Unbelievable 203 - year - old iroko tree gives children to Nteje people

www.odogwublog.com reports that the people of Nteje must be a blessed lot. In a country where childless couples literally go through hell to have their own children, it says a lot about God's love for these people that all He requires of childless couples in this town is for them to ask Him for children through the medium of an iroko tree and He will answer them!

Nteje. A community in Oyi Local Government Area of Anambra (where the late flamboyant former Senate President Dr. Chuba Okadigbo came from), it comprises 48 minor villages created out of three major villages namely Ezi, Ikenga and Ifite. This community lives one of the most outstanding promises of God to His people, namely, that 'there shall be no bareness in the land.' And so, in Nteje, if you have need for a baby girl or a baby boy, all you do is ask of Okpo, a tree with some mystical powers to give children at no cost and your wish will be granted. This Okpo tree has an over 200-year history and is very prominent in the community.

Some call it 'Ogbo, others Okwolo or Okpo Ama Urukabi. This mysterious iroko tree, which sweeps its surroundings unaided is correctly called 'Okpo' but villagers refer to it also by several other names. To be sure, this is not an ordinary iroko tree, if the mystical stories about it are anything to go by. And there are five trees within the mystical arena where the Okpo stands but all are regarded as one and the same (five persons in one god, you might say).

The arena equally houses a moribund water scheme owned by the Anambra State Agricultural Development Programme (ADP). Sunk in 1997 by the former military administrator, Captain Rufia Garuba, the water scheme has since gone comatose allegedly because, according to me, Okpo desires no such neigbour but, in reali, because the community could no longer maintain it.

Chief priest and worshipper of River Ezu na Omambala including Nengo, Agbanabo, Oyi and Adu Rivers, Chukwunonso Ikenwilo who goes by the titles Igwe Mmili (king of the River), Mmuo (spirit), Papa Uwa nile (father of all), Agba na abo, Mgbiligba, among others, admits that Nteje has so many gods including Okpo, Oji, Ogwugwu, Ana, Ajana, Akwali, Nwadiana and Ngwu but that the ones known for giving children are Okpo, Ogwugwu and Nengo.

Explaining the mysteries of the deities, Ikenwilo who describes himself as a non-Christian proud river worshipper, who "casts out evil spirits tormenting people and hampering their economic progress," said Ajana is for widows. When a widow removes her mourning clothes, she es expected to visit and appease the deity so that no further evil will befall her family. She would also ask for other favours as well.

Igwe Mmili reels out the rivers he worships and tells the reporter that he keeps in his house water from each of those rivers, which he then uses to heal madness, elephantiasis and all other kinds of ailment. And many are his clients, he boasts, including senators and other highly placed government officials at both the state and federal levels whom he would not name.

But, back to the fertility story. Igwe Mmili who would not disclose his profession prior to receiving the call, says Okpo gives children that bring no sorrow, "as the goddess does not give with the right hand and take away with the left." And she gives as requested, direct to the asking couple.

The five deities, which exist within the iroko tree's mystical arena, work together to bring about peace, freedom, progress and fertility in Nteje community. "Ogwugwu deals with witchcraft," Igwe Mmili explains. "Once one complains to the goddess about his or her experiences with witches, Ogwugwu will rise to such a person's defence and bring an immediate stop to the witches' attacks. But such a beneficiary must also return to the deity with a good 'thank-you' package."

"Nengo is the Isimili (head of the river or, in this context, head of the deities) and very popular in Nteje," the chief priest says. "It can kill if one is guilty as charged. The deity is very powerful but does not disturb the innocent; only those who have committed atrocities invite the wrath of the goddess. Once one appeals for its intervention, it comes all out to fight for the person."

But there is a caveat. If you promise a cow or whatever for thanksgiving after your wish has been granted, do not fail do so in your own interest. For, it is dangerous not to fulfill one's obligation to Nengo as the deity takes its revenge without looking back, the chief priest warns.

Akwali is a goddess of justice and progress. The name translates to 'cry of persecution' and it is used, especially by women, to settle scores among themselves. It is also used for oaths when people are in doubt of their intentions towards one another. Ultimately, the deity is said to bring favour and development to the community because when there is good will among men, which the deity ensures through the oath-taking rituals, it cannot but result in progress in the community.

What is obvious from all this is that spiritual principles are the same in all faiths: you receive when you ask in faith. Indeed, the bible is very clear on this as it enjoins the faithful to 'ask and you shall receive; seek and you shall find; knock and the door shall be opened up to you. For everyone who asks receives, those who seek shall find and to those who knock, the door shall be opened...' So, Ikenwilo is only emphasizing the obvious when he declares that "the iroko gives baby unconditionally but you must ask before you receive."

"You now know better," the chief priest teases the reporter, "thank you."

