Chapter One Hundred and fifty - six

1. When Itaazi had gone into the wild to hunt for animals, the homos of Igu came after the homos of Ipake. And they fought a fierce battle against the Ipakites. And Odimboro the son of Okuha was killed in the battle.
2. Now when Okuha had heard that his son had died, he made himself brave and went after the Igunese at the bank of the river Negre. And he fought defiantly like a homo who had nothing to lose.
3. And the homos of Igu held him. And when he wriggled in their hands, they struck him down with a heavy wood. And Okuha fell.
4. Now the other children of Okuha went and told Itaazi what had befallen their father and their brother. And when Itaazi heard it, he was furious. And he assembled a hundred and fifteen homos of the Ipakites.
5. And they crossed the river and attacked the Igunese in their land. And the Igunese were not prepared. And Itaazi overcame them that day. And when he returned to the land of Ipake, he said to the homos at the east side of it, let the portion of the land which belongs to Okuha be named Opete, for so has he desired before his death.
6. So the part of Ipake where Okuha dwelt before he died was named Opete according to the plan of the deceased.
7. And Itaazi took care of the children which Odimboro the son of Okuha had left behind. And Itaazi dwelt in Opete until his death. For he died when he was full of age. And his children and the children of Okuha buried him.
8. Now after the death of Itaazi and Okuha, the children of Itaazi and the children of Okuha who dwelt together in Opete as brothers began to fill up the land with their offsprings.
9. And they took many lands left and right. And they extended themselves upon the Igunese. And they filled up the whole land of Ipake.
10. Now Echichi was he who loved the rearing of animals. And he took his sheep from one place to another. And his sheep multiplied in number.
11. And Echichi sold the sheep. And he was paid with things which were of the same worth. And Echichi was very rich.
12. Now the children of Echichi were Aruvo, Anoze, Arudi and Ajinomoh and seven others. And in the days of Arudi the son of Echichi, the people worked very hard in the farm, because homos from different lands came to buy yams from Ipake.
13. Now when Opene and the whole land of Ipake had got a very high population, the descendants of Okuha and of Itaazi fought over the rulership of Opene. And Arudi left the land in those days. And he went to settle in the east.
14. And Arudi had three wives and fifteen children. And Arudi took the worship of his ancestors very serious. And he made images of them and worshipped them.
15. Now when Arudi had grown old, he gathered his children and said, let everyone of you worship these images, for they are the gods who protect us.
16. But Eneji his firstborn said, father I do not believe that these objects protected us, therefore I shall not give much time to it. For there are far better things for the living to do than to be worshipping the dead.
17. And Arudi said, if you don't worship the dead, who then shall worship you when you are dead also? And Eneji said, let those who desire to be worshipped worship something, but I desire no worship, therefore I shall worship nothing.
18. And Arudi said, be it so for you.

Chapter One Hundred and fifty-seven

1. Ozavinohi who was the second son of Eneji was one who hewned all manner of things. And he made hats and baskets and handfans with the hair of animals. And some he made with stems of plants.
2. And he was the first homo in the whole of Ebira lands to trade baskets to the yooba of the South. And the homos came to the land from Ileifesi and from Omu and many other places to purchase the baskets which he had woven.
3. And Ozavinohi went to the north also, but there was a great battle in the land of Tampa and of Kanemi in those days. And he could not make serious trade there.
4. Now Ozavinohi went to Ida and established himself there also. And some homos of Ida were jealous of his wealth. And they sought how they would kill him.
5. Now a homo named Ileje who worked for Ozavinohi heard the plans of his people. And he went and told Ozavinohi. And he went to the Ata and told him.
6. And the Ata said, who has planned this against you? And the homos were taken captive. And Ata said, why do you make yourself jealous of one who comes to your land to dwell? For he has brought to your land that which he knows how to do and we have accepted him.
7. Now judge for yourself, if the yoobas whom we once dwelt with had treated us with evil minds when our forefathers dwelt in their lands, what should have become of us?
8. How much more our brothers who are of the same mother with us naturally? For at the deepest origin, our ancestors and their ancestors are produced from the same part of nature.
9. Now I shall keep you here until I have noticed changes in you.
10. So Ozavinohi continued to prosper in Ida and in all the lands he went.
11. And he had fourteen children. And Otaru was the most famous of them all, being bold and outspoken. For when some spoke bad against the tradition of the land of Ebira, Otaru stood still and said, traditions of every land is not perfect. But we should make it better rather than condemning it totally.
12. For we can celebrate our festivals peacefully without human blood shed. But that we should throw our traditions away totally and accept others totally is not good.
13. And Otaru became a chief in the land where he dwelt.

Chapter One Hundred and Fifty-Eight

1. Anuku was the third son of Otaru. And he was one who went about to break rocks and sold stones. And Anuku had made devices for breaking the rocks.
2. Now when Anuku went northward to a land called Ahiere, he saw many rocks in that place. And the homos of that land spoke in a language which he could not understand. And Anuku took his axe and began to break the rock.
3. Now when the homos of Ahiere saw him, they blew a horn. And the villagers began to run from every direction towards him. And they took him and bound him up. And they asked him questions in their language but he could not understand what they spoke.
4. And Anuku spoke Ebira language. And one among them understood him. And he said to Anuku, the rocks are the gods which they worship in this land. And your offence is the destruction of the gods.
5. And Anuku said, how can they worship rocks as their gods? How can the rocks be gods? And Ebe who spoke with Anuku said, you cannot convince them. Now I shall advice you, let them take hold of you gently.
6. And when it is night, I shall come to rescue you.
7. Now Ebe told the people, the homo does not know that rocks are our deities. Now do not kill him, but punish him only and set him free. And the people took hold of Anuku and punished him.
8. And they kept him in prison. And Ebe came to him at night and set him free.
9. Now the only child of Anuku was Eromi. And Anuku had much wealth which he delivered to her daughter. For he fell ill when he was only about forty-seven year. And he could not breathe well.
10. And Eromi went and took one of the servants of his father and had a child by him. And Eromi took care of her child all alone. And she brought it to her father and said, this is the child who shall sustain your lineage. And the name of the child was Okuha.
11. And after Eromi had Okuha, he returned to Obansa who was her cousin. For Obansa had been her husband before, but they had no child. And she had asked him to give her time to have a child for her father first. And he gave her.
12. Now Obansa and Eromi reunited and had their own children. But Okuha answered the name of his grandfather as his surname. And the children of Obansa treated Okuha as an outcast.
13. And Okuha left the land quickly after Anuku his grandfather had died.
14. Now when Eromi had died, the children of Obansa thought to lay hands on all the wealth of their mother. And one homo told Okuha about it.
15. And Okuha who had settled with the Ilegunese arose and came to the land of his mother with seventy homos of Ilegun. And they took hold of the children of Obansa and recovered all the wealth of Eromi from them.
16. And Okuha saw that they did not give his mother a proper burial. And he went and purchased precious stones and made the grave of his mother dignifying. And he controlled the wealth of his mother which his grandfather had left for her.

Chapter One Hundred and Fifty Nine
1. Oyovwu the son of Okuha went and dwelt in Eganihe, which was the land founded by Ohunene the daughter of Itaazi the great hunter and farmer. And Oyovwu married the Eganihites.
3. And he had seven wives and twenty children. And they helped him in the farm. Now a homo came to the farm of Oyovwu with a bag full of cowries. And when he had purchased many bunches of bananas, he forgot his bag in the farm.
4. And the children of Oyovwu saw the bag and were glad when they found many cowries in it. And Isuwa and Adamozi said, let us take the bag away and share the cowries in it. And Onuja disagreed with them.
5. For he said, let us take it back to the homo. For it is good to be honest.
6. And they snatched the bag from Onuja and ran away with it.
7. Now Onuja remained in the farm, working, for their father had given them portions which they must complete.
8. Now the homo returned and found Onuja in the farm. And he said, I left a bag of money in this place. Have you found it?
9. And Onuja said, yes, but my brothers have taken it away. Now go into the town and seek after the house of Oyovwu. And when you have found it, go and get it. But I cannot leave the work which my father has given me.
10. Now the homo went and found the family house of Oyovwu. And he found them while they shared the cowries among themselves. And he collected his bag back.
11. Now when the brothers of Onuja had lost the money, they became angry. And they went with axes and cutlasses. For they were determined to kill Onuja their brother.
12. Now when Onuja saw them, he fled and they chased him. And Onuja was lost in the bush. And when he was tired, he slept off. And when he awoke, he found himself among some unfriendly homos.
13. And they took him and led him to their master who had sent them. And Onuja saw a homo approaching on a horse. And when he came down, he recognised him.
14. And he saw Onuja and said, I shall return you to your house because you have done good to me before. And Onuja feared his brothers. And he said, if I return home they shall kill me.
15. But take me as your child and be my father. And the homo said, if my son is lost, I know how I shall feel. Now climb upon the horseback and I shall return you back to your house. And so he returned Onuja to his house and left him after he had warned all his brothers to deal peacefully with him.
16. And the brothers of Onuja were afraid to speak to him harshly or treat him badly, because they feared the threats of the homo who brought him back.

Chapter One Hundred and Sixty

1. Itopa was a son of Onuja who came with a great memory. For when he was born, he had memories of events which had past. And he began to speak when he was only nine months old.
2. Now when Itopa was five years, he told them stories of great events. And when they had found the stories out, they wondered because they were actually the things which had happened in the past.
3. And Itopa told the homos of his land the story of a land of many monkeys. And he told them of Agarapa.
4. Now when they asked Itopa how he knew the stories, he said, I fly in my dreams and see these things. And I tell the things which I see.
5. Now some elders of the land became jealous of Itopa, for he was full of history. And they said, the homos of different lands come to seek this little child for histories rather than coming to us.
6. And they have made Onuja wealthy by doing so. Now let us come together and send Onuja away from this land. And his son shall not be a thorn in our flesh anymore if we don't have him here.
7. Now another homo named Onuya suggested, saying, let us rather seek the king and move him to say that all witches and wizards of the land should be killed. And so shall Itopa be killed among them.
8. Now while they made their plans, Itopa saw in his lucid dream again how some homos gathered to kill witches and wizards. And he saw how one named Itopa was killed among them.
9. Now when he awoke, he knew that he was killed in the time of his first incarnation. And he said, I shall not fall victim of tragedy twice. And he told Onuja his father what he had seen.
10. And Onuja said, flee to the south through the bush of Ezikume. And seek after a homo named Ochuga who is a buyer of slaves. For he was my saviour when I was young.
11. And you shall tell him about me. And if he remembers, he shall keep you safe.
12. So Itopa fled and Ochuga kept him safe. And Ochuga was very old in those days, but he remembered Onuja who was honest towards him in the recovering of his cowries.
13. Now the homo of the land conspired and said to Onuja shortly after his son had left, your son Itopa is a wizard. And we shall kill him with the others.
14. And Onuja said, go in and find him. For he was asleep before I left him. And they went in and found a banana stem on the bed. And they fled, saying, he has transformed into a banana stem.
15. And many great myths were made around Itopa in those days. For some said that the banana stem went about and killed those who sought him. And some said that the banana stem became a beautiful lady and lured all his antagonists to their death.
16. And some said that the banana stem was planted by his father. And it grew into a big banana tree. And the banana tree became the ancestor to all the banana trees in the land thereafter.
17. But Onuja who put the banana stem on the bed laughed at the ignorance of the people.
18. And Itopa grew in wisdom. And he spoke histories naturally. For he knew more than Ten thousand histories without learning them. And when they had checked his histories, they were found even more accurate than the ones which were already known to the Ebirites.

Chapter One Hundred and Sixty-One

1. Now Itopa did great in the land wherein dwelt Ochuga. And Onuja his father went there to see him. And there he remained until he had died.
2. And after the death of both Ochuga and Onuja, Itopa stayed in the land and taught histories. For the things he told them when he meditated and saw them were truly the things which had happened in the past.
3. And Itopa spoke of the ancient land of Okerune and the things concerning Adabara and Aduho. And he spoke also of Itaazi who was from the united land of Otinuku of Ida. And he spoke also of Ajuze and Aduvo his father.
4. And the things which he spoke were searched out to be true with the histories which they knew.
5. And the fame of Itopa spread far and wide. And he was known as the child of history. Now on a certain day, Itopa slept and saw himself in a very bright light. And he saw a new world through the light.
6. And he saw some homos in Ebira lands and went after them to discuss histories with them. And none of them knew the histories of their land more than a hundred years backward.
7. And they mentioned the names of foreign gods as their own gods. And the names of foreign ancestors did they mention as their own ancestors.
8. And Itopa cried out, saying, this is abomination! Where have you heard all these things? And some took sharp objects to stab him because they said that he had blasphemed the foreign god whom they worship.
9. And Itopa flew without wings and reached towards the sun. But he was worried. And a voice came to him, saying, it has to be so until the time when Otem shall be born into the world.
10. For then shall the Ebirites seek their histories and know it. And they shall abandon foreign gods and know themselves as gods. And Otem shall bring the histories which are lost back for the homos of Ebira and the world to see and dispute on it.
11. And then shall scribes be many in the land of Negre and Chadda who write histories.
12. And there shall be a very great period of mocking of foreign gods. For then shall the strong foolishness of foreign gods be discovered. For it shall be the age of full enlightenment.
13. Now Itopa said, great light, reveal to me how the days of Otem shall be. And the voice said, look up to the sky at the stars. And Itopa fixed his eyes at the stars.
14. And the light said, the pattern of the stars which you see is that of the far past, but you shall see the future stars even now. And the sky swallowed Itopa up. And he saw another arrangements of stars. And a very big and bright stars was surrounded by many other stars.
15. And the light said, this is the pattern of stars to be seen in the day when Otem shall be born. And that is the constellation called Aries.
16. Now make of it a leather of cowries. And the biggest and smoothest of the cowries shall represent Adinoi, the god of histories and wisdom. And all the surrounding stars shall represent the users of brains who shall be called the brains and thinkers.
17. And all these shall be a terror to the things they call demons. And they shall be gods over foreign gods. And they shall study nightmares and all things which are considered fearful.
18. And those who call themselves witches and wizards shall bow at the wisdom and brain powers of the brains and thinkers. And the foreign gods which they fear to death in Negre shall be forgotten as when one forgets the fart of his anus.
19. And many minds shall be changed. For righteousness shall be redefined. And righteousness is not in the worship of the gods but in the knowing of oneself as gods.
20. Now Itopa, wake up into the outer world and make these known.
21. And Itopa awoke and began to declare it, saying, the end of the world of traditional popularity has come. For the religions of the foreigners shall take over until a saviour shall come and bring another world of deep thinking.
22. And the Ebirites hated Itopa for the things which he declared. And they sought to lay hands on him, but he fled to Ida and lived there till the day of his death.

