Ceiba Tree: The Throne of Iroko in the New World
By Baba Odunsola Esudina Ifaseye (aka Turbado Marabou)
I grew up in Gainesville, FL, which is nationally known as tree city. I remember when I was young playing with family and friends the relationship we had with trees. I remember hugging trees, talking to them and of course, they spoke back. We always had a special tree or a special part of the forest that no matter what seemed magical and sacred to us. Alas, we grew up and the connection we once shared with trees disappeared or was dismissed as insanity and childish obsession. Thank the Orisha that this concept of the powerful connection between humans and trees was correct all along and in fact, this paper will indicate it is a major aspect of our faith.
Sacred trees, to this day, are an essential part of worship in cultures worldwide. Of particular interest to Orisha worshipers in the Caribbean, South America and Florida is the Ceiba tree. The Ceiba is also known as the silk wood cotton tree. It is a tree well known in the Americas, the Caribbean and Africa as one of the ruling class of trees. Testimonies of miracles including healings and saintly appearances have grown to legendary proportions in the world of devotees of Yoruba, Olukomi, Voodun and various shamanistic faiths and practices. For example, the Maya consider the Ceiba the center of their cosmology. Its roots stretch in the four directions and are considered a pathway to the underworld of the dead. The top of the tree represents heaven and the trunk represents earth.
In her 2004 book, Lydia Cabrera and the Construction of an Afro-Cuban Cultural Identity, Edna M. Rodríguez-Mangual offers various explanations about the myths surrounding the Iroko tree. Some believe that the Iroko tree (or silk cotton tree) itself is the actual saint or Orisha. Others feel that the Iroko tree is not the Orisa, but a dwelling place of all the Orisha. The third belief is that it is the home of the Purísima Concepción or Immaculate Conception and that the great mother comes there often. Another story states that the Iroko tree belongs to Oggun, and that the consecration of the tree will call “Orichoko” or the Orisa Iroko to the tree.
According to santoproduct.com, the natives often refer to a tree with limbs that reach high into the sky, and that grows so tall it is considered the throne of God (the Ceiba has been known to grow up to eighty feet). African legends say that Iroko lives at the top of the tree in its canopy. There are spirits of all sorts at the core of this tree. One of the many tasks of these entities is to keep Iroko from descending below the earth’s core. When Africans arrived from the forced voyages across the Atlantic Ocean, all hope of returning to their homeland had been lost at sea. Upon arriving at the islands to work the plantations, they noticed a tree that had the same properties as their Iroko. They were shocked because the Ceiba was so similar to the beloved Iroko of their homeland. Thus began the ritual of worshiping the Ceiba in the Americas and the Caribbean.
The local Indians believed that this tree was a God with great healing powers. They related to the African’s cosmology regarding the Ceiba. They noted the great reverence and respect the enslaved people paid to the Ceiba, and began teaching them that the spirits of their ancestors came to the Ceiba to visit them and deliver messages. Any spirit that sees the Ceiba is drawn to it and never departs its core. The Ceiba is never to be cut nor burnt; doing so is seen as an offense to the earthly throne of God. With understanding and parallels from both cultures firmly in place, the Ceiba became the seat of the Orisha Iroko in the new world and holds firm to this day.
To clarify; the Iroko tree is named after the Orisha Iroko and is considered the original house of Iroko. The Iroko in Africa is a tree named after the Orisha itself. Prior to slavery, The Ceiba was and still is considered by the indigenous peoples a sacred house for the spirits. They reside on all levels of its body. The roots are where the Egun resides, acting as a portal for astral travel. Lightning does not strike the Ceiba in spite of its great height. Practitioners equate this attribute with the Orisha Shango and say that this powerful King of fire protects the Ceiba. Shango and Ogun whose battles over wives and former wives is said to have occurred at the base of the Iroko tree and now in new world folklore it changed to the Ceiba tree.
The bark attracts spirts as well. It is said that when the Ceiba calls a spirit it cannot resist residing in its trunk from that point on. The canopy or top of the tree is where Iroko itself resides along with the Iyamis and several other Orisha (Orunmila, Obatala, Orisha Oko). Since the height of the tree can give the appearance of reaching the heavens, the Ceiba is called Olodumare’s walking cane. However, it is Iroko, an avatar of Obatala, that commands its magic and force or what we call the Ashe. People in the Caribbean and South America have used the magic of the Ceiba for centuries and 400 years later the Ceiba is the reigning queen of trees and commands the respect of all races and religions. From the King to the farmer, people of all walks of life pay homage to the Ceiba tree and bring offerings in exchange for blessings.
