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Urhobo Historical Society |
Akpọbrisi and the Herbalists:
A Folk Tale of a Vengeful but Just Deity of the Urhobo People
By Peter Ekeh, Ph.D.
The Urhobo people know many living deities. They reside in water, in
trees, and in the aerial plane. They are of many degrees of
temperament. None of the Urhobo deities has a reputation greater than
that of Akpọbrisi for inflicting harsh
punishment on those who mess around with his possessions. He is
dreaded for wreaking vengeance on those who dare him
in his sacred abode.
But Akpobrisi has another reputation: he is admired among the Urhobo
for being just in dealing with mortals. Unlike the
awful tales of the ogres of northern
Who is Akpobrisi? Akpobrisi is a deity who resides in a special
majestic tall tree. To local humans who live at some distance from it,
this awesome tree is simply described as Akpobrisi�s house, because it
is believed that he lives there. But this majestic tree is not the
only possession that Akpobrisi owns. The principal tree of his abode
is surrounded by a ring of other trees, smaller in stature than
Akpobrisi's principal arboreal habitation. These trees form a ring
around the main habitation for Akpobrisi. Together, the principal tree
and the surrounding subordinate trees define what local humans regard
as Akpobrisi�s compound. No one will ordinarily or casually dare to
venture thither, even to pick up a fallen leaf from his compound,
because it is well known that Akpobrisi is a vengeful god. He will not
tolerate anyone coming to his compound, for whatever reason. Unlike
other Urhobo deities, Akpobrisi does not seek to be worshipped. All he
wants is peace, away from molestation from noisy and troublesome
humans.
The problem is, not all humans have agreed to let Akpobrisi live
alone in peace and quiet in his sacred abode, as he so clearly
desires. This is because Akpobrisi has a precious possession which
Urhobo herbalists crave. The bark of the principal tree in which
Akpobrisi inhabits has such tremendous medicinal value as will cure
major ailments for which there would otherwise be no viable treatment.
These ailments include male sexual failures. Appropriately mixed with
other herbs, the bark of Akpobrisi�s principal tree is claimed by many
herbalists to have rendered cures for otherwise hopeless cases of
men�s sexual dysfunctions. Leading herbalists have claimed to have
rescued many a man�s libido from an undesirable state of impotency by
including in their medicinal package just a bit from the tissue of the
bark of Akpobrisi�s principal tree.
Herbalists are fully aware of the danger that anyone faces who seeks
to harvest the precious bark of Akpobrisi�s tree: the consequence
could be instant death from Akpobrisi�s massive retaliation. No
greater challenge faces the ingenuity of Urhobo herbalists than the
art of harvesting the bark of Akpobrisi�s tree. So great is the
apprehension associated with efforts to obtain the bark of Akpobrisi�s
arboreal habitation that there has emerged in Urhobo culture a body of
discussions of this danger-soaked art of harvesting Akpobrisi�s
priceless possession.
It appears from Urhobo folk history that many approaches and styles
have been developed at various points of Urhobo cultural experiences
in efforts aimed at obtaining Akpobrisi�s valued possession without
paying the ultimate price of his lethal retaliation. Some such efforts
appeared to have resulted in tragic and deadly consequences, either
during the harvesting of Akpobrisi�s tree�s bark or days afterwards.
Groups of expert herbalists have, over the centuries, discussed the
cleverest ways of gaining access to Akpobrisi�s compound and of
obtaining a small quantity of the invaluable bark of Akpobrisi�s
habitation. In the course of Urhobo folk history, these expert
herbalists have settled on one major method of outwitting the dreaded
Akpobrisi. They do so by exploiting Akpobrisi�s passion for justice
and fair play.
An expedition to Akpobrisi�s compound is a major undertaking for
which there is need for careful physical and spiritual preparation.
Herbalists planning to embark on this hazardous venture would undergo
a purifying period of sexual abstinence as well as avoidance of
tabooed food, such as snails. Herbalists also seek spiritual boost
from their personal deities by asking for their help in avoiding
direct encounter with Akpobrisi. Harvesting Akpobrisi�s tree is not
for the weak in courage. The somber ambience of Akpobrisi�s
environment is intimidating and can kill the weak-hearted, even
without direct encounter with Akpobrisi.
