The Igbo people, from present-day Nigeria, have a rich cultural heritage deeply intertwined with their traditional calendar and market days. Despite Nigeria’s adoption of the Western seven-day week, the tradition of Igbo market days has remained a deeply rooted and enduring practice amongst the Igbos. There is no dearth of ethnographic reports and writings on the Igbo market days, hitherto it can equally be argued that most of such reports often present the Igbo as primitive people. This is given to some unchanging cultural traits/habits. Using the technique of documentary analysis and in-depth library research methodology, the present paper intends to educate the reader on some ideals and ethos of the Igbo market days. In making this contribution, it is assumed that the reader does not know much about the Igbo market days.
The Igbo traditional calendar is based on a four-market-day week. Unlike the seven-day Gregorian calendar used worldwide, the Igbo calendar is built around a four-day week. Each week begins again after Nkwo, repeating the cycle of Eke → Orie → Afo → Nkwo. These days are not random labels but a sacred order that links people to their land, ancestors, and the spiritual world. The research relied mostly on oral interviews, direct observations, group discussions, and interactive sessions with elders and traditionalists for data collections, analysis and inferences.
In Igboland the names of the four market days are original, immutable and traditional from time immemorial. Thus, as this declaration points out, the four-day Igbo week is also found in Bini, Yoruba, and Igala with similarity in the names. It is also alleged that the ‘four-day week’ is found in Eastern Ghana, Southern Togo, Dahomey, Nupe, Yoruba-land, Edo, Ibibio and Cameroon. The zone with the four-day week postulates to extend to the South-East of the Congo area. The number 4 (four) and 7 (seven) are especially symbolic because of their calendrical relations. Four as a number is very sacred in Igbo rituals. Market days in Igbo land are very significant so much that the four market days I mentioned above are uniformly observed within every community in Igbo land.
According to Igbo historical records, one day during the reign of Eze Nrijiofor I, four strangers visited his palace. On arrival, these four men pretended to be deaf and dumb. They did not say their names or their mission to Nri kingdom. Each of them had with him nkata which literally means basket. Later at night, Eze Nrijiofors soothsayers played tricks by sending a rat to disturb their sleep. And by so, the king leant their names; wisdom! In the morning, the Eze Nrijiofor went to the strangers room to greet them and to perform the oji ututu (morning kola nut rituals.) The king called each of the visitors by their names Eke, Orie, Afor and Nkwo. The visitors who were hitherto referred to as Ndi biara ije ekwu okwu(visitors that do not talk) were astonished when they heard their names being mentioned by Eze Nrijiofor I. They asked for water to wash their hands and faces and took the oji that were presented to them. They gave the King ite ano (four earthen pots) and directed him to keep the pots in front of the Nri Menri shrine outside the obi (palace) with each pots facing the sun.
Eke, who was the spokesman of the strangers, told Eze Nrijiofor I that the first pot was owned by him, Eke; the second one by Oye, the third by Afo and the last by Nkwo. He told the Eze that the four pots were sent down from Chukwu (God Almighty.) He instructed Eze Nrijiofor I that his subjects and he should henceforth observe those names daily as market days. These market days are used in Igboland to count Izu (Igbo native week). Eke also instructed Eze Nrijiofor I that the first name that should be given to their male and female children should contain either Eke, Orie, Afo or Nkwo. This is why we have Igbo names as Okeke or Nweke, Okorie or Nworie, Okafo or Nwafo, Okonkwo or Nwankwo. The message was preached throughout Igboland by spiritual priests of Nri and rudimentary open market squares were set up in Igboland. The four strangers later told Eze Nrijiofor I that they were messengers from the gods. From the story, the world is believed to have been divided into four corners by the high god corresponding to Eke, Orie, Afo and Nkwọ which are the days of the week as in the Igbo calendar regarded as market days.
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In one Igbo cosmological theory reported by W.R.G. Morton in the 1950s from an elder in Ibagwa Nike in northern Igboland, Chukwu says that, the sun travels across the world in the day time and then cuts into two in order for the moon to pass on a perpendicular route, and so the world is divided into four parts and four days. The days correspond with the four cardinal points. Another school of thought argued that God of creator been the most high in white witch occult society, started creation with other gods and goddesses. It argued that there were other spirit populate among them which are the Eke, Orie, Afo and Nkwo. And as such are regarded as arusi (deity). They are venerated as the primary/major deity under ChiUkwu Okike Abiama (Most High God; in Igbo parlance). In terms of hierarchy, Igbo recognize Eke as the head of all arusi.
Market days in Igbo land are very significant so much that the four market days I mentioned above are uniformly observed within every community in Igbo land. Each market day holds significance in different towns and villages: Eke, is often associated with major trade and spiritual activities, Orie, is a day of rest in some communities, while in others, it is a significant market day. Afor is known for trade in foodstuffs, livestock, and crafts, while Nkwo, in many places, has the largest and most popular markets.
