LEADER OLUMBA OLUMBA OBU: I AM THAT I AM

In the Name of Our Lord Jesus Christ In the Blood of our Lord Jesus Christ Now and forever more. Amen In the beginning was the Word and the Word was with God; and the Word was God. All things were made by Him; and without Him was nothing made that was made. The Word has, from time to time, been making His physical manifestation upon this planet called Earth, with a new name. This Being, Olumba Olumba Obu, is found in everything that existed, that is existing and that will exist. That it has pleased Him to make His last appearance on the earth at such a remote place called Biakpan, was not by accident but rather by design. It could not have happened otherwise. It was by His Divine will. The mystery surrounding this Being will never be fully explained by any human being. But one thing is certain: as the day, the week, the month or year begets another, so will the mystery about Leader Olumba continue to unfold itself over time and space until He is finally revealed to the entire world as the One, who has come to rule the world forever. He rules with Love because He is called LOVE. "IMMA," which in Biakpan language means LOVE, is not borrowed from any other language but an original Biakpan word. The ancestors of Biakpan people found in this single word, IMMA, the twelve powers of man, twelve signs of the Zodiac and the twelve families of Biakpan. They believed that every other person on earth falls within these powers and families. The names of the 12 families that originate from IMMA are as follows: 1.Bia Umu 2. Bia Obong 3.BiaTabok 4. Bia Esu 5. Bia Edi 6. Ibe Obasi 7. Bia Ada 8. BiaAja. 9. Anib Uwai 10 Bia Esukpa 11. Azanaba 12. Bia Onuma About five centuries ago, the people of Biakpan, a peculiar nation, from amongst whom the greatest cosmic Teacher, the Ruler of the Universe and Promised Comforter, was destined to be born, summoned themselves together and deliberated on the vexed question of the intermittent outbreak of inter-tribal war with their neighbours, the Okoyong people, who lived and still live along the Cross River The outcome of that deliberation was the decision to move out of the land and look for a more peaceful land to settle in. Though it was a painful decision, yet it had to be taken. The movement was to start without delay if more lives were to be spared. The point of departure was called EBE OTON, along the Creek Town area. It was a swampy area, full of wild palm trees. As a migrating people, they did not have any particular piece of land in mind. But the propelling force, the unseen power, that led them out of EBE OTON knew that they were heading towards the Promised Land. Having resigned themselves to this unseen Force, Providence took control of them. The journey was tedious and hectic. They met and fought wild beasts and unknown human enemies. New babies were born. They grew up and became men and women. Some fell by the way side; yet the journey continued. The first place they arrived at was Okput Ipia. Here they were not comfortable because of other unsolved and complicated problems both internal and external. From here they moved to Otim Enyo. Here they settled, farmed and took to other occupations. Life began to be normal. But this condition of life was punctuated and interrupted by outbreaks of inter-tribal war, (this time with their kith and kin, the Ikun people). The decision to move from the land, this time was not difficult. Biakpan people departed, leaving the Ikun people behind and arrived at Ozoi Etono. At Ozoi Etono they became fully established. They formed their government, formed their cabinet and crowned their ruler (Onun). Ozoi means a piece of land; Etono means sheep. Ozoi Etono turned out to be a sacrificial lamb as each event continued to unfold itself. 7.1 Events at Ozoi Etono There arose about this time a village seer who was reputed for prophesying and her name was Otom. Biblical language for this type of seers are Prophet or Visioner. So Prophetess Otom, the seer was the daughter of Onun Ogim Eleh. She was married to Onun Eggan Otim Osim. The marriage was not a successful one because Prophetess Otom had protested, from the initial stage, that she would not like to be given in marriage to anybody. She felt that marriage, with all its attendant problems and commitments, would seriously affect her spiritual power. Her protest against her marriage to Onun Eggan Otim Osim was against the wishes of her parents; and they showed their displeasure. But by persuasion, a compromise was reached, and the marriage became contracted. For many years, there was no issue because of her refusal to have sex with her husband. After much continued pressure from her husband for sex, which often met with failure, the prophetess threatened a divorce to enable her serve her God with devotion. This threat brought prolonged argument between husband and wife for days. This, again, was partially settled by the parents of both parties. 