weight; the second is circumcision on the eighth day.”
The former Igbo slave Olaudah Equiano said, “We practice circumcision like the Jews and made offerings and feasts on theta occasion in the same manner they did.”
The Anglican Missionary G.T. Basden noted that the Igbo sacrificed their animals and circumcised their 8 day old male children as recorded in the Old Testament.
Think of this, there are approximately 18 million Igbos at home and abroad and barring unusual circumstances all of them are circumcised making them the largest population of people outside Israel that are circumcised. How can they not be of Israel?
Remy Ilona in his book “The Igbos: Jews in Africa” points out stories he has heard as well as all that personal experience, how there is an urgent and unexplainable compulsion of Igbos in the diaspora far removed from their culture to have their male children circumcised. Mr. Ilona attributes this to raw instinctual ancestral memory with in the soul of Igbos.
After the circumcision as in Judaism, the Igbos has a naming ceremony (Iba afa na ana Igbo) which for the Jew takes place 8 days after the birth of the child and for the Igbo can take place at immediately after birth, 8 days, 28 days or any time after the birth of the child the family agrees upon to meet and have the ceremony and feast. The point is not when they do it, but that they do it with a ceremony and feast as Israel does, that it is a communal family affair. As with Israel, Igbo’s like to have their children’s name to reflect God (Chukwu) somehow. The Naming of the child is found in Scriptures; II Sam. 12:24, Luke 1:56-66, Matt. 1:18-25 and it parallels the naming of Igbo children almost exactly. In Judaism a child may be named Elijah, meaning: Eli = God- Jah (Yah) one of the proper Names of God. An Igbo child may be called Chukwudim meaning, “Chukwu (God) exists.”
Sometimes, as with Israel, and Igbo child may be named after a departed relative. They may be named after an event. For example, Isaac’s birth was a miracle, given to two people beyond child siring or bearing years. Isaac means laughter and it is implied people will laugh because it was such an unusual thing. Similarly, G.T. Basden, Anglican Missionary to the Igbo noted that a couple who had a hard time conceiving or were almost too old to conceive may name their child “Ogwalu Onyekwe” which means whoever is told will not believe the child has come after all these years.
The child could also be a symbolic name for the parent, for example, Moses named his child Gershom, meaning a stranger in a strange land. Similarly in the late Chinua Achebe’s book “Things Fall Apart” the main character Okonkwo who was exiled and had a child in exile, names his son Nwofia, which also means a stranger in a strange land.
We find the presentation of a Hebrew Child in I Sam. 1:24, Luke 1:56-66, Matt. 1:18-25, Luke 2:21-40
“Igbos have a similar tradition… to bring the child to the obi; obi in Igboland is like a synagogue.
On such occasion presents are given or presented on behalf of the new child. It may be chicken or goat (an animal) which is reared for the child; and over a period reproduces offspring for the child; palm trees as well as land can be presented to the child.” – pg. 27 Our Roots: Igbo Israel Heritage – Caliben I.O. Michael
Next the Igbo women will, like the Jews, take a mikvah, a ritual bath and like Jewish women, are in a state of separation for more than a month as the Torah prescribes (Lev. 12:1-8, Luke 2:22).
Post Natal Seclusion Scripturally for a male child, a woman remains in seclusion for 33 days, 66 days for a female child. In Igboland regardless of the sex of the child an Igbo woman will remain in seclusion for 28 days the approximate time of a lunar month, after which a ceremonial purification of the women takes place.
From the time a woman gives birth to the time of her purification, in Igboland, the woman’s mother, aunt or close (post-menopausal, if possible) female relative comes to cook, clean and do the other household responsibilities the new mother if forbidden to do in her sacred state of separation; this stand in, also helps care for the new mother and the newborn child.
And the damsel ran, and told them of her mother's house these things. – Gen. 24:28
In the Hertz commentary called, “The Pentateuch and Haftorahs 2nd ed.” Pg. 84 it comments on this verse and saying that “her mother’s house” means the tents of Bethule’s compound that are reserved for the women. You see in ancient times of Semitic peoples as well as in pre-colonial Igboland, husbands and wives had their own separate houses in the compound.
Finally after the time of seclusion and the ritual immersion in a running stream (mikvah) there is a presentation of the Igbo child to the community by the mother. Flora Nwapa in her work “Nwapa” p. 33 hinted about this practice, “Soon it was seven market days since Efuru’s safe delivery. But before she went out she had to go to the lake and put her feet in the water.” This is accompanied with feasting, music and dancing and the child is dedicated to God. This too is done in Jewish synagogues today. As in Israel, so in Igboland.
After the child is weaned the child is taken to a shrine to Chukwu Abiama ( The God of Abraham) with an offering of yams and roosters and the child is formally dedicated to Him and the mother promises to raise the child to follow and serve Him faithfully according to the Igbo way. G.T. Basden, Anglican Missionary to the Igbo observed that it was like how the Israelites did, “…he (the male child)was brought and presented before (Chukwu)… the father followed with a ram (sheep or goat) and the beast was substituted and thus redemption was wrought for the son.” – G.T. Basden “Nigers Igbos” p.417
This is like how the Israelites redeemed their children according to Exd. 13:13, 15, and Num. 18:15, 18-19.
This weaning and dedication is also followed by feasting, and we also see this occurred when Isaac was weaned (Gen. 21:8).
Like in Judaism, children are treasured in Igbo culture and are important in regards to carrying on the family line and name.
As in Israel, so in Igboland.
Menstrual Purification
Seeing as we have discussed the purification and separation of a woman after child birth, it would be a good time to mention here the laws of purification found in Lev. 15:19-24, 28-30.
