Chapter One Hundred and Six
1. When the homos of Ofuku were having a upper hand in the battle, the homos of Koto began to run backward.
2. And the Ofukunese pursued them. And Ovovu took some homos and ran ahead. And they set traps at the borders of Koto.
3. And all the traps were demarcated with pebbles. And Ovovu waited until the warriors of Koto shall run through the place.
4. And when they began to come close, he waved at them and shouted, avoid all the pebbles.
5. And the warriors saw the pebbles which were arranged in patterns. And they knew how to pass through the path.
6. And the footmen passed through the traps unhurt. And the horsemen came off their horses and passed through on foot.
7. And Ovovu directed the horses through another path.
8. And the homos of Ofuku ran towards the path and some of them followed after the horses. And the rest of them went towards the border of Koto.
9. And the traps caught many of them. And the homos of Koto on the other side began to throw fire upon them.
10. And the Ofukunese were burnt up.
11. Now they who chased after the horses were surprised when they saw that there were only horses without riders.
12. And only the horse which Ovovu mounted had a rider. And they shot their wooden arrows at Ovovu but the arrows did not penetrate his body because he had worn the clay garments made by Ohida his father.
13. And the homos said, we have heard of the hunters who cannot be harmed by weapons in the ancient times.
14. Indeed this is one of them. Now let us catch him and strangle him. For in that alone can we destroy him.
15. So they doubled their speed and threw a heavy stone at Ovovu. And the stone struck his back and he fell from the horse.
16. And the Ofukunese came and took hold of him. And they pressed the arrow hard upon him, for they thought that the clay which they struck washim his flesh.
17. And it sounded as if one was hitting a clay pot with a stick. And they set fire upon his supposed body but it did not catch fire. For the clay garment was designed to look exactly like the flesh of the homo who put it on.
18. And they went for the neck of Ovovu, for it had no protection on it.
19. And Ovovu cried, saying, Ahemori, I shall not forget you. And he smiled while they strangled him. And they wondered how a homo was smiling in his death.
20. Now after Ovovu had died, they turned around to depart, but the Kotoans had surrounded them.
21. And they killed them and took all theirher weapons.
22. And when they rushed to Ovovu, he was dead already. And they took his body back to the land to give it a noble burial.
23. And the leader of the warriors and the Akoto of Koto honoured him with a noble burial.
24. And Ahemori his daughter was adopted by the king to take care of her. And her dreams became a point of advice and warnings to the warriors and the king of the land in many aspects.

Kanu and/or Shekau will be UFOs anywhere in the sw.

orunto27:
Kanu and/or Shekau will be UFOs anywhere in the sw.

And how does that concern me?

Chapter One Hundred and Seven
1. Anate the son of Koto left the land of Koto. And he was a wanderer.
2. And Anate went northward until he had reached the former land of Tampa. And he saw a place where there were rocks.
3. And Anate lived among the rocks. And he found some homos in that place. And Anate married a homo from that place.
4. And Anate broke the rocks and sold them to those who came from the deserts. For they had need of rocks and stones to make houses.
5. Now while he broke a rock, a great breeze sprang out of it. And his nostrils were filled with the breeze.
6. And Anate lost consciousness. And he began to gain his consciousness in a place filled with the kind of breeze which he had inhaled.
7. And the wife of Anate and his children came quickly and saw their father speaking in a language which they did not understand.
8. And he waswas lying on the ground helplessly.
9. Now when they had shaken him well, he awoke and said, give me urasi to chew. And they wondered because they did not know what he meant.
10. And Anate said, the wind of the place I saw is called peace, because it is truly perfect peace.
11. The rock which I broke did bring out that breeze and I inhaled much of it and lost my earth consciousness.
12. I perceive that it is the breeze of the dead, because the dead and the living do not have the same kind of atmosphere.
13. Did I not see a friend who had died? And when we spoke, it was not in the Ebir language we did it, but in a language which I do not know.
14. But we understood one another. And when we did not even speak to one another, we could feel what was in the mind of one another.
15. Now this indeed is a great wonder.
16. Now they asked Anate the things which he was discussing with his friend. And he said, I have forgotten every bit of it.
17. But I can tell that it was about the far future.
18. And they began to mention some of the hard and meaningless words which he had pronounced in his unconciousness. And he said, I know the meaning of them.
19. And Anate said, my friend discussed the future of Ebirland with me. For he said to me, the land of your nativity shall bring many of the lands around it to the knowledge of many in the world.
20. For a flower shall spring forth from the soil of ebirland. And this flower shall be beautiful among all that are in existence.
21. And the fragrance of this flower shall reach to many. And whoever sees and hears of this flower shall not fear death anymore.
22. And peace of mind shall engulf those who smell this fragrance.
23. This flower is Adinoi, the father of the gods by virtue of knowledge, but the son of the gods by virtue of age in the outer universe. For he shall come to the outer universe in a millennium from now.
24. And he shall deodorize the evil smell of religion and set many free from the mentality of being a slave to a homo or to a god?
25. Now when Anate had ended his saying, he said, I shall go and break more rocks perhaps there shall be springing of another breeze to take me to that weird but peaceful land.
26. And Anate broke many rocks in many lands, but no sudden breeze came out of any of them from then onward.
27. And Anate died bedridden, for he had worked too hard. And his bones had become stiff

Cast your labour on the Yorubas and you'll have rest for the Yorubas can identify UFOs from Biafra and Futa Jalon before they raise their ugly heads.
Happy weekend OtemAtum!!!

orunto27:
Cast your labour on the Yorubas and you'll have rest for the Yorubas can identify UFOs from Biafra and Futa Jalon before they raise their ugly heads.
Happy weekend OtemAtum!!!

I don't get you.

UFOs are just playing hard to get!!!

UFOs are just playing hard to get!!!
Now that the BornAgains amongst Christians have known Jesus, The Supreme IFS not IFO, Identify Flying Subject not Object, born of The Holy Spirit,
no UFOs shall worry BornAgains Christians ever again IJN AMEN!!!
And in Politics,
no UFOs shall worry Yorubas ever again "NI ORUKO ODUDUWA OMO OLORUN OLODUMARE, ASE, KORIBE"!!!

orunto27:
UFOs are just playing hard to get!!!
Now that the BornAgains amongst Christians have known Jesus, The Supreme IFS not IFO, Identify Flying Subject not Object, born of The Holy Spirit,
no UFOs shall worry BornAgains Christians ever again IJN AMEN!!!
And in Politics,
no UFOs shall worry Yorubas ever again "NI ORUKO ODUDUWA OMO OLORUN OLODUMARE, ASE, KORIBE"!!!

No UFO has ever worried humanity. Is there anyone worrying you or someone you know?

