Igbo Cosmology: the Concept of Death As a Means to Final Rest

www.idosr.org Ukoma and Uka-Egwu

©IDOSR PUBLICATIONS International Digital Organization for Scientific Research ISSN: 2579-0757 IDOSR JOURNAL OF CURRENT ISSUES IN ARTS AND HUMANITIES 4(1):10-30, 2018.

Igbo Cosmology: The Concept of Death As A Means To Final Rest

1Ukoma, Amarachi Nnachi and 2Uka-Egwu Roseline Onyinyechi

1Department of Philosophy and Religion Ebonyi State University Abakaliki, Nigeria.

2Department of Language and Linguistics, Ebonyi State College of Education, Ikwo.

ABSTRACT

This paper looked at the Igbo cosmology, the concept of death as a means to final rest. This paper in course of research found from related literature, Journal materials, and oral participatory interviews that death, though, the end of all living things is a time of commencement of rest, time for accountability and a time of creation of space for others to perform on the stage of life. The word death or the natural phenomenon of cessation from activities by living things is not a subject for pleasurable discuss, and it is seldom mentioned or written about by scholars. Until the recent past one had not thought of considering or writing about death as a subject for discussion. In Igbo cosmology, it is not common to discourse the same. One of the songs the Christians sing that end in death is also not always ended with the original word ―death‖. People prefer to employ the word ―end‖ than ―death‖ for mere fears of this obvious. This is either because no one wants the end to come for himself or members of his family or dear friends. But the more we avoid it the more it becomes real, constant and inevitable. Rather than fearing death one has to develop the understanding that one will get into the final retirement from life struggle to eternal into rest; and as one may save for the end of service in any given career; one has to prepare for death and be willing to give space for others to perform.

Keywords: Igbo Cosmology, Concept of Death, Final rest.

INTRODUCTION

There is this subject which many scholars others go to the world beyond dread to cast a look at. Many wish it away (EburuOzuonyeọzọ ọ dịkaebuukwunkụ). while others postpone it or even wish Others feel it is a way of punishment as others were involved in it no themselves. they take to facilitating the end for

In this case, they are less perturbed if others. But one thing is sure; that this is

IDOSR JOURNAL OF CURRENT ISSUES IN ARTS AND HUMANITIES 4(1):10-30, 2018.

www.idosr.org Ukoma and Uka-Egwu the debts each man must pay. This item extinguished until finally they are gone. On the other, it might be a of unnecessary but ever gripping horror is momentary event. This event might be understood in three ways. First, dead. A thing of unnecessary fear, it might be the ending of the dying process—the loss of the very last because it is a necessary and that must trace of life. Call this „denouement death‟. Second, it might be the come when it will for all men, therefore, point in the dying process when extinction is assured, no matter not to be feared as a friend that must what is done to stop it. Call this moment „threshold death‟. A third visit. But a horror of ever gripping fears possibility is that life ends when the physiological systems of the body because no one wants to die. irreversibly cease to function as an integrated whole. (Luper, Summer 2009 Edition) Death is ―… the irreversible cessation of Until the recent past one had not thought organismic functioning and human death of considering or writing about death as a as the irreversible loss of subject for discussion. In ―Igbo personhood”.[1]. The word death or the cosmology‖, it is not common to natural phenomenon of cessation from discourse the same. One of the songs the activities by living things is not a subject Christians sing that end in death is also for pleasurable discuss, and it is seldom not always ended with the original word mentioned or written about scholars. It is ―death‖. People prefer to employ the word life's ending ―unto the end‖ than ―unto death‖. This is

….i.e. the cessation of those either because no one wants the end to organisms by which living things develop or maintain themselves come for himself or members of his which include chemosynthesis, photosynthesis, cellular respiration, family or dear friends. But the more we cell generation, and maintenance of homeostasis. Then death is the avoid it the more it becomes real, ending of the vital processes by which an organism sustains itself. constant and inevitable. This paper in However, life's ending is one thing, and the condition of having a life course of research found from related over is another. „Death‟ can refer to either….„the ending of life‟ is itself literature, Journal materials, and oral potentially ambiguous. On one hand, it might be a process participatory interviews that death, wherein… lives are progressively 11