7.2 The Prophetess 1st Revelation One early morning Prophetess Otom woke her husband up and told him her dream about what happened at their farm. She said: "We were working on our farm when shouts, calling attention to oncoming animals, came from different direction of other farmers, who were also working on their farms. The animals turned out to be bush cows. You ran out with your special weaved net, (ukpo) and a club (izai) A moment later, the bush cows started chasing people. You were, unluckily, knocked down by one of them. You were later carried home on a stretcher, stone dead. At home all efforts to bring you back to life proved abortive." Prophetess Otom then pleaded with her husband not to lead the hunting expedition, (Uyim), they had planned the previous night. She said she was afraid of what would happen because of her dream. The husband sharply, replied almost in anger: "I had never been known to be a coward. My word had always been my bond. Even the smallest child in Ozoi Etono knows that Eggan Otim Osim is Eggan Otim Osim. Death is death and life is life. I cannot fear death. To stop leading the hunting expedition as planned would mean an act of cowardice on my part." On the following day he led the hunting expedition (Uyim). Some hours after the expedition had started off, he was carried home on a stretcher, stone dead. He was knocked down by one of the wild beasts. The news of Eggan's death spread like wild fire. "So Eggan is dead!" shouted prophetess Otom at the top of her voice as she lay flat on her back, weeping. The crowd that gathered could not be controlled. Eggan was dead! They all wept. While the weeping and wailing were going on, the two families (of Eggan and his wife) were meeting to put finishing touches to a befitting burial arrangement for Onun Eggan Otim Osim. It is recorded in the Bible: "And when Jesus passed by, He saw a man who was blind from his birth. And his disciples asked him saying, "master who did sin, this man or his parents that he was blind". Jesus answered: "Neither had this man sinned nor his parents. But that the work of God should be made manifest in him." As it was all to the glory of God in the above passage, so it was to be in the case of Otom Eggan's death. Nothing could stop it. Prophetess Otom, had a dream. She told the husband her dream and pleaded with him not to lead the hunting expedition, But Eggan refused, saying that he was not a coward. He led the hunting expedition as planned and was knocked down by one of the wild beasts. He was carried home stone dead as revealed. Thus, there was something providential in the chain of events, which were, indeed, to establish the claims of prophetess Otom that she was serving God. The glory of God in her work will become evident in the next chapter. In the night of the day that Eggan died, something spectacular happened. Prophetess Otom was weeping alone in the room. Every attempt to get her consoled failed. Eventually, she dozed off, because she had been over fatigued. Said prophetess Otom, thereafter "As I was fast asleep, an elegant young man dressed in simple white cloth (Ugba ebubut) appeared to me with a smile and said, 'weep no more, prophetess Otom. Your husband is not dead, he is alive.' The young man got hold of my forefinger and helped me make three circles, (Isuk) O's on the deceased, thus: one O on his forehead, one O on his abdomen, one O on his right knee. "After this exercise, the young man disappeared and I woke up to see my husband opening and closing his eyes and mouth at short intervals. I watched him raise his hands one after the other, very gently. Then he turned his eyes to the direction I was sitting and watching. He could not recognise me. He struggled to get himself into a sitting position, but failed. It was at this stage that I went and got him seated. "After a while, he fixed his eyes on me and called me by name: 'Otom! Are you Otom my wife'? I answered in the affirmative. He asked, where am I? What am I doing here?' I narrated the events that led to his being there. He wept and I joined him." As we were consoling and embracing ourselves, we heard a knock at the door. It was Onun Ogim Eleh, my father. It was the first knock in that early morning. Onun Ogim Eleh almost collapsed when he saw the out-stretched hands of my husband, Eggan Otim Osim trying to embrace him, as the door was swung open by me. Stop, do not, I say stop, do not embrace me! I have nothing to do with a ghost. We shall give you a befitting burial. You were a great hero, we all know this, pointing his walking stick at Eggan as he stood motionless, staring at Ogim Eleh, my father. "I fell on my knees weeping before my father holding firm his feet. “Father, what you are seeing is my husband, Eggan, my real husband, and not his ghost!” Ogim Eleh dropped his walking stick and the two of them embraced themselves." That early morning drama drew the attention of few passers-by who formed a small crowd. The news of the resurrection of Eggan started spreading. The extra-ordinary had happened. Those who heard the news could not believe their ears. Everyone wanted to see Eggan with his or her eyes and to know more about the mystery man who brought Eggan to life through the mysterious inscription of circles (Izuk). The burial arrangements had been overtaken by events. While a cross section of the community was overwhelmed with joy for the piece of news, some disgruntled elements were not happy. These people were led by the necromancers, the sorcerers, and native doctors. Quickly, they held series of meetings with many people in the community telling them not to believe the story of Prophetess Otom Eggan Otim Osim. As a result, the community became divided on the matter. Onun Eggan