Chapter One Hundred and Eight
1. The homos of Ekale became famous in the days of Ogun, who was a very strong homo.
2. Now the homos of Ileifesi had moved into many lands where they spoke yooba. And they had possessed Yomesi and Ebilo and Ede and many other lands down the lands of Ebir.
3. Now the son of Anate whose name was Omeyin left the land of Tampa with his wife and children.
4. And he came to Ekale which was the land where they worshipped Ogun their distant ancestor.
5. And the homos of Ekale took Omeyin and said, what have you come to do in this land?
6. And Omeyin said, I have heard of your land and I have come to learn wisdom and knowledge.
7. And they said, what have you brought for the worship of Ogun our god?
8. And Omeyin said, I did not know that I shall come to the land with gifts before I shall be taught wisdom and knowledge.
9. And they said, where have you seen knowledge offered for free? You shall pay something to get something.
10. For if you did not plant corn or cassava in your farm, you should not expect to reap them.
11. Now go and bring gifts for Ogun. Bring a tortoise, a snail, a tuber of yam, a dog and a ram which has two long horns.
12. Then shall we accept you and your family to the land and teach you wisdom and expand your knowledge.
13. Now Omeyin left with his family. And he had eight children. And Omeyin went to a hut and said, give to me a ram with two long horns.
14. And I shall pay you back with labour. For my children and wife shall work in your farm for two years.
15. Now the owner of the hut agreed. And he accepted three of the children of Omeyin and his wife also.
16. And Omeyin went and sought for snails and caught many of them. And he went and sought for a tortoise.
17. And he met a homo who had many tortoises. And he gave him twelve big snails in exchange for a tortoise.
18. And Omeyin found a dog which was lost in the bush. And the dog was very hungry.
19. And when the dog saw him, it followed him immediately when he had beckoned on it. For a lost dog had no choice than to follow any homo who called it.
20. And Omeyin said, surely my ancestors have sent me this dog.
21. Now he took all the things which Ayade, the head of the Ogun worshipper had requested. And he returned to Ekale.
22. And the Ogun worshipper said, you have done well. Now all these things which you bring shall be shared among the wise homos of the land. And they shall teach you wisdom.
23. Now Bulejo the chief of the people took atare and gave it to Omeyin to chew and he chewed it.
24. And he said, now follow me. And Bulejo took Omeyin to a homo called Ebule. And Ebule said, give the dog to me. And Omeyin gave him the dog.
25. And Ebule cut the dog to pieces with a sharp cutlass. And Omeyin wondered when he saw the cutlass, for in the past, they had not used cutlass in Koto.
26. For all the meat which they cut were done with the use of sharp stones.
27. And Ebule said, I sacrifice the dog to Ogun the god of iron. Now I shall teach you wisdom.
28. And Ebule told Omeyin the story of Ogun, how he went to ilu-oke in a land called Noke and discovered iron there.
29. And he became a blacksmith. And he made weapons from iron rather than making use of sticks and thorns and tentacles of plants or the fangs of snakes and stones.
30. And Ogun made two long cutlasses and with one he cleared the road and he fought wild animals with the other.
31. Now Ogun has gone to the land of our ancestors and he has been made a god like Sango and Osun.
32. Now the meat of dog was sweet to the taste of Ogun in his days. And we believe that he got his inspiration from the taste of the dog meat.
33. So we sacrifice dogs to him also before teaching or learning wisdom.
34. Now the remnant of the dog was prepared for Omeyin to eat. And he ate it reluctantly, for he had done no such thing before.

Chapter One Hundred and Nine
1. Now Omeyin was taken to the hut of a homo called Suji. And there did they slaughter the ram.
2. And they made a sacrifice to Ogun. And they poured the blood of the ram upon all the ferrous tools and weapons which were in the house of Suji.
3. And Suji said, the blood of animals was the bath water of Ogun when he was upon the earth.
4. And he did not sweat when fighting war, because the magic power of Ogun was in the blood which he bathed himself with.
5. And Suji said, in which places is the help of Ogun needed? And Omeyin said, I do not know. And Suji said, it is needed in the battlefield. And Suji gave Omeyin one cutlass, one spear, one battle axe, one weapon like a caltrop, one weapon like a hunga munga, but with two curved sickles and a weapon with pricks like a morning star.
6. And Suji asked again, where can we need the help of Ogun? And Omeyin said, wise one, you know better. And Suji said, we need the help of Ogun in the art of making tribal marks on the face. And Suji said, go now to Aisida and he shall teach you what you should know in that regard. Go with the snails and offer them to him.
7. So Omeyin went to Aisida with snails. And Aisida took a cutting tool named abe and made a mark on the right side of the head of Omeyin. And the mark was close to his ear. And Aisida squeezed a black power into the cut.
8. And Aisida said to Omeyin, tribal marks are important to know your origin and people. For in the times of war, if you lose your people and forget your native language, the tribal marks shall help you out.
9. Ogun himself had eight shorts tribal marks on each of his cheeks.
10. And Ayadi said, where again is the help of Ogun needed? And Omeyin said, I don't know. And Ayadi said, it is needed in the making of cooking materials. So go now to the next stage of learning. For you shall be taught by Betiku how to make all manner of cooking utensils with iron. 11. For youhe shall take a tuber of yam with you. And Omeyin took the tuber of yam and went to Betiku. And Betiku collected the tuber of yam and roasted it on an adogan.
12. And Betiku said, have you seen an adogan before? And Omeyin said, we roastcould our corns and yams with fire upon the stones which we set up. And we have no knowledge of iron at all in koto. For even all our weapons and cooking utensils are made with clay and wood.
13. And Betiku showed Omeyin all the cooking materials made with iron. He showed him the kokorin and the sibi onirin. And he showed him a rod of iron also, which they used for setting the red hot coals within the adogan.
14. And Betiku taught Omeyin how to make all those things.
15. Now Betiku asked Omeyin, where again is the help of Ogun needed? And Omeyin said, tell me wise one. And Betiku said, it is needed in farming.
16. And Betiku said, go to Agagu the blacksmith. And he shall teach you how to make farming tools. Take the tortoise with you, for he loves it flesh.
17. So Omeyin took the tortoise with him to Agagu. And he prepared the flesh of the tortoise and ate part of it while he sacrificed the other parts to Ogun. And he gave some to Omeyin also.
18. And Omeyin learnt how to make hoes, cutlasses, file for sharpening cutlass, knives, axes, sickles and many other farming tools.
19. And Agagu said, where again is the help of Ogun needed? And Omeyin replied as he alwayshad did. And Agagu said, go to the hut of Farasin and he shall teach you the usefulness of Ogun at the orita-meta and the market square.
20. And Omeyin went to Farasin. And he demanded the horns of the ram. And when Omeyin had given him, he blew the horns and many of the vilagers began to gather at the Y- junction(orita-meta).
21. And they came with different environmental sanitation tools. For some came with rakes and some with shovels and diggers. And some came with sledge hammers and a pair of clappers, which they used for making fires.
22. And they began to make the place clean. And they gathered all the refuse with the rakes. And they ploughed the hard and unlevelled ground with their tools. And they levelled them as they wanted.
23. And they generated fire with the pair of clappers and set the refuse on fire. And they burnt all the rubbish in the environment.
24. And they taught Omeyin how to make all those tools.
25. Now Omeyin was sent away, saying, you have learnt enough already, but not all. Go outside the border of our town. And there shall you blow the horn. And you shall see the inventions of Ogun in those places also.
26. Now when Omeyin had blown the horn outside the town of Ekale, twenty-one warriors sprang out of the rocks, for they lived in the rocks at the borders of the town, but an intruder shall not know this.
27. And they came with hollow rods made with iron. And when they swung the rods, stones came out of them and flew far into the air. And they had javelins, pakute and other weapons with them. For they were hunters and warriors also.
28. And the warriors said, goodbye Omeyin. Go and tell about Ogun to the homos of your land.
29. And they taught Omeyin many rara and ijala sisun. And all the songs which they sang while taking oaths were taught also. And Omeyin was filled with knowledge as he departed the yooba land.

.

