Ezeagu History
The man EZEAGU was the son of IGBUDU, the son of KWEKWO, the son of GBOKO. Gboko was traced by oral history to the race of GAHD and believed to have migrated from areas further north, possibly from Niger Confluence, and eventually settled in the area of GBOKO, now in Benue State.
Another story was that IGBUDU migrated from IGALA country of the BENUE RIVER country into the IGBO belt to avoid the Fulani Slave trade. KWEKWO (KWEKO) the son of GBOKO found fertile land, and became a successful farmer. He therefore remained in his birthplace, GBOKO.
KWEKOs sons include UGBOKOLU and IGBUDU. The two brothers moved away towards the south. IGBUDU went one way and UGBOKOLU another. This separation happened so long ago that now one hardly links them up. However, some cultural similarities still exist between UGBOKOLU in Benue State and Ezeagu in Enugu State.
IGBUDU had three sons, OGALAH, OTEKWA and OWAH. Owah, the youngest son, a brave hunter, in his hunting expedition moved further south and eventually pitched his tent at the present Olie-Owa market in Imezi-Owa in the twelfth century.
Ezeagu landmass of about 621,870 sq. km., with an estimate of 181 persons per sq. km. is located in the Western part of Enugu State; and bounded in the North by Uzo-Uwani, South by Oji River, and East by Udi and West by Anambra State. Coming to the terrain, 20% of the Ezeagu landmass is occupied by water/wet lands, while 10% is highlands and 70% plains.
Ezeagu (EZE meaning KING and AGU meaning FARM or LION) literally meaning the King of Farm or King of Lions was earned by OWAH following his achievement in farm work and hunting
Ezeagu married two wives, MGBO-OLIE (the first wife) and UDEAGU (the second wife). Mgbo-Olie, (meaning Baby Girl born on Olie market day) was from Okpogho clan. Mgbo-Olie had lived with her husband for several years, farming and hunting, and had three sons, OWA (named after his father), OGHE and OGHU before the man Ezeagu took a second wife, UDEAGU from Nkanu land. Udeagu had only one son which she called UMU-NAA (meaning ONE child she equals too many, hence ONE CHILDREN), now pronounced UMANA. Mgbo-Olie later begot the forth son, OBAH (now AWBA OFEMILI in Anambra State).
OWA: Owa, the first son of Ezeagu remained in their birthplace, while his brothers, in search for more productive farmland migrated northwards, across the Ajalli river, and Umana migrated southwards. Owa eventually had seven sons at Imezi Owa by name: UMUDIOHA, AMAOKPOGHO, OGWOFIA, UMUAJI, EZEMA, UMUAGBA and UMUDIM. At least two generations of these families lived in Imezi-Owa before the dwindling fertility of the soil, in contrast to the growing population, with exception of UMUDIOHA and AMAOKPOGHO, nominated representatives who migrated to another end of their farmland to have a farm settlement (Ndiagu) at the MGBAGBU-OWA.
With the advent of the slave trade, it became necessary to bridge the long distance between Imezi-Owa and Mgbagbu-Owa. These representatives from the five itinerant families from Owa were nominated to form a new settlement midway between Imezi-Owa and Mgbagbu-Owa. This midway settlement gave rise to the present AGUOBU-OWA. Currently, every descendant of Owa, except Umudioha and Amaokpogho, has direct relatives in all the three Owa blocks. They maintain closely knit family relationship that a brother in Imezi-Owa can take the role of a husband of a deceased brothers wife in Mgbagbu-Owa or Aguobu-Owa and vice versa.
OGHE: Oghe the second son of Ezeagu settled at the Olie-Oghe and married a girl named Mgbo-Olie, also from Okpogho. Mgbo-Olie lived with her husband Oghe for several years without a male child. However, she later had three sons OWE (Owelum) (Owelum-nwa-woke) meaning (now I have a male issue), AKAMA (Aka-amalum) (Aka-amatam-umu-woke) meaning (my hands have gotten male issues), NEKE (Ekwuni-ito esiwe-ite na-ada-adiho) (Ne-ekedu-umu-woke) meaning (see male issues), before Oghe took his second wife, Udenkwo from Ibite-Olo.
