SACRED TREES AND PLANTS IN IGBOLAND: AN ANALYSIS OF THEIR ESOTERIC AND MEDICINAL VALUES

By Mr. Nwabugwu Okey Anthony C: National Museum of Unity Enugu

Background

Ecological issues have gradually moved beyond the parameters of the public domain, in terms of issues for the government to handle, to matters of religious and spiritual concerns. This is evident from writings and teachings of the Popes and other religious and spiritual leaders, groups and bodies such as the Yale Forum on Religion and Ecology, and Alliance of Religion and Conservation, over recent years. These groups emerged because environmental challenges should not be left for the government alone to respond to or tackle.

This paper begins by pointing out the seriousness of the ecological crisis in the world and how it connects to every faith, as well as finding ways to sustain the universe. While there are few numbers of papers written on sacred trees in Igbo traditional societies, there is hardly any literature that discusses relationship of the sacred trees with eco-system; or their spiritual and ecological relevance. This paper therefore distinguishes itself by focusing on African religious and spiritual reality, which sacred trees represent. Most discussions on the connection between the environment and religions have focused on other religious faiths, with little or no connection to the African spirituality or esoteric values.

Sacred trees in African traditional religion or spirituality are a fundamental reality which shows how the traditional African religion has attended to the care that his immediate environment requires.

INTRODUCTION

In traditional Igbo cosmology, many trees and plants are treated with reverence, and given special status, due to the spiritual energies inherent in them. Some have medicinal values as well as esoteric or spiritual potency. In the Igbo cultural setting, some people in their immediate and extended families go through so much trouble due to neglect or outright removal of the spiritually potent trees and plants, as a result of beliefs inculcated in them by religious bodies. They are brainwashed into believing that these trees are not supposed to be standing within their compounds because they harbour evil/wicked spirits and should therefore be done with.

This notion is very wrong as most of these sacred trees which were revered by our forefathers were actually protecting and bringing progress to the families they were domiciled in.

Some of the powerful trees will be discussed in this study. The Esoteric and medicinal values of the trees will also be discussed for more insight to enable especially, the ignorant members of the society to understand some of the issues and become more knowledgeable and better positioned to interrogate, accept or discard as wrong or right notions and beliefs what has been harboured for long, having considered whether such has worked negatively or positively.

Some of the trees have proven to be efficacious in the treatment of various ailments and frustrating the presence and manifestations of evil spirit reputed to be banished by the soon to be discussed trees. Some work independently while others work better with combination of others to achieve the intended result: cure or treatment.

Trees are important in Igbo spirituality as symbols of life and channels to the earth force. In Igbo traditional setting, a child’s umbilical cord is usually buried with a newly planted fruit tree. This becomes the child’s tree of life which secures lands and confirms the child’s patrilineage. It also forms a bond between the child and mother earth (Nne Ani).

Many settlements were named after plants and trees. Towns like Achara (bamboo), Uga (Anacystrophylum opacum), Ahiara (Giant leaf grass) were believed to be named after plants or trees. Many of these settlements started at the base of these huge, powerful trees or with some of the trees and plants mentioned in this study as their natural features.

Area of Study

The area covered by this work includes the southern part of Nigeria that fall within the riverine areas, which include the southeast and South-South regions, especially the Igbo speaking areas. The states of the South-South regions include Akwa Ibom, Edo, Delta, Cross river and Rivers states. Special emphasis is laid on the south eastern states, which include Abia, Anambra, Ebonyi, Enugu and Imo states. Greater part of this study centers on the five eastern states, with some reference to the South-South states.

Reasons for the study

This study was undertaken to show that Igbo-African beliefs, taboos, sanctions and knowledge have contributed immensely to the preservation of the ecosystem. It also strives to break some of the negative notions and beliefs about the sacred plants and trees which have been denied their rightful place and reverence in Igbo traditional worship and the general everyday life.

THE ORJI TREE

• ENGLISH NAME – IROKO
• BOTANICAL NAME – MELIA EXCELSA

Orji Tree - Picture credit: Alamy DE2KR4

Orji, most commonly known by the Yoruba name “Iroko”, believed by many people to be the English name is a very huge tree, considered to have mystical powers like many other trees in Igboland. The Orji tree usually grows near shrines to give the impression or ambience of a cathedral (house of worship) due to its massive and imposing size. Orji is a metaphor for strength, nobility and resilience hence the sobriquet “Orji Oke Osisi” translated as Orji/Iroko the mighty tree. It is interesting to note that the belief of the people is that no human being physically planted the Orji trees. It grows on its own around shrines and Rivers known to be spiritually active like the “Akpu Okalete”.