Chapter One Hundred and Ten
1. When Omeyin returned to the homo who had accomodated his wife, he discovered that she had become pregnant for the homo.
2. And his own three children were no more with the homo because he had sold them to slavery. And his wife said, I have married this rich man, for he cares for me more than you. And he is very rich also.
3. Now Omeyin was angry when he saw what had been done to him. And he took a cutlass and chased his wife and that homo.
4. Now Omeyin returned to Koto instead of Tampa with his other children which he had kept with a homo of Ekale while he was learning there.
5. And he began to make iron tools there. And he was the first blacksmith of Koto land.
6. And he taught others how to make things with iron. And the homos of Ajaokata discovered iron in their place.
7. And they brought the iron ores to Omeyin and he helped them to purify it.
8. And whatever portion he had purified, they gave half to him. And he taught them how to make tools with the purified part.
9. Now Omeyin was well known among the ebirs in his days. And he became very rich.
10. Now when his wife who left him heard of his fame, she came to beg that he would take him back.
11. And Omeyin said, three children of mine are lost and you ask me to take you back?
12. Produce my three children first, then after that we can think of a possible reconciliation.
13. And the wife of Omeyin said, when they objected to the homo marrying me, we planned how we shall sell them. And that we did.
14. For a herbalist at Okigun had bought them.
15. And Omeyin said, go and bring them back to me. And she said, I fear for my life.
16. And Omeyin followed her to Okigun and saw that the herbalist called Awoyele had malnourished his children.
17. For he hid them behind the curtains in his small hut and used them as Osanyins to tell false divinations.
18. And they never come out of the hut to see the sunlight.
19. And Awoyele said, the third child fled, but the other two are no more homos but gods. For they speak the minds of the gods now.
20. And Omeyin said, name the price for me to buy my children back. And Awoyele said, two cows, a tray of kolanuts and two handful of cowries.
21. And Omeyin gave him what he he had requested. And Awoyele said, I have taken all these things from you, but whatever the Osanyins say shall still hold.
22. For they are the voices of the gods.
23. And the voices of the Osanyins behind the curtains said, leave here Omeyin, son of Anate.
24. For the oosa have made us his children. And we are no more your children.
25. And Awoyele said, you have heard what the Osanyins of the gods said. Now depart or else the gods shall strike you with madness.
26. Now when Oyioji the wife of Omeyin heard this, she was very afraid. And she tapped her husband and said, let us go before he harms us.
27. And Omeyin said, no juju can harm a wise homo. Neither is there any juju at all before he who is full of knowledge.
28. For they are nothing but clever tricks. And the most clever shall be the winner.
29. Now Awoyele brought out the scary craftworks of wood and iron and said, flee before the sigidi, for they shall deal with you cruelly.
30. And he began to shake the woroworo in his hands, making incantations along.
31. And the head of Oyioji failed her in the multitude of words spoken by Awoyele and she fainted because of extreme fear.
32. But Omeyin took a cutlass suddenly and set it on the neck of Awoyele, saying, I crafted sigidi myself and I know the secret of Ogun.
33. Now give me my children or I shall rip your head off your body and sacrifice it to Ogun.
34. And the herbalist shook with fear and shouted, come out you Osanyin! Come out because Awo is in danger!
35. And the two children of Omeyin came out from the other side of the curtains. And they appeared smaller than how Omeyin had left them, for they had been malnourished.
36. And they had not been exposed to sunlight for three years.
37. And they appeared not to recognise their father even after Awoyele had told them.
38. And Omeyin shook Oyioji his wife back to life. And they departed with the two children.
39. But the third child was nowhere to be found.

Chapter One Hundred and Eleven

1. Iruwa the son of Omeyin who escaped from Awoyele was caught by a homo eater. And Iruwa was helpless as he was kept in a hole. Now while he was in the hole, he made his plan.
2. Now when the homo eater was ready to kill him for food, he let down a strong rope. And Iruwa climbed it upward. And when Iruwa had reached the mouth of the hole, he pulled the homo eater with force such that he fell into the hole. But he climbed out of it quickly.
3. Now the homo eater cried of for help. And Iruwa said, the victor has suddenly become the victim. Remain in the hole and die there. For you have met your nemesis in my hands.
4. And Iruwa searched the sack of the homo eater and found many skulls in it. And Iruwa went and buried the skulls properly.
5. Now Iruwa became a hunter. And he was skilled at shooting at the animals. And he singlehandedly held five homo eaters in captivity.
6. Now Iruwa took all the meat which he killed to the markets and sold them. Now there were some who attacked the traders on their ways.
7. And Iruwa fought for the traders who passed through the bushy parts. And some of the traders settled in the place where Iruwa had founded. And he married five homos.
8. Now Iruwa told his children the story of how he was abused by Awoyele and how a homo eater had taken him up to eat him.
9. And Iruwa told of the cruelty of his father and mother also, saying, it is evil to neglect the children whom you give birth to. For so did Omeyin my father when he left us in the hands of a stranger.
10. And Oyioji my mother did even worse. For she sold us to a herbalist.
11. Now while Iruwa continually told his story to the homos who came to the land of Iruwa to buy forest kills, some who knew his father said, your father is alive. For he sought after you for many years but could not find you.
12. And he regretted that he had left you in the hands of a stranger. Is Omeyin not a great transformer of Koto now? For the land is now great.
13. And all manner of iron tools are used there.
14. Now when Iruwa heard the homos, he said, take me to my father. And they took him to his father at Koto. And Omeyin could not recognise him immediately. And Oyioji wept bitterly when she saw her son.
15. And both Omeyin and Oyioji asked the forgiveness of Iruwa, saying, we have greatly wronged our children. And Iruwa forgave them.
16. And Omeyin said, I am very rich in this land. Take many lands for yourself and plant. I shall give you servants to work for you.
17. And Iruwa said, I have my own land also, far east of the land of Ekuku. I am a very great hunter in that place. And the people come to buy bush meat from me. Now let me return to Iruwa my land and continue to be what I am there.
18. Now Oyioji said, I shall go with you to know how you are doing. So Oyioji followed Iruwa to the land of Iruwa. And she was honoured as the mother of the Oniruwa. And Oyioji died in Iruwa when she was aged. And her son gave her a befitting burial.

Chapter One Hundred and Twelve
1. Opisa who became the Oniruwa after the death of his father Iruwa had two wives.
2. Now the two wives of Opisa had given birth to two children apiece. And the children did not grow up to a year before they died.
3. For they fell sick often and died eventually.
4. Now the Oniruwa sought after a priest, saying, tell me the cause of my misfortune.
5. And the priest said, there are many witches and wizards in the land.
6. Let them be gathered together and beheaded.
7. Are they not the flying birds we see at night? Are they not also the rats and the cats which run around? For the witches go in other appearances to do evil.
9. Now the king said, how shall we overcome them? And the priest said, we shall hunt them down one after the other.
10. Now at night, the priests assembled the hunters. And they hunted the nighthawks and the bats and owls which they saw flying around.
11. Now when they had shot stones at any bird, they went to see where it had fallen.
12. And whenever a bird had fallen at the roof of a house, they went into the hut to find the witch, thinking that the bird had entered into that hut and had turned back to a human.
13. Now the old women of such huts were taken and burnt or stoned to death publicly. And where there was no old woman, they took the little children who could not speak well yet.
14. For they said that the bird was it which had turned back to the old witch or the little witch or wizard.
15. Now a day came when the hunters chased a mole at night. And the mole hurried into the palace wounded.
16. And they entered the palace court that night and saw Omata the aged mother of the king lying on the bare floor outside. And when she saw them, she laughed.
17. And they informed the king, saying, surely your mother is a witch also.
18. Surely she is the one who did not let any of your children survive.
19. Now the king was surprised and said, I think my mother is worried by old age. For many times, she loves to play in the sand like a child.
20' And at other times, she bathed herself outside. And she even wandered out of the palace sometimes.
21' And she complains about many things now more than how she does when she was young.
22. And she laughs unnecesarily too. But we did not think of all these things as witchcraft till today.
23' Now the priest said, all these are the signs of witchcraft. Bring her and let us kill her. For she transformed from a mole to a human when we shot a stone at her.
24. Now the king refused that his mother should be killed. Now in the morning, it was announced all over the land that the mother of Oniruwa was a witch. But the king had refused that he should be killed.
25. Now all those whose parents and grandparents had been killed for witchcraft came and protested.
26' And they chanted, Opisa give us your mother. Give her to us, for she is a witch. A homo in the day and a mole at night.
27. Bring the old witch for a kill. Now when the people did not cease, the Oniruwa released his mother to be killed.
28. And she was stripped naked and stoned to death.
29. And they went and cast her body in a thick bush where those whom they had killed as witches and wizards were kept.
30' And the place was forbidden to the common people.