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www.idosr.org Ukoma and Uka-Egwu though, the end of all living things is a by the different names the Igbo people time of commencement of rest, time for give to their children like ―Ndu-kwe‖ if accountability and a time of creation of life agrees. This philosophy acknowledges space for others to perform on the stage that no one holds his or her life but that of life. This paper also noticed the life determines its length. ―Ndu-di‖ -if scarcity of materials in this field which there is life, that is to say, that no one buttresses the fact that people do not find holds life as an object of certainty. ‗In the fun in discussing death than they do midst of life we are in death‘.[4] about life and longevity thereof. Thus IGBO COSMOLOGY proving that ―no one wants to die‖ [2], yet Igbo cosmology refers to the Igbo mankind dies and must die. This brings to people‘s view of things both abstract and the fore, the Igbo concept or philosophy metaphysical. This could further refer to that, ―all irons must pass through the smith‘s fire‖. This Igbo "metaphysical … how people perceive and explain their world or the way things are or axiom‖ [3] speaks for itself that death in change in their environment. … a worldview can be understood in Igbo cosmology is very present as it can terms of a unified picture of the cosmos explained by a system of never be wished away or swept under the concepts, which order the natural and social rhythms, and the place carpet. Birth for the Igbo man is the same of individuals and communities in them. In other words, a world-view as the commencement of death as one reflects people‟s basic assumptions about, and perceptions of the leaves and dies gradually at the mercy of universe, which gives orientation and value to their lives. A people‟s the God/gods. This informs the reason worldview stands for their source of explanations for the way things why all Igbo mortals are usually are in the world, including their theories of illness, death, and presented before deities for protection misfortunes, and how human afflictions and problems can be since there are threats to the longevity of resolved.[5] In the context of this paper, the every living thing-man inclusive. Death is cosmological view of life includes death regularly referred to in Igbo Cosmology

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www.idosr.org Ukoma and Uka-Egwu which spans from the date of one‘s birth. CONCEPT

In Igbo view, life and relationship with the The word ―concept‖ is ―something living members of each family range from conceived in the mind: thought, notion birth to death and burial. This philosophy oran abstract or generic idea generalized of life also drags into life beyond the from particular instances‖. [8] In this grave. It is the problem of the explanation context it is the ideology of a people of relationship in Igbo concept of life and concerning a subject matter. It could also life after death that informed the ideology be referred to as a people‘s impression or of the ancestral cult and the world theory about a particular thing. beyond the grave. This same attempt DEATH remains difficult to accept and explain hence this contemporary x-ray. Death in In the past, death has often been defined with a few confident words. Igbo cosmology is an ―inseparable‖ [6] For example, the first edition of Encyclopaedia Britannica informed socio-religious standpoint or ―belief its readership that "DEATH is generally considered as the system‖. [7] This is explained by the separation of the soul and body; in which sense it stands opposed to evolving of the stages of travel in the life, … Readers seeking a clear and accurate definition were met world beyond or the world of the spirits instead with the admission that death "can only be conjectured" after burial. Igbo cosmology and is "the supreme puzzle of poets"…Furthermore, the definition acknowledges the far-reaching effect of of death has become a crucial element in family, ethical, the power of death by some centric names religious, legal, economic, and policy-making decisions. The word like ọnwụ-ama-enyi death knows no death is used in at least three primary and numerous secondary friend; ọnwụ-ana-ego death does not take ways. The context indicates the intended meaning in some money ọnwụchekwa-death should wait as instances, but it is not unusual for ambiguity or a shift in meanings to no one wants to die, and Onwụ-kwe if occur in the midst of a discussion. People may talk or write past each death agrees which is the other side of other when the specific usage of "death" is not clearly shared. The Ndụkwe. three primary usages are: death as an event; death as a condition; and 13

