vaxx:
any proof.



take this Pantheism is very closer to atheism. The belief that God is every single thing or energy is illogical.

If God is everything, then He is also weakness and can take on the weaknesses of everything, and this is illogical because God is all powerful and weak in no way like His creation. Furthermore if God was everything, then he would also be of the lowest of things, and God is not low, He is the Most High far above everything. It would also mean that God would have a beginning and an end, but God has no beginning nor end. i believe that God is part of His creation, i also believe He is not affected by space or time nor can measure

You are defining God from your own perspective. Who told you that God is the most high? What if I tell you that God is the most deep? If God isn't everything, then everything is bigger than God, therefore from your definition, God cannot be the most high anymore because everything minus God gives something. E.g if God weigh 2000pounds and everything including God weighs infinity, then the weight of everything minus the weight of God will give you infinity 2000pounds.

However, using most for God shows that you are actually talking about yahweh, one of the sons of God and not God himself, because yahweh's scribes call him most high, but God Almighty who created Yahweh has all qualities, not just one. Therefore we can say that God Almighty is the highest, deepest, etc.

God is everything and I am a part of God.

0temAtum:


You are defining God from your own perspective. Who told you that God is the most high? What if I tell you that God is the most deep? If God isn't everything, then everything is bigger than God, therefore from your definition, God cannot be the most high anymore because everything minus God gives something. E.g if God weigh 2000pounds and everything including God weighs infinity, then the weight of everything minus the weight of God will give you infinity 2000pounds.

However, using most for God shows that you are actually talking about yahweh, one of the sons of God and not God himself, because yahweh's scribes call him most high, but God Almighty who created Yahweh has all qualities, not just one. Therefore we can say that God Almighty is the highest, deepest, etc.

God is everything and I am a part of God.

first of all. I am an african traditional faithful. who Is yahweh?

when i mean most high. i am not modifying nor describing him in anyway. God is beyond that. i am only elevating him due to his Majesty and wonder. so your analogy has no weight

let go back to the topic. energy god is illogical. why?

Everything is God theory is absurd. if this existence of everything is to be taken physically, that will mean we along with our physical universe or nature is in God or part of God. Then it can be said- God or some part of Him is confined within the space, time and laws of our universe right.

But this is incompatible with common sense. God should not be confined within our space, time and laws. because this object are not by accident And again if it is said that we and our universe is physically part of God then it would mean that He did not actually created us from nothing. which will go against big bang theory and evolution.

vaxx:
first of all. I am an african traditional faithful. who Is yahweh?

when i mean most high. i am not modifying nor describing him in anyway. God is beyond that. i am only elevating him due to his Majesty and wonder. so your analogy has no weight

let go back to the topic. energy god is illogical. why?

Everything is God theory is absurd. if this existence of everything is to be taken physically, that will mean we along with our physical universe or nature is in God or part of God. Then it can be said- God or some part of Him is confined within the space, time and laws of our universe right.

But this is incompatible with common sense. God should not be confined within our space, time and laws. because this object are not by accident And again if it is said that we and our universe is physically part of God then it would mean that He did not actually created us from nothing. which will go against big bang theory and evolution.

So who is God or what is God if God is not energy?

0temAtum:


So who is God or what is God if God is not energy?

Olodumare(God) is without gender or any physical qualities and he is not an active participant in the affairs of living humans.


0lodumare is benevolent and has provided a Universe with all that is needed for humans to be fulfilled and happy. my faith is center on the teaching of Ifa. it is characterized by a deep sense of the interdependence of all life. Every life form and element of Nature has an inner soul force – including rivers, rocks, clouds, metals, flowers, thunder, and the wind. These nature are called Orisa(divinities ).

Each Orisa has its own specific function. Humans are in constant communication with Orisa whether we’re aware of it or not.

vaxx:



Olodumare(God) is without gender or any physical qualities and he is not an active participant in the affairs of living humans.