Chapter One Hundred and Thirteen
1. When Omata the wife of Iruwa and the mother of Opisa had been killed, he felt guilty suddenly.
2. And he regretted his decision of agreeing with the chief priest to kill those suspected as witches.
3' Now the king began to have nightmares. And whenever he had shut his eyes even in the day, he heard voices.
4. And the king was sick. And his wives consoled him.
5' Now on the third day, the whole palace was engulfed with a bad smell. And they searched everywhere for the source of the smell. And they could not find it.
6. Now while the search continued, some homos came to the palace and reported also how they perceived strong odour in their houses.
7. Now the Oniruwa sent after the chief priest. And the chief priest came to the palace. And he knew that all those who complained of the bad smells had a thing in common.
8. For they all had a witch killed in their houses.
9. Now the chief priest said, there is a sacrifice which must be made first. For the spirits of all the killed witches are the ones blowing their rotten smells from the land of the dead to the land of the living.
10. Now a sacrifice was made, but the smell continued in all the houses.
11. And the Oniruwa sought diligently for the source of the smell and found it.
12. And the source was from a mole which had rotten. And it was under a pan.
13' And Opisa remembered how the hunters had said that they injured a mole which ran into the palace.
14. Now the king called a meeting. And he sent for the others whose parents or grandparents were killed as witches and wizards.
15. And he said, for those among you who perceive bad smells, go and find the source of the smell on your rooftop and around your houses.
16. For the smells are physical and not spiritual.
17. Now when the homos had mounted upon the shoulders of each other, they gazed at the top of their roofs.
18. And some of them sawrotten owls and some saw rotten bats and hawks.
19. And a homo saw a rotten cat in the crack of his house.
20' Now all these dead and rotten animals were the things the chief priest had substituted for the lives of the aged people earlier.
21. For he had thought that the animals had transformed into the aged people.
22. Now in anger, Opisa gathered all the priests and killed them in the same manner they had killed the aged homos.
23' And he went to the forbidden bush and gave all the aged people there a befitting burial.
24' And the bush was named Aropisa, for Opisa made it a place of monument. And he taught knowledge to foreigners upon that land.
25' And Opisa had two children after the ordeals. And he died and was buried in Aropisa.

Chapter One Hundred and Fourteen

1. In Aropisa, the homos worshipped those who were killed unjustly as witches and wizards. Now they had set the names of the homos who had been killed unjustly before their faces.
2. For they had raised nine heavy stones before their graves. And they made drawings of the faces of the dead on the stones.
3. And the name of the first was Omata who was the mother of Opisa. And the name of the second was Avonyami. And she was the grandmother of a homo named Ahe. And the third was Onsachi the mother of Enetumozi.
4. Now the name of the fourth was Ekahana who was born in the farm. And she was the mother-in-law of Omezi who was of the tribe of Itaho and a descendant of Adabara.
5. And the fifth was a little baby girl whose name was Ebira. And she was a descendant of Ochiiji the son of Ireyi who was the brother of Enesi of the ancient land of Okerune.
6. And the sixth was Oyizomori. And she was of the tribe of Ituno who came to live in the land of Iruwa when she heard that there was much meat in the land. For she bought meat from the hunters every two weeks and sold them at Okeoja.
7. And she settled down in Iruwa and married a homo of Iruwa. And she had no child until her old age. And her husband had left her many years before, because he had accused her of eating her own womb such that she could not get pregnant.
8. And the harsh words which Oyizomori heard from her husband made her abnormal for the rest of her life. For she behaved odd and more aggressive since the days when he left her.
9. And everyone said that she was a witch.
10. And when the hunters shot at a bat in the night, the bat fell upon the roof of her house. And the hunters went inside her hut and found her asleep with her legs placed against the wall.
11. And they said, surely this is the posture of a witch in sleep. And they stoned her to death immediately.
12. Now the names of the seventh was Opotu who was a grandfather in the land of Iruwa. And the eighth homo was Enemona who was a herbalist of the land of Anpa. And the ninth was Onna who was from the land of Edoma.
13. Now the son of Opisa whose name was Anunozi was he who began a festival in Aropisa. And the name of the festival was Are-echi. And the festival was done to honour those who were killed unjustly in the land of Iruwa.
14. For the hunters went to seek after the animals called Une. And the first of them to come with the Une upon his shoulder was honoured. And the names of all the nine homos killed unjustly were mentioned while they celebrated it.
15. Now the lands around Aropisa feared them because they thought that they were worshipping witches and wizards.And they did not come close to Aropisa to make war with them, but only the homos of Iruwa came there because they knew the true history of the land of Aropisa.

Chapter One Hundred And Fifteen

1. Now when the homos of Aropisa had seen that they were feared by surrounding lands, they began to do weird things to sustain the fear of the surrounding lands. And Anunozi said, go and fetch stones and we shall see how we shall make walls round the land.
2. And when they had gathered enough stones, they thought deeply how they shall make the walls. And some extracted the sap of trees. And some brought mud and clay.
3. And some brought limestones. And all manner of things were brought. And the limestones were heated and broken into pieces with iron mattock.
4. Now heavy stones were laid beneath so that they could not be moved. For they were from boulders and rocks. And they arranged other stones upon the ones they had set down.
5. Now the making of the walls began in the fifth year of Anunozi as the head of the land of Opisa and ended when he was in his fifteenth year as the head of it. And a gate was fixed in the sixteenth year of Anunozi as the head.
6. And all the surrounding lands said, the witches have taught the homos of the land of Aropisa many things. For the walls which they made around themselves are not ordinary walls.
7. And many myths were built around the walls, saying, the walls of Aropisa can run after the intruders. And the walls can fire metallic arrows and great stones by themselves.
8. Now when some homos of Aropisa had known very well that the lands around them feared them, they began to go to those lands to take their things forcefully, using only the words of the mouth to make them afraid.
9. And the homos of other lands submitted to them willingly and begged for their lives.
10. Now Ugunwureyi and four others went to Ekeho, which was a village around Aropisa. And when they had taken many things from the land of Ekeho, they raped also some of the girls of the village.
11. And they killed some of them also.
12. Now when Okasi the village head of Ekeho heard the thing which was done, he was grieved. And he said, this is too much for us to bear. Now he sent five messengers to the king of Aropisa.
13. And the messengers went boldly to the land of Aropisa. And they passed through the walls but it did not fall on them nor throw stones at them. And they were brought to Anunozi whose name was also Anune.
14. And he said, why have you come? And they said, the king of Ekeho had sent us to you. For some came from your land and killed many in our own land. And they stole the goods of our land also.
15. Now when Anunozi heard it, he was sad. And he said, let your king send the homos who were eye witnesses to my land and let them identify the homos who did the evil. And they shall be punished.
16. Now Ugunwureyi and his fellows went to waylay the homos who went to Anunozi the ruler of Aropisa, but they could not harm them because the servants of the king were with them.
17. And they followed them secretly until the servants of the King had left them. And they attacked them. And they ran back into the heart of Aropisa and shouted the names of the servants of the King.
18. And the servants saw those who attacked them. And they took three of the followers of Ugunwureyi and brought them before the town head. And he held them captive.
19. Now when the homos of Ekeho had returned to their land, they delivered the message of Anunozi to their king. And he sent the homos who could recognize Ugunwureyi and his followers to Aropisa. And they said, surely, they are those who attacked our land.
20. And Anunozi decided that the three of them should be killed because they had also killed people unjustly. And the three homos were killed, but Ugunwureyi was not found, who climbed the wall and jumped out of Aropisa.