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death as a state of existence or maintenance of homeostasis. Then death nonexistence.[9] is the ending of the vital processes by Death is an event because it occurs at a which an organism sustains itself. particular time and place and in a However, life's ending is one thing, and particular way. In this sense of the term, the condition of having a life over is death is a phenomenon that stays within another…‗the ending of life‘ is itself the bounds of mainstream conception and potentially ambiguous. On one hand, it observation. It is an event that cuts off a might be a process wherein … lives are life.It is a condition because itis the progressively extinguished until finally crucial area in biomedical and bioethical they are gone. On the other, it might be a controversy. It is also the nonreversible momentary event. This event might be condition in which an organism is understood in three ways. First, it might incapable of carrying out the vital be the ending of the dying process—the functions of life.It is a state of existence loss of the very last trace of life. Call this or nonexistence becauseit can almost be ‗denouement death‘. Second, it might be said that death is what becomes of a the point in the dying process when person after death. extinction is assured, no matter what is

Furthermore, Stanford Encyclopedia of done to stop it. Call this moment

Philosophy is in agreement with Luper in ‗threshold death‘. A third possibility is the same words state that Death is life's that life ends when the physiological ending. It is necessary to mention that systems of the body irreversibly cease to vital processes are involved which function as an integrated whole organisms develop or maintain (defended, for example…This can be themselves. These processes include called ‗integration death‘. Thus death can chemosynthesis, photosynthesis, cellular be a state of being dead, the process of respiration, cell generation, and extinction (dying), or one of three events

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www.idosr.org Ukoma and Uka-Egwu that occur during the dying process.[9] adjusting our conception of our well-being, and by altering our Death in all of these senses can be further attitudes, we can reduce or eliminate the threat death poses us. distinguished from events—such as being But there is a case to be made that such efforts backfire if taken to shot with an arrow—that cause death. extremes.[8]

This reference gives a picture of what Thus death can be a state (being dead), constitutes death as; the process of extinction (dying), or one

of three events that occur during the It is clear enough that people die when their lives end, but less clear dying process. Death in all of these what constitutes the ending of a person's life. Second, in what sense senses can be further distinguished from might death or posthumous events harm us? To answer this question, events—such as being shot with an we will need to know what it is for something to be in our interests. arrow—that cause death.[9] Accordingly, Third, what is the case for and the case against the harm thesis, the death could be considered in claim that death can harm the individual who dies, and the posthumous harm thesis, according … two ways, one, can begin to to which events that occur after an think about the nature of death by individual dies can still harm that supposing that human beings are individual? Fourth, how might we composed of a body and a soul. solve the timing puzzle? This This is known as a dualist view. If puzzle is the problem of locating the time during which we incur one possesses a soul, then one can harm for which death and imagine that while the body dies, posthumous events are responsible. the soul may continue to exist in A fifth controversy concerns some fashion. This informs the whether all deaths are misfortunes possibility of thought of continuity or only some. Of particular interest in another sphere after this plain. here is a dispute between Thomas However, this assumption that one Nagel, who says that death is always an evil, since continued life has a soul is no guarantee that this always makes good things is true, but it does appear to be a accessible, and Bernard Williams, necessary concept and condition who argues that, while premature for surviving the death of the body. death is a misfortune, it is a good The other way one can think about thing that we are not immortal, death is to start out with the since we cannot continue to be who assumption that there is no such we are now and remain meaningfully attached to life thing as the soul. This view, known forever. A final controversy as physicalism, asserts that human concerns whether or not the beings are entirely physical or that harmfulness of death can be they depend so completely on their reduced. It may be that, by 15

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physical bodies that, once the body life is all about. This might happen in dies, there is nothing to sustain our consciousness (or our “selves”).[10]. two ways: (a) via the circumstances of the