Traders, farmers, artisans, and merchants, depend on market days to sell their goods and sustain their livelihoods. Many Igbo women have built businesses around the predictability of these market cycles. Even in modern cities with supermarkets and malls, traditional markets still operate on these four-day cycles. An average Igbo trader would plan business trips based on market days rather than just conventional weekdays.
The market is not only a place to buy and sell, where commercial transactions are carried out. Often, and especially where the populations are scattered over a vast area, the market becomes a reference point where people can meet and exchange information. As an integral part of Igbo identity, Market days influence Igbo names, such as Nweke (born on Eke), Nworie (born on Orie), Nwaafor (born on Afor), and Nwankwo (born on Nkwo). This naming tradition keeps market days alive even for people born outside Igbo land. The market days also bring people together, creating opportunities for matchmaking, dispute resolution, and community discussions.
With the rise of social media and e-commerce, Igbo market days are now referenced online. This digital adaptation ensures that the significance of these market days extends beyond physical spaces. Even in the diaspora, Igbos have found ways to keep market-day traditions alive. One of the factors that have contributed to the resilience of Igbo Market Days is cultural continuity and adaptability. The ability of Igbo market days to evolve with time is key to their survival. While traditional markets still operate in villages and towns, modern adaptations have emerged in urban centers. Igbo market days are not just historical relics but an active part of daily life, seamlessly infused into modern calendars.
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Whether in rural villages, bustling cities, or the digital marketplace, the four-day cycle continues to shape trade, traditions, and social interactions. The number “4” in Igbo culture denotes harmony, completeness, a perfect circle, same reason Orji (kolanut) that has been divided naturally into four (4) is perfect especially for prayers to your ancestors.
Whatever the key elements preserving these observances, it is a thing of joy that Igbo practitioners of Eurocentric Christianity have not erased this aspect of the Igbo cultures. The custom has remained unchallenged and intact, unlike the attack with varying successes on sacred kola nut communion, propitiation to communal deities, reverence to personal providence (chi), preservation of sacred grooves and shrines, and other cultural aspects of Igbo societies. A people’s culture is a bond that keeps and propels them to greater things in life. Common codes of coexistence have helped to keep Igbo society safe and productive over the years.
Here is a nation that never had a common king in living memory, no organized police force, no prisons, no centralized system of religion, politics, or judiciary, yet the people lived and thrived in peace over the centuries. The preservation of elements of common culture is sine qua non to the survival of society. The Igbo nation should not be an exception.
The Four Market Days
The four Igbo market days-Eke, Orie, Afo, and Nkwo-are much more than markers of trade. They represent a cultural calendar that blends commerce, spirituality, and destiny. Each of these days is associated with specific elements, deities, and activities, forming a comprehensive system that governs various aspects of Igbo life.
The Four Market Days of the Igbo People | Eke, Orie, Afo & Nkwo Explained
Here’s a detailed look at each market day:
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1. Eke
The first day of the Igbo week, Eke, is often seen as a day of purity and renewal. Eke represents the day Chi and Eke came together and created human beings out of elements of the Earth Deity (“Anị”). It is believed to hold strong spiritual energy, making it a powerful day for beginnings. Eke day symbolizes the morning of creation. Many rituals, oaths, or spiritual cleansings are performed on Eke. Newborn babies are sometimes named after the day they were born on, though this is no longer commonly used. Names such as Mgbeke (maiden [born] on the day of Eke), Mgbeorie (maiden [born] on the Orie day) and so on were common among the Igbo people. For males Mgbo is replaced with Oko (Igbo: Male child [of]) or Nwa (Igbo: Child [of]).
Eke is generally assumed to be dedicated to the formidable force of Creation, Ékè. Some attribute Eke day is éké (the sacred python of Idemmili deity); others trace it to one of the fabled four strangers who visited Eze Nri. The sacredness of Eke day is paramount in Igbo belief-system, Ọdịnanị. Eke deity is the other half of the duality of the Supreme Spirit (“Chi na Eke”). A remnant of “Chi Ukwu” (Almighty God) dwells in human beings; “chi” is our soul, our conscience, our personal providence, our being, and the spirituality of man.
Eke, the God of creation, embodies our existence. Eke day is somewhat similar to Sunday. However, while Sunday commemorates the Sun deity (“Anya’ánwụ”- the undying eye of God). Eke is a holy day. Its symbol is fire, from a spiritual perspective; fire represents our passions, compulsions, zeal, creativity, and motivation. The element of fire has great power for forging will and determination. Therefore, it is inappropriate for one to return to the Earth deity (“Anị”) on the same day Chi and Eke came together to create man (“mmá ndụ”- the beauty of life). That would be disrespectful, a sacrilege. The day is sacred for imagination, not expiration.
