"A labourer deserves his wages," is that which Paul would that I know. And he gave his reason, deduced from the teachings of Moses....

"Thou shalt not muzzle the ox when he treadeth out the corn."

For an ox that is treading out the corn is working, and whilst it is working thou art not to prevent him from feeding.

However, because the tender mercies of the wicked are cruel; the righteousness of Moses had to state not only with spoken, but also with written word:

Thou shalt not muzzle an ox whilst it is working.

For the wicked - when unrestrained - will shew absolutely no mercy unto a human being, not to talk of an animal.

And therefore, it is understandable to hear the folly set in many high places lament over the evil they always would they see under the sun, and the error they always would it proceed from the ruler - the folly that wreaks that evil, and that has that error proceed: with the slaves that it perches on horses; whilst the rich sit in a low place, and the princes walk on foot like slaves. It is understandable to have the fool lament the forty per cent of Africans that he claims live in poverty-stricken slums.

"Everywhere in Africa," says Vice-President Yemi Osinbajo; guest-lecturer at the Dorcas Oke Hope Alive Initiative 12th Foundation Day annual public lecture in Ikadan, Oyo State. "Life is a living hell for slum dwellers." (Sunday Tribune; 1st of November, 2015).

And the word I use is fool. For had the fool not been suffering from the symptoms of a belly that has always been too full to know wickedness and evil, it would have no sympathy for the poverty-stricken that live in slums just because of their poverty - however abject.

I have absolutely no sympathy for them - most especially for those of them that live in Nigeria. Because, when men like David and Professor Osinbajo make statements like that which the latter made, in favour of the poor; like that which the former made, with a vast number of word like unto that which saith,

"Deliver the poor and the needy: rid them out of the hand of the wicked;"

they knew not that the poor can be (and they very often are) as viciously wicked as the oppressive antics of the rich and the powerful are known to be.

I have walked past children born into a lower status than I was, rejoicing over the low status I presently live in; with the following words:

"We have killed a professor's son."

I have had cause to notice the means by which such children - and their parents - make a clear demarcation between that which they are, and that which I am; despite the fact that my financial status is presently as lowly as theirs - all because (to use their very own words) I am not like unto them.

"Iru wa" are the exact words that they usually use, with which they would that I know I am not "iru won."

And thus the wickedness and the evil that I have suffered in their hands, that makes me realise that the Nigerian labourer does not deserve his wages - because he does not work. He lives his life to carry out wickedness and evil; he actually prefers the wickedness and the evil to a genuine striving after wealth - even if dishonest wealth. And the example of transport workers is the most typical example I can give.

I have spent over two hours on the same spot in Ikadan, waiting for a transport vehicle to take me from one end of the accursed town to another - only to have the supposedly working taxi-drivers and okada riders drive haughtily past me, even when with no passengers. Where other businessmen run up and down the land, honestly looking for the customers with which to have their businesses thrive; the proletariat ignore all such potential customers - most especially when they are of the emasculated elite: all because of the wickedness that has such customers be deemed unworthy; all because of the envy that had secondary school students say of me,

"I will not cry. It is Mr. Sanda that will cry;"

and again, of me:

"Let Ikoro cry and die;"

and even yet again, of me:

"We have killed a professor's son!"

all because of envy like unto that which has it written of Jesus,

"But they, when they were departed, spread above his fame in all that country;"

and, again:

"But he went out, and began to publish it much, and to blaze abroad the matter; insomuch that Jesus could no more openly enter into the city, but was without in desert places;"

despite the words with which he would they "See thou tell no one;" by saying:

"See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them;"

that it may be then written:

"and Jesus straitly charged them, saying, See that no man know it;"

and, again:

"And he charged them that they should tell no man: but the more he charged them, so much more a great deal they published it."

All that the wickedness they had woven out of their cunningly conceived plots may have him overstep the boundaries that gave neither they nor Herod the need for an excuse with which to have him slain.

I tell you, my dear brethren: one of the worst calamities that can befall a man is to be cut off not only out of the land of the living (as was Jesus The Christ) but cut also off out of the socio-economic class into which he was born - most especially if it is of the elite. Because the poor will never accept him, regardless of how poverty-stricken he also is.

