When Ndieze were real Ezes of our various communities; when making of an Eze was seen as Divine and from the almighty (Chi N’eme Eze); when Ndieze ruled with spiritual authorities because of their selections from God and lives of holiness, truth and justice, our people of the South-Eastern zone wouldn’t have remained groping and crying in vain, for governments to live up to their responsibilities in the areas of provision of adequate security.
A major part of this essential responsibility would have long handed over to the gods of our various communities through invocations and necessary rituals, and our youths through enabling empowerments.
In those days, the Ófó, which is a sacred object and a symbol of authority, justice, and morality truly represented the Earth Goddess (Ala) and our ancestors, and was held by our Ezes to command both physical and spiritual authorities.
The Ófó is used in various contexts, including resolving disputes, ensuring social harmony, and overseeing traditional rituals.
Working with Ndí Diokpara, Ndí Ichie and Ndí Óji Ófó, an Eze would summon these people with their Ófó in their hands, pronouncements were made on strategic places, junctions, entrances and exits of their lands or communities, against people perpetuating crimes and abominable vices on their lands. The results were perfect.
The Ófó as a tangible representation of the Earth Goddess (Ala) and the ancestors (Ndi ichie) is believed in our tradition to oversee the customary morality of the Igbo people.
Ndieze being the Ófó holders are considered the spiritual heads of their communities, villages, kindreds, families, and their pronouncements are seen as divine decrees which ensure adherence to customary laws and moral principles.
The presence of the Ófó enhances social harmony, fear and respect as it is believed to be capable of inflicting harm or ostracizing those who violate customary laws, including the sanitization of our bushes and forests.
The Ófó holder is expected to be impartial, upright, and honest, as any deviation from these principles can lead to divine retribution.
Now, do we still have Ndieze in Igboland who are impartial, upright and honest?
If yes, please gather your likes from your villages down to families. Rise with your Ófó in your hands. Gather the Chief Priests of your areas. Proceed to your squares. Summon the gods and our ancestors. Wake them up, if they are sleeping, with your voices. Offer them bloods of your animals if they desire, for it is better so, than watching bloods of our innocent loved ones wasted daily in hands of criminals.
Make pronouncements against kidnappers in our bushes, criminals around us, our youths or our people aiding kidnappers and criminals, criminal stranger elements among us, etc. Speak sudden deaths upon them and curse their generations.
Since it’s been proven that not all battles are fought on grounds, but some take places in other realms, let our Ezes wake the gods of our lands to fight our battles in the air, on the land and on the seas, from Eke to Nkwó. So, while governments continue to forage in the physical, our gods and ancestors can now take care of the unseen battles because _Agwó nó na akíríka._
On the other side, our youths should henceforth put up resistant groups. Ndieze must go ahead to mobilize empowerments for local Vigilante groups in their various communities. Youths should comb our bushes and forests to hunt down and neutralize all “hunters” of our domestic animals. Missions like this, does not require the town criers.
Enough is enough!