.

Chapter One Hundred And Seventeen
1. Now the next day while the homos of Aropisa gathered around the palace to find succour, they sang many songs of sadness. And they wept for their loved ones who had been killed by the homos of Iruwa.
2. And they wept also for the four hundred who were taken captive.
3. Now while they continued to weep, a homo who was poorly dressed came to the land. And he sought after the king. And they did not want to give him access to the king because he appeared like a beggar.
4. Now the king heard about it and he came outside to meet the poor homo. And he asked, saying, what have you come for and who are you?
5. And the poor homo said, I am Ugunwureyi whom your father asked his servants to kill eleven years ago.
6. When the guards of the King heard this, they drew out their swords and placed them on the neck of the stranger.
7. And the king said, sheathe your swords you guards. For now you perform as if you have courage. But where were you when the homos of Iruwa our root came against us and defeated us and took some of us captive?
8. For a harmless homo does not deserve to be attacked with weapons.
9. And Omori the king said, I was aware in those days that you were led out of the land into the bush and killed there. And the servants of my father declared that you have been killed.
10. Now Uguwunreyi said, I was not killed. For I escaped from the hands of the servants of the King who had planned to slaughter me. And I went to be in the wild until some homos from far away land came to join me in the land.
11. Now the king said, why have you come? For certainly I know that you have not come to release yourself to us to be killed. But you have come for something more important. But we do not know if it is for war or for peace.
12. Now Ugunwureyi laid a parcel on the ground wrapped with leaves. And he said to the king, carry it up. And Omori carried it. And he said, open it to see what I have for you. For it is a gift.
13. And when Omori unwrapped the parcel, he saw a fresh homo head. And the king shouted, what is this that you have given me?
14. And Ugunwureyi said, I have brought the head of your greatest enemy to you. Now do whatever you want with it.
15. And Omori said, is this the head of Enevo? For he is my greatest enemy and the terror to my kingdom. And Ugunwureyi said, it is. And the king called the messengers which he had often sent to the palace of Iruwa. And he said, check, whose head is this?
16. And they were surprised when they saw it, for no one had told them what the king had called them for. And they shook with fear when they said that it was the head of Enevo, the king of Iruwa.
17. Now the king was glad. And he declared before everyone how the nine gods and goddesses had answered the prayers which he had offered to them at noon the day before. And everyone sang praises of the gods and goddesses.
18. Now Ugunwureyi declared also how he had led some homos to Iruwa and overcome the land of Iruwa.
19. Now the king called him aside and said, now tell me, did you see our ancestors in your sleep yesterday? Did they tell you to attack the land of Iruwa?
20. And Ugunwureyi said, I did not see anyone in my dream and no one told me to attack Iruwa. And O king, why did you ask this question?
21. And Omori said, I ask because I prayed to the nine great witches and wizards yesterday when the sun has moved towards the west. And I asked them that they should arise and win the battle for us.
22. And Ugunwureyi said, the battle was fought and won in the morning yesterday and even the cutting away of the head of the King of Iruwa was the last we did and it was done even far before noon.
23. So this is definitely not an answer from your ancestors to you because you prayed after it has happened. Now all the homos of this land who were captured by the Iruwans have I released. And they shall be here anytime soon.
24. For they are walking on foot back to this land, but I came here on horseback. And I came down the horse at the broken walls of the entrance to the land so that I would not raise suspicion.
25. For a horse does not look befitting to a pauper. Therefore I came off it and walked down to this place.
26. Now Omori was silent, for he wondered why he made his prayer in the same day Ugunwureyi went to fight against the Iruwans.
27. And he asked, saying, why do you fight against Iruwa? Have you done this to redeem your image in Aropisa or you have done it for no reason at all?
28. And Ugunwureyi said, it is only a mad homo or a drunkard who does things without a reason. I did so because Enevo the king of Iruwa betrayed me. For he denied that he was the one who sent me to lead the two hundred homos of Iruwa to fight against this land.
29. And when I was led to be killed, I wished to escape death only for the reason that I should live to pay Enevo back in his own way. And that I did yesterday.
30. Now the king was glad. And he said, you shall be honoured in Aropisa also. And the king raised another stone and made a sculpture of Ugunwureyi on it. And the Are-echi was celebrated together with the four hundred homos who were set free from the captivity of the land of Iruwa.
31. And Ugunwureyi returned to Iruwa and became the king of the land.
32. Now Omori did not tell the homos of the land about the concerning the thing which happened, but he affirmed that the nine witches and wizards of Aropisa actually sent Ugunwureyi to fight and defeat their enemy land for them when he prayed to them.
33. Now these made the homos of the land fear the nine witches and wizards more and they obeyed the things which the king told them. And they feared to swear to an oath in the names of the nine gods and goddesses of the land.
34. And they had added Ugunwureyi as one of them, such that they had become ten. And the lands around Aropisa feared to attack Aropisa because of what they had seen and heard, saying, those who broke their walls and attacked them were suddenly defeated by a smaller land.
35. Is this not the work of the nine witches and wizards of Aropisa?

