In traditional Igbo society, the primary religion revolved around the worship of Ala, or Mother Earth. This sacred belief system emphasized the importance of respecting and adhering to natural laws and taboos that protected the sanctity of the earth. The phrase “imeru ala” (to soil the earth) reflects the deep reverence for the earth, and the consequences of violating its sacredness were taken very seriously.
This reverence for the earth gave rise to the cult of Mother Earth, which evolved into what is known as *Odinani* among the Northern and Western Igbo, and *Amaala* among the Southern Igbo groups. At the forefront of this belief system were the *Nze na Ozo*, who served as the custodians of the earth’s sacredness.
The Role of Nze
The term “Nze” is derived from the root word “Nzerem,” meaning one who abstains from evil deeds or deeds that would desecrate the earth. The word “Nze” is closely linked to “Nso,” which means something that is avoided or regarded as sacred. Contrary to popular belief, the Nze title did not originate from Nri; it is as ancient as Igbo culture itself, akin to the Eze title.
Before one could become an Nze, he had to be recognized by the community as a powerful and upright man, and his approval had to come from the deities. The investiture was performed by the Ezeala, making the Nze title distinct from that of Ozo.
Nze primarily served as adjudicators, protectors of shrines, and guardians of religious affairs within the community. They were minor priests, while the Ezes were the chief priests and living deities. A man could not become an Nze without the Eze’s recognition, as the Nze title was considered a spiritual role, believed to be God-given. Integrity and dignity were the hallmarks of an Nze, and wealth alone was not sufficient for this title.
The Concept of Igbu Ichi
To understand the Ozo system, one must first grasp the concept of *Igbu Ichi*, an ancient practice of ritual scarification primarily performed on the forehead. This practice symbolized the rays of the sun, representing divinity in Igbo cosmology. The sun, *Anyanwu* (literally “eye of rays”), was viewed as a window through which the divine energy or spirit force, *Chi*, reached the earth. The scarification was a test of endurance, marking the first step in the divinization of the title seeker, transforming him into a “walking spirit.”
The Ozo System
The Ozo system was not deeply rooted among the Southern Igbo, where titles like Eze and Nze were natural vocations assumed by men qualified by the deities, without elaborate rituals. However, among the Northern and Western Igbo, the Eze Nri organized title holders into a guild known as Ozo. This guild was composed of Nze and Eze title holders and represented the pinnacle of Odinani and spirituality in Northern Igbo communities.
There is some controversy regarding the origin of the Ozo title. It may have originated as a title for the wealthy and warriors within the Agaja clan, which was later adopted by the Eze Nri and transformed into a guild. The Ozo guild spread to all areas influenced by Nri, including the Western Igbo, where it is known as Ichi Mmuo. It is important to note that one can be an Nze without necessarily being an Ozo.
The term “Ozo” is derived from the root word meaning “to struggle” or “to contend,” indicating that Ozo title holders were considered the protectors and adjudicators of their communities. The Ozo guild, propagated by Nri/Nshi, has developed various rituals of initiation, but its core structure remains consistent.
The Hierarchical Structure of the Ozo System
In more elaborate societies, the Ozo system consists of six levels, divided into two categories: *Nnukwu Ozo* and *Obele Ozo*. The Obele Ozo is subdivided into *Eyisi*, *Ezuzo*, and *Okpala*, while the Nnukwu Ozo is divided into *Dunu*, *Dim*, and *Ezeana*. The Ozo society may also be further divided into *Ozo Efifie*, *Ozo Alo*, and *Ozo Owulu*, with Ozo Owulu being the highest rank. The Ezes, particularly the Ezeana/Ezeani, occupy the highest levels of Igbo spirituality, serving as chief priests.
The process of becoming an Ozo begins by expressing one’s intention to the head of the Ozo system. The candidate is then examined for upright character and significant achievements. If accepted, the candidate undergoes various rituals, including informing his family, kindred, and clan, as well as performing rituals to Mother Earth and the ancestors.
The Ozo conferment proper, known as *Isekpulu Ani*, involves a declaration of fealty to Mother Earth, a commitment to walking in the path of purity, and an abstention from evil deeds. The initiate undergoes a period of occultation, symbolizing a transition from impurity to purity. After the rituals are completed, the initiate emerges in the *Afia Ozo* ceremony.
The Regalia and Taboos of the Ozo
The Ozo title comes with specific regalia, including the *Ofo* (staff of authority), *Nza* (horsetail whip), *Okwachi* (five wooden sticks representing one’s Chi), and other sacred items. The Ozo title holder is also bound by a series of social taboos, such as dietary restrictions, abstention from touching corpses, and a prohibition on shedding human blood.
Reaching the highest level of the Ozo system, known as *Ichizu Mmuo*, signifies becoming a living divinized entity, or *Ndi Ichie*. The term “Ichie” is not merely a title for any chief or elder; it is a spiritual term reserved for those who have achieved divinization. The *Ndi Ichie* were at the top of traditional Igbo society, serving as the ultimate guardians of Igbo spirituality and culture.
In conclusion, becoming an Ozo was a demanding and expensive process that required not only upright conduct but also hard work and enterprise. In the past, only those with integrity were accepted into this esteemed guild, reflecting a time when a good name was valued more than riches.
