Differences between “Aka ji ofo” and Agwu

[JayconnorGrand Master]

OSUJI ANTHONY CHIDI:
The Great Odogwu akataka anya furu mmuo I greet you…may your days be long…

I want to ask. Please, what is the difference between aka ji ofo(someone who is in possession of the staff of Authority in his Obi or kindred) and agwu? Does someone who is “aka ji ofo” operate like someone who agwu is with? Like I want to know their different operations and functionalities.
A young man who is the aka ji ofo, how can he convince his people who has been hiding it(the ofo) from him or has sworn never to let that(the ofo) get to him?

Thank you as I look forward to your consideration and reply.

 

Odogwu Akataaka:
There are gap, differences between akajiọfọ as your case presented here and agwụ. Why I said so is because, I know that a village, community, or kindred may have their ọfọ and choose who will hold the ọfọ for them, which in many occasions, owing to Igbo cosmology are been called from ‘Ndị ọkpara or dịọkpara’.

Here, it’s called right. It becomes a right without any readings that he as dịọkpara obu or dịọkpara obodo will hold the ọfọ obu or ọfọ obodo for us ndị obu or ndị obodo.

Sometimes, the community will reserve it as an honor or mandatory post and have to ask for ndị ọkpara obodo to carry the ọfọ obodo. Now, when this ndị ọkpara obodo took the ọfọ home, among them, they could appoint a brother (senior or junior) to carry the ọfọ (take charge).

This is how it has been from time immemorial.

Coming to agwụ. Never forget so quick that agwụ has ọfọ. So, I don’t know if your reference here has to do with ọfọ agwụ? If so, I will tell you that ọfọ agwụ and ọfọ obu/obodo as earlier discussed aren’t same.

Someone who is akajiọfọ Obu/obodo can’t operate like someone who is akajiọfọ agwụ. The difference is clear and visible, even the blind can see it clear.

Akajiọfọ obodo has powers over ndị obodo (sons of the soil) which can’t be disputed. With such powers, he can mote and so shall it be. He can curse and lay curses on the land by the power of the ọfọ. He can as well bless the land and the people of the land: and so shall it be.
He has a back up and support of ndị Ichie ani and deities as found in the land.

They will ensure his words come to pass as akajiọfọ. Because akajiọfọ has nsọ and nsọ knows him, he is said to be like a living spirit among men. There are many things people of the community could do as a layman which akajiọfọ can’t do. If he try doing them, ala eti gbuo ya (the deities of the land will call forth death upon him).

Rewards for the nsọ is powers. So he has a great powers which can’t be disputed and opposed by anyone.

Furthermore on agwụ, akajiọfọ agwụ who is rightly chose by agwụ himself. This is a person who in other hands or in a clear form a dibịa.

He is a messenger of agwụ haven ọfọ agwụ with him. With the ọfọ agwụ, surely, he will be led by agwụ and has to manifest his powers for men. That’s how he is seen as a healer, priest, juju maker etc.

Akajiọfọ agwụ has nothing to do with obodo and ndị obodo. He is not a direct messenger to ọha obodo or ọhaneze and at the same time not answerable to them but to agwụ.
Whereas, akajiọfọ obodo is answerable to ọha obodo or ọhaneze.

Still on the differences between them, akajiọfọ obodo or obu could be relieved from the post or position if found guilty and bias.

The ọfọ could be taken from him by those who gave it to him and be handed over to another.
This can’t be done to akajiọfọ agwụ.
His office, none can take while he is alive. The sole decision is left for agwụ to take. If found guilty, agwụ has his ways of doing things. Agwụ agwụ, agwụ!

Agwụ could send him to his early grave or visit him with a strange sickness.

It could be insanity or make him a drunkard.

Agwụ the last time I know has thousands upon thousands ways to punish those who are found guilty in his office.

From the above, it’s obviously stated that there’s a difference between akajiọfọ obodo and akajiọfọ agwụ.

 

OSUJI ANTHONY CHIDI:
Thank you my Master. Now I know their different operations and functionalities. May your days be long.

If I may ask again can the “Ofo Obi”decide who holds it when the people have all turned to the other way(the ways of the Christian)??? If so how can the person he chose get it in his possession where his people swore to keep/hide it from him nor from every one?

 

Odogwu Akataaka:
Ọ na-abụ amụọ dike, ọ bụrụ nwa, o tobe, ọ na-etoru dike, n’abu dike.
Ilu na ụka!

Ọfọ as time goes, because our people often says, osisi ọhaneze n’agbụrụ ọnụ mmiri aghaghị ịgba ọbara (a tree that there community often talk to and their saliva touches must surely split blood).
At a point, the ọfọ will become arụsị _ a deity.

It takes time and sacrifices to cause the possibility. This is how we come to know and talk about oké ọfọ. Oke ọfọ is like oké arụsị.

They are such ọfọ which don’t make appearances before the community twice in a year. They are ọfọ which you give ram, goat and other powerful animals as at when due. It comes to you and speak with you (as akajiọfọ). It do visit Igwe obodo or eze obodo for an important issue that has to do with the kingdom and that of the community.

So, such ọfọ could desire and decide who will have him and service him. This is possible when he found his service chief wanting and unholy.

But I warn, it’s not something imaginary.

Why do I have to say this?
One must be very careful!
It’s a warning and a strong one for that matter.

Oke ọfọ obodo as you reported is not something that will still remain where he doesn’t want to stay without the household running helter-skelter.

Take the word from me this day that I said, oké ọfọ obodo will never fell to leave a remark in a rejected household.
By the heat and earthquake he brings to the household, they will be the people to run to the community and be asking them to come and help them find lasting solution to the current situation.

When ọfọ turned this way, no matter how ignorant the people, the gods would raise a wise one among them who will bring an idea. From it, afa will be consulted to hear what the ọfọ is saying. When that is done, the afa priest will help identity the chosen one.

OSUJI I ask you go and sleep. Don’t fight for the gods.

The gods can’t be mocked.
I remain the great Odogwuakataaka anya fụrụ mmụọ. Ajọ nwa.
Mmanwụ n’apụ apụ.
I have gone far in the realm of spirit, it’s impossible for me to return a failure.
Impossible!!!?

 

OSUJI ANTHONY CHIDI:
Hmmmm….am short of words at the same time confused. Whereas the ofo is looking for you??? Also doing all sorts(eg. Blockages and so on) of things just to gain your attention. Appearing in your dreams and you aslo forgetting your dreams after you wake. At this point what should this person do?

All that you have said are all true to this I concur that you have gone far in the realm of spirit, it’s impossible for you to return a failure. Thank you for you are a Divine gift from the gods to us.

This is true. Such as this.
Oh my god!

Yes. Such as this.
Mmuo dike…

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