correctguy101:
Otem give me link for Danyal.

here, thanks https://www.nairaland.com/2938907/doctrine-ufos/14

vaxx:
bro, I doubt you are really following as you indicate.

if you do , you will realised I don't reject my self being an energy neither I am novice of your illustrations.

I only reject the idea you have been indoctrinated to that God is energy and also give reasons why olodumare is the universal God and not limited to Yoruba.

I substantiate my evidence by backing it with the attributes and definition of olodumare


go back to my post again! I indicate why God can't be energy. for learning sake read it and bring out flaws in it.

so we can enlightened ourselves here.

ire o

Okay,
Olodumare was mentioned by you as 'the one who owns the container' right?

Otem told you, Olodumare created some people but he said not all.
and that God is within even the creation of the gods for all is God.

You can give all the reasons and examples why you think Olodumare is the universal God same way a Jew will give mighty reasons why Yahweh is the universal God, same way a musulman will give many interesting reasons why Allah is the universal God. But fact remains that non is for what Olodumare is to you and any adherent of the IFA is the same thing Yahweh represents to a Jew and the same thing Allah is to a Muslim.
Hope you get where I'm going with this?

Your assertion that IFA isn't a Yoruba only belief, that other races practice it helps not for I personally know many Nigerians who practice Judaism and other foreign religious ideologies.
Whatever anyone practice remains what they've been exposed to. For at birth, we can be likened to atheists, for then, we know no God we only learn as we grow from our society, shikena.

Your not agreeing that God is Energy won't change the fact. If you know a little about the theory of everything and like I said when you read any religious book have energy at the back of your mind, you'll understand.
Mostly, if you've intentionally left your body before and vibrated higher than your normal body frequency, you'll understand perfectly.

correctguy101:


Okay,
Olodumare was mentioned by you as 'the one who owns the container' right?

Otem told you, Olodumare created some people but he said not all.
and that God is within even the creation of the gods for all is God.

You can give all the reasons and examples why you think Olodumare is the universal God same way a Jew will give mighty reasons why Yahweh is the universal God, same way a musulman will give many interesting reasons why Allah is the universal God. But fact remains that non is for what Olodumare is to you and any adherent of the IFA is the same thing Yahweh represents to a Jew and the same thing Allah is to a Muslim.
Hope you get where I'm going with this?

Your assertion that IFA isn't a Yoruba only belief, that other races practice it helps not for I personally know many Nigerians who practice Judaism and other foreign religious ideologies.
Whatever anyone practice remains what they've been exposed to. For at birth, we can be likened to atheists, for then, we know no God we only learn as we grow from our society, shikena.

Your not agreeing that God is Energy won't change the fact. If you know a little about the theory of everything and like I said when you read any religious book have energy at the back of your mind, you'll understand.
Mostly, if you've intentionally left your body before and vibrated higher than your normal body frequency, you'll understand perfectly.

you are actually not following me .

for the sake of time this are my point.

1 God is unique and absolute

2 energy has source therefore it eliminate the attribute of nothing

3 space and time predate big bang theory. the concept of energy

4 the God of Yoruba olodumare is universal . it can be called any name of your interest so far it does not corrupt the entity of his supremacy.. I further sight example why I prefer the word olodumare instead of God . because God in English word is corrupted. If you know of any name you can call him you are free to do. just ensure it can't be corrupted.


No where do I say IFA isn't a Yoruba only believe. I made my point clear. IFA is just a tool of enlightenment that can be study by anybody. no matter your faith .,race and colour. you can learn it and still not practise it.

go back to my post again to fact proof.

I do attend yoga class enough. so when it comes to energy principle. I am well familiar.

0temAtum:
here, thanks https://www.nairaland.com/2938907/doctrine-ufos/14

Good evening sir. I know I shouldn't be doing this, but I don't know who else to meet. I dropped you a mail sometime ago. Maybe you've read it, maybe you've not.
I know I shouldn't be doing this but wanted to be sure you've read it and just can't be of help to me.

Largas:

Good evening sir. I know I shouldn't be doing this, but I don't know who else to meet. I dropped you a mail sometime ago. Maybe you've read it, maybe you've not.
I know I shouldn't be doing this but wanted to be sure you've read it and just can't be of help to me.

I am not understanding you again. Weren't you the same person I helped when you asked for it?

Edited : I have just checked out my mail, didn't check it earlier. I've replied you over there. Thanks.

Moderators, sorry for derailing.