The Orji tree is an ancestral spirit or deity. Orji, Oke Osisi as it is called, represents the god or spirit of wealth and abundance. It is an ancestral spirit that is believed in parts of Igboland to be in charge of wealth, progress and greatness in a family or kindred. Any family that has an Orji tree within their compound is believed to be blessed with wealth, hence, nobody in that family is supposed to suffer or experience poverty in any form.

The Orji tree is one of the mightiest trees known to man and the spirits. In Afa divination language, Orji is known as “Aka Atulukpa” meaning or translated literally as the hand that will never go poor. It has hosts of active spiritual entities living within it. Powerful Dibias or medicine men need the potency of the Orji tree for most of their spiritual works to be successful. Many do not understand this phenomenon but the Orji tree has plenty of spirits that make so many mighty and difficult spiritual works in Igbo tradition or “Odinani” go well. Oke osisi Orji is needed anytime a strong or difficult spiritual work is to be carried out.

In Igboland today, many families have been brainwashed into cutting down Orji trees within their domains, believing wrongly that it is an abode of evil spirits and witches. This singular act has been traced to the problems and sufferings most families that are connected to the Orji tree face, due to the desecration and disregard of the covenants of old, instituted by their forebears but which the new generation believe is evil and should be done away with. Most of the families I interacted with throughout my work experience in spiritual matters traced the root of their problem: financial downturn to this very act of cutting down or desecrating the Orji tree in their domains.

Orji can reincarnate as a human being and it is believed that such a person will be eternally wealthy and prosperous without having to stress or suffer so much to make money, as people without the Orji spirit connection do today. People in this category are looked upon in their immediate environment as having indulged in money rituals and charms, since most of the people cannot point out exactly the source of their stupendous wealth. It is fact that there are people that engage in money making rituals to get wealthy but some people are innocently and genuinely rich because of their spiritual connection to their roots, which may involve the powerful Orji tree.

THE AKPU TREE

• ENGLISH NAME – SILK COTTON TREE
• BOTANICAL NAME – PENTANDRA, FROM THE FAMILY OF BOMBACACEAE
• YORUBA – OGUN-GUN OR ARABA

Akpu Tree

The Akpu tree is just as mighty and massive like the Orji tree. It is a sacred silk cotton tree believed to be a path to the unseen world of the spirits and the ancestors. There are two types of Akpu tree in Igboland. One is the one with thick spikes all over the body and the other is the one that has a smooth, slender body but equally massive in size. The smooth type is usually found around the river bodies. The spiked one can also be found around the river bodies, but are more prominent around the shrines and deep forests. It is called “Akpu Okalete” in Afa language or spiritual parlance and it is believed to be a portal of reincarnation to the physical world for those souls seeking to return to complete their spiritual journeys. Akpu Okalete leads in spiritual wars and this may be an explanation to why the body is usually covered with all those dangerous spikes, making it impossible to be climbed. The spiked one is male while the smooth one is the female but both are powerful in their different ways.

It is believed that the shade of the Akpu Okalete is where spirits of children stay and play. Sitting under this tree, is believed to enhance the chances of pro-creating by a woman seeking for the fruit of the womb.

The Akpu tree is different from the cassava plant (also referred to as Akpu in some parts of Igboland), which was introduced by the Europeans and Americans in the last 500 years. The leaves of Akpu Okalete actually resemble the cassava leaves. It is possible that the name was loaned to the cassava plant when it was imported into our clime.

THE OFO TREE

The Ofo tree is a tree from which the staff of justice of the same name is hewn or picked from. It is generally forbidden to cut or place a knife against a living Ofo tree or try to use any of the branches for firewood. This simply means that the Ofo tree and the branches must fall off on their own before anyone can pick them to be used as a staff of justice by traditional religious practitioners, the Akajiofos and the Dibias.

The mighty Ofo tree is a tree of justice, which holds or binds all together in the mode of traditional worship. This tree in reality signifies life. Above all other trees, the Ofo tree is the power behind all power in the balance of Igbo spirituality and Odinani. The bearer of an Ofo is not supposed to commit or condone any evil. The Ofo holder must do everything in his power to avoid any form of defilement while in possession of the Ofo. The Ofo tree can be said to be the rarest amongst all powerful trees. Very few people possess the Ofo in Igboland.