Element: Fire or Cosmic Light
- Palm Representation: Index Finger
- Attributes: Associated with the element of fire, symbolizing energy, passion, and transformation.
- Significance: Activities requiring high spiritual energy and significant rituals are best undertaken on Eke day. It is also a day to rest from mundane things and a sacred day of abstinence in most Igbo communities.
2. Orie
Orie is a day strongly tied to trade and exchange. Markets named “Orie” are common across Igboland and are busiest on this day. Orie is a day known for its symbolism of fluidity, reflection, and healing, it is a day that invites deep connection with oneself, the community, and the forces of nature. It is usually associated with extreme beauty and fairness. It has a universal undertone of fertility and purity, it is viewed as the source of life in countless creation myths in which life emerges from. It is the most important substances on earth. You cant do anything without water, which is why it is said that water has no enemy. It is associated with great powers.
Orie day reminds us to slow down, reflect, and nurture both ourselves and the community. It is a day when we are encouraged to be like water-adaptable, resilient, and nurturing. We can achieve this through spiritual cleansing, community bonding, or personal introspection. Orie’s energy encourages healing and growth. In modern times, we can observe Orie by setting aside time for personal reflection, connecting with loved ones, and performing cleansing rituals. In doing so, we align with the water element’s flow, healing power, and emotional depth.Incorporating the wisdom of Orie into your life allows you to maintain balance and connection to the deeper forces that shape your world. So, as you move through your week, let Orie be a day of self-care, healing, and community. Ka mbosi Orie rietara gi ifeoma, and let the cleansing energy of water flow through your life.
Orie is the second of the four market days that structure daily life and spiritual practices. Each market day carries its own energy and significance. Element: WaterWater is central to life, and in Igbo worldview, Orie represents this life-giving force. Just as water adapts to its surroundings, Orie is a day that encourages flexibility, emotional depth, and cleansing. Palm Representation: Middle FingerThe middle finger on the hand represents Orie in the palm’s alignment with the four market days. This placement connects to the strength and balance associated with Orie’s energy. Attributes of OrieOrie’s energy is all about fluidity, cleansing, and introspection. It’s a day to reflect on emotional well-being, nurture connections, and engage in personal or communal rituals. Here’s a breakdown of some of Orie’s key attributes:Reflection & Healing: Orie is a time for introspection, making it ideal for spiritual cleansing, meditation, and self-care practices. People can take this day to focus on their emotional health, letting go of anything weighing them down.Nurturing & Caring: As water nourishes the earth, Orie can serve as a day to nourish relationships and connections. It’s a day for community gatherings and strengthening bonds with loved ones.Spiritual Forces: Orie is associated with water deities and spiritual forces like Nne Mmiri, Oshimmili, and Idemmiri etc. Significance of OrieOrie is a powerful day for spiritual and personal activities. It is a day that creates an atmosphere of peace. Many communities use Orie for ceremonies involving water, such as ritual baths and river offerings, which are believed to cleanse negative energies and rejuvenate the spirit.It is also a day for community events, where people come together to share knowledge, food, and stories. Names Associated with OrieChildren born on Orie day are usually given generic names that reflect the significance of the market day. These names connect them with their birth day and the spiritual energy of water. Direction and ColorOrie is associated with the North direction in Igbo cosmology (Be Orie). North, symbolizing clarity and purpose, aligns with Orie’s qualities of introspection and balance.The primary color for Orie is Red (Obara-Obara, Mmee-Mmee, Uhie), symbolizing blood, life force, and vitality.
- Element: Water
- Palm Representation: Middle Finger
- Attributes: Corresponds to the element of water, representing fluidity, cleansing, and emotional depth.
- Significance: Ideal for spiritual cleansing, community gatherings, and personal introspection. It is a time to connect with one's inner self and others.
3. Afo
Afo is considered one of the most spiritually powerful days. Sacrifices, festivals, and religious observances are often carried out on Afo. The name itself appears in major Igbo deities such as “Ala Afo” (Earth goddess in some traditions). Farmers honor the land and seek blessings for their crops on this day.
Afo is the third market day: its symbol is Ala (Earth). The Igbo people call her the mother of all things, but she is both the female earth and the empty field after harvest. This is why women in Igboland do not buy lands. Ala is present at the beginning of the cycle of life, making children grow in their mothers womb and she is there at the end of the cycle to receive the souls of the dead into her own womb. Her name literally translates to ground in the Igbo Language, denoting her powers over the earth and her status as the ground itself.
- Element: Earth
- Palm Representation: Ring Finger
- Attributes: Linked to the earth element, symbolizing stability, growth, and material wealth or manifestation.
- Significance: Activities related to agriculture, business transactions, and physical work are particularly favored on Afo day.