The second proposition does not receive death or by the manner of death or both: the approval of Igbo cosmology hence the an external and internal expression of first lends credence to the ideology of life what their life is all about. E.g. Jesus, after death. The later leaves man without Socrates, the martyrs. (b) Whatever about any hope or any other place outside this the outer circumstances and perceivable metaphysical mundane. manner of death, death provide for all an

opportunity for an internal expression of From whichever angle one views death, it what they are all about, a "final option" remains a paramount Igbo concept. It is a ratifying their "fundamental option" or common knowledge in Igbo land that man perhaps modifying it, this being part of practices how to die or death on daily dying [12]. basis, but would not know it, though, he is consciously or unconsciously afraid of This could be buttressed by the the same. experience one passes through at each

time one sleeps. At such leisure hour, the Death is an interruption to life, like sleep soul of man wonders about even into such or disease, only permanent. [11] Life is to lands he may not even think about. be lived in spite of it. It is the end of our Indeed sleep is a similitude of death or projects, an interference with them, not temporary cessation of activities. Death something to be integrated. This would be or a natural phenomenon of cessation of the case for both ourselves and those we living things from activities is not a love. Death or rather dying ought to be subject for pleasurable discussion, and it considered, rather as the culminating act is seldom mentioned or written about by of life, in which a person expresses who scholars as earlier mentioned. But the day s/he is, what they stand for, what his/her a child in Igbo land is born is the day his 16

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www.idosr.org Ukoma and Uka-Egwu or her death is fixed, hence Igbo fact that the time of accountability is injunction ―Onyenekpendụyakpekwaọnwụ‖ coming when he will appear before the

(- whoever talks of life let him also talk of God/god and the ancestors who will pass death). This philosophy holds all Igbo verdict on his or her qualification as a people in check as it relates to their daily saint. In this light, even the living are activities as death can come at any time conscious of this one fact of

―as an end point to life‖ [13] According to accountability as no one is allowed to die

[14] with a clenched fist as all must show

God/god their clean hands. At the burial, …dying as it is with so many other kinds of arts…is not learned the dead are never allowed also to be quickly, rather it takes a long time to learn and also a lot of practice. buried facing downward as all must face It may sound altogether impossible to learn or practice death anything both the ancestors and God/gods even at in connection with the death, and yet it is possible. Of course we die that critical moment. Death, as it were, is only once, but during our lifetime we become confronted with death the summit of existence in this plain and so many times: in our personal experience of serious sickness, commencement of the journey to the when there are cases of sickness or fatal accident among friends and great beyond. relatives, or when we stand at their sickbeds or deathbeds: these give us opportunity to think about DEATH AS A TRANSITION death.Furthermore, the when, how and manner of death is not of The Igbo man believes that life is a stage essence to the Igbo man as it comes when and how it pleases God/gods on which every mortal plays his [14]. God‘s/god‘s given role once in every This shows how necessary it is for one to circle of life which runs for seven learn to number one‘s days like the subsequent reincarnations (ỤwaEsaa). In Palmist (Palms 90:12). The eschatos Igbo cosmology, death is the control post (έσχατος) [15] of life is of the essence to the between each state of reincarnation. This Igbo man than the genesis thereof. For does not depend on how well or badly that reason, he is very conscious of the lived. In this cosmology, death is an 17

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www.idosr.org Ukoma and Uka-Egwu irresistible appointment, whether one world which is referred to as the world knows it or not. And believing in the dual- unknown is an undisclosed mystery. It is ness of the world of humanity-(the seen the unknowability of the world beyond and the unseen), that makes death horrible, not the

phenomenon itself. If one realizes that Death is to be considered as a transition from this (physical) life death is a transition to a place of eventually to another life of much the same kind, better or worse perpetual rest from the labour of the according to one's deeds (karma): doctrines of reincarnation. But not earth, death will be a welcome quite so final: one will get another chance to do it right. This development which has always been the sometimes combines with views of reincarnation as the wheel of re- case of anyone that dies at old age. birth, final salvation = to get off the wheel of rebirth [15]. On the hand death is a natural way of Hawe‘s impute above is an integral part of creating a space for others to perform. Igbo cosmology hence the belief in Imagine, where every man born on earth reincarnation. has to live on, the stress that will be on