Chapter One Hundred and Sixty-Two

1. Now when Itopa was in Ida with Enenyo who accommodated him, he went and fetched a skin of animal. And he set cowries on it as the pattern of the stars which he had seen in his lucid dream.
2. And he said to Enenyo, this which I do is the pattern of the stars over the land of Ebira and Igala and Edoma and Ubini and over all the lands around Negre in the day when Adinoi the saviour of the world from fear of the gods and mind slavery shall be born.
3. And Enenyo took it upon himself to become a stargazer, saying, I shall look into the sky every night to see if there shall be a pattern like this one you have made.
4. And Enenyo became the first Aworawo of Ida of the Igalites. And he even passed it to his children from then onward. And his children passed it to their own children also. And they treasured the cowried leather.
5. Now the only son of Itopa was named Otohinoi, saying, he is the friend of a king. And the mother of Otohinoi was Ele who was the firstborn child of Enenyo. And Otohinoi hated how his mates treated him in Ida, being a homo of two tribes.
6. And he left Ida to a place which was hidden. And there he married a homo and had children.
7. Now the homos of Ede, Esuga and Anavapa who had been displaced because of diseases came to the hidden village to dwell. And they took over the whole land. And some of them brought with them the religion of the foreigners.
8. And they said to Ozohu the son of Otohinoi, bow your head to Alla our god. And Ozohu and Onize his wife refused to equate Alla with Ohomorihi. Neither did they agree to join them in the festivities of that foreign religion.
9. And they were exiled from the land.
10. Now while Ozohu wandered about seeking a place where he shall stay, he came to a place which had been abandoned. And the place was overgrown with bush. And Ozohu found carved and moulded images of his ancestors there.
11. And he saw the images made wherein a homo lay on another in a box. And he saw another where a homo held a snake with his hands. And he saw another where a homo held a big stick.
12. And he said, surely this land is the very ancient land of Okerune. And he said, it shall be a thing of history forever if I be the one who resurrects the historical land. For many lands had dwelt upon it in the past and none of them had remained till these days.
13. But I and my descendants shall not be extinct upon this land of my father forever. And it shall develop into a great city instead of a bushy place. And they shall come from east and west and north and south also to see the land.
14. And Ozohu saw an une as it ran. And he ran after it and hunted it down. And he boiled its meat and they ate it.
15. And Ozohu said Okerune shall this place be called. And there he meditated freely without restrictions. And he through meditations knew some of the histories of the land. And Ozohu had ten children from Onize his only wife.
16. And the village of Okerune did not receive any visitor all through the days of Ozohu. And Ozohu died when he was very aged, being a hundred and nineteen years.
17. And Adabara his first son became the village head of Okerune. And in those days, many homos began to seek a hiding place in Okerune when wars of foreign religions began to creep into many lands of the Ebirites.

Chapter One Hundred and Sixty-Three

1. In the days of Adabi the second son of Ozohu, the whole land of upper Negre had become very unsafe to dwell in. And the north was an open route for slave trading and religious battles.
2. And from Songi came homos who had come all the way from Maroc and Egept to buy slaves. And they had weakened all the lands of the north with their continuous attacks. And Kanemi and Bono had fallen.
3. And the foreigners extended their hands deep into Tampa and took it whole. And they brought sharp swords which no one could make in the whole land of Negre. And with the sword did they force their religion upon the people.
4. And there was a great bloodshed in Negre such that everyone thought that the end of the world had come.
5. And one named Dansiki of the land of Sukkot in the north made the battle hot against his own people. And he killed hundreds of his people in the name of Alla the god whom he worshipped.
6. And there was no peace for Negre in those days.
7. And some homos said, has Itopa not spoken of these days when the foreigners crept in and established the reign of their god through forceful killing? They are stronger than us and we are weak.
8. Now some of the Ishlamists who also called themselves Ishmalites entered deep into the lands of Ebira and of Edoma and Igala. And they destroyed as many as would not worship Alla.
9. And they gathered the youths and children and said, see the gods of your fathers cannot win wars for them. But Alla has given us strength to win wars. Now go and take the images of meditations of your fathers and destroy them. For they are idols.
10. And Ehemi the son of Adabi came with a huge hammer to break the cowries and the carved images of Adabi his father. And Adabi said, what are you doing? And Ehemi said, you worship idols. For Alla alone is god.
11. And Adabi said, who told you that I worship these carved images and the cowries? Now my son, these objects are our objects of meditation to set our soul into vibrations so that we can make the best decisions in all situations we find ourselves.
12. And there is no culture or religion which has not its own objects of meditation. Now that chain of beads which the foreigners count and sit with, that is their own objects of meditation which I can say it is an idol to them also.
13. And we have heard that there are some who go about with crosses and books. These also are the objects of their meditations. And we do not go against them. Why then shall they force their own religion on us?
14. Now Ehemi did not go after the foreigners again when his father had spoken to him.
15. Now some of the youths destroyed the property of their fathers. And they broke their pots of herbs and destroyed their guards.
16. And they went into some shrines and destroyed them, saying, the gods of our fathers have no power. For they could not do anything against us.
17. And the elders of the lands of Ebira and other tribes gathered and said, what shall we do to survive? And one wise homo who was an Otorian of the clan of Oziza said, we have said it before that a time will come when our children shall be desperate to check if our myths are actually true.
18. Have we not made the shrines look as if they can never be touched? And we told stories of our shrines to our children in a very fearful manner so that they might fear not to do bad things in it.
19. And now they have been enlightened above us. And they have seen the truth of our shrines. But we have warned the people from the days of our ancestors, saying, present to the children the truth about all things.
20. And let them know that the shrines are for seeking solutions to problems rather than the places where the gods sit within. For they see themselves now powerful that what you call gods because they have entered and destroyed it without being hurt.
21. Now what shall they see us as if not liars?
22. Now one homo named Obaro of the clan of Eganihe wept bitterly and said, these children have known our secrets and they shall have no regard for us anymore but rebellion.
23. And they go into the buildings of the foreigners and slave traders and worship Alla there, saying, that is a place of power. But as they have done to our shrines where we connect to our ancestors in meditation, so shall they do to their own Moskh by themselves and not by us.
24. For we are peaceful and they are violent. And I curse their god today who have she'd the blood of thousands of us, from the north even to this side of Negre.

Chapter One Hundred and Sixty-Four

1. Now when the killing was becoming much, some homos gathered again in the great court and began to seek the intervention of their ancestors. And they called on all the dead homos whom they knew, saying, Adabara the great warrior, save us from these foreigners.
2. The witches and wizards of the ancient land of Aropisa, arise to our rescue. Ugwunreyi the fighter. Itaazi the warrior, come and help us. And while the made their consultations, the youths of the land came against them with sharp swords and cutlasses. And they killed many of them.
3. Now the names of those who were killed by the Ishlamites in Ebira lands were Obote the Ohaite, Ekuida the Ajaokutan(the same was the land formerly called Ajaokata). Gbadebo the Gbedites. And Omezi, Okuha, Omata, Mesireyau, Ohiare, Ajadi, Akube, Eshovo, Aruvo, Omuwe, Ige and fifteen others and Etuno who were all from the clan of Agada.
4. And in Okovi, two hundred homos were killed. And the names of the homos were Mute, Eheda, Ite, Ipemida, Avidime, Suara, Asuku, Umeka, Sebu, Agidi, Uchire, Ochavuchangudu, Ekehimori and others.
5. And all over the lands of Ebira in the days of Adabi and Ehemi his son, three thousand two hundred and five homos of Ebira had been killed for religious purposes. And they began to teach foreign histories so that the youths and young ones would forget their own histories.
6. And for twenty years, no one spoke of the histories of the land of Ebira anymore. And it began to be fast forgotten. But only the kings of different clans of Ebira knew the histories still.
7. And so did the foreigners in other lands of Negre North and central. And they said, accept Ishlam or die. And they killed for pleasure and sacrificed the blood of the homos whom they had killed to Alla their god.
8. Now in those days also, the homos of the lands of Ebira heard how other foreigners had begun to enter through the south. And these seemed more peaceful than those who entered through the north.
9. And many homos of Ebira left their land and went to seek refuge in the south and even in the east which were the lands of yooba and ibo and of the Ubini.
10. And the homos who ruled over the south were armed also. And they did not hurt the people at the beginning. For they crept in peacefully to destroy all the cultural values of the South and east first. And thereafter they shall swallow up the whole place.
11. However, the Ishlamites who were in Yomesi and Ilurin were not very violent. For they entered the places of the yoobas more peacefully because they accepted them more easily than how the Ebiras and the Igalites had accepted them at first.
12. Now Onoko was one who mobilised two hundred homos of Ebira land from Okengoa and said, let us go to the peaceful lands of the yoobas. And they came down to Yomesi, Edeosun and Ore and all the places of the yoobas. And they met few of their likes there.
13. And the yoobas, being well known for their hospitality, accepted them into their lands.
14. Now Ehemi the son of Adabi went also to seek refuge in Ubini in those days. For Agatu his brother had taken many homos from Okerune to Benui which was the land around the other river which formed a confluence with Negre..
15. Now when Ehemi was in Ubini, he made known the invasion of the Ishlamists in many lands of Ebira. And the chiefs of the land said, the revelation of Koma is already coming to pass. For he was the first to declare and warn the people of the arrival of the foreigners about fifteen years before.
16. And Koma said, you are welcome to the land. And do not fear because we shall all be ready to battle against them. And we shall not be moved by their sweet sayings. For we have heard that they go about with books to read sweet words and fearful words into the hears of those whom they conquered in every land.
11. For so did they in Songi and in Ashant and in all the lands very far away where they went. And Koma and Avwunufe the priest of Oghene said, tell us how we shall resist the foreigners if they come against us.
12. And Ehemi said, they go through the youths of the land and through the chiefs also. For the youths destroyed the shrines of their parents after they had been taught from their books. And the chiefs collect bribe of gold and silver and horses from them so that their stay could be prolonged.
13. When Koma and Avwunufe heard it, they cried and said, see how the chiefs who are elderly sell the destiny of their descendants for what shall not go with them in death. They do not think of the future of their people, but the present gain only is their concern.
14. Now Koma and Avwunufe and Amasowomwan and the elders of the land of Ubini quickly gathered together and said, let us lay a curse today upon anyone who shall accept the religion of the foreigners.
15. And they lay a curse, saying, whoever shall turn against our customs and beliefs and accept the religion of the foreigners shall not have the protections of the ancestors. And when nature turns against him, he shall have no mercy.
16. And when sicknesses touch him, let him seek the gods of the foreigners, for the herbs of our land shall not work on him to cure him because he has refused the tradition and abused it by accepting the religion of the murderers. And the people chorused Ase!
17. Now about five years after the arrival of Ehemi to Ubini, the foreigners came. But these were not those who entered through the north but rather, these entered through the south. And they went to the king, but the king refused to hear them.
18. And they said that they had brought good news, but Koma and all the people said, the priest of Oghene is he who tells us all the good news Ogene has for us. Now depart our land because we are not ready to hear you.
19. Now when the foreigners saw that the Ubinese shall not listen to them, they began to use words of threats from their books. And the Ubinese remained as hard as before. And they said, return to your land, for we know your agenda.
20. And the foreigners retreated and went to think of what they shall come to say again.