In Igboland a woman lives apart from their husbands nor cooks for them or enters their husband’s quarters when she is menstruating just as in our Scripture passages above.
“In Igbo land, a woman who is menstruating holds a special stick to indicate that she is mens-truating and therefore unclean, this is a sign to people that she is unclean, and hence could defile anyone who comes close to her.” – pg. 28 Our Roots: Igbo Israel Heritage – Caliben I.O. Michael
As in Israel, So in Igboland.
Cleanliness and Personal Hygiene
In the progression of thought seeing as we are dealing with the subjects of uncleanness, this would be a good time to discuss personal hygiene. In Judaism the Torah tells us to wash after contact with things that render us contaminated and or unclean, Men are to wash after a seminal emission (Lev. 15:16) and as mentioned above women are to wash after her menstrual cycle. Women also live separate from the rest of the household and are not permitted to touch or sit on communal household items, nor are they permitted to cook for the family just as it is in Judaism and ancient Israel. If a menstruating woman does sit on a communal seat during this time and it is discovered, the seat is burned followed by a purification ritual. As recorded in the Torah, Igbo also do not have sexual intercourse while the wife is menstruating (Lev. 15:19-33), it is considered an aru (abomination) that must be followed by a purification ritual if offended.
With cleanliness and washing being a big part of Igbo culture, sickness and disease is very low in Igbo communities.
Olaudah Equiano, former Igbo slave who lived in London in the 1780’s said in his book that the Igbos are “extremely cleanly…” and that they sacrificed and washed as the Jew did in Old testament times.
The Torah commands the nomadic Israelite who camped in the wilderness to defecate outside the camp and to cover up their excrement.
As part of your equipment have something to dig with, and when you relieve yourself, dig a hole and cover up your excrement. – Deut. 23:13 (NIV)
This very thing is done among the Igbo before westernization and modern plumbing. The Igbo went outside of the village into the bush, downwind, defecate, cover it and return to camp. If it is discovered an Igbo has defecated near the camp, a purification ritual is performed.
Food is always carefully prepared and washed their hands with a pitcher and basin and offers this to their guest as was done in ancient Israel and in Jewish homes today during Sabbath.
As in Israel, so in Igboland.
Sadly, leprosy is a disease that has plagued Nigeria and the Igbo (just as it is recorded in Leviticus 13) made lepers live in separate dwellings until they were healed. They also made lepers wing a bell when out in public to warn others. And like the Jewish tradition, leprosy is thought to be a physical manifestation due to a spiritual malady. Rabbis have said Miriam, Moses’ sister contracted leprosy due to her slanderous speech against her brother (Num. 12).
Exodus 30:17-21 speaks of ritualistic washing of the hands and feet of the priest which eventually Israel adopted upon themselves, despite being common men. Their reasoning was, that they were a royal nation of priests and thus imitated the Levitical priests when possible. Igbos as well was as the modern day Jew does, in the mornings prior to prayer.
As in Israel, so in Igboland.
Sanitation
Deut. 23:12-14
Igboland has always had places specifically used for relieving oneself and children are taught that if at play in the forest and must relieve themselves, they are instructed to dig a hole and cover their waste.
As in Israel, so in Igboland.
Pregnant Women
Exd. 21:22-25
Unlike what many have been taught, there were no literal “eye of an eye and tooth for a tooth” but in Judaism and in Igboland this is understood to mean proper monetary compensation for a loss.
If a woman loses her child and dies also, mother and child are buried separately. This testifies to the sanctity of life and personhood Igbos and Jews give to unborn children. To them they are not just a “fetus” or a blob of “tissue.”
As in Israel, so in Igboland.
Wet Nurse
Gen. 24:59, 35:8
Igbos of tradition today and those in the recent and ancient past would give a nursemaid to their married daughters who had just given birth so as to help the new parents adjust to and care for the new born infant.
As in Israel, so in Igboland.
Surrogate Mothers
In Igboland if a woman cannot produce a child for her husband is permitted to marry a woman who will have intimate relations with husband in order to produce a child for them, sort of like Sarah and Hagar and Rachel and Leah’s handmaids Bilhah and Zilpah.
Gen. 19:32
If an Igbo family only has a daughter a man will be chosen to sire a child through the daughter on the father’s behalf as incest is an abomination to Israelite and Igbo alike. The son of the daughter will be considered the son of the father to ensure the family line will be carried on.
Redemption of the First Born
Exd. 13:2, 11-12; 22:29, Num. 18:15-17, Luke 2:22-27
The above passages tell how this is done in Igboland as well, this unique practice among the Igbo and virtually no other Nigerian tribe should testify to the fact that the Igbos are indeed Children of Israel.
As in Israel, so in Igboland.
Family Social Structure
Recall in the Torah when Jacob fled from Esau’s wrath. Where did he go? To his mother’s relatives house, his uncle Laban. In Igboland a child has a right if he fells ill-treated by his father’s family, to go and live with his mother’s kin, where he is welcomed and enjoys a type of sanctuary where he/she is immune from ill-treatment of molestation.
Igbo’s can adopt non-blood relatives into their family such as from the Nri and Aros clan who are the priests among the Igbo and are thought to be descendants of Levi the priests of Israel.
Levites had no allotment in the Promised Land and likewise these Nri priests are permitted to settle anywhere due to their priestly position. For priests are needed in all corners of Igboland to oversee purification rituals and supervise other priestly duties. This reminds me of the man in the book of judges that “adopted” if you will, a Levite into his family to be his personal family priest (Judges 17:17-13).