and Prophetess Otom, his wife, were summoned to the palace of Onun Egim Edu. At the palace Onun Oppia Etoti stood up when the couple took their seats. He was an intelligent young man. He had acted for Onun Egim Edu on several occasions as his spokesman, when serious matters were brought to the palace. The meeting took the form of a small court session and Oppia was for the prosecution. Onun Oppia Etoti... Prophetess Otom, everyone in this community was seriously disturbed by events in your husband's house the other day, were you aware?" Prophetess Otom... “'yes!'' Oppia Etoti... "That your husband was brought back to life was not spectacular news to us. Was it spectacular news to you? Prophetess Otom... ' 'yes'’ Oppia.."Amoung other things, you said that the resurrection of Eggan Otim Osim, your husband, was as a result of the 3 circles (Izuk) made by this your mystery man. Could you confirm this story?" Prophetess Otom "This is quite a true story” Oppia…Could you tell us how this your man in the dream looked like? Prophetess Otom narated the story of the young man, how he looked and the miracles he performed in the dream to the anxious audience, which heard her narrative tongue tied. Oppia.. ''Did this your man tell you his name?'' Prophetess Otom "He said his name is Orok esuguren. The "word of God", Etuk, "The way," Kakorok, "The Truth", Imma, "LOVE." Oppia..“Did this your man know that you will be subjected to these series of questioning?" Prophetess Otom "If he did not know why did he furnish me with the answers I have given you?" Then they consulted among themselves for a brief moment and came out with this statement. "You can go with your husband. . You may be re-examined any other day”. They left the palace much more respected. Satan has been shamed. 7.3 The Prophetess 2nd revelation: the coming of the Son of man She arrived at the palace early enough to be among the first set of people to meet with the Onun Egim Edu. Words had reached the Onun that morning that prophetess Otom wanted to see him, this time, in private. He ordered that she be ushered in. This gesture was unexpected. But all the same it happened. "(Onun arai ma,) "Good morning, Your majesty," she greeted the Onun. "(Edubo Onenwana avanama.) The great woman, good morning." The Onun replied. Then she reached for the small pot of native chalk (Itut esu) took some quantity and robbed around her neck. She made the usual traditional greeting "(Emen utu esasara,) Long live the Onun. "(Ze Kamanu, ikom uko awe.) May the God of the land grant your request!" After the brief exchange of the traditional greetings she knelt before the Onun and narrated her ordeals for the past three nights to the Onun. 7.4 The Revelation of the first night "That night," prophetess Otom began, “I saw in my revelation many people in white, male and female, young and old. Some of them were white in colour and some were black, tall and slim. Some of them grew beards and wore white gowns. They sang many songs in different languages that I could not understand. Those in Biakpan ran thus: Onun gu tai uti na uvu ge aneyen, Ugana Orok esuguren, Ngu vu ngon, ngu uvu nu but, Ngu uvu negbe. Onik kpokpok isei iseme gobok. Iromaton, Iromaton Ire edubo ge evenn mow. Abasem atim ay ogiri ny oo. A no beni amann iromaton enwe atot be atim. " Meaning: "The King of kings is making his physical appearance here on earth. He is called the word of God, He will come like the fire. He will come like storm. He will come like the thunder. All powers, in heaven and earth had been surrendered to him. There is great joy joy joy in heaven and on earth." They sang and danced around the town. Some of the on-lookers were moved to join them and dance also." 7.5 The Revelation of the second night "The second night's revelation came with a warning: "Zeina Oven ibi, ono, ukut ose ukurem, ono ukut ono gaton ukuse, ono ukut ono orok izom ukutan; L.ak ivai ikwi rime, ose ire, iyon iregba, Onun gu tai-mebum mure. " Meaning: "Everybody should refrain from all manner of sins. There should be no more stealing. There should be no more preparation of concoctions of any kind. No one should harbour his fellow man in mind. There should be one man to one wife... Witchcraft or wizard does not exist. The only thing in existence is God the Creator.fi 7.6 The Revelation of the third night "The events of the third night took a different turn. It was the day of introduction of the greatest of them all, (Onun guutai utai.) the King of kings, at the village square, where many people had gathered. Here they sang and danced continuously, knocking their heads on the ground from time to time. Suddenly, everywhere became dead silent. The silence was punctuated by a terrible wind, thunderstorm, showers of rain and lightening to herald the next event. No one was left in doubt as to who the man was, when he finally arrived. He walked straight to his elevated seat that was fully decorated. Everyone I saw was on his or her knees. When he finally took his seat he too knelt down and knocked his forehead on the ground. After a while he stood up and addressed the gathering in many languages including Biakpan." The Onun then cut in, "What did he say in Biakpan?" "He said that his coming has saved the entire world from imminent destruction and added that, that manner of gathering would continue for He waved his hands to the audience as he was leaving them and the audience waved in return. Then I was disconnected and I woke up." All the Onun could do was to dismiss her with a strict warning that she should not narrate the revelation to anybody. But before she left the palace, she gave her counter warning to Onun Egim Edu, that should the people fail to adhere strictly to her divine revelation his Kingdom would fall and would be taken away from him. The Onun was furious about her counter warning. To him this was an unpardonable insult. He immediately summoned his advisers and other personalities in the community, including the sorcerers, the necromancers and the juju doctors to his palace. 