Udenkwo (Nwanya-Olo), seeing that Mgbo-Olie (her Unyedi) has three sons, signifying Olie, Afor and Eke respectively grew with envy. The jealousy she had towards Mgbo-Olie concealed until the opportunity presented itself in a feast, when she administered a barrenness charm which she procured from a dibia in Ibite-Olo in the food of Mgbo-Olie. Mgbo-Olie could no longer conceive after she eat the charmed food. During this period, Udenkwo (Nwanya-Olo) conceived and begot a son which she named AMANKWO (Amalum-Nkwo) meaning (I know Nkwo market day). She conceived again and begot AMANSIODO (Amam isim na-odo) meaning I adore my head in odo, symbol of peace and wellbeing. Mgbo-Olie consulted a powerful dibia Ojenammuo in Okpogho to enquire why she could no longer conceive. The dibia, not only revealed the cause of her barrenness but neutralized the charm and freed her womb and thus assured her that all is well once more. She unexpectedly took in and gave birth to a son, and she called her son OYOFO (Onye-ohoto) (Eyolum na-Ofoto) meaning (I peeped to know if it remains). This confirms the efficacy of the dibia Ojenammuo. Mgbo-Olie later conceived again and begot another son. The story has it that Udenkwo confessed openly before the garish features of Ugwu Ezema Owa Shrine. She was however pardoned after appeasing the gods and after taking an oath at the Ugwu Ezema Owa (Igbandu) that she and her children will never do or ask another person to do anything capable of inflicting harm or death to Mgbo-Olie and her children. Mgbo-Olie named her son IWOLLO (Iwe-Nwanya-Olo) meaning (the envy of Olo woman). Altogether, Mgbo-Olie had five sons in order: Owe, Akama, Neke, Oyofo and Iwollo. They are collectively grouped as Ikenge.
In the same vain, Udenkwo (Nwanya-Olo) had five sons in order: AMANKWO, AMANSIODO, AKASSA, UMUNUM-OBA-AGU and UMUHUM. They are collectively grouped as Ibute-Oha.
Oral history has it that, at a period, the society was barbaric, fuelled by slave trading; thus it was characterized by fight or flight syndrome. Powerful villages invade and subdued weaker ones and sold them for wealth. Many races vanished. Oghe reduced from ten to seven villages. Akassa, Umunum-Oba-agu, and Umuhu melted into Amankwo and Amansiodo. Owe, the first son of Oghe could not stand the hostility, the pressure, hence the few survivors ran into different parts of Iwollo. The descendants of Owe are still identified in a remote part of Iwollo where they ran to for protection.
Neke would have vanished, if it were not for the introduction of Odo cult. The Odo cult still survives in Neke and Okpogho, thus providing security and protection for them, hence they were able to withstand the hostility, defended and protected their wives, children and property, and especially maintain the geographical boundaries of today.
Amankwo, Amansiodo and Iwollo have out post settlements away from their birthplaces (Imezi). They maintain a closely knit family relationship similar to that which exists in (Owa-na-ato).
AMANKWO: Amankwo (Achala-ifu-ani, Nkakwu Chufulu-Anina na buchie benye) the forth son of Oghe and the second in share ranking has three sons in order: Umu-enechi, Okinito and Enugu-agu. Umu-enechi and Enugu-agu have family representatives who migrated to settle at Amankwo Ndiagu. Only Okinito has no family at Ndiagu. Amankwo has boundary with Neke, Iwollo, Okpogho, Ihuonyia, Amansiodo, Rivers Ivvo, Jaliko and Duu.