As far as living conditions are concerned a man and his wives, each have their own obi (house) within the family compound or camp, and the child lives with the mother until they are of age to build their own obi. We see this family dynamic in Gen. 25, 27 regarding Isaac, Rebecca and their son Jacob and Esau.
And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. – Gen. 25:27
Notice “tents” plural, implying many tents in one compound; a tent for the man and his wife.
And Jacob sod pottage: and Esau came from the field, and he was faint: And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. And Jacob said, Sell me this day thy birthright. And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright. – Gen. 25:29-34
This tells the reader that at this time Jacob and Esau still lived with their mother Rebecca in her tent.
And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I. – Gen. 27:1
Here Isaac calls Esau to his personal tent where he live separate from his wife and children.
And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it. – Gen. 27:5
The implication here is that Rebecca was outside Isaac’s tent, eavesdropping.
And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son – Gen. 27:15
By this time Esau was married (26:34-35) and on his own and Rebbeca still had clothes from Esau when he still lived with her.
Deut. 1:9-13, Lev. 19:32
The elder is given a revered pace of leadership and recognition in the Igbo family and society. The young, especially those who are young and in a public leadership role often consult the elder for guidance and advice.
I have personally witnessed myself this respect for elders and so have other Westerners.
Anglican Missionary to the Igbos G.T. Basden said in his book “Niger Ibos” that, “Among the Ibos reverence for old age was a very marked feature. Education and contact with civilization have weakened this ancient and honorable custom, which is much to be regretted.”
The elder is give almost a priestly type of role which is how it was in Israel prior to the establishment of the Levitical Priesthood and how it was in the time of the Judges, which is the precise time many believe a new wave of Gadites and Israelites came to Nigeria. The elder’s obi (house) is considered almost as a shrine, and a meeting place for the family. It should also be mentioned that the obi (tent or home) is seen as a sacred place and in Judaism the home is seen as more important than even the synagogue. That faith is practiced first at home and then at the synagogue and we find this same sentiment among the Igbo.
In Exodus 20:12, 21:15, 17 and Deut. 5:16 we read that it is forbidden upon pains of death to hit or strike a parent. As in Israel, so in Igboland, parents are seen as an extension of God’s rule and influence and to physically hit a parent is an abominable thing. It is like unto the sin of cursing or blaspheming God.
As in Israel, so in Igboland.
Patriarchal Structure
Igbos, like Semitic Hebrews, Jews, and Israelites has a Patriarchal social structure.
And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls. – Exd. 1:18
In Igboland this is called “umunna.”
In Numbers 1:5-18 we see how a person is called by their father’s name, “son of” which is in Hebrew is “ben” and in Igbo is “nwa.”
For example my English name is “Kris Shoemaker” in Hebrew it is “Yehudah ben Shomeyr” and in Igbo is “Tochukwu nwa Ezbon”
Jew and Igbos still have this method of addressing names.
Traditional Igbo Education
The old Igbo educational system was very Hebraic. Very young children were educated in their mothers house until a certain age when the male children are further educated in the house of their father and grandfather or communal elder, where they learn the Igbo ways as well as a trade, farming, palm winery, hunting, warfare, etc.
The brightest of the students accompany their father or elders to meetings where they hear more Igbo tradition and ways as well as learn Igbo government and leadership. This is almost identical to the ancient Jewish structure of education of children in ancient times.
When men and elders went to meetings their sons would carry their leather bag and or sitting stool and thus young men would be present at the meetings and so learn about Igbo politics and religion and culture much like sons accompanying their fathers to synagogue for meetings as they carry their tallit and tefillin bag.
Teaching under the Iroko tree is much like how Yeshua taught his students (Matt. 5:1) I imagine a natural place to sit and teach on a mountain would be under the shade of a tree. Many Rabbis such as Rabbi Nachman of Breslov was known to teach his students out in nature under trees. So this teaching under a tree too is very Hebraic in nature.
Hospitality
And the Lord appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said. And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it. And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. – Gen. 18:1-8
Exd. 23:9, Lev.19:33-34
The above Scriptures show how an Igbo receives guests into his home, with amenities to refresh oneself and food.
Hospitality; out of all the Igbo traditions, this one has remained intact and is still universally practiced among Igbo’s everywhere, even in the diaspora. It serves as a gesture of thanksgiving to Chukwu (God) and ones ancestors as well as a show of hospitality to visitors. The Kolanut in Igboland is THE symbol of hospitality and is broken as Jew break challah bread. It opens many social events from receiving guests, to religious and tribal meetings. If a Kolanuts, which are used in the ceremony of hospitality, are unavailable chalk is used. Chalk powder is rubbed on the hand of the visitor to express honor and goodwill and patterns, thought to be Paleo-Hebrew of Hebraic symbols are drawn on the floor. Nzu (white chalk) is used to decorate the body of leaders and dancers.
If the Kolanut is broken in homes the host or oldest male member of the household breaks the Kolanut and in a public or communal type of setting, the eldest male person officiates the Kolanut ceremony.
Once the Kolanut is broken it is pasted to next of kin oldest to youngest and then to guests in midst.
There is meaning and symbolism read into it. When a Kolanut is broken by how many lobes of the nut comes from the initial breaking of the kola. If it naturally breaks into three lobes the Kolanut is not eaten. Could this perhaps be linked to the mystical number three in Judaism, referring to the three pillars of the three main emanations of YHWH, Messiah and the Ruach HaKodesh (Holy Spirit)?
After the Kola or Chalk hands are washed and usually a drink or meal is served.
