At the mention of Okomfo Anokye’s
name, the common miracle that
comes to mind to most people is
the chanting of a golden stool from
the heavens and the burying of a
sword that nobody has been able
to draw out till date.
But the greatest Okomfo (fetish
priest) that ever lived on this land did
more miracles than what most
people are aware of and here are a
few more you probably didn’t know.


1. Plantain Miracle
Right in front of a big crowd, Komfo
Anokye cooked a plantain, planted it
and it immediately germinated, grew,
ripened and was harvested.


2. He once commanded rain to
stop during a festival


3. Teleportation
As a boy, he and his parents went to
the farm and when it was dark, it
began to rain, he disappeared into
the forest and came back with some
leaves and asked his parents to put
the leaves in their armpits and asked
them to close their eyes. When they
opened it, they were back home. Talk
about teleportation and that’s one
right there.


4. Drained water out of a stream
He drained the Agyempansu stream
in Kumasi, brought it back and
named it Suben, which is still flowing
till date.


5. The magical palm tree
Okomfo Anokye once poured the
dregs of palm-wine on to the ground
and immediately there grew an oil-
palm tree. It is alleged that the oil-
palm tree stands now near the main
street at Awukugua by his shrine
“Obuabeduru“. It is harvested yearly
and the fruit distributed to the seven
Stool holders, known as Adadifo , and the Chief of the town. He then used his own wooden sandals (Nkronnua)
to climb up that oil-palm tree and
left some imprints of his feet on the
trunk. These are still visible on the
tree at Awukugua.


6. Oware Game
He moulded an Ɔware game board
out of a stone with his bare hands,
which can still be seen at Awukugua.


7. He could walk through rain
without getting wet.


8. Magical palm wine
It is alleged that on ceremonial days,
if the people of Awukugua were
short of palm-wine, Okomfo Anokye
would climb up that oil-palm tree by
the street with his wooden sandals
on, and would bend a branch and
use it as a pipe through which the
palm-wine would flow, and people
would collect it beneath the tree.


9. Magical water
In a sacred place called Ayete at
Awukugua, Okomfo Anokye used to
perform some mysterious rites in
connection with a very big rock. He
would perform an invocation and go
into a trance until water came out of
the rock. The water was used for
cooking the nuts of the palm tree at
the place of the seven Adadifo. If the
water failed to come then it was a
bad omen, and Awukugua should be
purified.


10. He could dash a raw egg
against a rock and it won’t break

source ----› www.africanpoint.tk

And where is he now? Op, you didn't tell us the time he lived.

That's black man power.


Okunkun. ask him to explain it he can't

DjAndroid:
And where is he now? Op, you didn't tell us the time he lived.

Okomfo Anokye Facts
Okomfo Anokye (active late 17th
century) was an Ashanti fetish
priest, statesman, and lawgiver. A
cofounder of the Ashanti Kingdom
in West Africa, he helped establish
its constitution, laws, and
customs.
The original name of Okomfo Anokye
was Kwame Frimpon Anokye (Okomfo
means "priest". Some traditions say
that he came from Akwapim in the
Akwamu Kingdom southeast of
Ashanti, but his descendants claim he
was born of an Ashanti mother and
Adansi father and was related to the
military leader Osei Tutu (the other
cofounder of the Ashanti Kingdom)
through a maternal uncle. When Osei
Tutu succeeded about 1690 to the
leadership of the small group of Akan
forest states around the city of
Kumasi which were already grouped
in loose military alliance, Anokye was
his adviser and chief priest. Tutu and
Anokye, who must be considered
together, carried out the expansionist
policy of their predecessors,
defeating two powerful enemies, the
Akan Doma to the northwest and the
Denkyera empire to the south. To
throw off the Denkyera yoke required
a powerful unity that transcended
the particularism of the Ashanti
segments, and Anokye employed not
only the political influence of his
priesthood but also added the
spiritual ties that transformed the
loose Ashanti alliance into a
"national" union in 1695.
Anokye and Tutu established rituals
and customs of the Ashanti state to
diminish the influence of local
traditions. They designated Kumasi
the Ashanti capital. They established
a state council of the chiefs of the
preexisting states admitted to the
union and suppressed all competing
traditions of origin. Finally, they
reorganized the Ashanti army.
The war with Denkyera from 1699 to
1701 went badly at first, but when
the Denkyera army reached the gates
of Kumasi, Anokye's "incantations"
supposedly produced defections
among their generals. The Ashanti
broke the Denkyera hegemony and
captured the Dutch deed of rent for
Elmina Castle. This gave the Ashanti
access to the African coast and
involved them henceforth in the
commerce and politics of the coastal
slave trade. After Tutu's death in
1717, Anokye is said to have returned
to Akwapim and died there.
The greatness of Anokye the lawgiver
and of Tutu the warrior is measured
by the permanency of the nation
they created, its symbolism and ritual
alive today in the greater state of
Ghana. A historical judgment on
Anokye is that he enabled the
Ashanti "to succeed where Hellas had
failed," that is, to retain their
national unity after their war of
liberation.
Further Reading on Okomfo Anokye
The best general work that includes
information on Anokye is W.E.F.
Ward, A History of Ghana (1948; 4th
ed. 1967), which treats the rise of
the Ashanti in the context of Gold
Coast history and gives a historical
interpretation of the Okomfo Anokye-
Osei Tutu tradition. The Anokye
tradition is recorded in R.S. Rattray,
Ashanti Law and Constitution (1929).
Also useful for an understanding of
Anokye and the Ashanti is A. Adu
Boahen's account, "Asante and Fante,
A.D. 1000-1800," in J.F. Ade Ajayi
and Ian Espie, eds., A Thousand
Years of West African History (1965;
rev. ed. 1969).
Basil Davidson, Black Mother: The
Years of the African Slave Trade
(1961) and The Growth of African
Civilization: A History of West Africa,
1000-1800 (1965; rev. ed. 1967), treat
Anokye enthusiastically and vividly.
John E. Flint, Nigeria and Ghana
(1966), is more scholarly and tries to
distinguish between the contributions
of Tutu and Anokye. Anthropologist
Ivor Wilks appears to doubt the
authenticity of the Anokye tradition,
or at least to question his
contemporaneousness with Tutu; in
his "Ashanti Government" in Daryll
Forde and P.M. Kaberry, eds., West
African Kingdoms in the Nineteenth
Century (1967), he accounts for the
rise of the Ashanti Union without
reference to Anokye.