IWOLLO: Iwollo (Omashi-akpu-ite Otokono julu-offia fuwa-ife-agu, Oji-okpa-abo-ezi), the last son of Oghe originally settled at Imama where he had six sons in order: Ezeonyia, Ndibunagu, Amagu, Obunagu, Owoloti and Enugu. With exception of Enugu which has only two settlements at Enugu Akwu-osa and Enugu Ogba-Agana; the other five villages have multiple settlements, such as Ugwu-ike, Obodo-ngwu, Ogbugbu-agu, Agu-eke, Anu-ike, Mbanamba, Akpugo and most outstanding, Aguobu Iwollo.
History also has it that many family kindred migrated into Iwollo, especially from IBIBIO (known as IBI-NATO or UMU-IBI) and also from IGALA. These emigrants introduced the AKPOKO and KWUBELU masquerade cults and many other forms of DIBIA, some of which were useful in wars, and in hunting for slaves.
AMANSIODO: Amansiodo, the fifth son of Oghe had three sons in order: Ihuonyia, Abaenyi and Umudim. Ihuonyia, in search of arable and expanse of land for farming and hunting, migrated northwards to the present abode. Ihuonyia moved with a representative of Umuodigbo kindred of Umudim, thus only Umuodigbo (Ijine) has and maintained a family relationship in Amansiodo and Ihuonyia. Abaenyi and the rest of Umudim stayed back at Amansiodo Imezi. Amansiodo extended its territory to have boundary with Amankwo, Neke, Akama, Ogui-Agu-Eke, Okpogho Imezi, Affa and Egede, Olo, Ukwume and rivers Ivvo, Duu and Ada-ada.
AKAMA: Akama (Ogwugwu-ebene-ebe Oji-isi madu-aghu-otokono), the second son of Oghe has three sons in order: Isiokwe, Imama and Enugwu n Agbani. Akama Ogwu-gwu-ebenebe expanded the territorial boundaries to Neke, Amansiodo, Owa and Nsude at the Ajalli River, Eke, Egede, Affa and Uzo-Uwani.
NEKE: Neke (Ozom agana-imedu-enyi na-afo. Orimiri di na-ime-Oghe) settled at the centre of Oghe clan, hence it is often referred as Imedu-enyi na-afu meaning the pregnancy of an elephant and also as Oshimiri-di-na-ime-Oghe meaning the ocean at the centre of Oghe. Neke has boundaries with most villages in Oghe, namely Akama, Oyofo, Iwollo, Amankwo and Amansiodo and also with Owa at the Ajalli river.
History has it that the four sons of Neke in order: ONECHI Okpa-aku, ENUGWU Agriji-oba-oso-ogwute, IMAMA Oduneje-ogu and AJANIGWUGWU migrated in great numbers to settle at distant lands like Neke-Uno and Neke-Agu in Nike and Isi-uzo respectively; hence the remnants in Oghe were scantly populated. Also an unverified story links Neke Oghe with the Umu-Neke in Udi.
OYOFO: Oyofo, the sixth son of Oghe has nine sons in order: UMUIGILIGI, UMUEJI, UMUANOBU, UMUANI, UMUATU, AMAETITI, UMUOLUE, OGBONDIM and UMUGHILIBE. Oyofo had contact with the IGALA, who settled and taught interested persons of Oyofo and Oghe dibia of all classes. Oghe and Ezeagu had practiced dibia of all classes, but contact with the Igala added versatility and expertise to Oyofo dibia. One Nebechi Okachi, a young man became the most common Igbo face in Igala assemblies, winning the confidence and trust of these experts. It was said that Nebechi was a practicing occultist of some repute, and enterprising enough to have travelled to the north to master the Hausa language, apparently the only native in the vicinity to do so. Others hold that Nebechi Okachi learned Hausa, Igala and Pigin English from his Igala friends. On one occasion the young man was in company of the Igala Chief when the white man called. The Igala Chief was the intermediary between the white man and the native. The young Nebechi objected to the white mans use of an Igala, who does not understand the native dialect. The Igala claimed to be down to earth with native tongue but could not interpret eight statements made by young Nebechi which include Akidi-kidibum-kidibum, Mmakwuuo-awulu and etc. Nebechi had won. He was the first man in the locality of Udi to be appointed Warrant Chief. To consolidate his authority, Nebechi instigated the massacre of Igala in the area known as Inyi-Igala (grave of the Igala).