There are certain names coined from the Ofo which are still being answered by the people today:

• Ofo-ma – Ofo ma onye ji ya – The Ofo knows he who holds or possesses it.
• Jide-ofo – Hold the Ofo.
• Ejim-ofo – I am in possession of the Ofo.
• Ogueji-ofo – A fight without holding an Ofo which is destined to be a disaster
• Ofo-ka-nsi – Ofo is more potent and greater than any charm or evil manifestations
• Ofo-efule – The Ofo should never be lost
• Ofo-dile – The Ofo is active

The Ofo serves as a connection between the living and the ancestors in the spiritual realm or world. A family Ofo, the staff of office, is entrusted in the care of the first Son of a family whose father has transited to the next world. He is referred to as the Akajiofo of the particular family. One cannot have an Ofo while his father is still alive and well. He is subject to the Ofo held by his father, no matter how grown up or rich he may be. Attempting to acquire an Ofo while one’s father is still alive only quickens the transition of the father to the land of the spirits.

The Ofo holds a very unique position in Igbo spirituality. It is not every man that is allowed to possess the Ofo. It is only when a Man is proven to be worthy and able to respect and keep the stringent rules and regulations surrounding the Ofo that it is given to him.

The NGWU TREE

• BOTANICAL NAME – ALBIZIA ADCANTIFOLIO

The Ngwu tree is another tree with a unique kind of spiritual energy. Ngwu connotes pure spiritual strength and every dibia Odinani or spiritual practitioner needs the energy from this powerful tree.

Ngwu is purely a tree of power. There is a saying “O ma uma egbu ngwu, nmaya agaghi adi nko” meaning that anyone who tries to kill or harm any person who has the spirit of the Ngwu tree around him is simply wasting his or her time. It represents fertility, conception, reproduction and productivity.

Ngwu is one of the powerful, spiritually potent trees found in Igboland. It houses several spirits. It is also the symbol of the Agwu deity, magic and mystic power. As a result of the important place it occupies in Igbo spirituality, it must never be cut down or the branches used for firewood. It offers protection to those within whose vicinity it stands and also acts as a land boundary because it is a perennial tree.

THE UDARA TREE

• ENGLISH NAME – AFRICAN STAR APPLE
• BOTANICAL NAME – CHRYSOPHYLLUM ALBIDUM
• IGBO – UDARA OR UDALA
• YORUBA – AGBALUMO

Udara. Photo credit: Ultimatenewsnigeria.com

 

Fruits in Igboland are most often seen as blessings from the gods of the land, especially Nne Ani, the mother Earth or Earth goddess through the omniscience and benevolence of the Supreme consciousness, Chukwu Okike Abiama. In some clans, it is believed mostly that fruits which are popularly demanded do not grow on a land owned by a wicked or selfish person. This unique fruit, Udara, is in this category. In Igboland, Udara remains one of a special kind. Otherwise known as the African Cherry, Udara carries some special powers.  It is believed to be a symbol of fertility or Omumu. There is this strong belief in Igboland that whenever one receives a gift of Udara in a dream, it simply means that the person’s petitions have reached the ears of the gods of the land and days of barrenness or unfruitfulness are finally over.

Due to the special powers that the Udara tree possesses, there are rules forbidding the climbing or plucking of the fruit. The fruit of Udara tree must be allowed to ripen and fall on its own before anyone can pick it. Udara is usually picked by a lucky person who happens to be around the tree when the fruits fall, hence the saying “E wetara m ihe oma na ukwu Udara” meaning “I got something good at the foot of the Udara tree”. Most Udara trees are owned by a community, not by one person. It is a taboo in my hometown of Ihiala in Ihiala local government area, for somebody to climb or pluck the Udara fruit from the tree. This singular act attracts severe punishment for anyone who is involved or found guilty of this offence. In most parts of Igboland today, people climb this sacred tree and pluck the fruits even before they get ripe in order to sell them in the market and make quick profits.

Medicinally, Udara fruit is a very good source of vitamins and minerals. It is good for the treatment of hypertension, tooth abscesses, diabetes and heart related issues. The leaves and bark of Udara are used for the treatment of malaria in the early days.  They remain potent and efficacious till today. Spiritually, Udara tree is believed to be a portal for souls to reincarnate to this physical world from the spiritual realm. They usually gather under the Udara tree and take oaths of life, known as “Iyi uwa” before reincarnating.