7.7 The address of the Onun to his advisers His anger did not allow for any preambles to his address. "Most of you must have heard that Prophetess Otom Egan Otim Osim, the daughter of Onun Ogim Eleh met with me this morning. I am quite sure that everybody here has been too eager to know the outcome of that meeting." There was a unanimous yes. In detail he told them of the outcome of his meeting with Prophetess Otom and his warning to her to conceal the revelation till he consults with his advisers and her counter warning to him about the collapse of his kingdom should he and the community fail to adhere strictly to her divine revelations. They did not take the counter warning from Prophetess Otom to Onun Egim Edu kindly. They called for her to be brought to the palace. Some demanded that only her head be brought to the palace. There was an uproar. When finally good counsel prevailed, she was brought before those who were to determine her fate. When she arrived at the palace, she was asked to tell her story. After the-repeat of her story, they agreed that the story has leaked and could no longer be regarded as secret. But that notwithstanding, she should not be set free for insulting the Onun and giving him a counter warning. As for the revelations, they maintained these were the imaginations from her small mind. No one should therefore take cognisance of the whole matter. The issue should, therefore, be regarded as closed, at least, for then. The following day, a town crier was sent to announce to the entire community that Prophetess Otom had been ostracized for lying and insulting Onun Egim Edu. By this action, she had no more right to associate with anybody in the community. Anyone found doing anything with her was to be severely punished. But three days after that Order, prophetess Otom, without waiting for the repeal of the order from Onun Egim Edu, got herself cleared from the false accusation. She rubbed herself with native chalk and danced around the town talking to as many people as she met on the streets. She danced to the tune of her chorus with the following wordings: ("Anaship, Ano-omai, Ano oriri ibi, Ano gbe nga asune oven ene ishi ono idani even ene isanga nana nan ishi ani, chere ani. Ana ate ngut orok mo ono nsa. Saje ana zak a ban, zai ike anyeyeh iti shi"). Meaning: "You rogues, you wicked people, full of evil thought, people who do not wish others well, How do you expect good things to come your way. Imagine, you say I should not talk to people. How many people have you created since the world was made.” 7.8 The Prophetess' 4th Revelation She announced to the entire community that the worst was coming to befall them for failing to adhere strictly to the divine revelations from the Son of Man, the Ruler of the universe. She continued. "The owner of the world has directed that from now on there would be confusion among the Onun advisers, the necromancers, between husband and wife, among men and women, among little children. Finally, the Ruler of the universe has ordered, as a punishment for your disobedience, that for seven years, no woman will take in, there will therefore be no birth and there will be no death. In addition the kingdom of Egim Edu will fall and will be taken away from him. There will be famine and the yields from the farms will continue to be disappointing each succeeding year." This announcement brought the whole community into confusion. The questions came flowing out: "Who is the Ruler of the universe and the owner of the world? The One who is called the Word of God, the Way, the Truth and the Love? Prophetess Otom would give the answers. But people argued that it was incredible. The Prophetess advised them to wait and see. One year after that decree or proclamation, no conception, no birth, no death was recorded in the community. Two, three, four, five years no woman took in; there was no birth nor was there any death. There was alarm and confusion everywhere. The Onun looked for Otom and his advisers to find a solution. The folk sought for the Onun and appealed to the Prophetess to speak to her God for a change of heart. Of course, there was no result contrary to the revelation. Exactly six years, the unexpected happened. Prophetess Otom broke the silence with another revelation. "The land has been defiled!" she revealed. "The remaining one year will be used for the mortification of the flesh to enable us all move to the promised land, where the Son of Man will be born to the family of Olumba." People were very eager to hear more of her messages this time after her revelations were unfolding. The seventh year fell on Eke the market day. The following day is usually Ibum. From Ibum to Iquo is seven days. The seven days were declared fasting days. There was a heavy down-pour for these seven days. Each family was ordered to conduct its own fast. It was conducted throughout the community with fanfare. 