The main distinguishing in print was the preponderance of successful native doctors Dibia across all family blocks in Oyofo, Neke and Iwollo. While dibias in most Ezeagu villages are part-time, Oyofo produce full time dibias who travel out to distant land, hawking their medicinal powers. They are experts in the areas of (Mgbalugwu n mkpa-akwukwo) herbs, roots and leaves.
Oyofo also suffered migration, since some dibias, especially the unmarried young men never returned, but married out and settle elsewhere. Story has it that Oyofo (Oyoho), where ever they are, are emigrants from Oyofo Oghe. Oyofo has boundary with Neke, Iwollo, Awha, and Owa at the Ajalli River.
OZO-NEBECHI DIMINISHED: Onyeama who was made a Warrant Chief in 1908 when the white man arrived Eke from Oghe did not waste time to set out his ploy to diminish Chief Ozo Nebechi Okachi, his senior in the eyes of the colonial government. Approval was given for four courts out of Udi, among which was the court of Oghe at Ugwuetiti, under the command of Chief Ozo-Nebechi Okachi, with jurisdiction over Nsude, Obioma, Eke, Ngwo, Owa, Ebe, Umugwuonye, Awha, Umuejebeogene, Olo and others. This confirms Chief Ozo-Nebechi Okachi as the most powerful Chief in Agbaja tribe. As the Ugwuetiti court and road building were underway, Onyeama called a meeting of elders from Oghe and declared, Okachi has brought trouble for you, because he has a court; and it means that every time you quarrel with your wives, she can take you to court and you will be tried. There was a rebellion against Chief Ozo-Nebechi Okachi by Oghe Elders.
Onyeama refused to contribute labour towards the court project but assembled workers to warn them away from the project work; claiming that the tasks disrupt their farm work, and subsequent poverty. It was forced labour, he said. The labourers from Abachi and the road-builders from Ogbaotibo abandoned their work and ran away, while Okachis own workers took him to court for forced labour. However, Okachi won the case and the Plaintiffs were imprisoned for six months. Story had it that Chief Onyeama paid one Agu-wanze an Oyofo who short Chief Ozo-Nebechi Okachi while he was eating in his Mkpo. The bullets snatched the food (okpoko-nri) which was to enter his mouth. Onyeama also paid a native called Oguejiofor Nwanigbogu to set fire to the court at Ugwuetiti, and before Chief Okachi knew what was happening, armed Policemen came to his house to arrest him, saying he was wanted at Udi by the District Officer. At Udi, the D.O. said to Okachi, through an interpreter, I hear you saw fit to have the court set on fire? As the D.O. had understood it, Okachi had been so disheartened by the recent rebellions against labour that he decided to wash his hands off the whole matter and burnt the court. Okachi denied the charge. Where upon the D.O. produced his chief witness, Oguejiofor, who had started the fire. Oguejiofor alleged that while Okachi was taking his horse for an afternoon canter, he had stopped him on the way and given this (produced a box of match) instructed him to burn down the court. Okachi dismissed the charge as pure fabrication. The D.O. shook his head, and said, Well, it is Onyeama who brought this charge, and Im afraid I will have to stand by his story. Okachi was sentenced to a months imprisonment. He was to appeal to District Commissioner Humphrey, but the Commissioner had travelled for six months.
Chief Onyeama sent Ogbanito age-grade to bring all the materials used for the court at Ugwuetiti down to Eke, and with the materials set up a court at Nkwo-Eke market place.
Chief Onyeama filed new charges that implicated Okachi in the murder of a child; that he abetted the killing of the child. However, Okachi was exonerated on this charge of abetting murder.
