THE JOURNEY TO THE CRYPTIC IJALA,
OGIAMES’ RESTING PLACE
Mysterious |
Like the past17
or so Olus before him, Ogiame Atuwatse II’s final resting place is likely to be
the eerie Royal Cemetery sited in Ijala, a sleepy town entrenched between creeks in Warri
South LGA. The rustic community can be accessed through the Ubeji/Ifie road or by boat through the Warri river and snaky creeks.
During out visit in search of the resting place of the Olus, were were told by
various sources that although there is a road leading to the site, the remains
of the late monarch would most likely be brought in through the Ginuwa Creek, which
flows into the Warri River.
The murky
creek is covered by water hyacinth and other sea weeds and at the time of our visit, there was no sign of any major event taking place in the area.
Residents of the area went about their businesses as if oblivious of the
significant role Ijaw would play in the days ahead.
“Nobody
can tell you exactly when the Olu would be buried, how or if he has already
being buried. The last Olu was brought in by canoe, maybe because there was no
good road back then. I think it is the tradition
for our monarchs to come to their final resting place by boat.
“Again,
cars coming into the area at night might arouse suspicion but doing so by canoe
is stealthier and less likely to raise attention,” one of the aged inhabitants
of Ifie-Kporo told our reporter on condition of anonymity.
The first
impression of the Olus’ resting place was that of an abandonment natural
treasure. There is an organized disorderliness around the thick forest
surrounding the royal cemetery; the forest is dense and fertile, but it untilled.
The multi-acre expanse of land is covered by verdure vegetation, very tall palm
trees and other ageless trees, which accentuate the aura of mystery around it.
Two guides
who accompanied our reporter and two others on the mission boasted that the groove
is guarded by spirits and ghosts of past ancestors. There are paths around the wide
expanse of land, but there is no visible path into its interior.
Residential
houses on the east north and west boundaries were demolished by the state government.
Rather than fence and beautify the cemetery as was planned, the site has been
abandoned, much to the chagrin of the aggrieved landlords, who lost multimillion
naira property to the demolition.
While
warning that our reporter that he would be entering the sacred groove at his
own risk, the two young men warned that they would not be part of any action that
desecrates the sacred land.
Pointing to
a very old, very big tree (Egungun in
Itsekiri) with several hunches, one of the guides remarked: “That is the grave
of the first Olu (Ginuwa I), who left the ancient Benin Kingdom in the 1950s.”
He said the
graves of past Olus are bit unmarked by any remarkable objects, but trees are
planted over them. “The sizes and age of the trees can tell you how old the
grave is, but if you go by boat, you can actually see names etched on the
trees.”
The guides
would not allow our reporter to get close enough to ascertain the various
monarchs, because “You have to perform some sacrifices, before you can pass
through the uton (creek). If you don’t
perform them, anything you see make you
take (accept your fate).”
On the way
out after, over one hour traipse round the forest, the myth of a supernatural power
was reinforced when a swarm of bees suddenly swooped on the team.
The two guides
muttering supplications in Itsekiri swiftly fell on their faces; this reporter,
working on information picked up years ago that bees would not sting if they don’t
see your faces, did the same thing with two other friends in the company.
The bees
flew lower, lingered for about a minute that seemed like eternity, and then
went away.
“That was
just a warning,” Thomas (not his real name), one of the local escort, said in a
voice that brooded no argument.
“If not
because we are indigenes of this place and because you came here with good
intention, it would have been disastrous,” his counterpart added emphatically.
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