7.9 The Exodus At the end of the seventh year the great Exodus began. Onun Egim Edu did not return to the promised land as a real Onun, because the relics that constituted the Kingship could not be found intact. By custom or tradition, any Onun without the complete relics had never been regarded as a true Onun of Biakpan. A year after the arrival of Biakpan people at the promised land, women began to give birth to children thus fulfilling the prophesy of Prophetess Otom Eggan Otim Osim. 7.10 The 1st Revelation of Prophet Enun Nkpa Prophet Enun Nkpa was a prophet in the long line of prophets in Biakpan and lived many years after Prophetess Otom Eggari Osim. Popularly known as Asebereti, Prophet Enun Nkpa was a human archive, a spectacular human being, who does not forget events once they are registered in his memory. He was one of the greatest historians of his time, a wonderful dreamer and visioner. The history of Biakpan and its people had always been very green in his memory. He was the oldest man in Biakpan before he returned to his creator. He lived for over 170 years. He was the man who later on became the custodian of all the records about young Olumba, before and after His birth. These records were handed over to him by Prophetess Otom Eggan Osim and Prophets Onun Eggan Otim Osim and Onun Ogim Eleh who were the first members of the visioners Council (Egba-gbaAno-uyen), led by Prophetess Otom Osim. In his revelation, prophet Enun Nkpa said that one night as he fell asleep he saw the roof of his room split open and a ball of light descended into his room, growing larger and brighter. Finally, it perched on the wall and he heard a voice saying: "He has arrived! "Go to the family of Olumba and inform them that the Word of God by name Olumba Olumba Obu will be born into their stock. The child will rule the world with an Iron Rod. The world will reject him as an impostor but He is my beloved Son! All my angels shall serve Him and He will rule the world with Love. Go! Be not afraid, for I am with you!" Prophet Enun Nkpa said that when he woke up the room was very bright and the message was still ringing in his ears, quite audibly. As I came out of my house the first cock crew, but the ball of light was straight before me. It seemed as if some one took control of me. As I moved toward the ball of light moved. It became my guiding light. When I entered Akpotim, (Akpotim is the forest between Imieyo and Onoro nwabza village,) I felt like easing myself and so I stopped and the ball of light stopped also. One unusual thing that happened in the forest between the two villages was the strange noise that shook the forest as though great animals were fighting among themselves or some people were felling huge trees. To my astonishment, when I moved forward, the whole place (forest) became as quiet as the grave. When we arrived Anobu's compound and I tapped at the door, I discovered when the door was opened, that the family was discussing the dream that took me there. "From there, a delegation was dispatched to Onun Mba Obas's residence where it was revealed to him by prophet Enun Nkpa that a female, who would be his daughter, should be called Ibum Mba, and that she would be the mother of the Holy One, Olumba Olumba Obu, who would make his physical appearance into the world through Biakpan. The name, IBUM MBA, would be remembered throughout the length and breadth of the Universe. 7.11 Prophet Enun Nkpa 2nd revelation about the arrival of the Promised Comforter In his 2nd revelation prophet Enun Nkpa said. "I was sitting on Ukwe, (ukwe means a stem of a tree on which people sit) among other men on that fateful evening when I heard a voice saying, “Get up and go home!” I left immediately for my house. As soon as I arrived, I felt as if I was over-drugged. I close my door immediately and went to bed. Suddenly I found myself at the stream (Edu or Ushin). It turned out to be a bright day light. Many people were taking their birth. All of a sudden it started to rain. But the rain did not last and the weather became clear again. This was followed by showers of rain, though the sun was till on. Then there were shouts of "Ane gen na me keyen a gure' this means that strangers are arriving from above. "I looked up and behold I saw the heavens opened into two. I saw many steps joined together being lowered down. The multitudes that followed were indescribable. The steps continued to descend with the people. In the midst of the people who were dressed in immaculate white was a woman with a wrapped child in her arms. "They sang and danced. One could hear the sound of trumpets. As the steps touched ground, many people who had gathered to receive them surged forward to take a glimpse of the child and the greatest woman among women. A voice was repeatedly saying, 'Obok Ikut me inana, Gwang gu me, ke nyio key en ujine, ushi, "Obok Ikut me inana.Gwang gu me, ke nyio ke yen ujine, ushi ushi. Touch Him not for He who is from heaven is Holy. Then there was a chorus: Ukwok ane yen ugure ma, ma ano otom ame. Zim zim zim ishi ma aneyen gut. Ane yen anare ma. " Meaning: "The