0temAtum:


I am not understanding you again. Weren't you the same person I helped when you asked for it?

Edited : I have just checked out my mail, didn't check it earlier. I've replied you over there. Thanks.

I am sorry for my approach and offending you sir. It was never my intention. Please forgive me out of your goodness.

Chapter One Hundred and Forty-Eight

1. When Utohu ruled the land of Unchere, two of his sons named Alabara and Opayin said, let us go and make a kingdom of our own. For by so shall we cause the spread of Ebir. And Utohu said, it is not a bad thing for you to spread far.
2. But you shall accept my blessings before you go, so that it may be well with you.
3. And Alabara and Opayin his brother knelt before their father. And he laid his hands upon them. And after he had poured libations, he said, let our ancestors go with you in your journey.
4. The teeth of the lions and the leopards shall not touch your flesh, neither shall the snake poison and snake bites be for you, for you shall reach your destination peacefully.
5. For as Adijo left his people and lived in Ubini in the very ancient times, so shall you also leave and be successful wherever you go.
6. Let the remembrance of the good children whom you are be in your mind. Do good to anyone, even if they do not recognise Ohomorihi our first god as their own god. Do not force your god upon the people of the land which you shall go and found and fight no fights for any god.
7. Be peaceful and moral, so shall your land also be peaceful and moral. But if you are not peaceful, your land shall become unpeaceful to you. And this shall continue from generations to generations.
8. The gods of other lands are not above your own ancestors, therefore do not be swayed whenever anyone brings to you his own god. Rather, tell them of your own ancestors also.
9. Those who are in need should not be neglected. But check and know if truly they are in need. For many pretend as if they are in need. And when they get from you, they say, this is a good thing to do to fetch money. And they continued to be perpetual beggars.
10. Be careful of such. But give to those who are worthy of receiving from you.
11. Let there be no battle between you. For unity is better than battle and dialogue is better than unending conflicts.
12. Whatever you do now shall become histories to the homos of the future. Therefore do good so that you could be written as a good homo.
13. If you err, redeem yourself before it becomes impossible. Look towards what you want to achieve rather than looking backward at your failures and stumbling at the present.
14. Let superstitions and mouth-sayings be weighed and if they are found untrue, let them be rejected.
15. Do not be engaged in human ritual killings, for no gods or ancestors shall require that if they are good.
16. For only the gods who are bad shall say, sacrifice your fellow homo to me. For this is not a good thing to do.
17. Be gentle on the land where you are. Do not take the lands of other people by force, for how shall you feel if others come to take your own by force also?
18. Let your children and your children's children be honest and truthful. Let them be hardworking also. For dishonesty is both evil and unacceptable.
19. Do not fall into the errors which some of our fathers fell into, but avoid them by all means. Let the history of your land not be taken away from you. For you are like a house without foundation if you have no history.
20. Go in peace and the spirits of our ancestors shall go with you.

0temAtum:




That's from the DOCTUFOS OF TRUTH.

Please let him know cos Yahweh has confused them all with his Bible of lies. A very big pity

0temAtum:

Goodmorning sir Otem, I have been following your Doctrine for the past two weeks now, and my spirit tells me that this is the TRUTH have been searching for so long.

I would like to discuss a very important issue with you privately. I just sent you a Pm. thanks..

LordOfSamosa:
Goodmorning sir Otem, I have been following your Doctrine for the past two weeks now, and my spirit tells me that this is the TRUTH have been searching for so long.

I would like to discuss a very important issue with you privately. I just sent you a Pm. thanks..

Okay I'll check it out soon. Thanks.