I, having been to Igboland twice thus far and can testify first hand to the gracious hospitality shown to me. I was welcomed in such a way that I felt as if I was a famous celebrity of king!
“This is very natural to Igbos and well ingrained in their culture and tradition. Both friends and foes have commended Igbos for their exceptional hospitality and accommodating spirit… Abraham had the habit of welcoming strangers. Among the Igbos, the use of Nzu (white chalk) and oji (kola nut) to welcome visitors is common practice. Oji is oriko (igba ndu – covenant) sort of, while Nzu is total acceptance and peace.” – pg. 68 Our Roots: Igbo Israel Heritage – Caliben I.O. Michael
As in Israel, so in Igboland.
Coming of Age or Rite of Passage
Boys
In Judaism a young man’s induction into manhood is called a Bar Mitzvah, where after studying Torah for 13 years conducts a service in the synagogue, praying in Hebrew, reading a specific Torah passage corresponding to his birth on the Hebrew calendar and then teaching on it. Igbos have and induction into manhood as well (ima mmonwu or Iwa akwa), where an adolescent is told the secrets of the tribe and interestingly enough, during the “Bar Mitzvah” of Yeshua (Jesus) (Luke 2:46-48) our Messiah, Yeshua revealed secrets that marveled the elder.
Seeing as the Igbos predominantly comes from Gad and Gad was a warrior tribe, Igbo initiates are to endure caning and flogging without fear or crying. Fear and crying are met with ridicule, while sobriety and bravery is met with praise.
Girls
The Igbo equivalent to a Bat Mitzvah (initiation into adulthood for girls) in Igboland is called Iru Mgbe and it is for girls 15-18 of marriageable and childbearing age. Girls train to be women by their mothers as soon as they are old enough to help in the kitchen and around the compound. The day of the initiation is filled with feasting and speeches by the elders.
As in Israel, so in Igboland.
Tribal Markings and or Scarification
The Torah forbids this in Lev. 19:28 and it was traditionally forbidden in Igboland and was never practiced except by those who fell under the influence of the surrounding pagan tribes.
As in Israel, so in Igboland.
Rights of the First Born
Deut. 21:15-17
Igbo first born sons receive a double portion inheritance also, as in Israel, so in Igboland. The first born also have rights to take a second portion on top of that along with the other sons.
As in Israel, so in Igboland.
Rights of Daughters
Num. 27:4-9, 36:6-10, Josh. 17:3-4
In Igboland in the recent and ancient past if a man died having only daughters, she would marry within the tribal clan so her father’s name and inheritance would not go to another clan and be lost to his clan.
As in Israel, so in Igboland.
Rights of Last Born
Gen 35:19-20
“Jewish tradition holds that the burial place of Rachel falls in Benjamin’s portion, Benjamin being Rachel’s last son. In Igbo land Mkpuke nne (mother’s place or portion) goes to the last born son by … right.” – Caliban O. Michael
As in Israel, so in Igboland.
Mother’s People
Gen. 28:5, 29:13-14
It is traditional for an Igbo in a dangerous, critical or troublesome situation to flee to his mother’s home. It is called “Nwadi Ani” in Igboland and we see this tradition played out in Chinua Achebe’s novel, “Things Fall Apart” in regards to the main character Okonkwo.
As in Israel, so in Igboland.
Ancestral Heritage
Num. 26: 53-56, I Kings 21:1-3
An Igbo man’s ancestral heritage, called “Ana Obi” is not sellable, elders will not permit this. If this is somehow done due to the influence of the West the person is considered a fool and is ostracized by the community.
As in Israel, so in Igboland.
Attachment to the Land
Gen. 12:1, Deut. 9:5
Igboland is as important and dear the Igbo as the Land of Israel is to the Jew and Hebrew. Jewish tradition says that in the resurrection that whatever person of Israel is buried on foreign soil that he will roll underground until he is under Israel and be resurrected. Igbos feel such an attachment to the land that if an Igbo dies on foreign soil the Igbo community will raise funds to have the body shipped home and buried in Igboland. Also during the slave revolt at Ebo Landing in St. Simon Georgia, the Igbos drowned themselves rather than be slaves and they believed their souls would return to Igboland upon death.
As in Israel, so in Igboland.
Blessing of Children
Gen. 9:26-27, 28:1, 48:20, 49:1-2
It is said that Igbo liturgy cannot end without the parent blessing the child, and in Judaism, Jews liturgically bless their children as well, every Sabbath.
As in Israel, so in Igboland.
Cursing of Children
Gen. 9:25
This applies to a rebellious and disobedient child in which the father has no choice but to strike the ground with his ofo staff (staff of authority) and place a curse upon his child. This, according to the Igbo is extremely rarely done.
Igbo’s highly respect and honor parents and elders and disrespect towards either is considered and abomination that threatens to bring down the wrath of Chukwu Abiama upon the offender. Such abominations require a purification ritual. If the offense is considered grave, the elder or parent may pronounce a curse upon the child and if this is done the child is expected to run, begging forgiveness and do whatever is required to appease the parent and or elder as well as Chukwu Abiama. If one disrespects a parent or elder it is seen as if one has disrespected all ones ancestors.
As in Israel, so in Igboland.
Rebellious Son
Deut. 21:18-21
In the past prior to westernization in Igboland a rebellious son was handed over to his peers to be disciplined or in a rare and most severe case, sold into slavery.
Marriage
And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter. And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her. – Gen. 29:18-20
Marriage in Igboland as in Israel has many different facets and stages that are very detailed. I will stick with the basic principles shared by Israeli and Igbo alike.