ruler of the Universe has arrived with his Angels, Peace, Peace, Peace, there is peace everywhere. The World has been saved! This was followed by another voice saying: Ano gbe agut akom emon ame ngwa anara, ano gbe agut ate emon ame akomo nwatak . “ Meaning: "Those who will hearken to His voice will be saved. But those who will not hearken to His voice will perish.” Then I was disconnected and I woke up.” 7.12 Oath of secrecy It was in the month of December, 1945. Schools had closed for the christmas holidays. I had gone to pay homage to the Head of our family Bia-Ada, Onun Okpo Ogboni. Prophet Enun Nkpa sent word to me that he would love to see me that evening. We met that evening at the end of my visit to my brother. We agreed to meet again the following evening at about 7.30 p.m. But before it was 7.30 p.m. that evening, I was already knocking at His door. After a pause, I heard a voice saying (Kugere "Open.') I opened the door and closed it behind me. He raised the wick of his lantern and the room became a bit brighter. ("Avu ma?) Have you come?" ("Mvu ma) I have come." Then he offered me a seat (Ekke), a flat carved wooden seat. He brought out a native plate (Itut), made of calabash. The plate contained some quantity of unpealed Kola (Igbu). He brought out a small pot (Esei) with porridge in it (Ipo). There was another pot (Ezei) containing bitter Kola (yogiri). He brought out two native spoons (igori) and an animal horn of a medium size to serve as a cup (Upe). There was no table and so everything was placed on the floor. Before we took the feast or the oath, he repeated the following words: "GOD IN HEAVEN AND GOD ON EARTH, WE GIVE THEE THANKS. I AM FOLLOWING EXACTLY THE FOOT STEPS OF MY PREDECESSORS. I AM ADMITTING THIS YOUR SON INTO THE VISIONERS COUNCIL (EGBA GBA ANUUYEN ESHI ESHI). THIS FEAST IS AN OATH OF SECRECY. GRANT HIM THE POWER TO KEEP THIS SECRET TILL THE FULLNESS OF TIME!" Then he served me the feast one component after the other. I, in turn, served him also. We drank from the same cup. Then He added: "You will live to tell the story to the world! May He be with you!" He ended. In point of fact, I did not understand the significance of the oath I took and so I forgot about it. I was about 13 years old by 1945. I left for the then Western Region of Nigeria in 1950. I returned to Calabar in 1964, about October. On the 2nd February 1965, I got baptized into the Brotherhood of the Cross and Star by Pastor Lawrence Itam at Henshaw Town Beach. From 1945 -1965 is 20 years and from 1965 -1985 is another 20 years. Some wagging tongues would infer, why did I not publish this book all these years. This I have to say nobody in my position could have done more than what I have done. For one, I was under the oath of secrecy, whichever way one looks at it. Secondly, I had met with Prophet Enun Nkpa especially when I got baptized into B.C.S. and asked for permission to publish the Revelations. In fact, on one occasion, he referred me to an adage. "Old men know, that no man can run faster than His shadow, but young men feel that they can run faster than their shadows." After the Civil War, while at Akamkpa, where Biakpan people were camped as refugees, we met. I requested him to come to Calabar and give the revelations. He replied me that he was not elected to tell the story. He pointed out that if he had been elected to tell the story to the world, he could have done it without me. Then He warned me not to be a fool, so that I might reap my reward. I kept my peace. About October, 1985, I became terribly ill. At a stage, I became completely deaf. I was being gradually transferred to the world beyond and I was really enjoying every bit of the life there. One night, the Leader came and spiritually operated on me. My hairs and my finger nails were all removed together with my skin and dumped at a corner of my sick room. The Leader brought out a new skin with hairs and finger nails from a small hand bag and gave them to me to wear. He breathed into my nostrils and put His two fingers into my ears and asked me to sit up. He removed His two fingers from my ears and I became once more a living soul, now healed of my deafness. Three days after the incidence, I prayed as I was going to bed that, if I was really assigned to write about Olumba Olumba Obu, it should be revealed to me. If otherwise, I should be made to forget all about Prophet Enun Nkpa and the rest of them. And I slept off. In my dream, I found myself in a room sitting on a chair at a table writing. Suddenly, the Leader came in, followed by Asebereti or prophet Enun Nkpa. They sat directly opposite me. When I lifted up my head and saw them, the two of them smiled and looked at each other. The Leader gave the Prophet a pen, which he passed to me. This pen was the old type called "Penholder" with a nib. I was very happy when I woke up. It was there and then that I knew that I had been assigned to write these revelations. 