On this note, every man is expected to the soil and space. A study of any village mark this from the day one can determine that lack land space will force one to the right from the left. One is reminded accept the wisdom of God/god to allow that death is like a palm tree-cutter that death to act as the clearinghouse of life cuts from the matured and the premature and clearing agency that makes pace for palm trees hence death is no respecter of posterity. It may not be any gainsaying individuals or age. However, this that death rather than being feared phenomenon is least discussed because should be appreciated. each man would love to enjoy the utmost However, death in Igbo land could be benefits from the world of the living. The divided into two OnwuOjoo (Bad death) second reason why people least talk of and EziOnwu (Good death). These death is because the other side of the 18

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www.idosr.org Ukoma and Uka-Egwu divisions are determined by beliefs which grandchildren, and dies in his/her sleep sanitize the community. or after a brief illness‖ [17]

A bad death is abhorred in Ngwa as Ancestors are those who faithfully in every other Igbo culture… everybody strives to live a good life; fulfilled their life assignments to the so as to die a good death to be acceptance of the Igbo society longevity given good burial not bad burial. The way one is buried is or otherwise notwithstanding. Or determined in the way he lived his life. To validate this, the soil of the Ngwa land and every other Igbo those who lived their lives well and died in a socially soil rejects people that have acceptable manner (i.e., questionable character because of were given the proper burial the Ala deity which inhibits it. [16] rites). These ancestors live in one of the worlds of the These divisions are governed by Ala deity dead that mirrors the world of the living. The living pay and ancestral considerations. To the Igbo tribute to their ancestors by honoring them through man; his length of life and worth thereof sacrifices.[18] is dependent on the observation of Consequent upon this conceptual societal norms. It might be necessary to framework the death of a child or a mention here that the title ancestor is a middle-aged person is a bad death as the creation and preserve of the community person may not have left any legacy that determines who an ancestor should behind. Very close to this type of death is be. Like the Christians that canonize the suicide – Maduigbuonweya: Ikwuudọ, one

Saints, the Igbos have some pegged is not expected to take his own life not criteria for one to attain to the status of minding the level of sickness or hardship. an ancestor. In Igbo cosmology not all The Ngwa man relies on fate and this people who die are ancestors. Indeed, in takes him wherever he goes. Any person

Igbo like in Yoruba land ―death is that takes away his own life in Ngwa land desirable when the diseased has children is not given a befitting burial. Such a and grandchildren or possibly, great- person is thrown into an evil forest. This,

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www.idosr.org Ukoma and Uka-Egwu however, serves as a deterrent to societal same even in the world of the ancestors. vices [16] His or her moral impeachability makes

him or her desirable hence the hope of his Drowning is another type of bad death or her quick reincarnation. [3]as it is believed that the sea will not just take any man without justification. REINCARNATION

Indeed the Igbo man believes that nothing The relevance of reincarnation in this happens for nothing. This is what forms paper stems from its close association the idea of seeking the divine counsel of with the Igbo cosmology of death. the Dibịa in such unexpected deaths. ―Reincarnation is continuous succession