Chapter One Hundred And Forty-Nine

1. Opayin and Alabara went to a valley and there they rested. And they began to make tents in that valley.
2. Now the children and the wives of the two homos found shelter for their heads. And the name of the village was called Opala when they had compressed their names together.
3. Now Opayin and Alabara had not thought of which of them shall be the village head. And they lived together without considering it.
4. Now when the population of the place had reached five hundred after the death of Alabara, the people came to Opayin and said, we shall ordain you the village head traditionally.
5. And Opayin said, when I was a youth I did not strive to be called a village head. Shall I now do so when I am past the age of my strength? Now if you shall choose village head, go among the youths and make a choice.
6. Now Alabara had only female children whose names were Onyare, Asimi, Onize, Omata, Ozioma, Epemiro and Ozimi. And all his children were warriors. For they helped to guard the land against attacks.
7. And Onyare kept the name of his father. For in those days, if there was only female children born to a homo, the females shall keep on to the names of their father. And they shall go and have children without a husband.
8. And they shall both be the father and the mother to those children so that the name of their lineage could be kept.
9. Therefore Onyare sought one who shall make her pregnant. And when she was pregnant, she rejoiced until the day of her labour. And her sisters rejoiced with her.
10. Now he who impregnated Onyare was not known, according to the culture of the land. For in such cases, the father of the child was made to be unknown.
11. Now when the people of the land had come together, they made Uga the firstborn of Opayin the village head.
12. And Uga was a good homo. And he ruled the land well, but he had no child from all the homos whom he had married.
13. And Uga began to seek after Onyare very well. And he took care of her child who was named Ayaki because he had a very big navel. And the homos of the land began to notice the closeness of Uga with Onyare.
14. Now Opayin called Uga and said, what do you often go and do in the house of your cousin? Do you know that the custom of the land does not permit you to marry her? For she shall be the head of her own family so that she would be able to keep the name of his lineage.
15. Or else the lineage of Aduho shall end with her.
16. And Uga said, father, the child which she has is mine. For I was the one who made her pregnant before I was made the village head. Now let me pay my responsibility to the only child whom I have.
17. And Opayin said, this is an uncommon issue. Now do it secretly and let no one spot your movements anymore.
18. And Uga heed the advice of his father. And he did not go and see his son in the daylight anymore.
19. Now two of the brothers of Uga found out that Ayaki was the son of Uga. And they sought how they would kill the child so that he would not fight for the headship of the land in the future.
20. And when Onyare knew of their plans, she took her child and fled the land. And Uga became sad when he did not see Ayaki anymore. And he said, I leave the position of the headship of this land today.
21. I shall no more be the ruler of it.
22. And Uga went and paid the last respect to his father Opayin who had died two years before. And he said, father, let good fortune locate me. Let me not end up childless. Lead my path aright and let good luck be my portion.
23. And Uga departed towards the south. And his brothers fought over the rulership of Opala and killed one another. And the villagers arose and restored peace to the land. And they made a wise stranger named Obu the village head.
24. And it became a proverb in the land of Ebir, saying, if all the indigenes have no manner, then shall a stranger be made king over them. For good manner is the best quality of a king and not citizenship.

Chapter One Hundred and Fifty

1. When Uga had reached a junction where two roads met, he was not sure which of the three new roads he should follow. And he took a stone and cast it up, saying, I shall cast lot now. Let my ancestors choose for me the right place to go.
2. For I am confused and I know nothing.
3. And the stone rolled to the road on his right hand side. And Uga said within himself, the right hand side is thick with bush ahead of it. Shall I go there and be swallowed up by the bush?
4. And Uga threw the stone again and it rolled to his right again too. And Uga said, surely there is a good thing lying ahead. And he went to that path.
5. And Uga saw only two huts as he moved along. And he settled in a place which was very close to the river.
6. Now after ten years, Uga saw a homo and a lady talking together at the bank of the river. And he went close to hear the thing they said. And the young boy said to the lady, my mother is getting old and worried.
7. Accept me quickly and let me bring you to my mother so that you could become my wife. And the lady said, I cannot get married to one who has a very big navel. And she pushed him aside and left.
8. And the boy sat beside the river and wept. And while he wept, he felt a touch on his shoulder and heard a voice, saying, Ayaki, son of Onyare, arise and be strong.
9. And when Ayaki had lifted up his head, he saw Uga but did not recognize him. And Uga said, the navel which someone rejected is what another homo has been watching out for in the past ten years.
10. Now go home and return with your mother. Go and tell her of the man by the riverside. And when he comes, you shall know more about yourself which you have not been told.
11. So Ayaki went and told Onyare about the man he met by the riverside. And Onyare took an axe with her, for she was ready for a fight. For she thought that the brothers of Uga had come to have her child as they planned a decade ago.
12. And Ayaki and his mother awaited the man at the riverside but they did not see him. And they heard a voice which said, Onyare, daughter of Alabara, what do you want to do with an axe? If I am for evil, I would have hurt Ayaki your son when I first saw her.
13. Now Onyare knew that it was the voice of Uga. And she said, where are you Uga the father of my son?.
14. And Uga came out from the back of a boulder and revealed himself. And Onyare ran with full strength and gave him a tight embrace.
15. And Ayaki was proud of himself when he knew that he had a father. And when he loved himself and thought well of himself, the lady who pushed him aside before came to him again to beg him, saying, now take me back Ayaki, for I was ignorant when I pushed you aside and rejected you.
16. And Ayaki accepted Onyeche and took her as his wife. And they had children, both boys and girls.