Chapter One Hundred and Sixty-five

1. When the foreigners had regrouped, they went to seek the Oba of Ubini to seek his permission to speak the whole land at once. And the Oba said, my people shall not listen to you. For a curse has made pronounced already upon whichever family shall accept you.
2. Now the foreigners said, gather them together first and we shall speak with them. And the king called an assembly of all the people. And the foreigners said, we are like angels sent from Ogene your god and our god.
3. We have not come to fight against you as some foreigners did to other lands. But rather, we have come to transform your land into a paradise.
4. Do you hear that we speak in your language? This we do by the great power of Ogene. Now look at our skin. This have we also acquire by Ogene who sent his only son Zeusus Krista to clean our black flesh with his blood.
5. And we became very white. And this Zeusus is whom we also bring to you. And he shall not only clean your flesh and make you white as we are, but he shall also soften your heart and make it acceptable to Ogene our god.
6. Now one named Obue who was a good mobiliser of the youths was overwhelmed with the speech of the white homos. And he went to seek them from behind, saying, I admire your skin.
7. Give me this type of skin which you have. And they gave Obue a very smooth mirror, saying, look at yourself in this first. And Obue had not seen a mirror before. And when he saw himself exactly as he was, he said, truly you are sent from Ogene our god.
8. And Obue said, I fear the curse that the people have done. For the curse shall be the portion of anyone who accepts you.
9. And the whites said, surely there is no curse against he who is a Krishten. And Obue was filled up with confidence. And he went and gathered the youths secretly first. And he told them all the things of amazement which the foreigners had shown him.
10. And Obue turned the hearts of the youths towards the foreigners. And Ehemi went and told the elders of the land, saying, someone has turned the minds of the youths towards the foreigners.
11. And they are heading towards the shrines and the forests to destroy all the things which make for power in this land.
12. Now before the elders could do anything to stop the youths, they had entered into all the shrines and into all the forests where the priests of the land dwelt. And they had destroyed all the things which were regarded as powerful in the land.
13. They had upturned all the covered pots and had broken all the images of meditations and all the trees which were thought of as powerful had been cut down.
14. For the youths had been made to believe that they possess powers above all the places and things which the elders have made powerful.
15. Now when Koma and all the elders of the land saw what had been done, they sought to know which of the youths had gathered the people together to wreck such havoc. And it was known to be Obue.
16. And Koma cursed the name Obue, saying, a scatterer shall your name be and it shall no more be a gatherer. For you have scattered the things which make for our power in this land.
17. Now let the power of tradition bring judgement upon you and your lineage forever.
18. Now the youths of the land did not cease, but they went and erected structures where the worship of Zeusus shall be.
19. And Koma said, not in my lifetime shall foreign religion take over. And he went and fetched an itchy plant in a forest called Eghovue. And he made of it a powder. And when the youths and the foreigners were gathered, he said to Osaro who was also an elder of the land, go in to the youths and the foreigners and do as one of them.
20. And whenever they have accepted you, take the powder and expose it to the air. And there shall be a great itch. But for you, rub oil and honey on your body first before you go in to them. So shall you not be affected by the itch.
21. Now Osaro, keep this a secret between you and me only, for there are some elders who have collected bribes from the foreigners and they shall not refuse to reveal our plans beforehand to the foreigners. Therefore keep it a secret.
22. Now Osaro went among the foreigners and the youths and said, I have accepted Zeusus as the son of Ogene and he alone is the saviour.
23. And the foreigners did not suspect him. For he put up a very innocent face. And they accepted him and declared him as the first elder of the land to become a Krishten.
24. Now while they closed their eyes to pray to Yahweh their god, Osaro opened the powder upon them and a great itch began.
25. And they itched their bodies greatly and barked the name of Zeusus to save them, but they were not saved. And Osaro pretended among them as if he had also been affected. And they fell for the weaknesses of their bodies. And Koma came to rescue the youths of the land, rubbing oil and local herbs upon them.
26. And no youth died of the poisonous itches, but the foreigners were abandoned such that they did not survive. And the homos of Ubini believed that their ancestors and their gods had fought for them to overcome the gods of the foreigners.
27. For when the Oracle was consulted, the priest said that it was the doing of the gods. But Koma kept silent, himself and Osaro who committed the act. And the homos of Ubini believed more in the power of their gods and the youths were afraid of the traditions of the land thereafter.

Chapter One Hundred and Sixty-Six

1. Now Ehemi lived in Ubini and married a homo named Ogheneyoma. And they had six children. And Ehemi learnt great wisdom from Koma all the days he spent in Koma.
2. And Ehemi told his children, saying, return to Okerune in the days of peace. For that is the land of your nativity.
3. Now Koma taught Ehemi all the ancient wisdom of Ubini. And he taught him about Evwuare and about his son Ezoti. And he taught him also all the songs of the land of Ubini which were historical.
4. And Koma revealed the histories of Ubini from the time when Osanobua whom they also called Oghene made homos in the land till the present days. And he told Ehemi all these histories for twenty years. And Koma died at the age of a hundred and thirty years.
5. Now the Isokoites who had dwelt in Ubini from the beginning said, the heartbeat of our people is dead, now the other tribes in this kingdom gives us no respect anymore. Now let us depart to found our own Kingdom.
6. For war is imminent in this kingdom. And for peace to reign, the Isokoites left Ubini and began to go towards the east. And they continued to call their god Oghene, but the Ubinese called him Osanobua.
7. Now the names of those who led the Isokoites out of Ubini were Ogara and Iyede. And Ehemi followed Ogara and Iyede who led the Isokoites out of Ubini, saying, Koma was himself an Isoko, therefore to honour him in his death, I shall go with his people.
8. And the journey which they took was tiring. For three thousands and fifty three homos departed Ubini, but only two thousand and six reached the land which they had to settle upon.
9. Now the Isokoites met the descendants of Erowa, Ope and Uzere in the land. And the Erowans and Openese and the Uzerites got set to battle with them, because they thought that they were intruders.
10. And they said, we are your brothers. For according to history which we know, your ancestors left Ubini half a century ago. And they settled here. And you become their offsprings.
11. Now one said among the Erowans, it is true. For our fathers told us this. Now why have you come to join us at this time? Is Ubini not large enough for you?
12. And they said, Koma is dead and you know his impact in the land. For everyone respected him even more than the king. And Ozoluwa the new king have no regard for us. Therefore we say, it is time to depart, lest we shall see evil.
13. For already, there are some Ubinese who kill when we say that Oghene and Osanobua are the same. For Osanobua is common among the Ubinese but Oghene is common among us.
14. And we know what religious war can bring, therefore we say, let us depart quickly before a tribal war shall overwhelm us. And the foreigners shall speedily come upon us to take the whole land.
15. Now one named Ejiroghene said, you are welcome to the land which we have prepared for you. Come in and settle with us. For the Ibo who live among us are gentle and tolerable also. And we have learnt their language and they have learnt our own also.
16. So settled Ehemi with the Isokoites in those days. But he said to his children, when I die, take my body to Okerune and bury it there.

Chapter One Hundred and Sixty-Seven

1. When Ehemi died, the foreigners had returned to their lands. For they could not take many towns and villages. But the foreigners who entered through the north waxed stronger in the north.
2. For through trading did they enter and exit. And it was an excuse for them to come to the north of Negre.
3. Now Ochuga and his brothers took the body of their father to Okerune and buried it there. And they remained in Okerune thereafter.
4. Now Ochuga said, the foreigners who departed shall return like the returning of a backslidden ram. For a ram which has gone backward has only gone to gather energy.
5. Now Ochuga said, let every homo of Ebira go and seek the unity of all the lands in Negre. For if there is unity and oneness, the foreigners shall not overpower us.
6. And Ochuga reached to many lands, saying, be at alert and fight against the foreigners when you hear that they have taken a village in any part of Negre. Let us join together to form a nation before this foreigners shall overcome us little by little.
7. For a bundle of brooms cannot be broken together but only one by one can it be broken by a homo. Therefore let us be like a bundle of brooms and not like sticks of brooms which are scattered.
8. And Ochuga said this in Anpa and in Otupo and in Okengoa and also in Edeosun and in Yomesi, but he could not go to the far north because the place was already overtaken by the foreigners of the north.
9. Now some heed the instruction of Ochuga but some did not listen to him.
10. Now when Ochuga had reached Ubini, he met some foreigners there who had negotiated with the oba in the trade of ivories and pepper and palm oil. And Ochuga went in to the king and said, I was in Ubini as a little baby in the days of Koma.
11. And you know how the foreigners did havoc to the land through the youths. For according to what my father told me, the foreigners destroyed all the traditional values of this land and turned the youths to scatterers instead of gatherers.
12. Now why do you accept these homos into the kingdom again? And the king said, you are ignorant young man. For if you know that all the foreigners are not the same, you would not have spoken this.
13. For the foreigners in the northern sides are different from they of the south. And the foreigners of the South are different also from one another. They of the North are the Rabs but they of the South are from Urope.
14. And they of the South are also different. For they who came after us before are from Angloz, a land who are only interested in taking the lands of others. But these are from Iber, that great side of the waters.
15. These came here even before the birth of Koma and we traded well in those days. And we gave them palm oil in exchange for salty cod. And they took some homos of our land to their land. But when the homos whom they took to their land did not return, Koma in his days declared against them and said, let them not be trusted.
16. But now after more than a hundred years, they have returned with the offsprings of our people among them. And these speak both our language and the language of the Iberians, therefore we believe them.
17. Now Ochuga, I know that you have a good heart, but know that these foreigners are different from they of Angloz who do only evil to our culture and traditions.
18. Now Ochuga departed Ubini and returned to Okerune, for he felt discouraged, knowing that what he was doing was very difficult and risky. And Ochuga settled down with his wife and had ten children.
19. And Ogodo his first born and the others continued to live in Okerune which they also called Okene.
20. Now Ogodo was a farmer who had all the land of Okene for hunting and farming. And he was rich in animals and crops. And the land of Okene developed greatly in his days.

Chapter One Hundred and Sixty-Eight

1. When Ogodo had listened to histories from the mouths of many wise homos of Ebira, he began to think deeply concerning Okuha his ancestor who left his father in the land of the Igalites many years back.
2. And Ogodo said, wise men, have you thought of the reason why this Okuha left his father in Igala and the next day, they declared the Apete stool of unity missing in that land?
3. And the Wise men said, we do not think that there is any connection between the departure of Okuha and the missing of the Apete stool.
4. And Ogodo said, I think there is a connection. For Okuha went and named the land which he went Opete. Now tell me if this is not enough reason to believe that Ogodo took the stool with him.
5. For the stool named Apete and the land named Opete are the same and not different. Therefore I can say that Opete and Apete are not different.
6. Now the Wise homos said, you can go ahead to Opete and find the stool if truly it is there, but we shall not go with you to find a stool which we are not sure of. For it is like trying to locate a pin in an ocean which we are not sure if it has any pin in it.
7. Now Ogodo went and listened to more histories. And he heard that Aiyegba of the land of Otinuku in the ancient land of Ida took a stool and departed the land. And he came to a small village where they also spoke Ebira and Igala.
8. And he told the people of that place about the mystery of the stool. And they made him the king of that place. And he appointed strong guards to watch over the stool. And he declared, saying, whoever can make way into the place where the stool is kept and take it, passing through my guards, he shall be rewarded with the daughter of the king as his wife.
9. And if it is a female who perform this feat, she shall become a queen.
10. And the Apete was declared missing after thirty days. And the king said, if you have the Apete with you, bring it and have the daughter of the king as wife. And some homos went to advise the king, saying, whoever did this is worthy of death rather than being rewarded.
11. For he who broke through the defence of the king to take his property is capable of overthrowing the king also.
12. And the king reasoned with them that night. And while they spoke together, they heard a sound like the rushing away of a homo. And when they went to check, the homo had fled. And they did not see his face in the dark.
13. And the king sent, saying, declare to the people that the Apete has been found. And they declared it so to the people. And another Apete stool was made. And the people did not know this, except those in the royal palace.
14. And since then, the original Apete had remained missing.
15. Now when Ogodo had heard the history, he became determined the more to find the stool. And he left his family in Okene and departed to Opete.
16. And Ogodo continued to dig every place where he thought as weak. And he checked many places in search of either a pointer to the stool or the place where the stool was kept.
17. And Ogodo was in Opete for twelve years, digging up and throwing down. And he determined to die there if he did not find the stool or any pointer towards it.
18. And Ogodo farmed in the land also. And on a day when he should go and dig places, he said, let me rather go and farm today, for I am not strong enough to dig today.
19. And Ogodo saw a heap which had been among the ridges for many years. And he said, I did not dig up this heap when I came to farm before because I thought it was a heap of rubbish covered up.
20. For I have dug up twenty heaps before and found animal bones and rubbish in them. Now I shall dig this up. For who can tell if this is where the stool is hid. And when Ogodo dug it up, he found the stool.
21. And Ogodo was full of excitement such that he fainted. And when the rain fell heavily upon him, he arose and took the stool and ran with it to the little farm house which was built.
22. Now when Ogodo had set the stool upon its legs, he went to the wall of the farm house and began to notice the drawings which were done on it. For he had seen the drawings before without making any meaning out of them.
23. Now when he had taken a very close look at the drawings, he began to understand what they meant. For the drawings explained the story of how Okuha left the land of his father without telling anyone the reason. For indeed he was the one who went into the palace of the Aiyegba and took the stool.
24. Now the manner which he had entered was this: Okuha wore the cloth of a masquerade which he had found lying dead. And he went into the palace with the attire of the masquerade and said to the king, I have come from the spirit world to bless every corner of this palace.
25. And Okuha entered into all the places without being watched. And he put the stool inside the sack which he had carried on his back before. And he departed and went into the forest where he saw the dead masquerade.
26. And there he wore the cloth back on the corpse and went with the stool. And for three full weeks, it was not known that the Apete was missing because they had no cause to check it.
27. And on the day when there would be the settling of disputes among the chiefs of the land, they went to fetch the Apete where it was kept, but they did not find it.
28. So did they declare it missing. And by the advice of the chiefs, they made another one and renounced their first claim, saying, the Apete was never missing.
29. Now Ogodo was very glad because he had the real Apete with him.