Chapter One Hundred and Eighteen
1. The son of Omori whose name was Ebule became the king of Aropisa after the death of Omori his father. And Ebule sustained the Are-echi tradition. And they had ten great gods and goddesses which they worshipped.
2. For Ugunwureyi the king of Iruwa was also among them. Now some elders of the land of Iruwa began to advise Ugunwureyi to possess Aropisa. And Ugunwureyi said, you are like those who fart where the sweet smell of flowers is perceived.
3. For Aropisa has not rebelled against our land, neither have they come against us in any way. What is power to my very old age? Am I not more than a hundred years now? Shall I destroy my own reputation because I want to please you?
4. Shall I abuse power and fame because I am in possession of them? Truly, those who abuse power and fame are not wise. And they are like a dirty dreadlock upon the head of a mad homo. But he who does a clean job with his power and fame is like the beautiful mane of a lion.
5. Let me die as a renewed and good homo, for I have left aside evil doing many years ago.
6. Now when they could not persuade Ugunwureyi to do what they wanted, they sought after his grandson. And they said, is the land of Aropisa not submissive to us now? Arise Oyaosimi and take Aropisa for a possession.
7. For your grandfather have refused to use his power well. And now he is very weak. And the homos of Aropisa shall come against Iruwa if Iruwa does not act fast.
8. Now Oyaosimi the grandson of Ugunwureyi was convinced. And they fetched four hundred of the warriors of Iruwa and Oyaosimi led them to Aropisa. And when they had reached Aropisa unopposed, Oyaosimi said, I have been sent by my grandfather to take over Aropisa as its king.
9. And if you refuse the decision of my father, we shall come with two thousand warriors to bring down Aropisa and clean it off the face of the earth.
10. Now the homos of Aropisa feared for their lives. And they pressured Ebule to leave the throne. And Ebule said, your decision is my decision. And he made ready to leave the palace and even the land of Aropisa, but Oyaosimi took him and cast him in prison.
11. Now Oyaosimi sat upon the throne of Aropisa. And Ugunwureyi heard this and sent about five hundred warriors of Iruwa, saying, go and take my grandson and bring him to me.
12' For he has turned the back of the warriors of Iruwa against themselves. And he has done what has never been done before, so he shall see what he has never seen before.
13. For I shall hold him captive and in his very eyes shall I give the throne of Iruwa to another family.
14. Now the homos of Aropisa who saw the warriors of Iruwa ran back into the town and said, surely the Iruwans are set to destroy Aropisa as they have said. And they gathered in one place and sought after the nine gods and goddesses of Aropisa.
15. And they did not mention the name of Ugunwureyi among them, for they thought him to be the betrayer.
16' Now while the Iruwans were hiding among the rocks, they saw how the warriors led by Oyaosimi battled fiercely with the warriors who had just come into the land.
17. And they said, surely the nine gods and goddesses have set confusion into their midst such that they make war with one another.
18. Now the warriors sent by Ugunwureyi won the battle because they were very much prepared for it. And they took Oyaosimi the grandson of Ugunwureyi. And they set Ebule free and put him back on his throne.
19. And the Aropisans knew that Ugunwureyi had no hand in the first visit to their land whereby their land was subdued.
20. Now Ugunwureyi made Asimi the ruler of Iruwa in the presence of Oyaosimi his grandson. And Asimi swore before Ugunwureyi that he would take care of Aropisa land forever.
21. And Ugunwureyi died and his body was taken to the land of Aropisa to be buried upon the land where his stones had been raised up before. And he was reverred with the other nine gods and goddesses of Aropisa.

OtemAtum:


Hi Goddys, long time no hear from you. Do you know that this person, 4evergod whom you quote here as your brother has been known as a very big thief and scammer who's wanted by the police? His full name is Samuel Chinedum Ekwueme. His wife's name is Lucy Ekwueme and his son's name is Raphael Akachukwu Ekwueme and his home town is Umudu, Umuajata Olokoro in Umuahia, Abia state and the name of his late father is Onyemaechi Ekwueme who was the Ekwueme1 of Olokoro before his death ladt year 2016. His former home address is Felix Omogbeyin street, Thomas Estate, off Addo/Badore road, Ajah, lagos. His picture and the picture of his son Raphael Akachukwu Ekwueme is below. He has operated his scam under the name Amor Concept for a long time.
Information about him goes on and on like that, all to appear in the non-fiction ACTS OF THE 419 which shall also have a part in the DOCTUFOS OF TRUTH being compiled by me.

Now all the information above and how someone has predicted(prophesied) that something of this nature will come up is also within this thread on page 23 and that 'PROPHET' is PROPHET REALMINDZ

See his post here last year August:



I have eventually been to Umudu town, the hometown of Samuel Chinedum Ekwueme the wanted criminal and I have met people who gave me firsthand information about his family history and everything shall be well documented in the doctufos of truth at its completion.

so I am a prophet..it's the yahweh's doing. better pay your tithe for more prophecies and blessings of yahweh

realmindz:


so I am a prophet..it's the yahweh's doing. better pay your tithe for more prophecies and blessings of yahweh

Where are the sheeple? They should come and start consulting you ASAP.

Chapter One Hundred And Nineteen

1. Now the first son of Ebule was Oyioji, for he gave birth to him at the dry season when he was planting groundnut and cocoyam and potato and pepper upon his farms.
2. For such period was the period which was chosen as the beginning of another season, being after the celebration of the Are-echi festival.
3. Now Oyioji was filled with much wisdom such that he began to write texts with seeds such as bean seeds, maize, grains of pepper and many other things.
4. For he obtained gum from the bark of trees and made up texts which he alone understood at first. For upon the leathers and furs did he stick the grains. And he gathered many homos of the land and taught them wisdom and knowledge.
5. Now Oyioji said, it is not good to force a child into becoming what he does not know how to become. For some have said of their child, you must be a herbalist like your ancestors.
6. And when the child refused, saying, I have no passion for such thing, they took the cane and flogged the child hard.
7. Therefore let your child do the profession which is from his own mind. For you cannot force a fisherman to catch fish even though you forced him to the river.
8. For many have done all forms of pretense to please their parents. And when they are well established and self dependent, they go their own way in the matter of profession. And the parents who forced them at first to do what they do not like got disappointed.
9. And the child has also been delayed. For he should have been perfect in what his mind chose for him at the beginning if he had been allowed to practise it earlier.
10. Has your child chosen to be a fisherman or a blacksmith or even a maker of cloth? Let him or her start it early enough, rather than forcing what he is not good in doing on him or her.
11. Even to be a king should not be pushed on infants. For we have heard how a land pushed a five year old son of their late king to the throne. And the child was easily killed by the chiefs who fight for the position.
12. Therefore let a child be matured before being exposed to elderly things, or else he shall abuse that privilege and become a problem to the world.
13. Now Oyioji was well loved by his people, because he was full of morality. And he detested those who cheated others.
14. And he settled disputes with much wisdom. And he was a giver. And all widows in his days enjoyed because he provided for their needs and made sure they were well taken care of.
15. Now Oyioji did not care much about worshipping any god, but he did not set aside nor cancel the tradition of the land. But he saw it as just a social performance which should not be removed.