G.T. Basden, who spent 20 years among the Igbo said of the Igbo and marriage, “The degrees of affinity in the matter of marriage are even strictly adhered to, or rather, they are more meticulous than those set forth in the Levitical code.” He also said, “Marriage is a most important event in the Ibo’s life. From the time that boys and girls are capable of thinking for themselves, marriage is set before them as the object to be attained… Celibacy is an impossible prospect. Unmarried persons of either sex, except in special cases, are objects of derision, and to be childless is the greatest calamity that can befall a woman. Hence a very high value is set upon marriage.” - “Among the Ibos of Nigeria” pg.68
Igbos who are not married are not taken seriously in Igbo society.
The prerequisites for marriage for the Igbo and the Hebrew, is financial stability and to build one’s own house.
As in Israel, so in Igboland.
Levirate Marriage
Gen. 38:6-8, Deut. 25:5-10, Book of Ruth
Igbos have practiced the taking a late brothers wife into marriage after she had been widowed until the white men came with their version of religion based on the Bible and condemned the practice. Now it is rarely done but except in very rural villages of the bush. Similar holds true of the practice of polygamy.
“In Igbo culture after the burial ceremonies, before the mourners disperse to their various homes, the widow’s family meets with the dead husband’s family to decide on the fate of the widow. Final decision is taken one year after the death of the husband and after the widow has removed her mourning dress. Usually another male member of the dead husband’s family is made to marry his dead brother’s wife.” -- pg. 9-10 Our Roots: Igbo Israel Heritage – Caliben I.O. Michael
As in Israel, So in Igboland.
Betrothed
Deut. 20:7, 22:234-29, 28:30, Matt. 1:18-25, Luke 1:26-38, 2:1-7
As in Israel, so in Igboland; a betrothed woman is considered more or less married and are unavailable to others partners. Not like an “engagement” in the West, where many are unfaithful to the betrothed. If an unfaithful betrothed woman is discovered, though they are not married, divorce proceedings take place as Joseph contemplated in regards to Mary but changed his mind when it was divinely revealed that Mary had not been unfaithful.
As in Israel, so in Igboland.
Fact Finding Prior to Marriage
Ruth 2:5-7
Personal and family reputation and honor is very important in Judaism as much as it is to the Igbo and we see both cultures practice this fact finding prior to marriage. Why? Because they are one and the same. Everything that can be uncovered; if the woman is a virgin, or has been previously married, whether she is slave or free, and such things as what is the family medical and genetic history of the woman and her family.
As in Israel, so in Igboland.
Virginity
Deut. 22:20-21, Matt. 1:18-25
Modern Western influence has worked its way as a slow poison into Igbo society, for virginity is not highly prized as it once was in the recent and ancient past. If an Igbo woman was betrothed and the Igbo man discovers she was not a virgin, though betrothed and not officially married, the man would have to engage in legal proceedings in order to break off the engagement, just as Joseph considered with Mary.
There is a long standing custom in Judaism not spelled out in Scripture but hinted at in Deuteronomy 22:13-19, that is also practiced in Igboland, and that is when the marriage is consummated by the sexual act on a white sheet so as to catch the blood from the woman’s torn hymen which proves her state of virginity prior to marriage.
As in Israel, so in Igboland.
The Middle Man and the Bride Price
Gen. 24:53, 34:12, I Cor. 6:20, 7:23
Just as Eliezer negotiated a bride price for Rebecca on behalf of Isaac, so to this is done in Igboland with great pomp and circumstance.
Gen. 24:10, 15
A non-relative, yet a close friend of the family(s) in Judaism and in Igboland usually takes on this role in contracting the marriage for purpose of neutrality and such was Eliezer, who though a servant of Abraham and somewhat like a son was not a blood relative. Interestingly enough we read in Genesis 24 that Eliezer prayed that HaShem make him successful in finding a wife for Isaac, and Igbo’s before seeking a wife for another pray for Chukwu to give them success in the endeavor.
As in Israel, so in Igboland.
Maidens Decision
And they said, We will call the damsel, and enquire at her mouth. – Gen. 24:57
During marital contract and negotiations between the two families, Igbo tradition dictates as does Hebrew tradition, that the woman to be wed is called forth in front of both parties and asked her opinion on the matter, seeing as she is the one whom the negotiations is about.
This is truly unique, for in many cultures the woman has no say in issues of arranged marriages or contracted marriages.
As in Israel, so in Igboland.
Elder before the Younger
And Laban said, It must not be so done in our country, to give the younger before the firstborn. – Gen. 29:26
Times are changing due to the influence of the West, but traditionally in Igboland the older sister is married off before the younger, if not, it is looked down upon by the community.
As in Israel, so in Igboland.
Wedding
Gen. 24:59, Jud. 14:10
The traditional wedding is held at the wife’s place just as in the story of Samson and his wife.
Gen. 29:22-23
The traditional Igbo wedding takes place in the evening just like the tradition was for Abraham’s family and kin (Laban). This also testifies to the Igbos Hebraic origins.
In Judaism the vows are exchanged under a chuppah, a prayer shawl turned into a canopy and in Igboland, Igbos exchange vows under a canopy as well.
As in Israel, so in Igboland.
Newly Wed
When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken. – Deut. 24:5
As in Israel, so in Igboland, a newly wedded man is exempt from any public and communally dangerous services such as scouting, raiding or war.
As in Israel, so in Igboland.