of birth, death and rebirth‖, [20] or In some Igbo communities, people who die bad death are never properly buried transmigration or metempsychosis, as there are thrown into the ọffiaọjọọ (Bad in religion and philosophy, rebirth of the aspect of an individual that bush-sacred Bush). persists after bodily death—whether it be consciousness, mind, the soul, or some other entity—in one or This, however, removes the grantee that more successive existences. Depending upon the tradition, these every death at ripe old age is existences may be human, animal, spiritual, or, in some instances, automatically classified as a good death. vegetable. While belief in reincarnation is most characteristic [19] For an elderly to be seen as having of South Asian and East Asian traditions, it also appears in the died a good death such elderly must have religious and philosophical thought of local religions, in some ancient one, responded to the law of procreation, Middle Eastern religions (e.g., the Greek Orphic mystery, or salvation, two, left good legacy, not in terms of religion), Manichaeism, and gnosticism, as well as in such money but in terms of morality and modern religious movements as theosophy. [21] charity, thirdly, such a person must have It could be further regarded as ‗the been one of the defenders of the course rebirth of the soul in another body after of the community. In this light, he is death‘.Inquiries carried on this agree with assumed to be capable of defending the 20

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www.idosr.org Ukoma and Uka-Egwu the definitions enunciated in this article.  Gorgias myth (Gorg. 523E- 527) There are two words combined to give  Phaedo myth (Phaed. 106E- 115A) Reincarnation. ―Re‘‘ prefixed to the major and (b) in several other places: word ―Incarnation‘‘. Incarnation on its  Meno (81) own means taking a human form by a  Cratylus (400)  Phaedo (70C ff., 81C-E) divine being while ‗Re‘, could mean again.  Timaeus (41D ff., 90-91)  Laws (870D/E, 872E, 881A, Both put together give rise to the idea of 904 ff.) one‘s soul coming back into the world 2. However, it might expedient to after death in the newborn baby. Some go mentionthat John delisted Plato in his to the extreme of claiming that it has to historical panorama as never specifically do with what is called the law of ‗karma‘. presenting‗reincarnation‘ as his doctrine. [15] sees reincarnation as a belief system Usually the character of Socrates speaks that cuts across many religions as not in a dialogue, calling what he is about to only in Eastern religions and among describe a "tale", "myth", or "tradition", Scholars especially namely Hinduism. and attributing it to others. ―We might ―Many distinguished philosophers in the also note that our other direct sources of history of philosophyindeed,―household information about Socrates, namely names‖such as Plato, Hume, and Xenophon and Aristophanes, never Schopenhauerhave held views on associate Socrates with reincarnation‖ reincarnation.‖ [22]. John concludes. [23] One may note once

HISTORICAL CONSIDERATIONS again that one is not after who believed in

what or who taught what but the 1. Plato mentions reincarnation and related ideas several times in his works. definition of Reincarnation and it age long The main instances occur (a) in his so- called eschatological myths: history.  Chariot myth (Phaedr. 246- 254)  Myth of Er (Rep. 614-621) 21

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The soul or innermost self-does not die This notion implies that an individual but continues its career in another person must return to the earth to receive the or sometimes in a lesser form of life. Re- reward of his past life. The individuals birth. This is not always considered a reincarnate into different things as the

'good thing': the whole idea of religion for Supreme Being responsible permits. The the major Indian religions is to get off the type of thing into which the individual wheel of re-birth e.g. the Buddhist reincarnates is governed by the gods, or nirvana. This distinguishes the Indian the type of life the individual lived while religions from New Age: in Hinduism and on earth, and the conduct of an individual

Buddhism, reincarnation is assumed before death. The case of bad life could background, part of life as suffering, from make one reincarnate into ape, cow, and which the religions save us. Sometimes goat and so on, as the reward of what the getting off the wheel takes the form of one‘s life conduct according to the law of immortality. This is the case in the ―retributive justice‘‘. [24] On the other

Platonic tradition: philosophizing as a hand, good ones reincarnate into human way of getting off the wheel of rebirth beings or are not allowed to come back at into genuine immortality. What can be all as not to suffer evil in the second or said for it: (i) It is probably the most third circle as the case may be. This belief widely believed of all the possibilities; (ii) also supposed that those individuals who it emphasizes the togetherness of all life; suffer on earth do so as a matter of