Chapter One Hundred and Twenty
1. Since the days of Anunozi as the head of Aropisa, it had been performed that all the hunters went into the wild to fetch ant bears for the meat of the Are-echi festival. And whichever of the hunters got an ant bear to the land first was well honoured. And such was given neck chains made with hollow maize and rings.
2. And such hunter was made the chief hunter until the next Are-echi festival when the contest would be done again.
3. Now in the sixth year of Oyioji as the head of Aropisa, the hunters who went to hunt for the ant bears began to cheat. For some of them would go into the wild a day before the Are-echi day, which was called the Unehe day. And they would seek and kill an ant bear and keep it somewhere till the next day. And the next day, which would be the real day of the Are-echi, such hunter would just go and fetch the ant bear which he had already killed the previous day. And he would get the honour so cheaply.
4. Now when Oyioji knew what the hunters did, he said, this is an abuse of the culture of the land. And he determined what he would do about it. And he meditated and slept while meditating.
5. And when he was about to awake from sleep, an idea came up like the appearance of lightning in the sky. And Oyioji said, I will keep them in the palace.
6. And Oyioji said, you shall be in the palace on the eve of the Are-echi festival. And you shall be watched to see that you do not go beforehand to the bush to kill an ant bear and bring its dead body to me on the Are-echi day.
7. Now Oyioji knew that some of the hunters shall even go and kill the animals two days before the festival, because he had declared to them that they would be in the palace throughout the day before the Are-echi day.
8. So he assigned fifteen vigilant servants, saying, go and hide in the bush two days before the festival. And whichever hunter has killed an ant bear that day, hiding it, you shall bring the ant bear which they had killed to the palace.
9. And we shall cook it for food. And that hunter shall seek for his kill on the Are-echi day and he shall not see it. And to some, we shall only cut away the head of their kill and leave the body alone. And to some, we shall insert some rings in the mouth of their kill. And when any ant bear has been brought to us, we shall go for its mouth to see if our ring is in its mouth.
10. So they went and did as the king had said. And they brought the whole body of some of the ant bears to the palace. And they brought only the heads of some of the ant bears too.
11. And the king fed all the hunters to satisfaction with the meat of the ant bears on the Unehe day preceeding the Are-echi day. And on the day of the festivals, they went and sought for their kills. And some of them came with headless ant bears.
12. And some hunters sought for their kills and could not find them in the places they had hid them two days before. And some found their own kills headless. And some found their own kills whole and brought them before the king.
13. Now Anazuo was the first hunter to arrive with his kill which was complete. And Oyioji put his hand into the stiff mouth of the dead animal and fetched a ring from it. And he said to Anazuo, go back home, for you did not actually kill it today but the day before yesterday did you kill it.
14. And Anazuo feared greatly and concluded in his mind that the ten witches and wizards of Aropisa had told the king the secret.
15. Now one named Enehu came with a headless animal. And Oyioji said, where is the head of your animal if indeed you killed it today? And Enehu said, I was hungry and I roasted the head and ate it.
16. And Oyioji went into the palace and fetched a head for the animal. And it fitted perfectly to the neck of the ant bear. And he said, go home Enehu, for you did not kill the animal today but the day before yesterday.
17. And Enehu went away and told his family members that the ten witches and wizards whom they celebrated had indeed fetched the head of his kill and had given it to the king.
18. And those who heard it perceived the king as a wizard himself who knows how to send the witches and wizards on errand.
19. And some who could not find their ant bears came and told the king that the bush was magical, because they could not find what they killed immediately after killing them. And the king said to them, you did not actually kill them today but two days before.
20. And the meat of your kill have you and the rest of the hunters been feeding upon since the morning of yesterday. So search your stomachs if you want to find the animals which you have killed.
21 When they heard what the king said, they were surprised. And they wondered how he knew it.
22. Now one homo also came with a ant bear which was full of rotten smell. And the king said, you went to hunt for it more than two days ago. And you kept it, thinking how you shall bring it to me today. Now the stench of it is great, therefore go and cast it away, because this is not eatable.
23. Now when it was getting dark, a hunter named Ohikere came with the ant bear upon his neck. And he had been away in the bush since morning time. And he had thought that the Are-echi festival would have come to an end.
24. Now he was going towards his house with the ant bear, but one who met him said, we have not had an ant bear yet and why do you take your own towards your hut? Turn back and go to the palace, for so you could be honoured.
25. And Ohikere turned around and changed his destination. And he was honoured. For he was the first to bring a whole ant bear.
26. Now the homos admired the wisdom of Oyioji who made the Are-echi hunting fairer such that the honest hunter was rewarded rather than the dishonest ones.
27. And Oyioji made a proverb about the matter, saying, whoever hunts like Ohikere in honesty and truth, he shall get a reward of a king.
28. Now Oyioji ruled over Aropisa for twenty-eight years. And his son took over when he was old. And the name of his son who became the head of Aropisa was Opotu.

Chapter One Hundred and Twenty One
1. A homo of a far away land came to Aropisa and other Ebir lands with walnuts. For he was a trader.
2. And Opotu asked, saying, where are you from and what have you come to the land to do? And he said, I am Kilisi from the western side of Okeoja. And I cultivate walnuts in every place I go.
3. For the people gave me land to cultivate. And when it is harvest time, we share the proceeds from the harvest. And I take half while the land takes half also.
4. And Opotu said, what benefit do we get from this nut? And Kilisi said, it has many benefits. For when we gave it to a homo who was finding it difficult to have a child because of the weakness of his liquid power, he had a child after a year.
5. And in a land, when their women began to have breast diseases, only few who have been eating this walnut for a long time did not have the disease.
6. And I have been offered a permanent place of abode in Yomesi which is southwest of this place.
7. Now Opotu gave Kilisi land to plant the walnuts, which he called asala. And he had said, in the tongue of the yooba, the meaning of the plant was 'escape'. For according to him, when he went to Yomesi, there were massive tumour growths.
8. And Kilisi fed them with the walnuts and herbs. And many of them were cured. And they named it asala, saying, it is an escape route to tumours.
9. Now when Kilisi had planted the walnuts in the land of Aropisa, they did not grow well. And he tried for two months to see if they shall do well, but they did not do well. For they grew like dwarf plants.
10. And Kilisi said, I perceive that nature doesn't support the growth of walnuts in your land. But if you want them, I shall supply you from my place.
11. And Kilisi gave the king a handful of walnuts which he had brought with him from his land in Yomesi, for Kilisi had a land there.
12. And when the king had tasted it, he said, this is very good. And all the chiefs tasted it also and they loved its taste. And Opotu said, indeed, the whiteness of an asala is hidden in the blackness of its nut so that it could hide its glory from the eyes of the covetous.
13. Now when Kilisi had departed, some homos came to the king and said, Kilisi has given us poison to eat. For when we took water, the water became very bitter in our mouths.
14. And two homos have vomitted already and they have fever now.
15. Now the king was afraid. And he said, bring me water. And when he had tasted the water, it was very bitter in his mouth. And he spat it out and cried, run after him on horseback. For he came on foot.
16. And they took their horses and ran after him. And they caught up with him before he had reached the bank of the Negre river. And they took hold of him and put him on a horse. And they gagged his mouth so that he could not talk.
17. Now when Kilisi was brought to the king, they freed his mouth. And they asked, saying, why have you determined to poison the whole land? Now they who ate the asala and gave to their children are now sick of bitterness.
18. For when they had tasted water after eating it, they felt a very bitter taste. And even I the king have vommited all I have eaten.
19. Now Kilisi laughed and said, the feelings of the homos kill them even faster than sicknesses themselves. For if a homo feels that he has been infected with a disease or he feels that he has been poisoned, he shall die faster than when he is actually sick.
20. For such homo shall break down and die shortly. And those who knew him shall think that he actually died of a sickness. But rather, he had died of his feelings.
21. Therefore when anyone feels that he has been infected with a disease or he has been poisoned, let him verify it before accepting it as the truth. Or else his feelings shall make him weak and sick and he shall eventually die of his own feelings rather than of any sickness.
22. For in the northern sides above Okeoja, some homos who had many rats in their houses died of some fever after eating some rats which they found in their huts. And when the wise ones had checked for the cause of their death, they said that they died because of the rats.
23. And some others who had eaten rats before began to fall sick. And they said, maybe it is the rat which we ate two weeks ago. And a wise homo went and said to them, it is the fear of the death of those who ate diseased rats that is giving you sicknesses. For fear can lead to incurable sicknesses and diseases.
24. Now go and have no fear anymore. And you shall recover. Now they believed the words of Mumini the Wise homo and they were cured of their weaknesses.
25. Now you homos of Aropisa, know also that those who vommited did so because of irritation and fear which they developed when they felt the natural bitterness. For the bitterness of a walnut is the health in it.
26. Now do not fear and nothing shall happen to anyone. For it is natural to feel a very bitter taste on the tongue after eating a walnut and tasting water.
27. Now when there was no death for two days, Opotu said, surely, ignorance is what kills people faster than weapons of war. And fear is a fiery trap which can bring down mighty ones.

