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10 Miracles By Ghana Fetish Priest Anokye Okomfo I Bet You Don't Know by Nobody: 8:11am On Sep 16, 2016 |
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 |
Re: 10 Miracles By Ghana Fetish Priest Anokye Okomfo I Bet You Don't Know by DjAndroid: 8:24am On Sep 16, 2016 |
And where is he now? Op, you didn't tell us the time he lived. |
Re: 10 Miracles By Ghana Fetish Priest Anokye Okomfo I Bet You Don't Know by wassade: 8:25am On Sep 16, 2016 |
That's black man power. Okunkun. ask him to explain it he can't |
Re: 10 Miracles By Ghana Fetish Priest Anokye Okomfo I Bet You Don't Know by Nobody: 8:46am On Sep 16, 2016 |
DjAndroid: 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. 1 Like |
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