Chapter One Hundred and Sixty-Nine

1. In the days of Agidi the son of Ogodo, there was much inflow of the foreigners into many lands. But the Anglozites had replaced the Iberians. And the Anglozites had taken many lands by subtlety.
2. For they ruled over all the towns and villages by dictating to the traditional leaders and priests what they should do. And in the lands of Yooba where they had cocoa and rubbers, the foreigners controlled the cultivation of those products.
3. And they began to establish their religion among the lands which were in Negre. Now there was need for all the lands around the Negre and Chadda to call themselves by a single name.
4. And some said, remember Kuara-rafa which is the land where our ancestors stayed for many years. Therefore let the common name be called Kuara, for we shall not forget the name of that great land which sustained our ancestors when Okerune, Itaho, Ida and many lands were inflicted with diseases and famine.
5. Now the Ebirites said, we have heard the history of how the mother of our land went and made another land far far away. And that land she named Kougi. Therefore let us name it so also.
6. Now the Igalites and the Edomans and even the Yoobas refused the name Kougi for they said, we have not heard about the mother of this land before. So we shall continue to call all lands where we exist together Kuara.
7. For it shall be a remembrance of Kuara-rafa to us.
8. However, a homo of Igala named Mona accepted to call the Ebirites, the Igalites and the Edomans and Yoobas who dwelt around Negre and Chadda the name Kougi. For he became aware by the histories which his forefathers had passed to him that Kougi was the name of another land far away which Inyonobo had made.
9. Now Inyonobo was the same whom some homos of Ebira knew as the goddess. And some said that Inyonobo was the same as Ovavi, wife of Okatahi whom many called the great witch of the Ekuechi.
10. But Mona and Agidi explained to the homos how there was first a goddess from whom Ojo and Ohomorihi and other first ancestors of Kougi or Kuara land came from. But the people saw Mona and Agidi as those who blasphemed their gods.
11. And so was Inyonobo forgotten in the history of Ebira and Igala and of Edomans till these days. For she was the same whom they called Aluna in other lands of the world.
12. Now Agidi was ready to fight against the foreigners, but they did not cross his path from his youth even till his old age. For the foreigners dis not enter any Ebira land in those days. And there was peace.
13. Now Agidi was one who was well respected in Okene. And he loved the history of the land. And he desired one who shall write the whole history of the land of Ebira. And he made many drawings upon rocks and hills of the happenings of Ebira lands.
14. Now on a day when he rested from going to tap palmwine, Mona who was an Igalite, being the descendant of Enenyo who was the first Aworawo of Igala, came to pay him a visit.
15. And Agidi welcomed Mona very well. And he offered him kola. And Mona told Agidi about the patterns of cowries which Itopa the ancestor of Agidi had made and had given to Enenyo his own ancestor.
16. And Mona said, one who shall write the history of Ebira land and of Kougi is he whose cowry is at the centre of this pattern. For as his cowry is the biggest, so shall his star be the largest.
17. For generations after generations shall know him and speak of him. And his manifestations shall chase away the fear of foreign gods which shall take over the minds of our descendants.
18. Now when Agidi heard all these things, he said, it is as if the minds are connected. For over a week I have not ceased to ponder upon the thought of a homo of Ebira who should write the history of our lands.
19. Now let this homo arrive and make our land Kougi famous.
20. And Agidi gave Mona many gifts and blessed him.

Chapter One Hundred and Seventy

1. Now Agidi and Mona spent all their days promoting unity among the Ebiras and the Igalites. And they said, you homos of Okene and of Ihima and of Okehi, listen to what we have to say.
2. It is disappointing to know that there is still bad blood among you. For this fight against tribal conflicts which our forefathers have fought is still remaining till today.
3. If your cloth is on fire, shall you not pull it off? And if your fingernails are long and dirty, shall you not cut them? Now if past history concerning an Ebira and an Igala relationship is not good, why do you keep memories of such histories?
4. Now listen for the good of your land. It is hurtful to keep malice with your neighbour, how much more your brother? An Ebira looks at an Igalite with a wicked eye even before they have met. What sense does it make?
5. Can hot water and cold water live together in a vessel without becoming lukewarm? So also can you not live together and retain your fierceness against one another. But rather, you should blend together, or else your land shall become less developed in the time of enlightenment.
6. Let there be marriage between Eleojo and Asuku. Let Eneojo take Ohunene as wife. Let Ajimituwu and Ache twake themselves as husband and wife. So also, let there be marital agreement between Abalaka and Ozioma.
7. For only in this shall the land of Kougi become one and united.
8. When the lands are merged together and it is needed for a leader to be chosen, let it be done peacefully without killing. Do not say that you shall not comply if the leader is an Igalite while you are an Ebira.
9. And do not think that the leader must come from your own tribe. For whichever tribe it is, bear with him and be honest.
10. With what feet shall you stand, O Ebira? For clans fight against clans even among you. And you Igalites also. How shall you be balanced when you have internal fights among you?
11. Wake up and do what is right. Leave pettiness and face the things which matter. Move the land forward and not backward. Love yourselves rather than hating. Hide your frowns and show your smiles.
12. For the tools of peace are smiles, love and tolerance. Therefore take these tools with you like a farmer who takes hoe, cutlass and the watering can with him.
13. Wherever you go, let peace go with you.
14. Let it be a shame to an Ebirite and an Igalite who fight themselves. Let he who loves the tribal feud between us be put to shame.
15. And in many years to come, let those who continue with the mind of hatred towards his brother tribe be detested by his ancestors. For we shall not be pleased with such in our graves.
16. Declare peace in Ida and Anpa and in Okerune and Okehi. Declare peace in all the places where an Ebira person lives with an Igala person. And peace shall stay forever by the power of nature and our ancestors.

Chapter One Hundred and Seventy-One

1. Agidi took it upon himself to check out for the stars every night. And he compared it with the pattern of cowries on the leather. And when Agidi looked at the stars all nights, he began to find the purpose for his soul.
2. And Agidi became involved in the things of the Universe rather than watching things happening without partaking. For when he slept, he saw himself in the interior of the universe.
3. And he saw the stars as they really appeared. And Agidi said, I travel in the light speed and I am here and there all at once. I fly with the wings of light and I am full of speed. I run with the swiftness of light and I become a light to the world.
4. But a greater light I see ahead of me, the light which is coming to cast shadows of those who are running out of light.
5. And a light which is coming to give light to the weaker light is here. His name is heralded all over the world by the learned people. By the enlightened ones shall his name spread. He is the breath of life. He is the great alarm of awakeness and soul awareness.
6. He is the symbols of cultural values. He is the uniter of broken families. His symbols shall be many. He shall be generally called Otem, the bringer of truth. The caster of the shadows of religion, the inner sight.
7. Otem of truth shall he be called, Adinoi in the land of Ebira is his name, Adonai shall he be called worldwide. The father of all wise words. The king of parables and proverbs. He who knows all the happenings of the world of billions of years.
8. Whose history can be hidden from the face of Adinoi the great god? Can the history of the gods of the foreigners be hidden from him? Does he not know the true history of Allah and Yahweh the foreign gods?
9. Otem of truth, he who has been robed with the knowledge of all good gods who make findings. By knowledge is he greater than Yahweh and Allah and all other gods of religion.
10. Otem is he who knows what the gods of religion cannot see. For his head is filled with knowledge. He flies in the sky and sees events of the past in multitude. He gets involved in the past and the future.
11. He travels to the past to restructure it for the betterment of the future. He tells the future people, do not fear. He brings good histories of the past to the future.
12. Is Otem not he who shall declare peace among the Ebira and Igalites? The foreigners shall come and depart but they shall not address the tribalistic feud of the Ebirites and the Igalites, but Otem shall come and say, be ashamed, you Ebirites and Igalites who make yourself enemies at this time of awakeness.
13. Otem shall call for peace and there shall be peace, but only the children of war and troubles shall continue to fight a fight of tribalism. All these are the children of violence.
14. Ojibue deudem, fakir Atomos. Arise and bring the lost language back, the Seriot of the gods. The language of meditation and inner peace. The source of enlightenment. The unlocker of the hidden head knowledge.
15. Herald it in Urobo and say it in Epene that a great god is coming. Declare it that the father of written words is near. The voice of the voiceless is on his way. He shall come faster than the god of the foreigners whom the wise have known as the son of the great deceiver.
16. For Otem Adinoi shall not stay too long before he comes to manifest a great potential of God Almighty.
17. Otem fakir Tem, Otem the great medicine, Otem the bringer of the objects of unity, the beginner of Totem. Otem Adinoi the god who deifies all human beings, seeing them as gods and not as ordinary humans.
18. The bringer of mind independence.
19. Who shall listen to Otem for one day and still fear death? Who shall discuss with Otem and fear his afterlife? Who shall be a friend of Otem and fear the illusions of fire?
20. Truly, the gods of fire are captured in the days of Otem till about a thousand years after. And after their release, they would have been forgotten.
21. And the population of the world shall have increased rather than destruction which the worshippers of the gods of fire preach.
22. Otem is a fire to the consuming fire. He is a terror to the terrorist. He is a threat to the kingdom of the threateners. He is a thorn in the flesh of the thorns. He is a destroyer of the destroyers.
23. His name can they not withstand. He who survived all their threats and fightbacks. He who takes the scribes of the bad gods to a valley and say to them, you are all learners. Stay here until I have revealed the true version of all the lies you have written down.
24. Otem of truth, the unbreakable, the invincible, the one who detests being worship. The one who declares to the world freedom.
25. What is a witch or a wizard before Otem? They are not even recognised in the language of Otem. He is one who by the use of the head and divine wisdom changes the demented back to normal and say to them, do not accept whatever evil two million people say about you.
26. For by accepting that you are a witch or a wizard, your head was changed and you think as if you are so. And when a false priest comes to you and say, be free, you begin to manifest all manner of manifestation as if you were in bondage before.
27. And then you make negative confession of what you did not do as if you did it. And you call yourself a witch because of the things you have imagined in your minds for many years.
28. Is this not the case with Ananwureyi whom Oricha used wisdom to deliver out of mind slavery and disillusionment? For she thought of herself as a witch because she had been told that she was a witch.
29. Otem come and set the sheep free from sheepishness.

Chapter One Hundred and Seventy-Two

1. Agidi was not accepted in Ebira land when he told them of Otem. For many of them said that he was mad because there would not be the arrival of any Otem. And they said, we are too unknown in the world for any Otem to come out from our land.
2. The foreigners are more knowledgeable than us. They are white we are black therefore it is befitting of them for any such Otem to come from them.
3. And Agidi said, where does diamond come from? Does it not come from the dust of the earth? So also shall Otem Adinoi be from our land.
4. Let Okene rejoice, for the deliverer of the world and Afer from mind slavery is on his way.
5. When Agidi continued to speak of Otem, they said, he is dogged in his disillusion and mad. He is seeing the imaginary world.
6. And Agidi said, yes it is imaginary now but it shall be made real in the future. For a time will come when these homos from Urope shall take over all the lands around Negre and all other places of Afer.
7. And there shall be physical freedom later, but mind slavery shall remain until that Otem shall arrive to take away that mind slavery. And the foreign gods shall be shown the way out by the Wise. But the foolish ones shall continue to fear the foreign gods whose threats are not more than what they have written in their books.
8. And reincarnation shall be more emphasized than judgment after death. And many shall die and awake and tell of a good and peaceful afterlife. For when the minds of the people are peaceful, their afterlives are peaceful also.
9. But a troubled mind alone shall experience a troubled afterlife. Therefore be peaceful in your mind so that you may go directly into a place of peace after death. Or else you stay at the mercy of the light of God to come and help you out of your disillusion of troubles.
10. Now Agidi was attacked by the traditional priests. And he was seriously wounded because he had begun to turn the minds of the people from fear which was what kept them seeking assistance from the priests.
11. And Agidi went to Epene and to Ikotobasi(the land where the abode of Abasi was located while he was on earth) and also to Apa and surrounding places.
12. And the homos of those places listened to him passionately. And they began to name their children Otem till these days, saying, let our children be as great as this god whom you declare to us.
13. Now Agidi remained in Epene until the time of his old age. And he traded raffia palms in large quantity. And the name of his son was Omini. And Agidi and his children departed Epene and began to return to Okene, but he died on his way back.
14. And his children bore him up and brought his body to Okene and was buried.
15. Now Omini the son of Agidi was visited by Edoeje who was the grandson ob Mona. And Edoeje was very much younger than Omini. And he said to Omini, I have come to see if the star of the god of our land has been noticed.
16. For before my father Olubojo died, he said to me, seek after the son of Agidi and encourage him. For so did I and Mona my father in paying visits to Agidi himself and speaking about Adinoi that great god.
17. Now Omini took Edoeje as friend and they went together to promote peace in the whole land of Okene. And the Edomans and the Igalites lived peacefully with the Ebirites in Okene.