And thus the "son of David" that was slain by the very hands of they that he blessed not only with the words:

"Blessed be ye poor: for yours is the Kingdom of God;"

and the words also,

"Blessed are ye that hunger now: for ye shall be filled;"

but with action also, like unto that which has it written:

"And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick;"

and again, it is written:

"And Jesus, when he came out, saw much people, and was moved with compassion toward them:"

such compassion that the following words proceeded from the horse's mouth,

"I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way:"

the same "son of David" that felt such sympathy for the predicament of the poor that he even declared the rich accursed with the following words,

"Woe unto you that are rich! for ye have received your consolation:

"Woe unto you that are full for ye shall hunger:"

that same "son of David" is the Jesus that the "multitude" (or, to use the word most favoured by Nigerian politicians, the "masses" could eventually look upon, and say of:

"His blood be on us, and on our children;"

preferring therefore the death of a man deemed by Ikoro Iyineleda to be "righteous overmuch," even; to that of a murderer - Ba-rab'bas; "which lay bound with them that had made insurrection with him, who had committed murder in the insurrection."

I have read once before in the dailies of a housemaid that made it a point of duty to always spit into each meal she cooked for her employers. I have often wondered whether it is not an evil like unto such that had me often feel nauseated after a bottle of "bottled water" - that then the wickedness of the proletariat may continue to laugh the sufferings of "Professor Sanda's son." And I made it a point of duty to therefore note on Facebook, once: that Dora Akunyuli's war against fake drugs was not a war against unscrupulous businessmen, but a war against the wickedness of the evil. Because the Nigerian labourer deserves not his wages; for he works not, but to wage war on righteousness and good. That is what he calls "work." That is all he calls "work." Rape, fraud, robbery, deceit. That the most fraudulent nation of this most accursed of all generations may be known by mine - even by the word of my prayers - to be Frauduria, rather than Nigeria.

Whether those from the same socio-economic background as I was born into would lash me with such ridicule and abuse - less than one per cent of which will grant a woman the right to divorce her husband, in more civilised societies - that I will be known even amongst students in primary school as either "This one," or even "This thing;" is that which I am yet to know. But I do know that I have been labelled neither "Eleyi" nor "Kiniyi" by friends on Facebook. Those are the words with which even colleagues know me in the accursed public secondary school wherein I teach as one bereft of the socio-economic background into which he was born - wherein I wept the deaths of those of them that have not lived to see this hour.

David knew not enough about the wickedness and the evil of the poor. And neither did Jesus. And neither, obviously, does Professor Yemi Osinbajo. But David knew enough to say of his enemies:

"They rewarded me evil for good, to the sorrow of my soul.

"But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.

"I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.

"But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear at me, and ceased not;

"With hypocritical mockers at feasts, they gnashed at me with their teeth."

That is the long and short of the life I have lived as a poverty-stricked in the midst of the poverty-stricken. An afflicted; being struck left, right, and centre by the abuse (be it with rape, fraud, robbery, denial; and the inflicting, even, of anguish by the hands of supposedly mere derision and disdain) of even those very supposedly "down-trodden" that David sang so eloquently of, that Jesus lived so mercifully for, that Professor Osinbajo spoke so passionately for. The poverty-stricken due to whom "Osinbajo urged an aggressive fight against poverty." (Sunday Tribune; 1st of November, 2015). That one of their children may then sing of me - one, even, of their children in primary school: one, even; and with both joy and glee:

"We have killed a professor's son."

I have written once before, though not with the same words: It is not the sufferings of a man - that comes often with poverty - that has a man be deemed righteous by GOD. Rather, it is the anguish that accompanies the sufferings - when he indeed is righteous. And thus the moral decadence that is a characteristic feature of even poverty-stricken slums. And thus the stern principles by which even a wealthy Wole Soyinka or Obafemi Awolowo can live. And thus the word which I say unto A Free Ni Nu Ika:

O Free Ni Inu Ika Ti E. Thy labourer desrves not his wages. For he works not, but when at wickedness and evil.