(iii) there are certain claimed experiences reward for their past evil conduct in their in favour of it, e.g. memories of previous first incarnation or subsequent lives; (iv) it makes for an easily reincarnations. This is African because it conceivable notion of an after-life, with is believed that all conducts are karma, for the most part, replacing accountable for, whether good or bad. But apparent memory. [15] the issue of reincarnating into animals

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www.idosr.org Ukoma and Uka-Egwu stands questionable, though accepted by incarnate spirit - a n embodiment, a Edda people hence ‗Ịna-Aja- the great component of body and soul. This is the warrior of Edda‘ is believed to have foundation of duality in Igbo cosmology w h e r e reincarnated into the hawk to make sure t h e b o d y ! (ahu) decays after death that no fowl or chicken lived on earth as a i n t h e physicalworld while retaliation on man. the spirit or soul ! (mmuo) leaves on or the spirit world where Basically, the Africans believe that his condition of life in the physical world would reincarnation runs human to human (man determine the continuity of his existence in the spirit reincarnates to man and woman to woman world. [25] There in the world of the ancestor two or dead adults to New babies). things happen: (a) the good returns back (Christopher,nd) No one thinks of animals to his most loved one in the family or the sharing the same rights with man except most hated- in this case to punish in few cases like the Ịna-Aja of Edda someone who did not care for him or her mythology mentioned earlier. The in the first incarnation and or Africans do not accept human beings reincarnations; (b) mysteriously too, the reincarnating into animals but in all cases same person retains his or her spirit in ―ChukwuOkike‘‘ can never be asked to the spirit world for the purpose of the explain. representation for his or her family hence

On a happy note, one would state that they take appeals from the living death in Igbo cosmological is not an end members of their families. Ideally, the to existence but a transition to the world worldview of death is that of momentary of the spirits (Ancestral World). absence, yet an advantage over the living

as the dead lives on unrestrictedly and On this, the Igbo maintained a incapable omniscience. Death is a ―sleep‖ s i m i l a r position with the scholastics traced to or ―resting‖[12] hence the pure-hearted Aristotle: that man is an 23

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www.idosr.org Ukoma and Uka-Egwu even sees their end and announces the are made because the journey to the same before they depart. Indeed every beyond is far. For the wealthy in the days

Igbo man expects one thing from his when men were men, some escorts parents and that is the last blessing which accompany the dead. The idea that the is given and received at the deathbed. dead lives on have also informed the

Some give directives on how their burial practice of wasteful burials in Igbo land will take place. For the Igbo man death is that leave the bereaved in heavy a mere journey to the world beyond to the indebtedness. Most times the plights of

Ancestors [12]. This, the living are not considered as landed

property and other movables are disposed Ancestral cult is paramount in every traditional society. Among of in other to raise huge sums of money the Ngwa people, for instance, death is not regarded as the end of that are plunged into burials. Widows‘ man but as a transmigration of life. Old people, who left a positive and children‘s welfare are treated with landmark in the communities, are deified after their death. In the ignominy by relations of the dead in words of UzodinmaNwala: Ancestors are also referred to as pursuit of what is referred to as befitting ndiNweala (owners of the land) the ancestors act as intermediaries burial. between their living children and the deities. They help to protect their living descendants, intervene However, the sum total, of all this paper, on their behalf to ensure that no harm is done to them. In times of is that death ―in Igbo mythology‖ [26] is a difficulties or sickness, you hear an Igbo man calling on their dead respectful end. This is shown during father saying “NnaayiEkwelakaiheamem” (our burial where the dead are treated with fathers do not allow this to happen to me). [16] utmost dignity. The modern way of

It takes elaborate preparation to make dancing with the casket of the dead in this journey. The dead are well dressed Igbo land remains the desecration of the

(i.e. the view that he or she was going to a body which ought to be left in a perpetual place he or she is expected to appear state of rest. It is not expected that one clean. On the other hand, food reserves who had danced for years should be 24