The fact that Onyeama had effected the arrest and imprisonment of the Great Chief Ozo-Nebechi Okachi and had taken over as head of the old Ugwuetiti Native Court; Okachi was diminished, he is now a vassal chief to Chief Onyeama, who later was crowned Okuru Awha of Agbaja tribe.
OGHU: Oghu, the third son of Ezeagu settled near Oghe at the present Amankwo. History relates that four generations of Oghu lived in their abode before hostilities and pressure by Amankwo and also by slave raiders dislodge them to migrate across the great river Duu. Oghu is now in Udi Local Government Area. Amankwo (Achala-ifu-ani, Nkakwu Chufulu-Anina na buchie benye) literally refers that Amankwo dislodged Oghu and took over her home.
OBAH: Obah, the fifth son of Ezeagu and the forth son of Mgbo-Olie settled in an area close to Oghe in the Ofilofi, now held by Akama. Obah could not muster the pressure and regular invasion by Akama, Eke and by wild animals from the Offia-Ofilofi that the remnants took to their heels and ended up at the present Awba Ofemili, now in Anambra State.
UMUHU: Umuhu was a people that lived in an area that bounded with Okpogho Imezi, Amankwo-Ndiagu, Amansiodo and Ihuonyia. The name (Umuhum) Umuhu, literally means children is my endowment. They are said to be highly populated and also very wealthy. History has it that this people did not die for a very long period of time, numbering many years.
They attend funeral ceremony in other villages and enjoy the colourful entertainment, music and cult group display in funerals of Ozo title holders, Diji and wealthy citizens. Umuhu elders, in a meeting in their Ebete, before the Ndi-ihu, resolved and imported the corpse of an Ozo. They buried the corpse and organized a very colourful and expensive funeral ceremony. Every male adult contributed a big mole of pounded yam (Nsu-Nri-ji), deposited at a central pool. The male adults contribute a keg of special palm wine, also poured to fill many giant clay-pots (ite-ngwu-na-ani). Dance groups, singers, Okwa-iko, Odabolu-chi, Opu-anu-ike and Ugene, etc all performed in great numbers. Soon after, death dwelt with the people and they died in scores and got into extinction. Survivors if any melted into Amankwo and Amansiodo. Today, references are still made of (Umuhu-na-aghu-ozu-nghughu) meaning the Umuhu that borrows or imports corpse.
ILE: Ile assemble are organized to commemorate the exit of a hero, a warrior and a powerful dibia. Dibias and those who acquired outstanding charms go out in the assembly to show off power, challenge and contest for supremacy. The long procession would transverse the Oghe clan, sounding the Ogene in especially strange rhythmic manner. Only those lion-hearted men, ready to harm, maim, destroy or even kill when challenged are qualified for the procession. Others who trust their charms would dare to challenge the procession to test and identify a weak link in the chain.
One Chibulu-ude Mma-ebulu, Onye-nti, Mmvulu was challenged by a friend to attend the oncoming Ile if he were a man. Chibulu-ude boasted back and told his friend that, he will not only attend, but will occupy two strategic positions in the chain, that he will be at the front and at the back of the line at the procession. Persons have in the past boasted of this double position phenomenon, but no person they say, actually double positioned or was witnessed to be double positioned. In preparation for the Ile outing, Chibulu-ude went into seclusion for seven days and seven nights. His only food was roasted yam garnished with special leaves and herbs. Women, oil and alcohol were avoided. At the wee hours of the D-day he assembled his charged charms and Ofor onu-atu and hide them in the Ujuu (cavity) of a kola nut tree enroute the arena. The tree immediately started shading leaves rapidly. The elders were alerted by one Ezejiofor Nduolo, who noticed Chibulu-ude around that area where the tree stands. The elders organized a search for Chibulu-ude and got him arrested before he could lay hands on his missile. He was tied down for three days in (Agbu) for the mischief, and lives he would have terminated for a show of power. The charms and ofor onu-atu which he was to use were only applied as weapons of last resort in very serious tribal wars, the elders opined. The kola nut tree shaded leaves and died in spite of all the neutralizing concussions applied on it to save it.