4. Nkwo
Nkwo is associated with strength, trade, and community gathering. Major markets called “Nkwo” attract traders from distant towns, turning villages into busy centers of commerce. It is also a day believed to favor warriors, travelers, and hunters. Nkwo appears to be the most favorable day for commercial activities. Apparently, this is why many major markets happen on Nkwọ: Ótú Nkwọ (Onitsha Main Market-adjudged the biggest and most popular open market in West Africa), Nkwọ Mbaise, Nkwọ Nnewi, etc.
- Element: Air
- Palm Representation: Little Finger
- Attributes: Associated with air, representing communication, intellect, and movement.
- Significance: Suitable for negotiations, educational activities, and journeys.
The Igbo Calendar
The Igbo calendar (Igbo: Ọ̀gụ́àfọ̀ Ị̀gbò) is the traditional calendar system of the Igbo people from present-day Nigeria. The calendar has 13 months in a year (Afọ), 7 weeks in a month (Ọnwa), and 4 days of Igbo market days (Eke, Orie, Afọ, and Nkwọ) in a week (Izu) plus an extra day at the end of the year, in the last month.
In the traditional Igbo calendar, a week (Igbo: Izu) has 4 days (Igbo: Ubochi) (Eke, Orie, Afọ, Nkwọ), seven weeks make one month (Igbo: Ọnwa), a month has 28 days and there are 13 months a year. In the last month, an extra day is added (an intercalary day). The Igbo calendar is not universal, and is described as "not something written down and followed ... Newborn babies are sometimes named after the day they were born on, though this is no longer commonly used. Names such as Mgbeke (maiden [born] on the day of Eke), Mgborie (maiden [born] on the Orie day), and so on were common among the Igbo people. For males Mgbo is replaced by Oko (Igbo: Male child [of]) or Nwa (Igbo: Child [of]).
The first month starts from the third week of February making it the Igbo new year. The Nri-Igbo calendar year corresponding to the Gregorian year of 2012 was initially slated to begin with the annual year-counting festival known as Igu Aro on 18 February (an Nkwọ day on the third week of February). Is described as the fasting period, usually known as “Ugani” in Igbo meaning 'hunger period'. It is the period in which all must fast in sacrificial harmony to the goddess Ani of the Earth. Ọnwa Anọ is when the planting of seed yams/yam seeds start. Ịgọchi na mmanwụ come out in this month which are adult masquerades. This month sees the harvesting of the yam. This month is also a time of prayer and meditation for women. The Alom Chi is a shrine or memorial a woman builds in honor of her ancestors. This month is dedicated to reconnecting with the ancestors by breaking kola and holding communion with them. The Nri-Igbo yearly counting festival known as Ịgụ Arọ marked 10 March 2012 as the beginning of the 1,013th year of the Nri calendar.
Significance of Market Days in Igbo Names
Birthdays are often marked by market days rather than weekdays. For example, someone born on Orie may be named Nwaorie, and one born on Afo might be called Okafor. These names carry the identity and destiny of the individual.
Newborn babies are sometimes named after the day they were born on, though this is no longer commonly used. Names such as Mgbeke (maiden [born] on the day of Eke), Mgborie (maiden [born] on the Orie day), and so on were common among the Igbo people. For males Mgbo is replaced by Oko (Igbo: Male child [of]) or Nwa (Igbo: Child [of]).
Religious Ceremonies and Market Days
Religious ceremonies are closely tied to these days. A priest or dibia, for instance, does not attend to cases on the specific market day that marks his own birth (his chi uwa) for priests and dibia, this bond is even more significant. On their chi uwa day, they refrain from performing rituals, divinations, or attending to spiritual cases. This pause is not seen as neglect, but as a time of reverence, reflection, and alignment with one’s personal destiny and spiritual essence.”Elders align rituals with the cycle, believing that the market days are connected to the forces of nature and the will of the ancestors.
The Igbo Calendar and Market Days
In the Igbo calendar, a new market day begins at sundown, marking the start of the next day when darkness falls. This tradition aligns with the natural rhythm of the day and night cycle, emphasizing the importance of transition and renewal.
Summary Table of Igbo Market Days
The following table summarizes the key aspects of each Igbo market day:
| Market Day | Element | Palm Representation | Attributes | Significance |
|---|---|---|---|---|
| Eke | Fire or Cosmic Light | Index Finger | Energy, passion, transformation | Spiritual activities, rest, abstinence |
| Orie | Water | Middle Finger | Fluidity, cleansing, emotional depth | Spiritual cleansing, community gatherings, introspection |
| Afo | Earth | Ring Finger | Stability, growth, material wealth | Agriculture, business transactions, physical work |
| Nkwo | Air | Little Finger | Communication, intellect, movement | Negotiations, education, travel |
Whether you are Igbo or simply interested in African traditions, understanding these sacred days opens the door to appreciating the depth and wisdom of Igbo heritage.
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