7.13 His Birth The Leader was born in to Queen Mother Ibum Mba, the mother, and Olumba Obu, the father, in the month of December 1918 though no one knows the exact date he was born. It was the year the first World War ended. One devastating event that characterized His birth was the great IFLUENZA that engulfed the world around Biakpan and claimed many lives. When Christ was born, King Herod ordered the massacre of children from the age of one to two. When Moses was born, Pharaoh ordered the massacre of children from one month old to three month old. 7.14 Biakpan Village Biakpan village is located about 150 kms North of Calabar, headquarter of Cross River State. It is predominantly a farming area. It has mild vegetation and further more bisected by beautiful streams and rivers. Biakpan is in Ubaghara Clan. It is made up of five villages namely: Onoronwanza-Biakpan, Emudak Otong - Biajpan, Emibit-Biakpan and Etono-Biakpan. It is one of the community in Biase West of the Cross River. Biakpan is bounded on the North by Ikun, on the North East by Etono 1. On the South by Ukwa Ibom. On the East vy the Cross River. On the West by Ohafia Imo State. It is in Akamkpa Local Government Area in the Cross Rive State of Nigeria. 7.15 The first Miracle of young Olumba He was only four days old when he alerted the world that He was not an ordinary child. That miracle was the restoration of sight to a blind woman by name Onori Ekeko, popularly known as Akeku. This beautiful woman was not born blind. She woke up one bad morning to find herself blind. She remained blind for many years. On that glorious morning, she had taken her bath as usual and had changed her clothes in order to take her seat at her varandah, where some sympathisers used to sit with her to share some jokes, when the news reached her that there was a feast for a new born baby (UVOM). Uvom is a feast usually conducted eight days after the birth of a child. But his was on the fourth day after his birth. She immediately called for her guide to take her to the place to pay homage to the new born baby. When she got there she shouted: ("Jak anegen ari ikenge, Jak me.)". Where is our new stranger? Where is He?". She dropped her walking stick and asked to be shown the child. Those who were present helped her climb the doorsteps. She stretched her hands here and there in attempt to touch the child. Her curiosity compelled the inmates to put the child into her over-stretched arms. She seized the child and shouted. "KuuuKuuBiakpan nag wan Ikweri Ikweri ngwe nga bana? KuuuKuuuBiakpanna. Nkwama nyen no etuk 0 KuuuKuuu" Meaning: “Shocking, terrifying happening that one did not expect in his or her life time! "Biakpan na" simply means extent ion of the invitation of shocking news to Biakpan people to come and witness." “Ngwan ay en na etuk O” means, “I have again received my sight." Ngwan Ikweri ikweriA wonderful child Ngwe nga bana you look so plumpy. Those who were present were dumb-founded as they looked at each other in amazement. When she tried to carry the child away she was blocked from taking young Olumba, the wonder baby away. She jumped out shouting "Biakpan na Nkwama nyen na etuk O:” She danced with joy, embracing anybody who came her way. It was a wonderful morning. People glorified God for the wonderful child. 7.16 Another miracle at the age of three He was playing with His mates in the village one day. Incidentally some birds flew past and one of them dropped its faeces on His hand. His mates laughed at him for having been messed up by the bird. Without taking notice of them, He lifted up His eyes heavenwards for a moment. Then with a smile He said, “The bird shall soon come to apologies" Those who were passing were attracted by what he said. They laughed and mocked at Him saying it was impossible. A moment later the bird flew back and pertched on His hand. He got hold of the bird and stared straight into its face as though they were engaged in deep conversation. After the brief silence, He allowed the bird to fly away. When asked, why He did not use the bird to wipe off the mess, He replied. "When one has apologised for what he has done, what else would you do?" 7.17 Another miracle by young Olumba Another instance was when He became very very thirsty as He was playing with His mates. Luckily, He saw a woman, who was returning from the stream with a pot of water. He approached the woman and appealed to her to give Him some water to drink, The woman said, "But you have nothing to drink with." Young Olumba turned round and plucked a green leaf and turned it into a cup (Ogorogot.) The woman poured some water into it and He took it. He was not satisfied and He asked for more. The lady gave it to Him. He demanded for the third time and the woman willingly served Him. He sipped it and said "woman, I do not want to waste your water, drink this." He gave the remaining water to her and she, without hesitation, took it. By this time a crowd had started to gather. After taking the water. He said to the woman "Woman your patience, has saved you. And having conquered impatience, you are no more barren woman that you were. Go home and tell your husband the good news." The woman was stunned and those who witnessed the event were confounded. That evening the woman went to His earthly father and reported the happening to him. His father replied her saying, "I am always afraid of that my child. If He said your womb is blessed, it is true." A few months after that statement the woman took in and she became a mother of many children thereafter. 