According to the article, The Ceiba Tree As A Multivocal Signifier by Joseph Hartman, the planting of a Ceiba is a sacred event recognized by practitioners from Santeria, Olukomi, Condomble, Palo Mayombe and Abaqua. Truly, Iroko through the sacred Ceiba is the jugular vein for African spiritual thought and practice. Blessed items are placed into the hole where the Ceiba tree is to be planted. Sacrifices are made to consecrate the earth and to appease Iroko and all spirits residing there. Songs and drums are played solidifying the unity and safety of the people under the branches of the Ceiba. In Condomble, Iroko is the Orisha of time, space and protection. Iroko’s secrets can be received through initiation. It is interesting to note that even though there was no contact between the enslaved people of the Caribbean and Brazil, in both places where the spiritual systems (pardon the phrase) took root, our ancestors found the Ceiba and reconnected. A metaphysical perspective however might consider that it was Iroko (who is said can summon all the Orishas at her base) who summoned her children to her with the intent on giving African people a path to reclaim themselves in the new world.
According to Cubayoruba.net initiations, incantations and petitions of all sorts are performed at the foot of the Ceiba tree. Initiations in Olukomi, Santeria, Macumba, Condomble and Palo Mayombe; spells against enemies, requests for money, woman requesting children, woman who do not wish children, dispelling of curses and miraculous cures all can be granted through Iroko’s throne on earth, the Ceiba tree. It is said that Iroko is objective; as long as the offering is accepted and Iroko is pleased your petition will be granted. Thus, Iroko governs desires, unity, protection and peace. To cut down this tree is considered taboo. In Cuba today, a Ceiba tree grows in Havana at the capital. Tradition as well as law considers the Ceiba a national tree revered by all regardless of race, class or religion.
On a higher plain, Iroko governs astral travel and the dimensional openings of time and space. It is said phenomena abide at the trunk of Iroko/Ceiba. On both sides of the water, you cannot cross the shadow of Iroko/Ceiba without risking the disapproval of Orisha. Even in the shade of the Ceiba, one can perform incantations and miracles. The miraculous Ceiba tree also contains medicinal properties. Even if it were not considered a sacred tree in the Yoruba diaspora it’s herbal properties are miraculous within itself.
Ancestral medicines have utilized the Ceiba tree for diseases and disorders of the body for centuries. Western science however is useful in it’s confirmations of the Ceiba’s healing power sited below. Continuing research and clinical studies are finding that the Ceiba can treat conditions related to prostate cancer. Ceiba contains Lupeol a chemical also found in vegetables such as green pepper, white cabbage, pepper, cucumber, tomatoes, red grapes, mangoes, olives, figs, three leaved capers and strawberries. Lupeol has been the subject of many investigations and clinical trials during the last 15 years. Evidence verifies its claimed beneficial properties, which include its immense anti-inflammatory abilities. Some studies suggest that the antioxidant effect exerted by this herb show promise in prevention, reversal or delay of age-related diseases.
Herbcyclopedia.com asserts that the Ceiba has been used in traditional Chinese herbal medicine for the treatment of inflammatory conditions, diarrhea, fever, chronic inflammation, and as a diuretic. Ceiba is known to produce Anthelmintic effects that, as an additive, can be used in medicines that help the body expel parasitic worms. The root can also act as an aphrodisiac. The leaves have a high alkaline content that assists in pH balance. Studies have shown when the body exhibits a high alkaline content disease cannot survive in that environment.
Our ancestors claimed the magnificent Ceiba as an alternative for their beloved Iroko tree. So powerful is the tree’s spirit, that it is said to be an Orisha or a place where Orisha reside. Other religions also recognize the sacred Ceiba as a tree worthy of praise and worship. Additionally, the Ceiba has proven medicinal properties. Researchers continue to investigate the plant’s potential in preventative medicine and the treatment of existing diseases. Truly, the Ceiba is force to be reckoned with and a spiritual pillar in many cultures.
The information of the power of this great tree is a reminder to us all to take time to commune with nature and learn about the trees (and plants) that grow in our specific areas. The secrets held within the roots, trunk, bark, branches and leaves can be used to cure what ails you physically, mentally and spiritually. May Iroko bless you all. Ashe.