.

Chapter One Hundred and Seventy-Four

1. In the days of Enesi, the news of the coming of Adinoi to save the homos of the whole world from the belief of the gods of the foreigners had become well known. And the foreigners fought to see that it would not happen.
2. And the foreigners from Angloz said to the homos of Kougi and Kuara, the god of Ebiloma is the universal God. And the people began to see their own ancestors and deities as the devils.
3. But one named Osheiza said, where should we put Ohomorihi our god, the god over all our ancestors? And the foreigners, seeing that Osheiza was one loved by the people did not want to hurt him or do him any hurt.
4. For the people were ready to fight if he was touched.
5. And the foreigners said to Osheiza, we have not brought another god to you. But the same god whom you call Ohomorihi is Yahweh. And he is the god of Ebiloma, Isaku and Yakub.
6. And your ancestors did not understand him clearly before but we have come to teach you of this god who is the universal God.
7. Now when Osheiza had accepted their teachings, he went about to spread it in all the lands. And he declared against those who spoke about a coming god who shall turn the minds of the people away from the gods of the foreigners.
8. And no one spoke of the coming of Adinoi anymore.
9. Now in Ihima, Enesi continued to check the stars. And he returned to Okene when the religious fights were over. And Enesi had a child and named him Adeiza. And the people said, which name of Kristanite shall you give him?.
10. And Enesi said, I am neither a Kristen nor an Ishlamist, why do you compel me to name my child a Kristen name? And the people went to inform the foreigners. And one named Smiht came to Enesi and said, you are under our rulership, therefore name it a name which is in our book.
11. And Enesi said, I cannot do this. And Enesi was exiled from the land of Okene with Adeiza the newborn baby and its mother Omata. And Enesi began to wander in the sun with his wife and his baby as they sought where they would dwell.
12. And the baby became very ill. And when there was no more strength left in it, it died. And Omata wept greatly and blamed his husband for the loss of the baby.
13. And Omata said, what does it take us to accept the religion Kristanite imposed on us so that we may stay convenient in our land? And Enesi said, do you blame me for this? Am I not one who cannot be satisfied with a life forced on me? No matter how I try to pretend to be a Kristen, I do not know how to be happy.
14. But I love to express my own belief, so I felt it was better for me to go to a place of freedom, where I can do what makes me happy.
15. And Omata said, I cannot continue with you on this journey. Rather, I shall return to Okene and seek the forgiveness of the foreigners and the people. And I shall become a Kristen and remarry a Kristen.
16. Now Enesi knelt before Omata and begged her, saying, do not depart from me. Let us go to Ihima and have other children there. For so did Ozohu and Onize his wife when they were exiled by the foreigners of the North.
17. They remained together and discovered Okene. And through their seeds have I come into existence today.
18. And Omata refused all his pleas and departed. And Enesi took the dead child to bury it. And its face was red with sunburn. And Enesi cried aloud as he dug the pit where he would bury his son.
19. Now after he had buried it, he went to Ihima to dwell. And there he found a homo who was from Edoma. And her name was Obiye. And he married Obiye. And she comforted him when she had heard of the painful thing which had befallen him.
20. Now Obiye did not have a child for Enesi for five years. And he began to be worried. And Enesi went and poured out his mind when he looked at the sky on a day when the moon was full.
21. And Enesi said, why is everything very cruel to me? I do not get what I want. I make my requests to all my ancestors and no answer to my request. I went to the priests and to the herbalists, but there is still no solution.
22. Now Enesi buried his face in the fine sand and wept. And there he lost consciousness to sleep. And when he regained his consciousness, he was surrounded with a very peaceful environment.
23. And the place was lightened up. And Enesi saw those who spoke through their minds to him. And they said, life is written to a very great extent. And there are other things which are left to humans on earth to control.
24. Those which are written can never be undone by anyone except by nature. But those which are left for humans to manipulate, they can be manipulated.
25. Therefore if a homo has done everything he could to end a problem or a disease or poverty or bad luck or barrenness and it does not end, let him leave it in the hand of nature to deal with.
26. But let him be peaceful in his soul and accept it as that which can only be taken away by nature.
27. Now Enesi, son of Omini, do not be very emotional over what you cannot change. For if you do so to sleep, your soul could depart your body and then you die when you have not fulfilled your mission on earth.
28. For excessive emotional display can result in death, loss of consciousness and fainting. Now Enesi, return to your body and be peaceful with yourself. For what you can do has been done, then see what nature will do about you.
29. And whatever unfolds, do not be hurt emotionally, for even some of the things nature give to the homos are the things the homo asked for while he was still in its soulness without a body that feels pain.
30. For the fun of those who are overwhelmed with peace is to have a taste of trouble for some moments so that they could be balanced. And those who are in trouble seek peace also.
31. For there is no balanced system without two or more opposite things.

Chapter One Hundred and Seventy-Five

1. Now when Enesi awoke to the earth, he was surprised. And he changed in his mind completely. And he awaited his wife Obiye who had gone to Agatoo since the week before to bring him a second wife.
2. Now when Obiye returned with a very tall and beautiful girl of Agatoo and said to her husband, have her, Enesi asked her, saying, what is your name, damsel? And she said, Iverem.
3. And Enesi said, do you have a lover? And she said, I have a lover but my parents have insisted that I should follow this woman because she has paid a huge sum of money to them.
4. And they had agreed to come after one month to have the marriage rites done properly. And they have said, do not bother your husband-to-be to come to Agatoo at all. For we will go to him ourselves.
5. Now Enesi said, Iverem, which of us do you prefer, your lover or myself? And she said, I prefer Bem my lover to you. But it is not possible for me to go back to him because the price has been paid on me by you already. And Enesi said, it is possible. Stay with us here until the day when your parents and relatives shall come here. Then you shall return to your lover Bem and marry him that same day.
6. Now Obiye called Enesi to a private place and said, what is wrong with you O Enesi? Did I not go to that far land of Agatoo to fetch her for you? Was it not with your consent I have done this?
7. How now do you say she would return to her lover?
8. And Enesi said, pardon me my wife. I am a changed homo now, for I have seen the other side of the world. And all the things on this side of the world do not bother me. Neither pains nor death nor problems nor threats can bother me now. For I have tasted a very awesome environment of light and peace.
9. Now Enesi and Obiye his wife ended up playing love together that night. And two weeks after, she began to feel changes in her body. And they knew that she was pregnant. And they were filled with shock because their desires got fulfilled at the time when they stopped worrying about it.
10. And Enesi said, surely this is the hand of nature.
11. Now the parents of Iverem came to Ihima as they had promised. And they followed the clay map which Obiye had given them. And they reached the place well prepared. And they saw Enesi and said, this is our son-in-law.
12. And Enesi said, your son-in-law is in your land and his name is Bem. And they said, what is this that you are saying? And they faced their daughter and scolded her in their own dialect, saying, why have you turned your stiff neck against this man? Is he not far wealthier than Bem who is an ordinary palmwine tapper?
13. And Iverem said, the man have refused to have me as his second wife, rather, he has offered to reunite me with my lover Bem.
14. Now Enesi said, do not worry, for all things are well till this time. Now rest today and tomorrow we shall go to your land to witness the wedding of your daughter with her true love.
15. Now they went towards Agatoo the next day. And when they had reached the house of Bem, he was not found there. And Iverem said, let us go to the mango tree which we named Bemerem where we always play together.
16. For certainly he would be there.
17. Now when they had reached the tree, they found Bem hanging and struggling on the tree. And Enesi cut down the rope tied to his neck immediately. And his life was saved.
18. And immediately on that spot, under the Bemerem tree, they were tied together with the same rope for some minutes, saying, you have become husband and wife as from today.
19. And Bem could not believe it because he thought that he had lost the most precious thing in his life, which was the reason why he had gone to hang himself.
20. Now the deeds of Enesi in the saving of the life of Bem through his selflessness was made famous in the land of Agatoo and Otupo.

Chapter One Hundred and Seventy-Six

1. Now Enesi had a baby through Obiye his wife. And the child was red in the face with spots. And Obiye said, what kind of child is this which we have?
2. Now Enesi said, this child resembled Adeiza my little baby who died during our journey to this place. For he had sunburn and his face was red like this before he died.
3. Now I shall name him Adeiza according to the name which the previous baby had. And Enesi named his son Adeiza.
4. And Enesi took care of Adeiza and taught him values and culture. And Adeiza grew up to be wise and prudent. And he was very good.
5. Now after Adeiza, Obiye conceived and had a baby girl. And the child had no eye socket. And there was no external ear also. And Enesi and Obiye were afraid of it. And they bound it up to throw it away.
6. And in the evening when Obiye was sleeping, she saw the baby in her sleep staring at her, for she had eyes in the dream, and saying, do not throw me away. Take good care of me, because I am entitled to life. I deserve to be taken care of by my parents.
7. Now when she awoke, she told her husband, we shall no more throw this baby away. Neither shall we throw any kind of child away, no matter the physical challenges it had. For a child without eyes should be given eyes by its parents.
8. And a child without legs or hands should be given support by its parents. And it should not be cast away for any reason at all.
9. So they kept the child and named her Ozimive. And Adeiza and Ozimive grew up together to be fond of themselves.
10. Now Adeiza felt very concerned about the lack of vision and poor auditory of his sister. And he reasoned deep and continously how he would make her some ears and eyes. And Adeiza made clay ears and eyes and stuck them to the face of her sister.
11. And Ozimive asked what they are, for she was surprised when she felt them on her. And Adeiza said, those are the things which I have but you did not have. And Ozimive said, I did not know that you have what I don't have.
12. And I do not think that I need those things I now feel on me. And Ozimive smiled. And Adeiza was surprised because the one he was worried about was not worried for herself at all.
13. And since then, Adeiza ceased to worry too much over his sister.
14. However, Ozimive did not live beyond twenty years old before she died. And when she died, Obiye her mother almost wept to death. For she was already very fond of her.
15. And Adeiza too could not resist tears. And Enesi his father said, when we shall meet Ozimive again, we shall see her in her complete self. And she shall have ears and eyes. And she shall see us and recognise us.
16. And we shall be united as a family again.
17. Now Adeiza continued to grow. And when he was old enough, he said to his father, I am prepared to returned to Okene the land of my ancestors. And there shall I marry and have my children.
18. And his father said, go and prosper in Okene. Let favour be your companion. Let all good things come to you easily and let bad things go opposite ways. Do not betray your ancestors as to accepting the religion of the foreigners.
19. For if they had shed the blood of your ancestors to establish their religions on our lands, how then do you think that your ancestors will take it if you accept any of those religions?
20. Remember how Omini was killed when he refused to be a Kristen? For first he was imprisoned. And while he was in prison, he made incantations of the praise of his ancestors.
21. And they took him and killed him for wizardry, saying, this homo is definitely a wizard and our book say that we must not allow a wizard to live. And Omini was butchered to death.
22. Now how shall it be for you if you accept the religion which your ancestors were killed for? They shall not be proud of you in their afterlives. They shall shake their heads in pity for you and say, our descendants are foolish.
23. Therefore Adeiza my son, remember these things and teach your children these things before they grow and join themselves to the religions which crept into our land through force, subtlety, bribery and killings, especially that which entered through the north.
24. Now Adeiza promised to teach his children the things of traditional to warn them early about the religions of the foreigners. And he departed to Okene.