7.18 Young Olumba stuned the village at the age of four Mr. Obutu was shot dead by a man, who suspected him to have had sex with his wife. The incident happened in a bush, where he went a hunting. His assailant had shadowed him to the bush, where he shot him dead. When the dead man could not be found for over two days, search parties were organised to look for him. Fortunately, one of the search parties found his body dumped in a pit. The corpse was carried home. The necessary preparations for burial were made. Relations and their sympathisers were weeping and wailing when young Olumba walked in and asked them why they were weeping. They told him what had happened. With a smile He told them, "weep no more for a saviour has arrived.” Shocked by that statement, the whole place became very very quiet. He walked into the room and found those who were watching over the corpse. To them he said, "Be witnessess unto the One who has come to save the world." He shouted at the top of His voice "Obutu, Obuiu, Obutu yana ava arem oven anye sugurena. 'f Meaning: Obutu! Obutu!' Obutu!" wake up and serve thy God!" Mr. Obutu woke up and sat down, still dazed. Young Olumba watched him for a while and said, "Gabara, *' meaning, "Get up,” ' He got up. "A ban ubet wo ku uso" Meaning: "Who is standing before you?'9 Mr. Obutu replied, "ma wo" Meaning "It is you!" Young Olumba told the shocked audience, "He has come back to serve his God, my God and your God." But before He left. He seriously earned Mr. Obutu to refrain from committing adultery. 7.19 Yet another miraculous event by young Olumba Between 1923 and 1924 there was one spectacular event in young Olumba's life. He performed a miracle that stunned the whole neighbourhood. News had spread that a lady under labour was dead at Anokot compound, Onoro nwanza village, Biakpan. Young Olumba and His play mates were playing on the play-grounds when He heard a group of people discussing the death of the woman. Young Olumba told them that the lady was being tried and could be brought back to life, if He would be allowed to pray for her. His own story spread to the hearing of the deceased's relations, who became confused about the authenticity of such a statement. But since the life of the woman was now more important, they wasted no time in pleading with young Olumba to come and prove Himself right. When His earthly father heard of the news, he seriously objected to it, considering His age. He felt Olumba was too young to be taken to such a place. But young Olumba had a different view from that of His earthly father. He told the anxious spectators that His earthly father has little or no power over Him. I am waiting for my Father in heaven to give me the green light." When finally the green light came to Him. He moved straight to the room where the lady was lying stone-dead and requested that the room be cleared of the people. This having been done. He prayed fervently for the woman in Biakpan language saying: A wo Asasa Gim QweArem Meyen A rem Ozoi; Ado Ate yen Onenwana Ewe Ure Gi Irai Yen Ugbu Gbe dem me Uvana, Ikuge uvana.ls Meaning: "My Father in heaven, the Creator of heaven and earth, You say that this woman is not dead, but she is asleep. Wake her up! Immediately the woman woke up” Many people were very delighted at the feat, but others began to wonder whether young Olumba was a human being or a ghost. To those who questioned Him how He performed the miracle, He would say, "I am not the doer, but He who has sent me." 7.20 His early education He had a very brief period at school. He started schooling in 1927 at Biakpan in infant class 1. His first teacher was an Arochukwu man by name Mr. Asabuto. His spiritual services to the community did not give Him enough time to concentrate on His early education. The parents looked for a solution, and the solution was to take Him away from Biakpan. 1. The Elementary School had three clases, namely, ABC, Infant Class I and Infant Class II before a pupil proceeded to Standard I, finishing up, with Primary Education in Standard 6. In 1928 He was sent to Ebem Ohafia to continue his education. By December of that year young Olumba was already in Standard II. He passed to Standard III the following year but he did not continue. Late Mr. B. U. Bassey of Ikun Ugbagaratin Biase, Akamkpa Local Government Area, who was the Headmaster of the School spotted young Olumba out as one of the cleaverest boys the school had ever produced. That was young Ommba at school. Mr. Uma-Uma became the next Headmaster when Mr. B. U. Bassey was transferred to another school. By 1925 even before starting primary school young Olumba had gathered enough followers to start His Father's evangelical works, which He has maintained till now. 7.21 His parents His parents were peasant farmers who loved themselves to the core. They practised nothing more than love, peace, forgiveness and all other godly virtues. None of them had been a stumbling block to the other in any form in their life. They were always at the service of their own fellow human beings. Queen Mother Ibum Mba had always been a source of inspiration to other women. She was born a leader, who would forgo her food and sleep to attend to others, who needed her services even in the darkest night. Often, she would be accused of being liberal to a fault. But since this was her nature she could not help being liberal to a fault. A devoted practical Christian, she knew that she would reap her reward from her Creator, who rewards according to one's services THANK YOU FATHER Pastor K. E. Bassey