Marrying a Close Relative
Lev. 18:6-9
One reason a thorough fact finding investigation of the family is to be made is to also find out if perhaps the couple are related in any sort of way. In Igboland this was considered such a taboo, such an abomination that sacrifices were required to take away the Alu (abomination) and guilt that fell upon Igboland as a result of having sexual relations with a close relative. This too is very Hebraic, all abominations in Torah required some sort of sacrifice.
Gen. 9:18-28, 35:22, 49:3-4, Lev. 18:8
Close to this issue of marrying a close relative is conjugal relations with ones fathers wife. This is such an offense in Israel and in Igboland that it demands sacrifices for purification of the Land.
As in Israel, so in Igboland.
Intermarriages
Gen. 28:1, Deut. 7:3-4, II Cor. 6:14
Until recently in Igboland, Igbos did not marry outside their Tribe and faith. Again, simple commentary on how string western influence has been upon Nigeria to erode the traditional and Biblical foundations of Ndi Igbo.
As in Israel, so in Igboland.
Bill of Divorcement
Deut. 24:1-4, Isa. 50:1, Jer. 3:8, Mark 10:4
As in Israel, so in Igboland, Igbos pays a bride price in contracting marriages and if the bride price is returned after a separation the man cannot remarry the woman.
When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house. And when she is departed out of his house, she may go and be another man's wife. And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife; Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the Lord: and thou shalt not cause the land to sin, which the Lord thy God giveth thee for an inheritance. – Deut. 24:1-4
As in Israel, so in Igboland, once a bill of divorcement is given she cannot go back her former husband when she has married a second man, even if this second husband divorces her or dies.
As in Israel, so in Igboland.
A Wayward Wife
Numbers 5
I am told, though I do not have the specifics, that Igbos have a similar ritual or way to determine the faithfulness of a wife suspected of infidelity.
As in Israel, so in Igboland.
Celibacy
Gen. 1:27-28, I Cor. 7:7
Igbo men are not considered fully men unless they marry and have children. If the couple goes childless it is seen as some sort of curse, just as it was in the time of Abraham, Isaac, and Jacob. So celibacy is unheard of among the Igbo, that is until white Catholics came along and began proselytizing the Igbo.
Paul was only celibate after he had been married, because he couldn’t have been a student of Gamaliel and next in line for the Sanhedrin unless he was married. The (Brit Chadasha) New Testament does not expound on such details of Paul’s life, but because of Jewish tradition and custom we know this to be true.
As in Israel, so in Igboland.
Sex and Sexuality
Homosexuality (Lev. 18:22) and Bestiality (Lev. 18:28) and as we have already discussed preciously under other heading; Incest (sexual relations with a close relative) as found in Leviticus 18 is forbidden in Igboland just as it is among the Hebrews and Jews of Israel. In both places in ancient times, such was punishable by death.
As in Israel, so in Igboland.
Diet
Lev. 11, Deut. 14:7-8, 21
As in Israel, so in Igboland. Igbos and Jews keep the very same dietary laws.
Traditionally, Igbo’s eat Biblically clean animals; cows, goats, fish with fins and scales, etc., and never eat or even farm pigs. Of course modern or Christian Igbos who has been influenced by the West does. Again, Igbos have always ate Biblically kosher as opposed to the surrounding tribes around them who eat animals deemed unclean such as pigs, ells, snakes, rodents, etc.
Igbo’s have also always slaughtered their animals in a kosher way as Jews do by slitting the throat from ear to ear and draining out all of the blood before butchering and consuming. The surrounding peoples kill their animals by bludgeoning, suffocation and or strangulation. Other tribes are not opposed to eating road kill or something that died of itself; this simply will not do for the Igbo or the Jew (Duet. 14:21).
As in Israel, so in Igboland.
Dress
It has greatly disturbed me to see Igbos who acknowledge their Hebraic linage succumb to the childish pressure to imitate their older brother Judah. It baffles me why some Igbo see the need to try and dress like the Orthodox Jews in the west when their own cultural dress is more Hebraically authentic than that of the Orthodox Jews in the West who adopted their dress from 17th and 18th century Europe. Perhaps for some it is an issue of acceptance in some official recognized capacity by the Orthodox Jews that cause some Igbo to dress in that fashion. It is foolish to think that they will be accepted on such outward and materialistic merit. They have as much chance being accepted by the Orthodox Jews as what some would call a “nerd,” would be accepted by the school “jocks” simply because they dress like them. In both cases of the Igbo and the nerd, in the eyes of the Orthodox Jew and the jock, they are seen as pathetic want-to-be’s.
I firmly believe and have encouraged to Igbo to reclaim their cultural dress as it is more authentic than that of the modern Jew today. The robes are like that Israelites use to wear in ancient times, the red chieftain cap and the red and black stripped stocking cap serves as ones kippah (yarmulke) or head covering and the ojo, the fringed shawl of the Igbo carries the same weight and meaning as the Jewish Tallit (prayer shawl Num. 15:37-41).
Deut. 22:5
This law, like many others is not so much enforced today as in the time before the colonial westernization of Igboland. But 1930’s Anglican missionary G.T. Basden, who spent 20 years among the Igbo noted the distinct difference in dress between men and women.
Remy Ilona in his book, “The Igbos: Jews in Africa” pg.73 tells us that the Igbos have always worn a tallit like garment and have always worn caps and that Igbo women, unlike those of others tribes have always been very modest and covered themselves, specifically their chests with a wrap.
Occupations
If one carefully reads the Tanak (Old Testament) and the History of the Children of Israel, one will quickly see that the Igbo people, like Israel, is an agriculturally based society. The Levetical calendar (Lev. 23) though definitely a religious calendar is agriculturally based, much like the Igbo calendar.