But, does the Nteje iroko tree really give children? Obiajulu Mebeo, a timber dealer who hails from Orukabia village confirms Igwe Mili's claims but would not go into details apparently because of his Christian faith. He regrets that the Agricultural Development Project (ADP) Nteje community water scheme was abandoned, saying the scheme served the community well. He does not, however, agree that the deities have nothing to do with the failure of the water scheme located around the iroko tree as has been speculated in some quarters where the rumour mill has it that the deities did not want such project to be close to them. He says Nteje deities associated with giving children are Nengo, Iyiokwa, Oji nwagu—Nnenwanyi, noting that, indeed, whatever one demands of his God is what he receives.''

Before this last visit, this reporter had earlier visited Nteje where he met the 130-year old Chief Priest, Chief Samuel Ikefuna Okafor who did not mince words in confirming all the stories about the iroko tree and the deities it harbours, to the reporter. But at this last visit, he was said to be no more. He told The Authority, then: "In this community, if our women are having too many females or males and we want the other sex, we summon the elders to complain and once they do that. Okpo,(Ogbo or Okwolo) becomes generous in that direction after our presentations. And if witches are disturbing one, the person can comfortably come and sleep under this mysterious iroko tree and his or her problems are over."

Expectedly, Christians in Nteje are against this iroko tree worship. On several occasions, The Authority gathered, there have been attempts by some Christian groups to destroy the iroko through prayers but all to no avail. Dozens of churches abound in Nteje, including 'mushroom' ones, all striving to convert worshippers of the Iroko to Christianity. Around the Okpo, there are the Grace of God Mission, Nteje 11, Living Faith Church Inc. (Winners Chapel) Amaokpo Orukabi, Ifite Nteje as well as The Lord's Chosen Charismatic Revival Ministries Nteje 111 Parish, among many others. Even the moribund Town Hall in the community is said to have served as church for some denominations before they relocated.

None of the Christians would want to join issues on Okpo as efforts to get one of them to speak were unsuccessful. Some of the churches visited were under lock and key; there was practically no access to any of the church leaders or spokespersons to speak on the place of the iroko tree in the spiritual life of Nteje. The tree and Winners Chapel share the same wall and the former Pastor of the church, Pastor Ben Bemegbunam could not be reached for comments. Ditto for the Parish Priest of Saint Anthony of Padua, Nteje, Reverend Father Jude Ikenze who, it is said, could answer questions relating to Okpo. He would neither pick nor return his calls.

However, the founding Pastor of Living Faith Church, Amaokpo Orukabi, Pastor Frank Abia explains that when he came to the village, he heard 'all kinds of stories' of stories but refused to be distracted from his mission to preach the gospel and win souls for JESUS Christ. He insisted that he was not interested in causing confusion or forcing people to worship with him since the freedom of worship is enshrined in the Nigerian Constitution.

Abia says that all he did when he came to the town was preach and continue to preach the good news of Jesus Christ until many started worshipping with him. He notes that tradition was there years before Christianity came to these parts and should not be shoved away by force without true practical exemplary life. He would not comment on the mystical powers of Okpo, saying he would rather his duties than concern himself with such matters.

"Having seen their low spiritual life and their beliefs, we knew that the solution was in preaching the truth and by living a life worthy of emulation by the people," the cleric says. "Coming to the 'mystical powers' of the tree, please I reserve my comment on that. But I must say it never constituted any nuisance to us. It has been there for years and they use it for their ancestral meetings, so they told me."

But, the Secretary General of Nteje Youth Development, Comrade Emmanuel .I. Anaukwu is positive about the mystical powers of Okpo, which he says was especially displayed during the war between Nteje and Awkuzu.

Anaukwu, who is also Secretary of Omumaka Age Grade, quotes sources as saying that a Christian group suspected to be Nteje Born-again Christian group during one of their crusades attempted cutting the mysterious iroko tree but it was an effort in futility.

For his part, Igwe Rowland Odegbo, Abogu 11 of Nteje while narrating the roles the iroko tree played in the life of the community in the olden days notes that aside that it gives shade in all weather conditions, "we gather there for our meetings (the community had an 'Ubili', wooden benches made out of palm trees particularly palm-wine trees. They were well-designed under the Iroko tree for people to sit until they were removed and replaced with concrete ones)."

"This Iroko has been here for over 100 years," he adds. "It is the oldest tree in Nteje. We are told that when Nteje was at war with Awkuzu, while the Awkuzu people engaged the services of White men who came with guns, Nteje engaged the services of Ada people from Uzuakoli and Item best known as Abiriba Gorilla warriors. We engaged them and defeated the White men who came with guns. During the war, all the women and children were housed under that iroko tree for protection while the men and Ada engaged the enemy. We prevailed in that war."

