Ndigbo have a saying that, ‘Oji ọfọ ga ana’. Translated, this means that he or she that lives by the pious virtues need not be afraid of any harm or danger coming to the person.
Ọfọ is not just a piece of wood that can be seen in the home of a titled Igbo man, or the home of an Igbo man that is revered in his community. It is much more, and represents a lot. In the wider Igbo society, any Igbo man that has come of age, has joined his community’s age grade system (Ịpụta ọgbọ), or ‘Iwa akwa’ can have an Ọfọ.
Many, in place of the elephant tusk now clutch Ọfọ at events. This signifies their subscription to upholding the truth at all times.
Unlike what many assume, “There is nothing fetish about Ọfọ”, says Dr. Raman Asuzu Okoye (Akajiofor Igbo). Continuing, Dr. Okoye said that ‘Ọfọ in ancient Igbo cosmology signifies subscription to equity, justice and good conscience”.
It will seem that Nri people of Anambra State, Nigeria who have been acknowledged by several sources as being the cradle and ancestral home of Ndigbo are the promoters of, and originators of Ọfọ belief system. This is why in Igboland, the saying that ‘Nri ji ọfọ’ is commonly expressed.
Dr. Okoye gives further credence and background to this and says that, “Yes, ọfọ resides with Ndị Nri who then give it out to other Igbo communities. For example, in Igboland, during an Ezeship or Igweship coronation, the community must come to Nri to receive Ọfọ”.
Ọfọ is taken from a sacred tree that grows in Igboland. The tree sprouts by itself and is not planted. It is regarded as a good omen from the gods wherever Ọfọ trees sprout. The trees are revered and treated with care. The seeds and leaves are not only medicinal and can be used for treatment of many ailments by traditional medicine men. The seeds are also used as soup thickeners by women.
It is from the ọfọ tree branches that small pieces are cut out which are held by men as Ọfọ.
The efficacy of Ọfọ, while not dependent on the size, stops at the hands of wicked and evil people. There are certain rules (nsọ) to handling Ọfọ, any unclean person should not handle it as it won’t work.
This is why Ndigbo say that, ‘Nwoke na nwanyị siri na fa ji ọfọ ma na sọ ọfọ ma onye ji ya’, (Men and women all claim to hold Ọfọ, but only Ọfọ knows who is holding it).
There is usually an accompanying object to Ọfọ. This is called Ogu, a piece of Ọfọ tied with fresh palm fronds. You will often hear Ndigbo say ‘Ọfọ na Ogu’. Ogu is not as potent as Ọfọ, it is a percusor, a warning which is unleashed first as warning before Ọfọ is unleashed.
Ndigbo believe that Ọfọ is biblical too. Many liken it to the commanding staff of high priests, for example Aaron in the Bible.
In conclusion, Ndigbo are always charged to only partake in what ‘Ọfọ has killed’ and not ‘what has killed Ọfọ’. This is so because according to Sir Ralph Ọbụmnaemeh Ekpeh, Eze Enugwu-Ukwu na Igwe Umunri, “What has killed Ọfọ has killed the truth”.
Ka ọfọ solu ibe ya le! Isee!
– Nworah, MD of Anambra Broadcasting Service, is a proud promoter of Igbo culture and tradition