History of OGHE

Oghe the second son of Ezeagu settled at the OLIE-OGHE and married MGBO OLIE, also from Okpogho, Mgbo-Olie lived with oghe for several years without a male child however ,she later had three sons namely

OWA [OWELUM-NWA-WOKE] meaning my hand have gotten a child AKAMA (AKA-AMATAM-UMU-WOKE) meaning ( my hands have gotten male child). NEKE ( NE-EKEDU-UMU-WOKE) meaning ( see male child),

Before Oghe took his second wife, Udenkwo from Ibite-Olo. Udenkwo ( Nwanya-Olo), seeing that Mgbo-Olie ( her nwuyedi) has three sons, signifying Olie, Afo and Eke respectively grew with envy. The jealousy she had towards Mgbo-Olie cancealed until the opportunity presented itself in a feast, when she administered a barrenness charm which she procured from a herbalist in Ibite-Olo in the food of Mgbo-Olie. Mgbo-Olie could no longer conceive. During this period, Udenkwo (Nwanyi-Olo) conceived and begot a son which she named AMANKWO (Amalum-nkwo) meaning ( I know Nkwo market day). She conceived again and begot Amansiodo.

Mgbo-Olie consulted a powerful herbalist Ojenammuo in Okpogho. The dibia, not only revealed the cause of barrenness but neutralize the charm and freed her womb.she unexpectedly took in and gave to a son she called OYOFO [EYOLUM NA OFOTO] meaning [I peeped to know if it remains] this confirms the efficiency of the herbalist 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 an oath at the Ugwu Ezema (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 and Oba-agu. 

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 even Umuhu which was another clan 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 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 not past settlements away from their birthplaces (Imezi). They maintain a closely knit family relationship similar to that which exists in (Owa-na-ato).

AKAMA
Akama, the second son of Oghe has three sons in order: Isiokwe, Imama and Enugwu n’ Agbani. Akama Ogwu-gwu-ebenebe expanded the territory boundaries to Neke, Amansiodo, Owa and Nsude at the Ajalli Rivers, Egede, Affa and Uzo-Uwani.

AMANKWO
Amankwo the forth son of Oghe and second in share ranking has three sons in order: Umu-enechi and Enugu-agu. Umu-enechi and Enugu-agu have family representatives who migrated to settle at Amankwo Ndiagu. Only Okinito has boundary with Neke, Iwollo, as Okpogho, Ihuonyia, Amansiodo, Rivers Ivvo, Jaliko and Duu.

NEKE
Neke settled at the center of Oghe clan, hence it is often referred as ‘’Ime-du-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 Ajali river. 

History has it that the four sons of Neke in order: ONECHI Okpa-aku, ENUGWU Agriji-Oba-oso-ogwute, IMAMA Oduneje-agu and AJANIGWUGWU migrated in great numbers to settle at distant lands like Neke-Uno and Neke-Agu in isi-Uzo; hence the remnants in Oghe were scantly populated. Also an unverified story links Neke Oghe with the Umu-Neke in Udi.

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 representatives of Umuodigbo kindred of Umudim, thus only Umudigbo (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.

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 ofxperts. 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 Igala chief when the white man called. The Igala chief was the intermediary between the white man and the native. The young 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 successful native doctors (dibia) across all family blocks in Oyofo, Neke and Iwollo. While herbalists in most Ezeagu villages are part time, Oyofo produce full time herbalist who travel out to distant land hawking there medicinal powers. They are experts in the areas of (Mgbalugwu n, mkpa akukwo) herbs, roots and leaves.

Oyofo also suffered migration since some herbalist especially the unmarried never retuned but married and settle elsewhere. Story has it that Oyofo (Oyoho) wherever they are, were emigrants from Oyofo Oghe. Oyofo has boundary with Neke, Iwollo, Awha, and Owa at the Ajalli River.

IWOLLO
Iwollo, the last son of Oghe originally settle 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 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 in 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 HERNALIST, some of which were useful in wars, and in hunting for slaves.