THE ANUNUEBE/NNUNNU EBE TREE

• ENGLISH NAME – JUJU TREE

Annunuebe Tree

The ANUNUEBE or Nnunnu ebe is known as the undisputed king of trees in Igboland. It is the most powerful and most fearful and terror inspiring tree in Igboland.

Anunuebe is a standalone oracle. As the name implies, no bird dares perch on it. No human being gets close to an Anunuebe tree, not even a Dibia or medicine Man, unless he is able to determine the period that the spirit inhabiting the tree, goes out as it does at different occasions of the day. The actual time is only found or revealed through Afa divination. A deep rooted “Dibia Afa” or Diviner must be consulted to check the movement of the Anunuebe spirit. The belief of the people in this regard is that there is a specific time in a week or month that the spirit goes out of the tree. In their view, that is the only time one can go near the tree to collect leaves, roots and the bark needed for herbal medicines, charms and cures for different ailments.

Whenever a thunder strikes, other trees may be affected; never the great Anunuebe. The tree grows in a thick forest, far from human habitation or dwelling. If any bird accidentally perches on the Anunuebe tree, the bird dies instantly, a development that authenticates the name “Nnunnu ebe” and also reveals the great spiritual force in the tree. Grass and other trees never grow around, beneath or near the Anunuebe tree. No grass can grow underneath this tree. The leaves of the powerful tree never touch the ground. Cobwebs are woven by giant spiders around the tree, where all the dead leaves fall into. Anything alive that comes in contact with the roots of the Anunuebe tree dies instantly. This explains why no other tree or plant grows around it. The leaves and roots of Anunuebe are used as cure for leprosy, syphilis and other deadly diseases considered hard to cure.

THE OJUKWU PLANT: AKWU OJUKWU

In Igboland, as in many other cultures of the world, some plants are seen as more powerful than others. The way the ANUNUEBE tree is regarded as the king of trees, possessing great powers, that is how Akwu OJUKWU is the most valuable of all the palm fruit species available. 

Akwu Ojukwu. Picture Credit: codexperutrade.com

The use and benefits of Akwu Ojukwu cut across culinary, medicinal and spiritual purposes. However, this aspect of the discourse on the topic will concentrate majorly on the use of Akwu Ojukwu for spiritual and medicinal purposes. Having been proven to have very potent healing properties, many people earnestly search for this fruit, unlike the normal palm fruit. The Ojukwu Tree is believed by the people to be gentle in her dealings. It is a female tree of immense power and capacity to neutralize any evil manifestation, charms and other negative energies.

Akwu Ojukwu tree is like the usual palm tree but smaller in size. Akwu ojukwu has a slightly different colour from the normal palm fruits used for making Banga soup or stew. The fruits or nuts are reddish orange in colour, with a green spot at the tip instead of the usual black one. It is navy green when unripe and comes in Osukwu and Okproko Akwu.

Many people regard the oil from Akwu Ojukwu as miracle oil. From the fruits, down to the trunk, leaves and kernel of the Akwu Ojukwu Tree, all are very useful for medicinal and spiritual purposes.

The two types of Akwu Ojukwu: Osukwu and Okproko Akwu

Osukwu

This type of palm fruit usually has fleshy or meaty skin, with little or no palm kernel inside of it. If Osukwu has a kernel, it is always tender, such that it can be crushed with the teeth. Osukwu is reputed with producing plenty oil after processing.

Okporoko Akwu

This type of Akwu Ojukwu, has less flesh or meat on the skin, as well as bigger kernel and produces less oil after processing.

Akwu ojukwu is called “Ofu” in Afa spiritual language. One who possesses the spirit of Ojukwu can never be poisoned physically or spiritually. The oil from this plant is used to prepare many medicines and cures, especially the anti-poison medicines. It is also used in creating lotions and soaps for good skin and the cleansing of negative auras on the body, known as “Uchu” in Igboland.

Medicinal and Spiritual benefits of Akwu Ojukwu

Ojukwu palm kernel oil is very effective in relieving different kinds of cough. It is even reported as dealing heavy and deadly blows on tuberculosis. Ojukwu oil is used as treatment for convulsion in children. The Oil from Akwu Ojukwu is effective in neutralizing charms or poison, whether consumed, stepped on or touched.