Chapter One Hundred and Seventy-Seven

1. When Adeiza had settled well in Okene, he married a woman of Kaba. And he had children. And Adeiza taught his children early all the things which belonged to the tradition of the land.
2. And Adeiza looked at the pattern of the stars every night to see if they appeared like the one he had in the leather of cowries which his father had passed to him.
3. Now when he fell sick for two weeks, he could not check the sky face to see the patterns. And he became worried. And he said, I shall go and locate the lineage of Edoeje who was an Aworawo of Ida.
4. Who knows if he had seen the pattern on the sky already? For when I was sick, I did not remember to tell my children to check the sky for me.
5. Now Adeiza began to prepare to go to Ida, but around that time, his wife Omoge died. Now his wife was a daughter of the Obaro who was the king of the Yooba people of Kaba.
6. And Adeiza had troubles all around him, for the brothers and relatives of Omoge came and harassed him, saying, you are evil. For you have used our sister for ritual.
7. And they took hold of Adeiza and tortured him in a place where the Obaro himself, who was his father-in-law, did not know about.
8. Now the children of Adeiza were left without a father or a mother to take care of them. And they went to seek after the foreigners when they were hungry. And they begged to eat. And the foreigners said, we cannot give our food to dogs. We shall give it only to the children of the kingdom.
9. Now Ozovehe the first child of Adeiza said, do we look like dogs to you? Why do you call us the names our parents have not called us? And the foreigners said, as long as you are not a believer of Zeusus Krista our god, you are dogs.
10. And our sacred book have warned us to beware of you dogs. For outside the kingdom dwell the dogs.
11. When Ozovehe heard this through the interpreter, he cursed them, saying, if we are dogs, then you are farts. And when the interpreter had told the foreigners what he said, they took their weapons.
12. And Ozovehe fled with his siblings. And the foreigners did not run after them.
13. Now Ozovehe and his brothers went to the foot of a rock and wept, for they were very hungry. And a homo passed by and asked them what was wrong and they told him.
14. And the homo took them to a moskh of the Ishlamists and fed them there. And Ozovehe and his siblings said, the people in this place are not cruel like the ones who told us that we are dogs.
15. And they submitted to all the things which they told them in the moskh. For the homos in the mosque had begun to teach them all the things which were in the Koran which they read.
16. And Ozovehe the first born was given the name Salami. And Adajinege the second child was named Sadiku. And Asimi was named Aisatu. And Ohunene had the name Alimatu.
17. Now while they dwelt in the moskh, Adeiza their father returned to the land. And he sought for his children but did not see them. And Adeiza wept as one who had lost all his teeth to a dangerous accident.
18. Now while he wept deep, Ohunene his daughter had a dream and saw her father weeping at home. And he told her siblings, saying, I saw father in tears at home. Now let us go and check if he is back.
19. And Ozovehe said, it is a year since we have been here. I doubt if father is still alive. And Adajinege offered to go home and check if he had returned. And Ozovehe disagreed for a week, saying, you are too young to go back home all by yourself.
20. And when Adajinege continued to demand so, he agreed to let him go and check if their father had returned.
21. Now when Adajinege had reached the house, he met a woman who had the likeness of her mother. And he said, what are you doing in my father's house? Why do you resemble my mother so much?
22. And the woman said, surely, you are the son of Omoge my sister. Now do not be scared, for your father is away, looking for you and your brother and sisters everywhere. And he returns home every three days to see if you have returned home.
23. Now count yourself lucky because he shall return home tomorrow. Therefore go and bring your siblings back home so that you could all be here before your father returns tomorrow.
24. When Adajinege heard these, he was glad. And he went quickly to call his brother and sisters. And the homos in the moskh did not want them to leave. And Ozovehe said, we shall be coming for Joomat every week, therefore do not worry over us.
25. And we shall not desist from worshipping Allah the god who is almighty. And the words of the koran shall not depart from our lips.
26. Now when Ozovehe had said these, they let them depart. And while they were leaving, the foreigners in the moskh assigned a homo to trail them from behind to know where they were living. And one homo of Ebira origin named Asimiyu followed them carefully and knew where they dwelt.
27. And he returned to make it known to the foreigners.
28. Now when Ozovehe had returned home with his siblings, he met the woman. And he said, are you truly the sister of our mother or the ghost of our mother? For I perceive that you are a ghost giving us false hope that our father is still alive.
28. Now the woman laughed and said, I am her younger sister and not a ghost of your mother. Tomorrow your father shall return to the house.
29. When she spoke, Ozovehe doubted her. And he recited some recitations in the koran, which is the book of the Ishlamists. And he pinched her hard. And she groaned in pain.
30. And Ozovehe said, truly you are not an Anjanu, but a human being is whom you are. And Ozovehe and his brothers ate the food she had set before them. And they awaited the return of their father.

Chapter One Hundred and Seventy-Eight

1. Now when Adeiza returned home, tired and sick, his new wife said, can you guess what we have? And he said, your people have come here? And she said, it is your own people who came here.
2. For Ozovehe, Adajinege, Asimi and Ohunene have returned home safely. When Adeiza heard this, he rushed quickly into the house to see them. And he met them all sleeping soundly.
3. And when they saw their father, they embraced him warmly. And Ohunene sat on the legs of his father, for he was only five years old. And he had missed the care of his father for about a year.
4. And they all wept tears of joy for the reunion. And Ozovehe asked, saying, father how do you make it possible to return safely from Kaba? For we thought that the king of that land had killed you because our mother the Princess died while she was with you?
5. And Adeiza said, the Obaro is not a bad homo, rather, he was a very kind homo. And he did not order my arrest and torture at all, but his people were they who took hold of me and kept me bound somewhere secretly.
6. And when the Obaro knew this, he was angry with them. And he said to them, who sent you to torment an innocent soul? For I know how Adeiza loved his wife so much and he would not allow any harm to come near him.
7. Now bring him to me. And they brought me to him. And the king asked, saying, are your hands clean in the matter of the death of my daughter? And I said, I swear by my ancestors, my hands are clean.
8. I love my wife more than ten thousand tonnes of diamond. And the king had pity on me and said, you have really suffered for what you did not do. Now I shall reward you with one out of these three things.
9. First is this; take servants and cows and return to your land and be wealthy with these. And the second is this; take some lands in this place and I shall give you servants to farm on the land for you. And you will dwell here and you shall have a place to live in.
10. Now the third is this; take my second daughter Ewatomi and marry her. Take her to your place and let her have children and take care of the children of her sister as her own.
11. And I said, who am I to refuse this third offer? For it is rare for a homo to have great opportunities presented before him twice. For at first, you offered me Omoge your first daughter when I found her lost in the bush and returned her to the palace. And now again, you have offered me Ewatomi her sister who is very beautiful like Omoge herself.
12. And the king said, let a wedding ceremony be done next week. Then you shall take her home. So a wedding ceremony was done. And I brought her back to Okene. And here shall he be my wife and your mother.
13. Now they spoke in Yooba with her because she could not speak Ebira. And Ewatomi began to take care of the children of her sister. And the first was sixteen years old, the second fourteen, the third nine and the fourth was only five years old.
14. Now after few days, Adeiza found all his sea shells and cowries and all the images of his ancestors which were his objects of his meditation scattered everywhere. And the calabash where he kept his cowries had been destroyed.
15. And he called all his children together and said, who has done this to all my things? And Ozovehe said, it is I? And Adeiza said, why have you done this evil to me your father? And he said, you are an abomination to Allah the Almighty because you worship idols instead of worshipping him.
16. And Adeiza said, who told you that I worship any of these objects which I gather together? Are they not my objects of meditation? For through them did I fall into tranches and see mysteries. And all the things which open up the head are gotten through meditation.
17. The type of herbs for curing a specific disease, the kind of words to say before getting solutions to some puzzles, are they not gotten when we meditate deeply? And to meditate, some objects are needed so that distractions could be avoided.
18. These are the cowries, crafted images, calabashes, gourds and all manner of sea shells which you have scattered and destroyed.
19. And Ozovehe said, father, all these things shall take you to the fire of Allah forever. Worship Allah alone and live in his paradise. For all these things shall take you to the fire prepared by Allah our god.
20. And Ozovehe took the koran and read some things in the Rab language to his father. And he made the Interpretation to his father. And Adeiza said, Ozovehe my son, you have been brainwashed.
21. And Ozovehe said, do not call me Ozovehe anymore, for my name is Salami. And Adajinege said, my own name is Sadiku. And Asimi said, my name is Aisatu. And the last child named Ohunene said also, I am Alimatu.
22. Now Ewatomi and Ozovehe spoke with their children, but they refused to listen to them. And they threatened to leave the house to dwell in the moskh if their parents did not become Ishlamists.
23. Now Adeiza was grieved in his soul. And he wept bitterly. And he went to check the sky in the evening to see if it would be the same with the pattern which he had on his leather. And when the pattern of the stars in the sky was different, he cried aloud, saying, when shall Adinoi come?
24. Is it true that he shall come. Have we not been deceived? Adinoi, the son of the gods of Afer the lands of heat, make haste, for the religions of the foreigners are fast eating away our culture. Our children are destroying our heritage and they have refused to bear the names of their tongue.
25. Adinoi the god of knowledge, the child of history, the terror of every bad god, come in your strength and destroy the written words of the gods of terror. Bring the full history of the world to humanity.
26. Your words are unlimited and unending. They are the words that set those who are held captive in their minds free. Your words shall set the people free from mind slavery. It shall turn all homos to gods.
27.Which of the gods of the foreigners can hinder your coming O Otem? Can Yahweh the god of the land of Yacub hinder your coming? Can Allah the god of the Rabites stand on the way?
28. Crush every bad god O Otem of truth and establish God in the minds of every individual. Make Ebira land famous all over the world. Shift the focus of the people from worshipping to helping.
29. Otem Adinoi the greatest teacher of humanity, the sweetness of the universe, the greatest conscious part of God, the lover of the world. The contender against all cheats and deceivers of the world.
30. Otem of truth, the son of the gods of Afer, hasten your arrival to wash away the delusions from the heads of every homo of Afer and the world. So it shall be.

Chapter One Hundred and Seventy-Nine

1. When Adeiza slept that night, he dreamt about the Aworawo of Ida. And when he woke up, he said, I shall go and seek whom the Aworawo is at this moment. For I have not met any of them before.
2. And I shall invite him to this land to speak his wise words into the ears of my children maybe they will change.
3. Now Adeiza began his journey to Ida all alone. But his wife Ewatomi remained to take care of the children. And she did not hinder them whenever they prayed to Allah the imported god.
4. But when she went to meditate in her room, calling her incantations of protection and favour to Olodumare her god, Ozovehe and Adajinege entered her room forcefully and took her irukere and woroworo away.
5. And they said, surely she is trying to enchant us. She is a witch and she worships the devil. And Ewatomi said, be wise you children. For when you count the beads on your tesibil and made marks on the sand and hanged that frame on the wall, I did not say that all these things are idols.
6. And when you noisily recite the things in your koran and bowed your forehead to Allah your god, I did not say that you are doing evil. Why now do you want to forcefully take my tradition away from me?
7. For it is my belief and the belief of my ancestors.
8. Now the two children threw her things away and spoke rudely to her. And Ozovehe said, keep your mouth shut Ewatomi or else you shall be dead before the arrival of our father. Are you not an unbeliever who does not even deserve to live according to the Jiad?
9. But we pity you and have mercy on you. And rather than keep your mouth shut, you open it to challenge us.
10. It does not take me anything to do to you as Murhamid did to the woman who disrespected him at Madina. For he tore her apart with his knife and cut off her head. And in the end the woman was condemned to the fire.
11. Therefore keep quiet or you shall lose your life.
12. When Ewatomi heard this, she was afraid. And she kept silent from then until the arrival of her husband.
13. Now when Adeiza had reached Ida, he sought after the lineage of Enenyo whom the people knew as the first Aworawo of the land. And they showed him the house of one named Omokwo.
14. And when Adeiza met Omokwo, they spoke as if they had been friends for a very long time. For they were bound together by purpose of mind. And Omokwo said, I have come to Okene to seek after you some years before.
15. And I was led to one Adeiza who was very wise also. And when I told him about the leather of cowries and the arrival of the great star of Kougi, he knew nothing about it. And I wondered if I had been misled.
16. And we became friends and did much in Okene together. For we made chicken feed and fed many chickens with it. And the chickens grew very big within a short time. And the foreigners checked the food which we did and made similar food for the chickens.
17. And they injected the chickens which we fed with diseases and told the people that it was our chicken feed which had diseases in them.
18. And all the dwellers of the land who bought our chicken feeds came after us. And they burnt down the house of Adeiza and destroyed all the herbs of cure which he had in his compound.
19. And they exiled him. And then I returned to Ida my land. For all the great things which we had begun to think of inventing could not be done because the foreigners made the people attack us and destroy all our equipments and tools.
20. Now Adeiza, the real descendant of the ancestors of Otem Adinoi, you are welcome again.
21.And Omokwo entertained Adeiza well. And when Adeiza was done eating, he said, have you seen the star pattern of the arrival of the saviour of Afer from mind slavery? And Omokwo said, I have not seen it.
22. And Adeiza said, I have come to share the experience I have with you. I have seen too many things and I have lost hope of the coming of anything or any god called Otem. And instead of the coming of a saviour of our land from the religions of the foreigners, our children are converting to those foreign religions in large number while they burn our own objects of meditation and call them idols and devils.
21. Now I think there is no hope anymore. For even as I speak, my children have become Ishlamites. And they touched the ground with their foreheads to worship that thing which they call Allah
22. Now Omokwo said, I know that you Adeiza are an influential homo in Okerune, being a husband to a princess as you said. And you have much fame. And if you say that there is no hope, who am I to say that there is hope?
23. My own children are now Krishtenis and they see me as a demon and a devil now. And they say that my ancestors and their ancestors are burning now in the fire. And they threatened me with fire from their god if I do not believe their story. For they said their god Zeusus who died in the land which I know nothing about shall cast me inside fire when I die.
24. Now Omokwo agreed to follow Adeiza to Okene after he had used his wisdom and authority to make his children change back their religion.
25. Now while Adeiza was still in Ida, a homo was sent from the moskh by the foreigners to see the children of Adeiza. And this homo was the same Asimiyu who secretly followed them to their house before.
26. And he said to them, I have come to check how you fare. Tell me if your parents allow you to practise your religion. For if they refuse you so, you should return to the moskh.
27. And they said, we practise our religion. And we have destroyed all the idols and images of the witches and Wizards whom they call our ancestors. And all their sea shells and cowries we have cast away.
28. Now Asimiyu returned to tell the people in the moskh what they had said.
29. Now when Adeiza returned with Omokwo, his wife Ewatomi said, I cannot live with you here anymore. For I fear these children. For they have threatened me with death. They have said, if you speak we shall kill you as Murhamid their prophet killed a woman.
30. And Ewatomi packed all her belongings and began to make for the exit. But Omokwo stayed on her path and said, do you want to leave your husband alone in the time when he is greatly troubled?
31. Is he not one who needs the help of a wife? For his problem shall multiply if you leave him. And who knows if he would not commit suicide eventually. For he is already very confused at this moment. For he has suffered so much from the beginning of his life till this moment.
32. Therefore Ewatomi, stay with him and do even what his first wife who is your sister could not stay alive to do for him. And our ancestors shall not sleep in their graves.
33. When Ewatomi heard his speech, she began to cry. And she returned to the house that day.
34. Now Adeiza was angry at his children because of what they had done to his wife when he was not around. And he shouted on them and said, do not go the way of the foreigners if you still want to be called my children.
35. For I shall not feed you if you refuse my words. This same thing did Omokwo to his children who became Kristens and destroyed his things. For he made them go without food for three days. And they got their senses back.
36. While Adeiza spoke, Ozovehe his son went in to pack all his things. For he was ready to leave. And Adeiza said, where are you going to, Ozovehe? And he pointed a finger on the face of his father and said, Salami is my name and it is haramu that you should call me by the name of one of your Idols.
37. And Adajinege packed his things and followed him too. And Asimi followed them too. But Ohunene, being very little, did not follow after them. For she preferred to be with her parents rather than go with them.
38. And Adeiza watched with surprises as his children arrogantly departed. And he burst into tears.