"In modern days," he continues, "the Iroko has served the purpose of being a social gathering place where people gather regardless of the village they come from, creed or religion. And if you want to hear the latest news or juicy gossip in the community, go there. People from all shades come there to drink and unwind. They discuss all kinds of things at 'Okwolo'; that is what we call it.

"It could be said to be a market of last resort. If your produce or goods for sale have not finished, especially palm wine, visit the Okwolo and you will go home with an empty jerry can. When I was running for the President General of the Community or the Igweship stool, I always went there to find out my level of acceptance. It is like a Coliseum where people go for challenge of supremacy.

"I don't go there now because of my status. I am now the father of all even though I pass by and greet them. It is a resting place and people stay up to 8pm exchanging banters with one another. It is strategic security-wise because whoever passes by that arena is known and monitored. A strange face is easily identified because they know everybody by name."

A mystery tree? "There is no mystery about the tree but because it is historic," Igwe Odegbo says. "It has never killed anybody in Nteje, Ezi Ikenga or Ifite. But I must tell you that any big decision taken in the communities is done under there. It is a sacred ground for Ifite that our forefathers regarded with awe and our people have continued to regard it with the same awe till date."

On reported attempts by religious groups to fell the Iroko, the Nteje monarch says: "Absolutely no religion should trespass there even though religious people now trespass where they should not. But they cannot just go into any community and cut their trees, not in Nteje. Religion and tradition should exist side by side. I don't believe that trees can be used to impoverish people. It is a play-ground for children during the full moon. There are no taboos associated with the tree. Go and look for the oldest man in Nteje who is from Ifite and he would tell you more..."

Chief Ogugua Ifediora Ezeani of Ikenga Nteje is a 100-year-old man ('we are only three that are alive in this community'). What can he tell about the Nteje Iroko and the tradition of the people generally? "I am saying that the church cannot kill tradition because tradition was there before the church came from wherever," he asserts. "The church and its members were visitors but we were born and met tradition n. This iroko tree was here before we were born. Nteje is a man with three sons and this Iroko is significant in the history of Nteje but I cannot explain whether it is a shrine or not but for sure there are mysteries surrounding it."

"There is another 'Orji' (iroko tree) at Ikenga; it has been cut down because bees came from it to sting Onunkwo Egbuche to death," the centenarian further narrates. "He, however, caused his own death because he was supposed to sacrifice with a cow but he instead brought a ram for the sacrifice and instantly bees descended and feasted on him and he slumped and died. During the Ada war, the Iroko saved our children and women. It dispels witches and witchcraft..."

130-year-old Pa Samuel Okafor in an earlier interview with this reporter before he reportedly passed on had affirmed Okpo's spiritual powers: "You can never ever see any branch or leaf of the iroko tree fall on the road. I give the Ogbo (Okpo) land food. I am the head of the clan while Chukwudi Diobi is the spiritual head. People don't stay there in the morning but in the evening or during meetings at full moon.

"This iroko tree helped us very much during the war and I am sure you already have this side of the story. Nobody will court fire and brimstone by attempting to, or even thinking of, cutting the Ogbo. If anybody tries that, Ogbo hangs a rope on the person's neck and he will die. If I try to do any evil intentionally, then in less than a week, I will be a dead man. This room contains the property of Ogbo and I am the custodian. Nobody tries anything funny with Ogbo –the great iroko tree in Nteje.

"If anybody does evil and it is reported to us, we will urge the person to go and appease 'Okpo' but if the person refuses, then the person dies mysteriously. My duty is to pray in the traditional way to live a good life. The church cannot cut down this iroko tree because it is indestructible. Church and tradition should preach and pursue truth and fairness for a better society."

Ozo Udefi Uba and Ozo Sylvester Nwalutu were seen around noon sitting a few metres away and enjoying some fresh air from the iroko tree. Similarly, some others sat a few metres away from the duo enjoying some balls of akara and other local delicacies prepared by a woman nearby. They all speak in the same vein about Okpo.

He says: "The Iroko tree is significant to us as Nteje people and very helpful too. At festive periods, we don't look for canopies and seats when Ogbo trunks are there for us to use. It equally protects us from witchcrafts. When it raining and you rush under the iroko tree, the rain will not beat you again. Besides the Ada war, which we fought with our brothers to establish our rights, it was very useful during the Biafran war because we always took cover there because no bullet could penetrate it.

"You can't cut it," they declare rather diffidently. "You can't even use a machete on its trunks not to talk of cutting down the 'Orji' itself. If you cut a stem or trunk of the Ogbo you will be killed instantly by our people because you are an enemy to us as a community. The only saving grace for the person would be if he mistakenly did what he did and is ready to do some rituals to appease the Ogbo. But if he did that intentionally, he must be ready to face the wrath of the people because they will see your action as an act of war."

Written by Odogwu Emeka Odogwu, of Authority Newspaper and a journalist based in Awka