THE OGILISI/OGIRISI TREE

• BOTANICAL NAME – NEWBOULDIA LAEVIS
• YORUBA – EWE AKUKO

Ogilisi Tree

The Ogilisi tree has a wide range of distribution across West and Central Africa. It is often planted as boundary marker. It also has various medicinal uses. It is called Ewe akuko by the Yoruba and Ogilisi by the Igbos.

Ogilisi is a tropical plant, belonging to the family of Bignoniaceae. It is among the most useful plants in Igboland and grows up to 10m in height. Ogilisi is an evergreen plant with characteristics of shiny dark green leaves and large purple flowers. Most people in Igboland grow Ogilisi as ornamental tree, popular and highly valuable due to its numerous benefits to the human race. Some people regard it as fertility tree or the tree of life. The wood is pale brown in colour, durable, evenly textured and tends to remain alive for a long time, even after cutting it down.

The above makes the Ogilisi very convenient to be used as border posts, woodcuts, yam stakes, house posts, firewood and bridges. Ogilisi repels negative energies and evil people. This is the main reason it is used in Igboland to make fences around the home.

Esoterically, Ogilisi has been proven effective in repelling witchcraft attacks with a combination of Akwu ojukwu Oil. It is also believed by the people that a combination of the pulp or powder of Ogilisi and other natural elements neutralise any spiritual poison or charm, buried in a compound or if someone is unlucky to step on a charm. Ogilisi is a wonder plant with so many uses and benefits, both spiritual and medicinal.

BENEFITS OF OGILISI

• Uterine Stimulant – Ogilisi is categorized as oxytocis which explains why it is effective in inducing labour. It facilitates birth and protects the embryo. It can also be used to remove the placenta after delivery.
• Treatment for arthritis and rheumatism
• Very good as a laxative
• Gastro intestinal treatment – Ogilisi leave can be used for treating patients suffering from diarrhea and dysentery.
• It has anti-bacterial properties
• It can be used to treat oedemic swellings arising from dietary deficiency.
• Anti-cancer – Ogilisi contains anti-cancerous properties, hence it is used for treating tumors and cancers.
• Eye treatment – The leaves of Ogilisi is used for both eye and ear treatments.
• It works as an antidote for venomous stings and bites.
• Culinary purposes: Ogilisi is used for culinary purposes e.g. Firewood
• Paralysis treatment – Ogilisi is used for treating patients suffering from epilepsy, paralysis and convulsions.

Recommendations/Suggestions

The trees found in Igboland have many useful properties, including spiritual/esoteric and medicinal values. The expressed positive impacts of these trees on the people make it imperative for more emphasis to be placed on them. Conscious efforts at preservation and protection should also be made. Dedication and emphasis should be made to identify more of these trees and plants. Once they have been identified in a particular location or area, appropriate steps should be taken to ensure that maximum benefits are derived from them.

The attention of relevant authorities to rise up to their responsibilities is here drawn. As part of this, it is imperative to create a special unit in the department of forestry for strict enforcement of regulations designed for identification and protection of the sacred trees and plants, to continuously ensure that healthy relationships between the people and these sacred trees and plants are maintained seamlessly.

CONCLUSION

This study has shown the importance of plants and trees to humans in their daily lives. Trees and other vegetation help in modifying air temperatures and radiation around human habitations. In this study, emphasis was laid on the trees and plants that have been proven to possess medicinal and spiritual healing properties, which impact positively on the lives of the individuals within those environments where the sacred trees and plants are domiciled.

Humans should therefore, forever be grateful to the Almighty God for gifting them with these natural resources which do not even cost them anything except dedication to nurturing them as they grow on their own in nature.

 

REFERENCE

Arazu Raymond (2003) Man Know Thyself; Discovering the Master Plan By Knowing that Through Which Everything Else Is Known. Enugu; Snaap Press Ltd

The National Traditional Investigation Committee on Alternative Medicine (1985) Tella Report Sri Sathya Sai Trust (1985) Spirituality and Science. Bombay. ’Dharmakshetra

Dion Fortune (1974) Psychic Self Defense, Northamptonshire; The Aquarian Press, Northamptonshire

Tatah Humphrey Mbug (1992), Understanding Witchcraft Problems in the Life of an African. Owerri.’ High Speed Printers

 A publication by the Association For The Scientific Identification, Conservation And Utilisation Of Medicinal Plants Of Nigeria ( … ) A Checklist of Medicinal Plants of Nigeria and their Users, Enugu