Chapter One Hundred and Fifty-One
1. The children of Ayaki were Odumi, Ure and Ohongoa. Now Ayaki did not marry more than a wife. For he loved Onyeche very well.
2. Now Odumi was a name translated to mean 'my name', for the land where they dwelt was populated with the Igala tribes. And the costum of the land had demanded that the firstborn of anyone must be named in the Igala language.
3. Now Odumi was very good in the wrestling game. And he had won the former champion of the land who was an Igalite. And the homos of the land became jealous, saying, how does an Ebir come into our land to defeat us?
4. And they sought how they would kill Odumi.
5. Now some of the homos came and took Odumi away secretly. And they pushed him into the river called Ofu so that he would die.
6. And Odumi was held under water for ten minutes. And they left him and fled. And Odumi coughed out water all by himself. And he managed his way out of the water.
7. And he went home and became very calm. For some of his friends were among those who buried his head under water.
8. Now when Ayaki saw that his son was not active as he used to, he called him aside and asked him why. And Odumi said, I have seen the light. And my purpose of returning to the earth is not to strive and struggle with those who operate on a lower vision.
9. Now when Ayaki asked him for details further, he said, tribalism can turn a friend to an enemy overnight O father. And to fight against tribalism is the purpose for my return to the earth.
10. And Ayaki said, why do you speak of a return when you did not die in the first place? And Odumi said, I was dead ten hours ago. I was drowned by my friends and my enemies. Ikani was my friend as well as Agude. And they both led my enemies to the place where I was so that they could kill me.
11. And when I drowned, I saw the light. And the light revealed the past and the future to me at once. Now the past which it revealed to me is this: Ikani and Agude were true friends of mine until an elderly woman saw us together.
12. And when I have departed, the woman called them both and said, why do you children relate so closely with an Ebir boy? Do you not know that they are bad people?
13. And they said, we have been with Odumi since childhood and he has never done bad things to us. We know his parents also and they are good people.
14. How do you now accuse these people falsely? And the elderly woman laughed and said, you are very ignorant, young children. Sit down and I will tell you the truth about the Ebirs.
15. When they had sat down, the elderly woman began to tell them tales of the bad things the Ebirites had done to the Igalites. And she kept away the bad things any Igalite had ever done to the Ebirites.
16. And she said, the Ebirites are chameleons. For they shall change their attitudes towards you suddenly and do harm to you. They hate you but they pretend to love you.
17. Now when Ikani and Agude had digested the seed of hatred sown into their minds, they began to take action. And they made friendship with my enemies. And they plotted how they shall get rid of my life.
18. And they said to my enemies, we know where Odumi shall be at this hour of the day. For every time after breakfast, he always go to relax under a mango tree.
19. Now they led them there and took hold of me while I refreshed myself under the mango tree. And I could not wriggle myself off because they were many. And they took me to the Ofu and drowned me there. There I saw the light.
20. Father, here is the future which I saw. Ikani and Agude came to report the matter to you of how I got drowned while I was swimming. And you went with them to the river to look for my dead body but could not find it.
21. And the whole land thought that I had died. And on the day of the wrestling final, I appeared before them and there was confusion.
22. While Odumi was still talking, the door sounded. And Odumi said, father, they have come. And Odumi went to hide while his father went to open the door.
23. And Ikani and Agude entered and shook. And Ayaki asked, where is my son? For I have prepared myself to come to your house to seek him. For I have not seen him since the time I returned from the farm.
24. Now the two of them burst into tears. And they said, we went to swim in the morning and Odumi got drowned. When Ayaki heard it, he burst into tears. And the three of them shed false tears together.
25. Now Ayaki followed them to the river to search for the corpse of his son but did not find any. And he returned to his house. And so Ikani and Agude thought that Odumi was dead. And when they told the elderly woman about it, she was glad.
26. Now the day for the final wrestling game began. And a homo was chosen to represent Odumi whom they thought that he had died. And the homo would fight with one of the enemies of Odumi who drowned him.
27. Now when he who drowned Odumi had fought, he won easily. And while everyone cheered him up, Odumi appeared in front of him and said, I have come from the land of the dead to fight by myself.
28. And when that enemy saw him, he fainted. And Ikani and Agude fled also, because they thought him to be a ghost.
29. And many homos fled also.
30. And Odumi said, return for I was not dead neither am I a ghost. And he explained the thing which had happened to him. And Ikani and Agude accepted what he had said as true. And they said, it was the grandmother of Enefola who spoilt our mind towards our best friend.
31. And Odumi said, she told you that the Ebirites are chameleons, but today you have seen that neither the Ebirites nor the Igalites is a chameleon but you Ikani and Agude who changed from being a friend into being an enemy within a blink of an eye. Is this not the doing of a chameleon?
32. But I do not blame you but I blame the grandmother of the trouble maker and I blame tribalism also. For by telling bad stories of the past shall tribalism be fueled. But by ignoring the past evil tribal stories and dealing with the present homos of the other tribes peacefully shall peace reign.
33. When Odumi had ended his speech, the homos of Ebir and Igala came together in Ofu. And throughout the time of Ayaki and Odumi till the fifth generation, there was no tribalism in that land.
34. For they promoted the stories of Adajinege and those of Oricha and other stories of good relationships between the Ebirites and the Igalites rather than telling the stories of bad relationships.
35. And Odumi and his two friends became closer than before until their death.

