In an epoch wherein the inexorable tides of globalisation, bellicose conflagrations, and the silent extinction of gerontocratic repositories threaten to obliterate the sacrosanct patrimony of African regality, Dr. Nicholas K. Tar – writing sub nomine (under the name) ShuuFai Ŋwa' Vikuuy – has forged a tome that stands inter pares (among equals) with the most luminous ethnographical codices of our age. This voluminous editio princeps (first edition), released in die festo omnium sanctorum (on the feast-day of all saints) of cultural preservation (November 8, 2025), constitutes nothing less than a sacra scriptura (sacred scripture) for the Nso polity – a liturgical bulwark against the obliviscendi fluxus (the river of forgetting). The author’s thesis magna (great thesis) is unyielding: the demise of a Fon is not a mere exitus letalis (fatal departure) but a ruptura cosmologica (cosmological rupture) that imperils the entire metaphysical architecture of the Fondom. Only through the scrupulous enactment of rites ab antiquo (from ancient times) can the continuum spirituum (continuity of spirits) be restored, lest the living inherit chaos primordialis (primordial chaos). Dr. Tar chronicles this restoration with the exactitude of a scriba pontificalis (pontifical scribe), guiding the reader per aspera ad astra (through difficulties to the stars) of Nso eschatology. This is no mere monograph; it is a testamentum culturale (cultural testament) written in articulo mortis (at the point of death) of a tradition. Dr. Tar has achieved what few dare: to commit to paper rites so esoteric that their previous transmission was ore ad os, pectore ad pectus (from mouth to mouth, heart to heart). The inclusion of primary testimony from the 1993 burial of Fon Ngah Bifon III – witnessed oculis propriis (with his own eyes) by Shey Donatus Kosho MA – elevates this work to the status of fontem primarium (primary source) for all future scholarship. The large-print format is not editorial indulgence but pietas erga seniores (reverence toward elders), ensuring that those who vixerunt ritus (lived the rites) may yet read of their own sacred labours. The photographs – particularly Figure 1 showing the Kiyer ke Nsii still planted after five years – constitute documenta lacrimarum (documents of tears) more eloquent than any lamentation. Should civilisation collapse tomorrow, let one copy of this book survive in some subterranean vault. From it alone could the Nso resurrect their entire ordo funeralis regius (royal funeral order). For here, sub specie ritus (under the aspect of rite), Dr. Tar has preserved not merely customs but the very anima gentis (soul of the people). Verdict: Sine qua non (indispensable) for Africanist libraries, Cameroonian state archives, and every Nso compound that would bequeath identity to its children. Future generations shall judge their custodianship of heritage by whether this volume occupies pride of place upon their ngay shelf. Laus Deo et avitis Nso (praise be to God and to the ancestors of Nso). And believe me to be, most unpretentiously, most reverentially, most prayerfully, and most dutifully yours in Christ, Nchumbonga George Lekelefac B.Phil. (Mexico); S.T.B. (Rome); J.C.L./M.C.L. (Ottawa); Doctorandus, University of Münster, Germany International Advocate for the Oppressed, Voice of the Voiceless, Defender of Fundamental Human Rights, Canon Lawyer/Jurist, Friend to the Vulnerable, and Lover of No Oppressor/Tyrant; Founder & Director, Nchumbonga Lekelefac Institute of Research, Documentation, Language and Culture Oklahoma City, Oklahoma, USA, November 8, 2025