Israel has very stringent rules regarding farming of the land which Igbos also observes. Like Israel, Igbos only plant one thing in a field at a time and do not mix crops with another (Lev.19:19, Deut. 22:9) while the peoples around them mixed seeds and crops.
Virtually every Igbo family has a family business. Igbo’s are very entrepreneurially and financially minded, just as the European Jews have been. You will find Igbo Business men worldwide. And Igbo would rather go into business for themselves than to have to work for someone else. Many Igbo’s in the diaspora are self-employed small business owners.
Beside farmers and business men, other popular occupations are metal artisans and technology. We see those who worked with precious metals participate in the formation of the Tabernacle furnishings (Exd. 31:1-11).
As in Israel, so in Igboland.
Wrestling
The Igbos being descendants of an Israeli warrior tribe, Gad; wrestling is a traditional Igbo sport taught from an early age to male children. But the European influence over the past 100 years, soccer (football) and other European sports have become more popular.
Igbo wrestlers are seen as local heroes and celebrities. In Professor Achebe’s novel, “Things Fall Apart” one of the main characters (Okwonko) is an Igbo wrestler.
Dancing
Dancing is very common among tribal communities of the world. The Igbo are no exception. Dancing is used to express joy and even mourning. Dancing is used in rituals as well as to tell stories. But unique among the Igbo is that men and women dance separately and their dances are not of a sensual or sexual nature as it is among the neighboring tribes.
We should also recall that Miriam, Moses’ sister led the women in dance after the crossing of the Red Sea and the demise of the Egyptians that pursued them. Also, David, the best known King of Israel was a dancer as well.
As in Israel, so In Igboland.
Music, Signing and Song
Like the Hebrews/Jews of the Tanak (Old Testament), Igbos had works songs (Isa. 22:13), songs of war (Josh. 5), wedding songs (Psa. 45), songs of mockery (Num. 21:27-30), Songs of Lamentation (Lamentations), Songs of Praise (Psalm 100-119), hymns and songs of spirituality (Eph. 5:19).
As in Israel, so in Igboland.
Death
In Igboland mourning is seen as a sacred duty and a last act of kindness one can give to a person, just as it is seen in Judaism.
Sometimes, unfortunately a child is still born and or the mother dies during child birth. If both die they are prepared and buried separately.
It is a sad fact of life that sometimes infants pass from this life to the next. When a child two years and younger dies, mourning and extreme expression of grief are not permitted. The infant is prepared and dressed in every bit of clothes that it had and buried quickly in the bush (jungle) in a coffin made from raffia.
If a young unmarried woman is taken in an unexpected way or by disease, she is heavily mourned, just as we see in Scripture regarding the man who lost his young daughter (Matt. 9:23); and she is buried in the bush in a part of the forest that is designated as evil, a place where it is said bad spirits reside. Wine is given to the mourners by the family. The Igbo parents as with Jewish parents “sit Sheva,” mourn for seven days and on the eighth day they may get back to some similitude of normalcy by working, shopping, etc. If a young or unmarried man passes away his peers carry his body which is buried in the bush after which they announce their mourning period of 7-8 days, and the family of the deceased present wine to his peers. They mourn by celebrating his life with rowdy behavior and dancing.
When a grown Igbo man passes away the expression of mourning and grief is most great within the family and community. Family and friends (as in Judaism) are notified and come if at all possible within 24 hours.
His peers launch a type of investigation on where and how he died and there if they were any witnesses to the man’s death. Part of the reason is to make sure there was no foul play, but mostly to see if he died alone. If he died alone it is considered a bad thing in which a purification ritual must be performed.
His sisters and other female relatives act as if they are preparing the body for burial by pretending to cut his hair and wash his body. This is acted out three times. After this, his peers take yams from his storage barn and prepare a meal and place some of it on his mouth. These acts of washing and feeding are a symbolic gesture to prepare the Igboman for his journey to the Creator. In Judaism, family and friends keep watch over and care for the body in a similar way.
A goat is sacrificed to Chukwu and the blood is applied to the deceased’s eyebrows.
Remy Ilona in his book “The Igbos: Jews in Africa” p. 51 points out, in regards to those who dig the grave, “…While the Igbo dig the grave; those who participate in the digging don’t hand over the implements to others who would take their place. When they are tired they drop the implements on the ground and their replacements pick them up. I noted that Jews have this tradition in the code of Jewish Law and Custom (Shulchan Aruch).”
Numbers 19:14-15, 31:23 speak of one who has dwelt with a corpse; the Igbo, like the Israelite see death as a corruption and contamination of sanctity and holiness and must therefore be cleansed.
In Igboland anything used to cover the dead body is burned and after seven days the room is cleansed by fire and washed. Interestingly enough the Torah states that if water cannot cleanse a contamination, then fire must be used.
Women are not permitted to be at the graveside. The dead is buried facing East (this is also a Jewish tradition) on his own property. Money is placed at the grave site as the dead is lowered into the grave.
In Judaism one does not wear jewelry or fine clothes during the time of mourning. The wife of an Igboman removes all her jewelry and wears black for a year or more.
When a married woman dies as with a man, family and friends are informed and come within 24 hours. Her sisters and peers stay with her body all night. When morning comes her death is announced to the community. Wine is given to the family of the deceased woman’s family. Her married siblings and married women of her family washed her corpse and prepare the body for burial. Her children come and see the body and place their forehead on that of their dead mother. In the evening the body is taken through the back door of the home with a gunshot salute and is taken to her clan’s village. The dead woman returns to the house of her parents for burial.