0temAtum:
Okay I'll check it out soon. Thanks.

Sir, I'm still waiting for your reply thnx..

Gaia according to Greek mythology was born from Chaos, she is also known as mother earth...

realmindz:
Gaia according to Greek mythology was born from Chaos, she is also known as mother earth...

Where did you get that? That's should also be Earthus right? Just kidding, tell me how is that

otemanuduno:
Lol Anyway my mail is Otem2016@gmail.com

Bros answer me na. I've sent mail to you.
I need ur opinion

4everGod:


Somehow I sense that even he has been so deceived that he does not realise that he is into occultism.

Spirit science is New Age teachings and Oprah Winfrey is in that league.

Anything that isn't Christianity is of the devil or occult.

kontnue fooling yasef.

Ahasco:

Where did you get that? That's should also be Earthus right? Just kidding, tell me how is that

Check Wikipedia. Gaia is there and realmindz just stated it as it is there.

I'm not saying I go with that idea though but you calling Eartum here is funny for Wikipedia knows him not. Na Otem4Atum make me hea that name first.

But make I see Wikipedia first.....

correctguy101:


Check Wikipedia. Gaia is there and realmindz just stated it as it is there.

I'm not saying I go with that idea though but you calling Eartum here is funny for Wikipedia knows him not. Na Otem4Atum make me hea that name first.

But make I see Wikipedia first.....

Eartum= Atum
Earthus= Mother Earth

He actually mentioned Earthus and not Eartum.

OtemAtum:

Eartum= Atum Earthus= Mother Earth
He actually mentioned Earthus and not Eartum.

Okay, I'll stop typing each time I do more than two bottles. lols

Ahasco:

Where did you get that? That's should also be Earthus right? Just kidding, tell me how is that

I was just trying to reconcile Otems story which mentioned earhus/gaia as mother earth and was woken into consciousness by a big bang as against the greek mythology. Impressive I must say. the flow is really impressive.


otem, have you thought of publishing this book? It will sell, it has lots of potentials

realmindz:


I was just trying to reconcile Otems story which mentioned earhus/gaia as mother earth and was woken into consciousness by a big bang as against the greek mythology. Impressive I must say. the flow is really impressive.


otem, have you thought of publishing this book? It will sell, it has lots of potentials

i bet you, it will sell big time. Many still do not believe because of fear of what they have been told, so i will say its going to cause a lot of hallucination once its out, for those who do not know how the brain works. But for me, thanks to the doctofus for knowlegde beyond what we where taught and a whole lot.

realmindz:


I was just trying to reconcile Otems story which mentioned earhus/gaia as mother earth and was woken into consciousness by a big bang as against the greek mythology. Impressive I must say. the flow is really impressive.


otem, have you thought of publishing this book? It will sell, it has lots of potentials

I'm not aiming at selling these texts of freedom, but anybody in the world who is willing to publish and sell them after everything is well edited and complete is welcome. Thanks.