UFEE: The Ufee music instrument is made up of a set of four Ekwe of different sizes and sounds; that are specially manipulated to communicate sound of fame, power and Nobility. A few families in Ezeagu have the franchise of the Ufee playing.
Ufee is a must, and the only music that confers Ozor title to a candidate. When Ufee plays, only men and women, Ozo and Lolo are qualified to take dancing steps. Those who have substantially advanced in Ozo title taking stages, not below the Di-Ario stage, proudly referred to as Eze-ana-atu-anya-nya or Eze-ebu-na-afo are honorary conferred the right to dance the Ufee. These candidates are obliged to slaughter a goat at the onu-oku-ifejioku on ife-jioku annual festivals. Ufee visits an Ozo twice; on title taking and on burial/funeral ceremony; hence (Okwa-oku-na-abo-na-akpo-dike, Okpo-nya-na-ndu-okpo-nya-na-onwu) or (Okunabo Ufee-na-kpo dike) meaning that the Ufee music calls a Hero twice; first on conferment of title and second on committing the Hero to mother earth. The physical features of Ufee are similar to that of the Ikpa, but they are direct opposite in essence and connotation. Ufee is for noble and titled persons while Ikpa is for the burial of warriors and those who rolled heads. A person who killed dreadful animals of high ranking like Ene nwa-ugo-ji-obala, Atu, Agu etc are also qualified to dance the Ikpa and for burial by the Ikpa dance group. The entertainment of the Ufee dance group is always specially, and the items offered must include a life hen to charge the Ufee instruments.
Ufee changes ones social status from (Ofeke) ordinary to noble (Ozo) and also lowers the Ozo to mother earth at death. Ufee never attends funeral of a person it did not confer with title. Though a Lolo is qualified to dance ufee, but ufee do not bury a Lolo.
IKPA: The Ikpa musical group attends only burial/funeral of a brave deceased; and is never invited to perform on title taking ceremonies. The Ikpa represents negative side of duality of nature; Ikpa is only on funeral ceremonies of those persons who are qualified (usually warriors who have brought home heads of two legged animals).
Though the Ikpa performs in the open, but no one dares to take dancing steps unless qualified or a member of family that has franchise for Ikpa music. As soon as a dancer steps into the Ikpa dancing arena, the instrumentalists would query the dancer by the sound of the ekwe shinne. Igbulu-gini, Igbulu-gini, Igbulu-gini continually?; expecting the dancer to boast, while raising his left arm high into the air to recall the ordeal that qualifies him to dance, after all. Many dancers would at that instance recall the number of the heads that he rolled and the circumstances. Stories recall an occasion; the Ikpa sound queried a dancer on what qualifies him to take dancing steps after all, by the sound of the ekwe shinne. Igbulu-gini, Igbulu-gini, Igbulu-gini, continually? The brave dancer found it unnecessary to waste his precious time in recalling past events, when he was still willing and able to repeat what he knows best. The highly excited dancer pulled out his blazing obajili knife and cuts off the head of giant (ekwe shinne) player. The scenario changed; there was pandemonium, every one ran away and the occasion ceased abruptly. The Ikpa spirit can hardly be resisted by qualified persons. Ikpa or Ekwe-ike in Ezeagu is purely reserved for the male folk.
History relates that food items like yams charged by being inserted in the Ikpa or Ekwe-ike would make a woman barren if eaten. It was then a means of birth control, but is never administered to a woman on demand, unless she was accompanied by a male adult, of her husband family. Only few family blocks have franchise to the Ikpa or Ekwe-ike. The Ikpa group are specially entertained and offered life cock to charge their instruments.