Chapter One Hundred and Eighty

1. Now Adeiza wept continuously. And Ewatomi and Omokwo consoled him, saying be a man. And Adeiza said, since my childhood I have never experienced a long-lasting period of happiness.
2. For every moment of little happiness always ended up in tragedy. The tragedy of the untimely death of Ozimive my sister is one and the tragedy of the death of Achenege my first fiancée is another.
3. And when she died, I went far into the bush at Kaba so that I could kill myself there and my body should not be discovered. Then I saw Omoge the beautiful princess of Kaba, the daughter of the Obaro.
4. For she cried and wandered about in the bush as one who was lost. And I forgot to perform what I have planned to do for myself, but I took her to her people. And I thought in my mind to return to the bush and end my life there.
5. But as a mind-reader, the Obaro said to me, you find her in the bush and you brought her back safely without defiling her body. Therefore take her as your wife and continue to protect her. And Omoge loved me and followed me.
6. And at the time when I and Omoge should enjoy our children, she died and left me in tragedy. And for the sake of her death, I was tortured for a year. And my children whom I have taught the culture of the land became slaves to the words of the Koran of the Ishlamists when I was away.
7. And I returned without finding them. And I went about for days to find them. And they returned home when I did not expect. And I thought that all my problems had ended. But they brought a twist to everything. And they became a thorn in my flesh.
8. And they have left me now into the same kind of problem I thought I have overcome. Now I have come to my conclusions that the gods of our land are not alive. They are asleep. They are dead.
9. The ancestors are asleep and unconscious, else they would not have allowed the foreigners to take over our land like this. I now disbelieve the sayings of our forefathers and I do not expect any great god to come from our land anymore.
10. Otem Adinoi shall not come, for there is no sign that he would come.
11. When Adeiza began to weep, Omokwo consoled him. And Ewatomi wiped his tears with the edge of her cloth. And Adeiza became weak such that he could not eat for the whole day.
12. And when it was evening at the appearing of the stars, Omokwo said, arise Adeiza and let us go and check if the stars outside shall show the sign of the great god. And Adeiza got up reluctantly.
13. And when he went to check his leather of cowries, he could not find it. And he said, certainly the children have taken it away. And Adeiza cursed in anger, but Omokwo pacified him.

More update pls

geoworldedu:
More update pls

Sorry for my long stay away from nairaland. I was banned. I had to open this new account to continue the ministry. I took time to meditate deep so that I can get more revelations of the DOCTUFOS OF TRUTH. I'll be doing so occasionally. Thanks for following.

Chapter One Hundred and Eighty-One

1. Now Adeiza located the moskh where his children had gone to be. And he went there many times to beg them to return home. And Salami who was Ozovehe said, we have disowned you kafir. And we shall stick to the true religion till death.
2. Now Adeiza did not cease to seek his children. For he had no joy without them.
3. And Ewatomi said, make yourself strong and impregnate me. Then I shall have other children for you. And Adeiza went in with Ewatomi and she conceived. And she had a baby boy whom they named Omotunde in the Yooba tongue.
4. Now in the tenth year since Adeiza had been visiting the moskh to seek the return of his children, the foreigners held him and said, it is enough. How do we allow a kafir to pollute our holy moskh?
5. And Adeiza was cast into bondage as Sadiku his son requested. But when Salami saw this, he said, this is too much for us to bear. For this man deserves to die, being an unbeliever.
6. And Salami took a knife and sunk it into the belly of his father Adeiza. And he fell and bled to death. And Salami stood over the dead body of his father and said, as long as you do not accept Allah, death is your possession. The book have told us to fight the Jiad fight.
7. Now immediately after Adeiza had died, the veil of religion covering the face of Sadiku cleared off. And he shook with fear and terror. And he cried out, saying, why did you do this to my father?
8. And the foreigners came and carried Salami on their soldiers praising him. And Sadiku was displeased. And when he slept that night, all his dreams were about his father. For in one of it, he smelled the smell of his father.
9. And in another, he saw his father whipping him with a light rod. And when he woke up from sleep, he had a great hatred towards his religion. And he began to seek freedom.
10. Now Sadiku began to have weird dreams, the kind which he did not have before. For he saw his father calling him. And he saw himself speaking against his religion. And in another dream, he saw himself arguing with Salami his brother.
11. Now Sadiku said, it is obvious that everything wants me out of this cruel religion. And he called Aisatu his sister to a separate place and spoke with her concerning all the things which bothered him.
12. And Aisatu said, all these things bother me also. For if I know that this religion is as cruel as this, I would have behaved like Ohunene and remain in the house with father and Ewatomi. But we are not to blame because they told us that it is a religion of peace, and they showed us deceptive love at the beginning.
13. I being a female, am the most affected of all. For they silence me and I cannot speak or tell my opinions publicly. For this religion is bias and revolves around the males only.
14. And Sadiku said, it revolves around Allah their god more than how it does around even the humans. For they call us slaves to him. And we are slaves indeed.
13. Now Aisatu said, brother, what should we do? For this religion has destroyed anything good in us? And Sadiku said, we must seek how to depart from this place and from the entire land.
14. Now Aisatu and Sadiku made plans how they would flee the place. And they arranged to flee on a particular night. Now Sadiku waited outside the building that night. And he began to expect Aisatu to join him.
15. Now when Aisatu did not join him deep into the night, he went back into the fenced building and found her as she leaned against the wall, weeping. And Sadiku saw her body covered with blood. And he cried, what has happened to you?
16. And Aisatu said, I was deflowered. And Sadiku yelled, saying, who did this to you? And she said that it was AbuduFatah. And And Sadiku got angry and raised alarm.
17. Now when the people in the building had had the voice of Sadiku and Aisatu, they rushed to that place. And Salami was among them. And they said, what is the matter? And Aisatu said, AbuduFatah raped me.
18. Now immediately she said so, a homo raised his hand and slapped her hard on the face such that she fell to the ground. And another homo who was a foreigner kicked her hard and said, how dare you being a female open your mouth to bring up an allegation? This is Haram.
19. And Salami said, it is true, and he went and stepped on her sister and spat on her, saying, you are cursed of Allah. And Sadiku burst into tears when he saw what was done. And Salami his elder brother came to him and said, why are you crying? Don't you know that it is an abomination for a woman to defend herself in the presence of men?
20. She needs a mouthpiece who is a male. And if you think you are worthy to be her mouthpiece to speak for her, then get ready to do so in the courtroom of Sharia on the day to be chosen.
21. So the fifth day was chosen for the hearing of the case of Aisatu. And Salami waited patiently for that day to come.
22. Now when the fifth day came, AbuduFatah who was accused of rape sat among the people as if he had not committed any crime. And Aisatu stood in a ring. And the judge said, who shall speak for this woman who is in the ring?
23. For if no one is ready to speak for her, then she has no case at all. Because this is the law of Allah.
24. And there was no one in the court to speak for Aisatu because they had locked Sadiku out of the courtroom. And Sadiku banged violently at the doors and windows, seeking that they would open for him.
25. Now when no one came forward to speak for Aisatu, the judge said, take her and whip her with many strokes of the cane. For she has no case here. And Aisatu was taken and laid down on the altar as a meat for sacrifice.
26. And they whipped her with many strokes. And Sadiku heard the sound of her agony. And he hit the doors and windows harder, but no one opened the door of the courtroom for him to enter.
27. Now when they had beaten Aisatu to coma, they left her in the courtroom and departed. And Sadiku rushed into the courtroom and saw his sister lying unconsciously. And he revived her and treated her. And Aisatu came back to life.
28. Now when Aisatu was revived, Sadiku rushed to the people and spoke against them and against their cruelty. And they accused him of blasphemy.
29. And they ordered Salami his brother to take hold of him. And Salami did so. And Salami said, Sadiku my brother, why are you possessed with the devil to this extent? Why are you fighting Allah? For surely it is a fight which you cannot win.
31. And Sadiku said, if devil possesses people, certainly it is you and the rest of the Ishlamists in this place it has possessed and not any of Aisatu and myself.
32. For you killed our father and had no remorse. And you did evil things without knowing that they are evil. Your mind is as strong as a rock. You are mean and wicked, paying the good people with evil and rewarding the evil people with good.
33. And Salami smiled and said, keep still my brother. For you are blind to the truth. Now I shall enlighten you. AbuduFatah who raped Aisatu is not a stranger to me, rather, he is the husband-to-be of Aisatu. But out of ignorance, both you and my sister take him for a stranger.
34. Has he not paid me the bride price on her already? And I know that Aisatu my sister will reject him, therefore I advised him to take her forcefully. And that was what he did. And that night, immediately after he did so, Aisatu came to tell me what was done and I told her the truth of it all.
35. And she left me in anger and went to weep against the wall where you found her that night. Now my brother, cease your anger against me, for AbuduFatah is already the husband of Aisatu, same way our prophet Murhamid took hold of Aisatu at a tender age, according to the Koran.
36. Now Aisatu our sister should count herself lucky because she is already of age, being about twenty years before AbuduFatah defiled her. Go and read about Aisatu of the Koran who was defiled at the age of eight years and nine months by Murhamid our prophet, the peaceful one.
37. And Allah our god did not count this act as evil against Murhamid, because it was his will.
38. When Sadiku had heard the narration of his brother, he cried saying, you are all fools! For your way of life is full of terror and evil. And you have no conscience at all.
39. And Salami covered the mouth of Sadiku his brother with his palm and gripped him powerfully. And he dumped him in prison and shut him up there. And Sadiku sobbed in the prison for many days.

Chapter One Hundred and Eighty-Two

1. Now Aisatu often come to the prison to feed his brother and speak with him. And she began to attract the attention of the jailor whose name was Karimu. And he spoke kindly to her and permitted her to speak with her brother at length whenever she had come to visit him.
2. And Karimu expressed himself to her, saying, I love you O Aisatu. For you are like a peacock in its colour and radiance. And I wish to be your husband. And Aisatu wondered at the character of Karimu, for he was gentle and cool, even though he was an Ishlamist.
3. And Aisatu said, your own kind of Ishlamite is scarce. For you are peaceful and calm in your demeanour. And you are not forceful like AbuduFatah who was forced on me. And you are not like Salami who is filled with rage for people who do not practise Ishlam.
4. For he is among those whom the foreigners send to the towns to wreck havoc among the townspeople. And daily he kills more than five people for the sake of this religion.
5. And Karimu said, I can never be like him. For even a chicken I cannot kill, how much more a homo erectus like myself?
6. Now Aisatu herself began to fall in love with Karimu. And she asked him some questions on a particular particular day, saying, if you become my husband, will you force me to go to the moskh with you to worship Allah?
7. And Karimu said, I shall not do so. Rather, I shall permit you to practise your own belief, no matter what it is, as long as it does not hinder me from practising mine. And Aisatu said, then you can have me.
8. Now Karimu had a horse which he rode upon anytime he was going to deliver reports to his colleagues who were foreigners like him, being a native of Ludim. And Aisatu secretly mounted on the horse with him whenever both AbuduFatah and Salami were not around.
9. And Aisatu had made herself used to the horse so well that she could mount upon it by herself and ride it. And she looked keenly on the horse and saw it as a means of escape from the land.
10. And Aisatu went to seek Sadiku as usual and said, brother, I have found love in Karimu the jailor. And I am left with a choice of eloping with him. But I cannot elope with him while you are remaining in jail here.
11. Now let me go and tell Karimu to give us a helping hand. For him alone can save you from this bondage. And Sadiku said, are you sure Karimu will not betray you? For if he declines from helping me out, then certainly he will report our plan to Salami and the foreigners.
12. And Aisatu said, I trust him that he will not do that. For he is a simple homo. And Aisatu went and told Karimu, saying, help my brother out of this bondage and let both you and me flee this land and get married somewhere else.
13. And Karimu said, I cannot betray the people who put me in charge here. And I cannot sin against Allah by releasing someone who was jailed in the name of Allah, the merciful.
14. And Aisatu said, if Allah is merciful, you could be an instrument of his mercy and release my brother from prison. And Sadiku said, Allah in his mercy shall find a way by himself to release your brother from prison. For I am an ordinary slave to him and I cannot help him make his decisions.
15. Now Aisatu left Karimu angrily and did not come to see him for six days. And Karimu felt sad when she did not come to him or to see her brother.
16. Now Karimu took his tesibil and sat on a mat and began to meditate, seeking that Aisatu would come for a visit that day. And coincidentally as he did so, Aisatu came to the place with a smile on her face.
17. And she said, I am sorry that I have not come for six days. For I was angry with you before, but Allah your god have touched me and I felt I was doing the wrong thing. And Karimu said, praise be to Allah! For a while ago, I began to pray to Allah that you should come to me today. And the prayer is answered.
18. And Aisatu had her own separate intention of coming, which was not what Karimu thought about. And she went to see his brother after playing with Karimu. And she said, brother, I have just one out of two choices to make. Now here are the two choices; first is to remain here and play with Karimu my true lover while you remain imprisoned. And the second is to leave my true lover behind and save you from this dungeon.
19. And Sadiku said, what is your choice? And she said, my choice is to free you from this bondage. And Sadiku said how, and she said, I shall use love to take the key from Karimu and then we shall both flee with his horse. For tomorrow, I shall
20. And Sadiku said, did you not tell me that both Salami and AbuduFatah are around now? And he shall be expecting you to play love with him in the night. Shall he not be angry if he catches you with Karimu? And Aisatu said, I shall be careful.
21. Now when Aisatu had finished the love game with AbuduFatah her husband, she arose while he was deep into sleep. And she went to seek after Karimu. And Karimu was glad when he saw her. And he gripped her and made love with her.
22. And Karimu slept soundly. And Aisatu took the key of the prison from the pocket of Karimu and went ahead to open the prison gate for her brother. And she said, let us go and take the horse of Karimu.
23. And they took the horse, but it did not run well when Aisatu was saddling it. And Aisatu went backward and Sadiku sat at the front and saddled it fast, but Salami discovered them and raised alarm.
24. And they mounted upon many horses and chased them. And Salami shot a sharp object with the hollow rod of the foreigners. And the object penetrated the neck of Aisatu who sat behind Sadiku on the horse.
25. And Aisatu fell down and died. And Salami continued the chase of Sadiku, but he could not catch up with him. And when Sadiku reached the mouth of the river called Okune, he jumped down from the horse and saved into the water. And then he swam quickly to go across it.
26. Sadiku escaped that day. And Salami cried out in anger, saying, a kafir has escaped, let the anger of Allah be upon him and upon his generations. And they turned back and returned to the town.
27. And Salami took the dead body of his sister and dumped it in his father's house. For so did he to the corpse of his father after killing him.