Chapter One Hundred and Fifty-Two

1. Odumi named himself Ozigi after the law of the land was changed, saying, you can name your firstborn whatever name you want for him or her rather than an Igala name. For there shall be no more tribalism in the land.
2. Now Ozigi had children. And he had twins the first time. And he had twins the second time. And the twins looked alike.
3. And Ozigi said, Ohomorihi has blessed me with double twins.
4. Now Ozigi died when he was about eighty years old.
5. And his children buried him where Ayaki their grandfather was buried.
6. Now Ohiani, the son of Ozigi had married an Igalite. And they had seven children. And Ohiani taught his children all the histories of the land of Ebir which he had heard.
7. And he said, be as patient as Aduho who waited for the intervention of nature when he was exiled falsely. Be as brave as Adabara who went into the land of myth called Agarapa and destroyed their false protective myths and conquered them.
8. Be as persistent as Ochiiji who did not give up on the search for Eniyamere her sister. And he found her in the land of Ubini. Be as observant as Okatawa, he who continued to visit the land of Isoha to observe the things which they do. And he discovered Fadile his son.
8. Be as courageous as Ochavuchangudu who took hold of a snake with his bare hands. Be as fearless as Ituno who killed a two-headed snake whom they called a monster snake. And they had formed many fearful myths upon it.
9. Be as honest as Ozezami who did not spiritualise his knowledge of herbs as many herbalists do. But he told the king the truth of the matter and cured him of his disease.
10. Be as happy as Ajuze who, despite his disability, did not give in to despair and depression, but rather, he sang and danced always. And he composed three hundred songs which we sing till these days.
11. Be as knowledgeable as Aduvo who saved the land of Okatawa with his knowledge of the history which he learnt from his father. For when the Eshovonese came to the land of Ota with the rest of the Ochirezotites to destroy it, Aduvo went to meet them and told them the history of oneness with them. And they could not do what they had planned to do.
12. Be as ingullible as Obaji who did not give in to the priest who came to him to scare him with the threats of the terror of the gods. But while he stood his ground and refused to offer all his property to the gods through the priest, himself became a god who was worshipped in the land which he found eventually. And till today, there are still some homos who worship him as their great ancestor.
13. Be as patient as Okehi, who did not forcefully take back his throne from Iresu his son. But he gained back the throne when Iresu had lost it.
14. Be also sympathetic as Anayamisi who was deeply concerned about the problem of Egunigu his son who loved to sleep in the grave yards. For he did not condemn him and call him a mad homo and disown him. But he knew that the ori of his son was what needed a change. And so it happened according to his desire.
15. Be as wise and intelligent as Oricha, who did not make conclusions that unknown problems were caused by witchcraft. And by his wisdom he made the wife of Itopa who believed herself to be a witch to become normal again.
16. Be as selfless as Ometere who offered to put his brother Okatahi on the throne twice even when he was more qualified himself than his brother.
17. Be decisive as Eshovo who dis not linger for many years before making his decision to leave the land of Takumi where he had no freedom of expression. And he went to the ancient land of Okerune to dwell. And there he was free to praise his ancestors. Be of good character as Eniyamere, the first daughter of Enesi. For by her good deeds her husband became qualified to be honoured with the position of the first Ohinoyi of Okerune.
18. Be as resourceful as Ozioma who went into Anocha, the land of the East and traded snails there. And she was awarded a title as the first Ozi of Anocha in those days.
19. Be as science-minded as Otori who went into the land of Unchere and made findings to see if truly it was a place of ghosts. And when he had checked past history, he knew the origin of that land. And the myth of fear was destroyed.
20. Also learn from the mistakes of Enesi who sent Aduho his son away in a false accusation. For he did not check well to know the truth of the matter before making his decision.
21. Be like Ireyi who dis not give up the search for her daughter Eniyamere. But he instructed his children to continue looking for her after his own death. And they searched for her and found her.
22. Learn from Adabara, Adomuha and the rest of their brothers who changed from evil to good. Learn from the mistakes of Aruvo, the second Ohinoyi of Okerune who did evil and had his life cut short.
23. My children, love yourself as you are. And if you are not as you want to be, change your manner of life and do not think of the past when you were not as good. If you do all these things, you are Anebira from where comes the name of Ebir your land.