UMANA: Umana (Umu-naa), the forth son of Ezeagu and the second in share ranking was the only son of Udeagu, hence she funningly called him Umuchildren, Naa one. Udeagu refers to her son as children. Umana had two sons, Obeleagu and Awo. Awo has three outpost settlements at Umana-Ndiuno, Umana-Ndiagu and Umana-Agba. Obeleagu Umana had six sons (Umuagbo-Obeleagu-Umana, Ugwuakulu-Obeleagu-Umana, Evazu-Obeleagu-Umana, Amaji-Obeleagu-Umana, Osonu-Obeleagu-Umana and Okpudo-Obeleagu-Umana). Awo-Umana-Ndiuno had (Ishigw-Umuna, Okunito-Umana and Owelle-Mba-Umana). Owelle-mba had two sons, Obunofia and Umumba.
UMUMBA: Umumba, the third son of Umana had five sons in order: UMUOLATU, IDUME, UMUODAMA, OBODOMBOMBO and UMUOJOR. These sons/villages remained at their place of birth at UMUMBA NDIUNO while some of their representatives migrated out to settle differently as AGUOBU UMUMBA and UMUMBA NDIAGU. A strong family tie binds these outpost settlements to their families at Umumba Ndiuno, and note-worthy is the annual forum known as (AGBAJA-NA-AGU) where the out posts and Ndi-uno feast together.
OBINOFIA: Obinofia, the second son of Umana had five sons in order: UMU-AWO, UMU-EZE, UMU-EZEAGU, OKPOISE and UMUONAGA. These sons, now village have family representative that migrated from the Obinofia Ndi-uno settlement to found new out post settlement at Obinofia Ndi-agu. Obinofia Ndi-agu maintains strong family relationship with Obinofia Ndi-uno. Every family at the Ndiagu knows their correspondent at the original abode and pay homage on special occasions.
OKPOGHO: History has it that a distinct clan called Okpogho, meaning money, claimed to have settled in the soil of Ezeagu before the man called Ezeagu came to settle. Okpogho Diji-Owanaka has been traced to Umunri or Umueri, according to oral history, Okpogho migrated up North from their settled abode after the great movement, leaving other brothers, Agu-Ukwu, Enugu-Ukwu and others. Okpogho eventually settled down across the Ajalli or Ujalli River and married a daughter of Ugwunye clan and begot many children, among whom a daughter named Mgbolie married to Ezeagu Igbudu.
Okpogho ancestors were kings of old, ruling the world around all on their own. They were majority inventors, migrants farmers, herbalists and warriors; known to have developed a high level of technology that enabled them produce original metal from iron ore and other natural raw materials by smelting using localized furnace (utu).
Okpogho monetized the pre-colonial Igbo-economy, thus abolished trade by batter and introduced the money (Ogbogho) (Okpogho) economy. Ona-Okpogho (money) was a medium of exchange, such as (nnari-okpogho) dowry payment in Igboland; blacksmithing and commerce generally were in Ona-okpogho. Okpogho claims to have discovered Yam, the cultivation, cooking, roasting and consumption of it.
The Okpogho people are divinely ordained priests, practicing mystics, occultism and healers through herbalism. Okpogho claim to hava the authority to install an Ozor title and appease the gods of the land for any evil deed or sin against the gods. Okpogho are famous with their Odo masquerade cult, celebrated every two years in all their five different geographical locations: Okpogho Imezi, Okpogho Mgbuta, Okpogho Ukwu-agba, Okpogho Okube and Okpogho Mbanito. These five settlements bound with Oghe, Olo, Awha, Egede, Affa, Eke and Uzo-Uwani.
TRADITIONAL GOVERNANCE IN EZEAGU
In Ezeagu, there were secret societies, Age grades, Groups and Title associations, Elders and Umu-ada etc which played significant roles in government.