The woman’s husband and in-laws praise the life of the dead woman and how they have been blessed by her while she was alive. After this they return home and the woman is buried on her father’s property, unless she passed due to a disease and if such, she is buried in the bush.
If a titled woman dies, the procedure is the same except her peers of like title sing and dance in honor of her with knives in hand.
If the woman was abused, her peers will make demands in which the abuser must comply with or the women threatens to leave the corpse and return home which would be a great disgrace upon the one accused.
When a man who has a title dies, family, friends and colleagues are alerted; expressions of mourning are held in check. It is a quiet and somber event. His titled colleagues prepare his body and it is ritually washed and fed. His Ikenga is retired and his colleagues also dance a dance called abia while retelling the deceased’s deeds and exploits. His children are to re-enact the ceremonies he performed when he took on his title. His wife or wives are to go through a purification ritual after 28 days. He is buried with a gunshot salute on his own property. These guns and or mini-canons when fired gives notice to the spirit world that someone is coming as well as gives the deceased permission to leave this realm and enter the next.
It is interesting to note that the Igbo’s use to practice mummification could this have come from when their ancestors lived in Egypt for Jacob, Joseph and Gad and the rest of the patriarchs of Israel were mummified and carried out of Egypt during the Exodus.
Burial ceremonies in Scripture can be found in Gen. 23:2, 19, 25:8-9, 49:33, 50:7-9, Deut. 21:23. A corpse is buried within 24 hours unless extenuating circumstances call for an extended period of time to allow family to come in from abroad. As In Israel, so in Igboland.
In Igboland it is traditional for the sibling with the means (wealth) to do so should put forth the expenses to bury a parent. Joseph was not the first born, but being a viceroy of Egypt he had the financial means to bury his father Jacob/Israel (Gen. 50:7-9, 14).
One ritual of mourning practiced by Israel also practiced by the Igbos besides sitting sheva is shaving ones head as a sign of mourning during death or tragedy. Job practiced this, but after the Exodus and the giving of the Torah at Sinai, this practice was forbidden (Deut. 14:1-3). This may give greater credence to the theory and oral tradition that a portion of Gad left Egypt prior to the Exodus.
Before western influence took hold in Igboland, Igbos, like Jews sat Sheva (7 day sever mourning period see Gen. 50:4, Num. 20:29, Deut. 34:8), the dead were then mourned strongly but to a lesser degree totaling 28 days, approximately a lunar month where the mourner remains within their compound. After which they continue to mourn for a whole year but resume their daily activities but only wear mourning clothes. After the year is up the mourners garments are burned.
For Jews in Israel, one is considered “unclean” if one touches a corpse (Num. 19:11-13, 16, 31:19-20) and must be purified. The same holds true for the Igbos in Nigeria.
“In Igboland , anybody who touches a dead body normally washes himself in the stream on the seventh day with Hyssop (Akoro) and Okpete plus local soap (Ncha nkota), at the end, the person immerses himself in the stream four times. These materials used are thrown backward into the stream to be carried away by the current of the water.” – Caliben O.I. Micheal “Our Roots: Igbo Israel Heritage” p.62
As in Israel, so in Igboland.
In the Torah we read about the concept called the Levirate Marriage; that if a man dies with no sons to carry on the family, the dead man’s brother must have a son by the deceased’s wife, so that the dead man’s line will not die out (Gen. 38:6-8, Deut. 25:5-10, Book of Ruth). In Igboland this is practiced and is called Inye Okuko.
In Judaism if one converts to another religion or becomes an apostate, they are considered dead to the Jewish community and a funeral and mourning takes place for such a person. The same tradition is found among the Igbo’s for those who apostatize from Omenana or commit an abomination against Chukwu.
Lastly, it should be mentioned that Igbo’s livening in the diaspora has his/her body sent home to be buried in Igboland. The Igbo community in the diaspora in which he lives contributes financially in order to ship his body home. This is reminiscent of Jacob and Joseph requesting not to be buried in a pagan land and making their children take an oath to insure that they are buried in the Promised Land (Gen. 47:29-30, 50:4-6, 12-12, 25-26, Exd. 13:19, Jasher 80:62-63).
Ogulisi trees used as “headstones” make the grave and show the position of the head. I saw this with my own eyes at Obu-Gad in Aguleri where the second Igbo king was buried; three trees sprang up at the head and connected above ground by the roots to mark the grave in a beautiful natural monument. As Jewish custom dictates, I left a stone atop the root of the tree to indicate a fellow Jew visited the grave.
In Gen. 15:15, 25:8, 35:29, 49:33, Num. 27:13 and many other places in Scripture it speaks that upon death one joins his ancestors. As in Israel so in Igboland. Igbo’s when they die, like Israelites, believe that when they die they are gathered together with their ancestors in the afterlife.
Reincarnation
A little known and shocking fact to some to learn in regards to Judaism and early Christianity is the belief in reincarnation, also known as the transmigration of souls. It is not the purpose of this book to make and argument for or against such a belief, but only to point out that just as Jews believe in reincarnation, so do the Igbo.
Mourning the Living
In Judaism, if one of the faith converts to another religion or is unrepentant after committing a grave offense, such a person is considered dead to the family and community and an actually funeral service is held for the “living dead” and the family mourns the proper allotted time as if the person really died. The exact same thing is done in Igboland.
Last Will and Testament
Gen. 48:21-22, Josh. 14:1-5
When an elderly Igboman feels he is close to death, he will call in his children and divide the inheritance among them and have kinsmen witness this.
As in Israel, so in Igboland.