Chapter One Hundred and Fifty - Three

1. Now Ohiani was he who sent after the wise homos who knew history very much. And he said, come and teach my children the history of our origin. For if they do not know their history, they shall accept the histories of foreign lands upon themselves.
2. And if the histories of foreign lands have them as slaves and the cursed ones, they shall accept such histories like that without kicking against it.
3. For a land without an history is like a plant growing upon the surface of a pond, having no root at all. And the water decides its fate.
4. Now eight wise ones came from other lands of Ebir to tell the children of Ohiani the histories of Ebir which they knew.
5. Now the names of the eight homos were Avidime, Egiri, Upata, Iyewe, Obizuo, Onini, Akoro, and Adamiayu.
6. And these eight homos stayed with the Ebirites who were in the land and taught them the histories of their tribe for three months. And they taught even all the histories which Ohiani himself had never asked.
7. And Ohiani said, the world of history is another world on its own. And a knower of histories cannot be deceived. Therefore let all homos of Ebir be historians right from childhood.
8. For by so doing, they shall be knowledgeable of uncountable things before they grow into teenagers. And then shall geniuses be found among the Ebirs. And children shall be born to them who know the maps of any parts of the world without ever studying them.
9. For all heads in the universe are linked together so much that what a homo knows can be seen and passed to his child. This is a great mystery.
10. Now while Ohiani spoke, Iyewe one of the wise homos said, why do you call the name of your tribe 'Ebir' as one who is not sure of what to say? For there was a council of elders of our tribe called ten years before now. And in that council which the Ozumi and the Ohinoyi and the Onabara of different clans from different lands attended, they had agreed that the name should no more be sounded as 'Ebir' but 'Ebira' shall it be called.
11. For it sounds better and freer in the mouth than the former.
12. When Ohiani heard this, he said, you have added to my knowledge today also. For I was disconnected from my people so much that I do not know that which is in vogue. Now I seek your indulgence, come every ten years to this land to teach my people their histories.
13. And by so doing shall they not be swept off their feet by foreign histories when they hear them.
14. For every land has its own history and when a land is more powerful than another, it tends to swallow up the history of the lands which it has conquered and render their histories as if they were not there at the beginning.
15. Now the eight wise homos came to the land every ten years until they all died one after the other as they grew old. And after then, the Ebirites who lived with the Igalites in this land did not have much of their histories with them.

Chapter One Hundred and Fifty - Three

1. Now Ohiani was he who sent after the wise homos who knew history very much. And he said, come and teach my children the history of our origin. For if they do not know their history, they shall accept the histories of foreign lands upon themselves.
2. And if the histories of foreign lands have them as slaves and the cursed ones, they shall accept such histories like that without kicking against it.
3. For a land without an history is like a plant growing upon the surface of a pond, having no root at all. And the water decides its fate.
4. Now eight wise ones came from other lands of Ebir to tell the children of Ohiani the histories of Ebir which they knew.
5. Now the names of the eight homos were Avidime, Egiri, Upata, Iyewe, Obizuo, Onini, Akoro, and Adamiayu.
6. And these eight homos stayed with the Ebirites who were in the land and taught them the histories of their tribe for three months. And they taught even all the histories which Ohiani himself had never asked.
7. And Ohiani said, the world of history is another world on its own. And a knower of histories cannot be deceived. Therefore let all homos of Ebir be historians right from childhood.
8. For by so doing, they shall be knowledgeable of uncountable things before they grow into teenagers. And then shall geniuses be found among the Ebirs. And children shall be born to them who know the maps of any parts of the world without ever studying them.
9. For all heads in the universe are linked together so much that what a homo knows can be seen and passed to his child. This is a great mystery.
10. Now while Ohiani spoke, Iyewe one of the wise homos said, why do you call the name of your tribe 'Ebir' as one who is not sure of what to say? For there was a council of elders of our tribe called ten years before now. And in that council which the Ozumi and the Ohinoyi and the Onabara and the Otaru of different clans from different lands attended, they had agreed that the name should no more be sounded as 'Ebir' but 'Ebira' shall it be called.
11. For it sounds better and freer in the mouth than the former.
12. When Ohiani heard this, he said, you have added to my knowledge today also. For I was disconnected from my people so much that I do not know that which is in vogue. Now I seek your indulgence, come every ten years to this land to teach my people their histories.
13. And by so doing shall they not be swept off their feet by foreign histories when they hear them.
14. For every land has its own history and when a land is more powerful than another, it tends to swallow up the history of the lands which it has conquered and render their histories as if they were not there at the beginning.
15. Now the eight wise homos came to the land every ten years until they all died one after the other as they grew old. And after then, the Ebirites who lived with the Igalites in this land did not have much of their histories with them.