During the geographical migration of some villages, they had leaders who directed and acted as their leader, headsman or king. Ezeagu have had a nobility or kingship not necessarily of heredity and ascription but of achievement and merit. The name, Ezeagu (king of farm) was a conferred title earned by achievement and merit. When you consider such expression like Onwu-Ama-Eze, (death knows no king); Eze-Ama-Ama (a known king), Ikpe-Ama-Eze (The King cannot be found guilty), Eze-ako-nobi and so on, it becomes apparent that the concept of kingship (leadership) was traditionally entrenched in Ezeagu.
The concept of power and authority is structured and determined by the Umunna and the membership of associations based on elaborate title system, such as Ichi-Ozo, Iba-mmanwu, Iwa-ogodu, Itu-eze, Igbu-ichi, Ikpu-ekwu, etc.
The basic political power centered on the Umunna and title system is diffused and highly democratized, and encourages political dialogue, equality, communalism and egalitarianism at all levels of linage segments. The system is open and unlimited by birth or lineage.
In Ezeagu, every man was a god in his house, every village an autonomous community, governed by a Council of Elders, presided by Okpara, Eze Ani.
Men who were respected because of their abilities, wealth, or wisdom had particular influence, and such men held staff of authority (ofo). Members of the ruling class were experts and achievers in various endeavors. One was either the Governor, Minister or Adjudicator by merit and achievement or by the peoples acceptance, decided through the Council of Elders. Merit and democracy were the basic principles by which the elders voiced decisions. Their wisdom gave the decisions, authority and legal backing, employing the tenets of the norms and ethos which guided Igbo legislation, execution and adjudication.
Ezeagu society has very high moral standard that rewards achievements and punishes deviants. Achievers are recognized by conferring titles like the Dimgba (wrestler), Di-jii (Yam minister), Dinta (Master hunter), Dimbia (Dibia) Medical Doctor, Di-ochi (wine tapper) etc. On the other hand, moral destitute and deviants, especially thieves were punished by public disgrace (Aja-mme).
Commerce thrives freely in Ezeagu markets. Goods and Wares left in the open market remain safe till the next market day, usually in four days interval. Profiteering is discouraged, hence a prominent market (Afor Iwollo) was known as Ufa-Agunam literally meaning, may I not desire to make profit at the expense of my customer.
Conflicts are resolved by the council of elders who are knowledgeable in the particular issue in dispute. Witnesses may be required to establish the truth or in most cases, oaths were administered before shrines. Major landmark disputes were land disputes between families, villages and communities. All conflicts were eventually resolved amicably in the long run over time without shedding a single blood.
Ezeagu people were highly religious, with the believe in one supreme God (Chi-Ukwu) and a score of his smaller agent-gods, (Chineke, Chi-ukwu-okike) and also they found the presence of god in every aspect of human existence. They worship God through communal, village, family and personal gods (deities), and through ancestral worship; mostly feasted at regular and seasonal periods of the year. Some outstanding communal deities include: Olie-Owa, Ugwu-Ezema-Owa, Anunu-Uzu, Bonoshi, Umana, Isigwu-Neke, Otite Amansiodo, Ofufe-Iwollo, Ugwu-Omala-Akama, and Chi-Agaliga-Awha. The Dibias freely invoked them and referred their clients frequently to the shrines for appeasement and protection.
The outstanding social activities that are cultural in Ezeagu include; Mmmanwu Ibono (Masquerade) and the Akani, Ifeji-oku, (New Yam) festivals. To demonstrate their high degree of association, every male child in Ezeagu is referred to as (Mmanwu, Mmanwu shinne). As a great achievement, an average male child in Ezeagu is initiated into the Ibono-hood at the age of twelve years.
During the Akani, Ife-jioku, Mbazi, Ibono etc. the married females, with their husbands, children, and etc. go to their maiden home to pay homage to the eldest men in their families. This creates forum for all the married females to meet again for interactions and other social activities. This occasion offers children from different villages the opportunity to come together, play, interact, share folk tales at moon light, and more importantly identify their relationship with one another.
BIRTH OF EZEAGU DIVISION