realmindz:
Where ve I been? otem is far too kind for this religious dreamers. those guys above me are rly trying hard to console themselves and forcing their phsycs to continue believing bullshits bible tales.
Otem u for don call me, u are rly far too kind. I ridicule christians for entertainment

Chapter One Hundred and Twenty-Two
1' The names of the children of Opotu were Eneshezeyi, Adoonobo, Adaviruku, Onozome, Onoto, Omezi, Ataba and Uyami.
2. And he had other children also.
3. Now these were the things concerning his children: Eneshezeyi who was his first son was taken captive when he went to swim. And he was sold to slavery in Igara.
4. And the second son of Opotu was Adoonobo, for when Oyioji his father died, the wife of Opotu conceived.
5' And Opotu said, the child must be the return of my father Oyioji. And he named him Adoonobo, saying, he is an old man.
6. And Adoonobo was treated with very much care like an egg. And he was spoilt.
7. For he spoke to the elders rudely and did not greet them. And Opotu rose to his defence and said, he is my father, so give him respect.
8' For he is older than you all. And the people looked at Opotu with a strange eye and they hated his son the more.
9. Now Adoonobo went after old women and young ladies. And he had sex with them.
10. And Opotu said, my father is old enough to take any amount of wives as he wants.
11. Now let all those who have been pregnant for him come and live with him in the palace.
12. And all the old women whom he has touched should come also.
13. So twenty-five women came, both young and old. And Adoonobo said, Opotu, what shall I do with all these people?
14. And Opotu said, my father, do with them as a husband does to his wives.
15. I shall make many houses upon the field in the court of the king. And you shall be with your wives and children there.
16. Now Opotu put his hand into the treasure of the land. And he called the labourers and paid them to make the houses for him.
17. And Adoonobo brought the women into the houses.
18. Now the chiefs and elders of the land hated the rulership of Opotu. And they sought how his reign would be over quickly.
19' Adaviruku was the brother of Adoonobo who was born after him. And he behaved like a royal one, but he was very humble.
20. And he left the land with Ataba his brother and Uyami his sister when Adoonobo did much evil to him.
21. Now Onozome and Onoto were of the same mother. And they were twins. And Onozome was a female while Onoto was a male.
22. And Adoonobo called them in the presence of his friends and wives. And it was on his birthday.
23. And Adoonobo commanded that they should be served meal. And the meal had been poisoned.
24. And they ate it and died. Now when Omezi the remaining brother of Adoonobo knew what was done, he fled for his life.
25. Now Adoonobo took the advice of his friends. For they said to him, kill your father and become the ruler of Aropisa.
26. Is your father not already an old homo? Therefore kill him and let him go and rest.
27. So Adoonobo went in to his father and killed him. And Enayi who was the head of the guards of the king saw what Adoonobo had done.
28' And he hid himself and pretended as if he had not seen anything.
29. Now Adoonobo declared himself as the king of Aropisa. But many homos of the land rejected him.
30' And when he tried to rule by force, two-third of the homos of Aropisa departed towards the east of the land.
31. And a homo named Odimboro, who was a descendant of Ezami and Ozezami(who was killed unjustly by king Ireshe), was made the king of the eastern land.
32. And they agreed that the land should be named after Ozezami, whose good history they have heard from mouth to mouth.
33. And Ozezami began to exist as a kingdom on its own.

.

Chapter One Hundred and Twenty-Three
1' Now when Adoonobo saw that many homos had shifted to the east, he feared that he would lose the kingdom of Aropisa in a short while.
2. For he said, as soon as the people have settled down well in the east, they shall gain strength and return to fight us.
3. And they shall gain Aropisa back for themselves.
4. Now he commanded Enayi, the head of the guards of the land, saying, go and fight the new kingdom in the east before they become powerful.
5. Now Enayi went and gathered all the guards together. And he said, where are wee going to?
6. And they said, to the land in the east?
7' And Enayi said, to do what with them? And they said, to destroy them.
8. And Enayi said, are you ready? And they said, yes we are!
9. And he said, you are fools! For this is the reason why those in the palace call us by the names our parents do not name us and we answer them.
10' How many of us have been called Osiye and Onuya in the palace?
11' And we watch them name us bad names and such names gradually and eventually became one with us.
12' And our mentality is set only on being servants forever.
13. Now this is our chance to change our status. For if we use our chance now, we shall be kings and chiefs in the land of Aropisa rather than remaining servants forever.
14. Now hear what you have not heard before. The ruler of Aropisa who died did not actually die by a natural cause as they have made you believe.
15. For I was in the shadow of the night when Adoonobo his son went to his bed and twisted his neck.
16. Now tell me, shall we remain servants to that bloody beast?
17. And they said, no. And they agreed to return to the palace and capture the king and his friends
18. Now when they got to the palace, the king and all his friends were found drunk. And Enayi said, this is good, for it shall make our work easier.
19. So they captured the king and his friends and put them in prison. And when it was morning, Adoonobo and his friends were surprised when they found themselves in the prison. And they were surrounded by many guards.
20. And Enayi told the homos of the land how the king had killed Opotu his own father. And they hated Adoonobo greatly.
21. And Enayi became the king of Aropisa which he changed to Enayiminene. And Enayi ruled in Enayiminene for twenty eight years. And Adoonobo and his friends became his slaves. And all the guards of Adoonobo before became chiefs in the palace.

OtemAtum:
Chapter One Hundred and Twenty-Three
1' Now when Adoonobo saw that many homos had shifted to the east, he feared that he would lose the kingdom of Aropisa in a short while.
2. For he said, as soon as the people have settled down well in the east, they shall gain strength and return to fight us.
3. And they shall gain Aropisa back for themselves.
4. Now he commanded Enayi, the head of the guards of the land, saying, go and fight the new kingdom in the east before they become powerful.
5. Now Enayi went and gathered all the guards together. And he said, where are wee going to?
6. And they said, to the land in the east?
7' And Enayi said, to do what with them? And they said, to destroy them.
8. And Enayi said, are you ready? And they said, yes we are!
9. And he said, you are fools! For this is the reason why those in the palace call us by the names our parents do not name us and we answer them.
10' How many of us have been called Osiye and Onuya in the palace?
11' And we watch them name us bad names and such names gradually and eventually became one with us.
12' And our mentality is set only on being servants forever.
13. Now this is our chance to change our status. For if we use our chance now, we shall be kings and chiefs in the land of Aropisa rather than remaining servants forever.
14. Now hear what you have not heard before. The ruler of Aropisa who died did not actually die by a natural cause as they have made you believe.
15. For I was in the shadow of the night when Adoonobo his son went to his bed and twisted his neck.
16. Now tell me, shall we remain servants to that bloody beast?
17. And they said, no. And they agreed to return to the palace and capture the king and his friends
18. Now when they got to the palace, the king and all his friends were found drunk. And Enayi said, this is good, for it shall make our work easier.
19. So they captured the king and his friends and put them in prison. And when it was morning, Adoonobo and his friends were surprised when they found themselves in the prison. And they were surrounded by many guards.
20. And Enayi told the homos of the land how the king had killed Opotu his own father. And they hated Adoonobo greatly.
21. And Enayi became the king of Aropisa which he changed to Enayiminene. And Enayi ruled in Enayiminene for twenty eight years. And Adoonobo and his friends became his slaves. And all the guards of Adoonobo before became chiefs in the palace.

please Otem, your emil address.