Chapter One Hundred and Fifty-Four

1. Okuha was the first son of Ohiani. And he left his father in the land of the Igalites where they dwelt. And he went far deep into the former land of the Ajaokatans which Okatahi the brother of Ohinoyi Ometere co-founded.
2. And the land had been deserted, for only few homos remained in it after they had experienced different forms of pestilences and famines and other natural disasters of nature.
3. For when some mountains were formed in that place, many homos died also.
4. Now Okuha moved northward to Ipake and dwelt there with his wives and children. And he met only few homos in Ipake at that time.
5. And Okuha occupied the west side of Ipake with his family. And he called that land Opete among his family, saying, it is the land of many mysterious hills.
6. Now when Okuha had dwelt in the land, the Igunese began to come against him. For they had thought that they shall possess the whole land of Ipake before.
7. Now about the same time, a homo named Itaazi came to the land of Ipake with his family. And Okuha said, you have come at the time of battle.
8. For the Igunese do not give us rest at all. Now it shall be better for you to seek another land where you shall stay with your people. For this place is not safe for you.
9. And Itaazi said, we do not run away from what is our challenge. But we face our troubles and overcome them.
10. Now let me be left with the Igunese and I shall overcome them.
11. Now Okuha entertained Itaazi and his children and wives very well. And he had three wives and fifteen children. And his relatives and few other homos also came with him to the land of Ipake.
12. And Okuha asked, saying, tell me where you come from. For I am a lover of histories and origin of all homos I meet.
13. And Itaazi said, I am a descendant of the ancient land of Itaho which we now call Tao. For there was a time when famine and diseases swept our ancestors away from their land. And they went to seek a green land with the Jukuites in Kuara-rafa.
14. And when the land was great, some disputes began. And my ancestors departed the land. And some of them went to dwell in Ida. And Ida also became unbearable for the Igalites such that Akavo, a homo of great vision led many homos of Ebira away to the place which he named Gara before one Ituno renamed it Igara.
15. But very few Ebirites remained in Ida. And among those who remained in Ida was a very moral homo named Adaji. And Adaji fought against tribalism among the Ebirites and the Igalites.
16. And when he won the fight against tribalism, a land was formed which was named Otinuku which was two words of the same meaning. For Ota and Onuku were two words meaning the same thing. And Ota is of the Ebirites while Onuku is of the Igalites.
17. And they mean 'friend'. And they lived together as friends in that land until the time when some homos up north from the land of the Jukuites began to accept some foreigners from Kanemi the kingdom of the north into their lands.
18. And the foreigners introduced a strange religion and caused division among the Ebirites and the Igalites such that the land of Otinuku was shaken. And the foreigners killed many homos who refused their religion. For they said, the Igalites are good people because most of them have easily accepted Ishlam their religion, which is the religion of war.
19. But the Ebirites are more stubborn, who have refused to exchange Ohomorihi their first ancestor for Alla the god of the Ishmalites who are terrorists.
20. Now I resisted the Ishmalites continuously and they aroused some of the Igalites against me. And they even made the Ebirites in that land to be turned against one another. And some of my family members were killed. For two of my wives and five of my children were killed. And my uncle was killed also.
21. Then I said, it is time to depart this land and go over to the other side of Negre. And so I took my family members, as many as are ready to leave. And here have we come.
22. Now Okuha said, this is a great history O Itaazi. Now dwell here and be one with us. And we shall share our histories together continuously.
23. So Itaazi dwelt in Ipake with the family of Okuha. And he was a farmer. And he had a very large land for farming. And he went into the bush to hunt also.

Good noon to all.
Very informative thread. May I digress a bit Sir OtemAtum? Concerning the mails we exchanged recently, I particularly await your reply as Tuesday is passed. I agree I am a nuisance, however a man choked by a bone would drink anything to flush down the bone and become free from his pains.
Sir, please help me.

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17. And when I asked my parents this, they feared for their lives. And they came before the mountain to make sacrifice before it, saying, great god, do not be angry with Omezi our son.
18. Do not kill him in your terror, for he is immature and inexperienced. And my father forced me to bow my heads seven times before the mountain. And I did so to please them.
19. And now that they are no more, I said to myself, I shall not worship the mountain anymore.
20. And I have kept to my promise, but I still come here yearly to see how the ignorant ones worship it. And I feared to confront them and say, do not waste your time worshipping the mountain.
21. But now I have seen how you Adaviruku speak against it and your words are already making impact in their lives.
22. Now Adaviruku said, I know that it is through the words spoken by our ancestors the people live by. And if I declare now against the worship of this mountain, when I also become an ancestor to some homos, they shall live by what I say. And they shall no more worship it.
23. And the land which Uga the son of Okuha found was Okengoa. And he was the first Ohindase of the land. And Obaji the son of Okuha found Ehika. And some of their brothers followed them to dwell in those places. And their wives and children also dwelt with them in those lands which they had found.