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www.idosr.org Ukoma and Uka-Egwu forced to dance or labour again after which was connotative of a time of death hence all things are expected to be leisure. To them, that was when both solemnly done. socio-religious and political problems will

be put to an end. The time of rest is the FINAL REST time of cessation from labour. From The word rest ‗Rest‘ could mean the findings, it is true that rest only comes at following ―freedom from activity or the end of earthly labour hence Jesus labour, a state of motionlessness or urged the Jews not to expect the Sabbath inactivity, the repose of death, a place for rest, but the ―rest to come‖. Rest seems to resting or lodging, and peace of mind or be a virtue which is taken for granted as spirit.‖ [27] The Hebrew word "Sabbath" many African Traditional books and even translated as "rested" is the verb ofthe Christian ethics have little or no space for noun form that is rendered in English as it. However, whether recognized or not, it ‗Rest‘. Interestingly, the primary meaning an integral part of life to seek for or have of this word is not "rest," in terms of rest. > relaxing or rejuvenating, but "to desist ―Consciously or unconsciously‖ from exertion" or "to cease." This makes [8]‗African Traditional Religions‘ [29] perfect sense considering that God does provide for rest which is tied to the rites not get tired (Isaiah 40:28) ![28] and rituals of the land. A close

In Hebrew History this is one virtue each examination of the festivals of the land person expected with the abounding shows that their observations are after a circumstances that threatened their long period of hard work or during the existence. This is found from the pre-New rainy season when less farm work is done.

Testament era within which things At intervals or in between days of hard socially, politically and politically went labour a day is set aside for leisure. In bad. Israel indeed expected the Sabbath Edda Clan, two days are possible namely 25

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Eke or Orie (Orie days masquerades through death hence the greeting entertain the society during the less busy ‗jeankeoma‖. The ideology that one born days whereas the same Orie day is of woman has one day in which he must preserved for farm work in the Male‘s depart to be at rest with God/gods is farm by all his wives and children) days paramount with the Igbos as one must be or any chosen market day by any locality. called by his God /gods (chi

yaakpolereya- as a summary remark for In Igbo cosmology final rest which is the the dead). consummation of rests only comes

RECOMMENDATION

This paper from the foregoing 3) The further need to explain the recommends that; difference between reincarnation and

resurrection by Judaism, Christianity, and 1) Rather than fear death one has to Islam that they hold the sacrosanct in develop the understanding that one will their relationship with the God of get into the final retirement from life Abraham, Isaac or Ishmael and Jacob struggle to eternal rest through death, (names of people who are already dead),

2) Christian religion and Islam which and had tampered with the common ideology 4) The Igbos reviews the much expenses of bond between the living and the dead that are involved in burial ceremonies as do more work to explain away the deep- many do so to the enslavement of the rooted bond between the living and the living. dead in African worldview,

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CONCLUSION

Death remains one of the locked one has to be mindful of the fact that mysteries of life which only God/gods death is not the final consummation as know and can unravel its wholeness or the Igbo cosmology holds the belief in life the real essences. Yet from all so far said, after death in high esteem. Death should death remains inevitable pheromones of be seen as the commencement of a nature. Great religious figures like Jesus journey after death. This last perspective

Christ who is said to be sure of his makes life and living itself morally beginning and his ending at one time demanding as one must face the expressed fear about death in Luke 22:39- ancestors [30] and the gods at death. And

44. Philosophers like Plato had done from the Christian perspective face God some kind of incomprehensive reflections at the judgment. In all, death must be on death showing that its mystery accepted as the commencement of rest remains unlocked. However, this work not to be feared. Rather than fear death, had served to buttress the fact that death one has to develop the understanding that is not to be feared since it is an one will get into the final retirement from unavoidable guest who does not require life struggle to eternal rest. And as one an invitation to come around. And may save for the end of service in any because every labour earns a sweet rest given career; one has to prepare for death one has to accommodate death as rest and be willing to give space for others to from the bustling and hustling of this perform. mundane to remove its fear. And finally

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