Chapter One Hundred and Eighty-Three

1. Now Sadiku went to his father's house to find his step mother and his sister Ohunene. And when he had reached the house, he found it empty. For both of them had departed after Salami dropped the body of Adeiza there.
2. And Ewatomi had buried Adeiza and had departed for her safety, fearing not to be attacked by the Ishlamites and Salami her step son.
3. Now Ewatomi had a child for Adeiza. And he had taken him with her back to Kaba.
4. Now when Sadiku had reached the place, he saw the grave of Adeiza where Ewatomi had gone to bury him in. And Sadiku dug it and laid the body of Aisatu there, for she had found her corpse in front of the house.
5. And Sadiku covered the grave back and went inside the house after seeking forgiveness from his father before the grave with weeping. And when he had shut his eyes to sleep, he had a very terrible dream.
6. For he saw his father in his dream with a long stick whipping him. And he ran. Now when Sadiku awoke from his sleep, he went again to seek the forgiveness of his father, saying, forgive me father.
7. Now Sadiku slept again and saw the same dream. And he fled to Anpa to seek after Omokwo his father's friend who was an Igalite. And Omokwo said, Adajinege son of Adeiza, why have you come alone to Anpa? Are your parents well?
8. And Sadiku told him all the things which had occurred. And Omokwo was shocked because he did not know before that Adeiza his friend had died. And Sadiku said, father, please seek the spirit of my father for me and ask for his forgiveness.
9. For I have used my own hands to send him to the grave. And he has appeared in my dream two times whipping me hard. And Omokwo said, dead people do not take revenge on the living. They love the living because they dead are of more wisdom and knowledge and they have compassion on the living.
10. Now the Interpretation of the dream which you had is simple and not bad at all. For your father seek that you should change your belief. For if a dead person appears in the dream of a living person and beats him with a rod, it is a communication to the living to change his ways.
11. Now Sadiku said, I am only living in the shadow of my religion, for right now I have no belief. Now I have changed my name back to Adajinege which was my native name. And I shall not name my children after the names of the Rabites.
12. For I reject the way of Fodio which the foreigners preach to me, saying, emulate Fodio and fight the Jihad. Now I go the way of peace and not of war.
13. Now Adajinege requested that Omokwo would meditate and see his father himself to seek his forgiveness on his behalf, for he doubted if he had been forgiven. Now after about three days, Omokwo made a declaration that he had been forgiven. And Adajinege was glad.
14. Now Adajinege was bold to speak against the religions of the foreigners. For he gathered some youths and told them how they should not accept Ishlam and Krishtanite.
15. And Adajinege said, can terrorists be lacking in our land and in other parts of Negre area if we accept the religions of the foreigners who entered through the north?
16. And is it possible to accept Krishtanite without becoming like sheep in our minds? For we know the foolishness of a sheep who follows a shepherd brainlessly. I say this because it is dangerous for a follower to follow sheepishly without bringing up a thing to think critically upon.
17. Have I not observed how the Krishtens observe all the things they hear from the mouths of their leaders without questioning any? For the threats of everlasting fire has be clouded their heads.
18. Now some of the youths said, if we do not follow the foreigners, then all the benefits which they bring with them shall not be for us anymore. And Adajinege said, I blame some of our elders who did not put their heads deeply to use to do what the foreigners have done.
19. For they fight themselves and thought of only how to bring themselves down. Did we not hear of the things which Otori and Omezi invented? But when they died, no one developed on them to make them better.
20. And we have heard how a homo made a little ship which had an engine to make it move, but he was hated by those who were not of his clan. And they killed him and destroyed his work.
21. Now let he who is alive build upon the good works of he who is dead. So shall we be as great as these foreigners in no time at all. But if we continue in this our old manner, then shall we never be able to catch up with them.
22. Now some of the youths heard the advice of Adajinege and joined him in his campaign, but many of them turned back and reported him to the foreigners. And they hunted for him. And Salami his brother led the man-hunt. For he had sworn to chop off his head with a battle axe.

Chapter One Hundred and Eighty-Four

1. Adajinege went about to tell the people why they should not give away belief for the beliefs of the foreigners. And he told it in Eganihe and in Okene and even to the hills of Ihima.
2. And Salami continued to search for him to kill him. Now while Adajinege was in Ihimi, Salami was informed that he was in the house of one woman named Eromi, who was a widow.
3. And Salami went to the house of Eromi and said, woman, show us Adajinege so that you could live. And they put the swords on the necks of her children and on her neck too. And Eromi said, do you threaten me with swords?
4. I shall not tell you anything concerning this matter.
5. And they slapped her hard so much that she fell. And Adajinege could no more bear it, for she suffered because of him.
6. And he came and gave himself up. And Salami said, I know that I shall lay my hands on Sadiku. For you are not worthy of life after knowing Ishlam the truth and turning back.
7. And Adajinege said, Ishlam is far from the truth. And I do not care if you kill me. And Salami took the tip of his sword and touched the neck of Adajinege with it, saying, Sadiku, come back to Ishlam or die.
8. And Adajinege said, you killed father, Asimi and now it shall not do you any worse if you get rid of me also. For we shall go before you to the places of perfect knowledge. And we shall see you and pity your ignorance.
9. Now Salami cut off the neck of Adajinege his brother and said, Allah is great. Now Eromi the widow held tight to Salami and said, kill me also you evil beast. Kill me, wicked soul.
10. And Salami pushed her aside and said, it is not your turn to die. And he took all the people with him away, saying, let us depart.
11. Now Eromi wept over the corpse of Adajinege. And she took it and buried it in her house. And after few days, she noticed that she was pregnant for him already. And she had a baby boy and named him Ochiiji.
12. Now Ufedo the son of Omokwo came to Ihima to see Adajinege, being aware that he was with Eromi the widow. And he wondered when Eromi told him that his friend had been killed by his brother and his fellow Ishlamites.
13. And Ufedo said, I shall go and confront him. For Salami is a devil who needs to be talked to. For how does one kill his father and have no remorse. And he went further to kill his sister. And without remorse took hold of his brother and killed him too?
14. This is what Ishlam shall do to humanity in the future if we do not make attempt to curb it now. For many of them shall become terrorists upon the face of the earth and destroy their fellow homos rather than helping them.
15. Now Ufedo took courage and went all alone to see Salami, saying, the worst I would get from him is death, but my message would have been delivered.
16. And Ufedo confronted Salami and spoke deep and heavy words into his head, saying, are you not ashamed of yourself Ozovehe?
17. Why is your heart so hard that you cannot have any little sense of pity for fellow homos like you? You butchered them for your god at will and you are happy for this?
18. Now hear me and change your evil ways. For all your labour shall be in vain because through your lineage shall Otem the son of truth be born.
19. For he is the one whom Olorun, Chuku, Abassi, Ogene, Nyame, Nzame, Atum and all the gods of Aferk have ordained to bring Aferk out of mind slavery.
20. Now Salami laughed and said, such demon cannot come from my lineage. For I cannot allow a seed from my lineage to leave this religion which I have embraced. For they shall know the laws of Ishlam from childhood and continue in them in their youth.
21. So did Ufedo and Salami argue for hours. And Ufedo left the land of Okene with sadness. For Salami was not ready to let the religion of the foreigners which he held tight depart.
22. And he would not cease to persecute the traditionalists who follow after the things which are cultural. For he destroyed their shrines and killed them in multitude because he had the backing of the foreigners.

Chapter One Hundred and Eighty-Five

1. Now it was declared in all the northern parts of Negre and in the confluence area, saying, let Ishlam take over. And the lovers of Fodio of Soukot up north said, we shall continue with the legacy of Soukot.
2. We shall not permit an unbeliever to live. For it is haramu for us to live among unbelievers. And Salami led three hundred sword homos towards Anpa. And there was a very great destruction in those places.
3. And when Salami had fought much Jihad, killing half a millennium of people according to his confession, the foreigners said, surely you are qualified for Hajj. And Salami made himself ready to go to Makka.
4. And he was among the first set of people who were taken to Makka from Kougi. And Salami returned as an Al-hajj. And he was well respected in Kougi. And he took lands forcefully from people and made moskhs on them.
5. Now a homo named Waziri brought a herd of cattle from the north. For he had been moving around for more than five years with his cattle. Now when he had reached Okene to graze his cattle, Salami noticed him and said to his servants, go and find out whom he is.
6. And they went to find him out. And they knew that he was a Follane. And Salami said, bring him to me. And when they had brought him, he said, why do you bring your cattle this far?
7. And he said, my land is dry and the cattle have need of grasses to survive. And Salami said, as long as you are an Ishlamite, I shall permit you to graze your cattle here. And Waziri said, I am honest and I shall not tell you lies.
8. For I am not an Ishlamite but I follow after the belief of my people which is called Magozowa. And I follow it to the core. For as Saki who was a great adherent of the religion was strong and fearless, so am I.
9. And he has warned many years ago, saying, let our land not go after strange religion. But these which we have should we hold on to. And when the foreigners came, buying and selling, our religion was sold off and we bought their religion.
10. But my lineage continue in this religion till today, saying, no matter the war, we shall not be shaken.
11. Now when Salami heard him, he said, Magozowa and Bori and Yarowa and all the other religions which you practise in the ancient times are false and lies. For they have no power in them. But Ishlam is powerful and mighty.
12. And Waziri said, we have heard it so, but we have known it to be a religion of physical battle. For to my lineage, we do not regard it as a religion but as a forced sets of rules.
13. When Waziri had said this, Salami got angry and said, why are you not even afraid to damage my religion before my own eyes? For you have not only damaged my religion but my heart you have also damaged.
14. Now Salami commanded that they should kill all the cattle of Waziri. And the people held Waziri and tied him up. And all his cattle were slaughtered before his face. And the Ishlamites ate up the meat from the cattle.
15. And Waziri said, if you are not a coward, release me and let me go. And Salami said, I am not a coward. Now go and let me see what you are capable of doing. And Waziri departed the land with tears.
16. And he went to Elorin where his people who reared cattle like himself were. And he said to them, I have lost all my cattle to a homo. Now let us go and make war with them in that land.
17. And sixty-two Follane returned and made war against Salami and his people, but they did not prevail. And Salami became stronger and stronger even after the departure of the Ludims and the Rabites from Negre.
18. Now Salami also attacked the Krishtens for worshipping Yeshua instead of Allah. But the Anglozites fought back and he retreated and lost twelve of his fighters. For the Anglozites had great weapons which they had invented.
19. Now Salami taught all his children the deep things of the Koran. For they knew all the hadits and all the words in the koran. And the words in the koran became their idols. For their intonation had changed with time.
20. Now when Salami was becoming of age, he gathered his children and his grandchildren together and said, Ishlam is my religion and our religion. And whoever refuses to continue in it shall not prosper.
21. And all his children and grandchildren agreed to follow after the religion till death.