Experienced herbalists are also known to believe that there are some
days of the Urhobo four-day week on which it is least dangerous to
enter into Akpobrisi�s compound. Akpobrisi is believed to be less
watchful over his possessions on those days or at least that in past
experiences intruders into Akpobrisi�s sacred abode have been able to
avoid injury and death on those special days.
After all preparation, it is left to an individual herbalist to do
the harvesting. It is strongly recommended that only one well-prepared
herbalist should undertake the journey to Akpobrisi�s domain and then
do the harvesting. His dress should be in the form of a good cloth
that he can quickly wrap around his waist. He carries a sharp axe.
That is all he needs.
Once he arrives at the perimeter fence, outside the ring of trees
that demarcate Akpobrisi�s compound, the bark-harvester should move
with deliberate speed. He should be well rehearsed in his movements
and should not be confused nor should he hesitate in what he does. His
first task is to remove his clothes. He becomes stark naked while
outside Akpobrisi�s compound. He should leave his clothes at a spot
outside the deity�s compound where he can pick them up quickly on his
return.
The bark-harvesting herbalist then enters Akpobrisi�s compound and
without hesitation he approaches Akpobrisi�s mighty tree. He chops at
it in bold and sharp strokes. It is urged that this should be no more
than three strokes, enough to yield a small amount of the precious
bark that he can hide in his wrapping clothes. Once a good amount of
the bark has been yielded, he throws down his axe and the herbalist
snatches the loose bark. He should then move out of Akpobrisi�s
compound immediately. But he should make sure he does not fall down.
That is why he is urged not to run or be panicked. If he falls down
inside Akpobrisi�s compound, he may not rise again!
Once outside Akpobrisi�s compound, the harvesting herbalist should
immediately recover his clothes and retie his wrapping clothe around
his waste, hiding the bark in its loop. He should then calmly walk
away, looking as much as possible as an innocent man. He must not look
backward or behave in any way to suggest that he had done something
wrong with Akpobrisi�s possessions.
Meanwhile, Akpobrisi is roused up. In full rage, he ascends aloft
into the sky to complain to the Mighty One, to the Supreme Deity. He
is granted immediate audience in the presence of
Ọghẹnẹ, the God who owns the sky and
sees what goes on with the gods and mortals in our
Akpọ, our Earth, and even has power over the
mysterious subterranean world of Erivwin, where
departed ancestors and others reside. It is to the presence of the
Almighty Ọghẹnẹ, Who always has the
last word and from Whom there can be no appeal, it is to His powerful
presence that Akpobrisi is now ushered.
Akpobrisi roars in anger:
Osonobrughwẹ, justice is your domain. I have come to you for justice. I was in my
house minding my own business. Some mortal came and attacked my
residence. I now seek permission to avenge this wrong.
The Mighty One answers:
Akpobrisi, you have been wronged. You have my permission to avenge
this wrong on the person who attacked your residence.
Akpobrisi then says:
Osonobrughwẹ, justice is yours indeed. I promise you that I will seek out the man
who came to my residence to attack my domain. I will destroy him.
And Akpobrisi hurries back to earth, to his compound. He immediately
circles round his compound to assure himself that there are no more
intruders. He then goes outside his compound, a rare event, to inspect
the premises. The intruder is no longer there.
Akpobrisi springs into hot pursuit. It does not take long before he
sights a man. He rushes in his direction. Akpobrisi is ready to
strike, with deadly force.
On closer inspection, Akpobrisi hesitates. The man who came to his
compound was naked and was carrying an axe. This man is well clothed.
He does not carry an axe. Akpobrisi worries that he might kill an
innocent man.
Akpobrisi looks all around for some other human presence. There is
none. Is it possible that the clothed man is the same person who
intruded into his compound? Akpobrisi is not sure. But it would be
unjust to destroy a man who might well be innocent.
Akpobrisi calls off his search, saying it is unjust to destroy anyone
unless it is proved that he is the guilty one. He says, �There will be
another day when I will catch the real intruder. I will kill him.�
And so the harvesting herbalist escapes. And the Urhobo acknowledge
Akpobrisi as their deity because he is just, even if he is a little
foolish. He is certainly better than the ogres of northern
Peter Ekeh, Ph.D.
July 4, 2006
�Peter P. Ekeh 2006