0lodumare is benevolent and has provided a Universe with all that is needed for humans to be fulfilled and happy. my faith is center on the teaching of Ifa. it is characterized by a deep sense of the interdependence of all life. Every life form and element of Nature has an inner soul force – including rivers, rocks, clouds, metals, flowers, thunder, and the wind. These nature are called Orisa(divinities ).

Each Orisa has its own specific function. Humans are in constant communication with Orisa whether we’re aware of it or not.

Olodumare is even one of the creatures of God.

0temAtum:


Olodumare is even one of the creatures of God.

it seems you are not yoruba. olo du ma ire means the owner of containers of creature and great blessing. therefore it can of his own creatures

vaxx:
it seems you are not yoruba. olo du ma ire means the owner of containers of creature and great blessing. therefore it can of his own creatures

I'm noy saying that Olodumare isn't the container of creatures, but what I knoe is that he created some humans and not all humans. Olodumare is a god of the Yorubas and not a god of all. He created the yorubas. Ohomorihi is the god through which I am here and the goddess is Aluna. But they all are not the whole of the first cause whom I call God but they are parts of that first cause just as I am and you are also.

Everybody is a part of this first cause, including Olodumare.

0temAtum:


You are defining God from your own perspective. Who told you that God is the most high? What if I tell you that God is the most deep? If God isn't everything, then everything is bigger than God, therefore from your definition, God cannot be the most high anymore because everything minus God gives something. E.g if God weigh 2000pounds and everything including God weighs infinity, then the weight of everything minus the weight of God will give you infinity 2000pounds.

However, using most for God shows that you are actually talking about yahweh, one of the sons of God and not God himself, because yahweh's scribes call him most high, but God Almighty who created Yahweh has all qualities, not just one. Therefore we can say that God Almighty is the highest, deepest, etc.

God is everything and I am a part of God.

Ur stvpidity did u cum against Yahweh that I am his long preek. Be warned if u cum against God he woud cum against u & pornish u earth-anally because u cum shot of his condom alredy.
Vaxxx, ur god has powerles, yoloba blak amala god that cunt hep them wen they colonise them.

0temAtum:
I'm noy saying that Olodumare isn't the container of creatures, but what I knoe is that he created some humans and not all humans. Olodumare is a god of the Yorubas and not a god of all. He created the yorubas. Ohomorihi is the god through which I am here and the goddess is Aluna. But they all are not the whole of the first cause whom I call God but they are parts of that first cause just as I am and you are also.

Everybody is a part of this first cause, including Olodumare.

you are missing it again.

the believe of IFA faith is not limited to Yoruba only. it cut across every race.

olodumare is the God of the universe not Yoruba alone.

Ifa is a world religion. Its adherents are male and female, and of every race and mixture under the Sun. you can partake of the benefits and blessings of Ifa’s teachings without being a disciple of the tradition.

vaxx:
you are missing it again.

the believe of IFA faith is not limited to Yoruba only. it cut across every race.

olodumare is the God of the universe not Yoruba alone.

Ifa is a world religion. Its adherents are male and female, and of every race and mixture under the Sun. you can partake of the benefits and blessings of Ifa’s teachings without being a disciple of the tradition.

Olodumare is not the God of the Universe. Olodumare is the yoruba god as igbo has their god in Chukwu etc. Yahweh is the god of israel, Allah the god of arabs. But there is the first cause which is the creator of them all. That first cause is what we are all part of. Yahweh+Olodumare+Allah+ Atum+Me+You+...+everything= God Almighty.

0temAtum:
Olodumare is not the God of the Universe. Olodumare is the yoruba god as igbo has their god in Chukwu etc. Yahweh is the god of israel, Allah the god of arabs. But there is the first cause which is the creator of them all. That first cause is what we are all part of. Yahweh+Olodumare+Allah+ Atum+Me+You+...+everything= God Almighty.

Another observed problem. olodumare is a Yoruba name for the most supreme. I prefer not to use God because God in English is corrupt grammatically. if you have any language free from corruption that can elevate the supreme. you are free to called him. either Chineke or Allah. just make sure the name will be free from corruption.

this my reason for not using the word God.

The yoruba word, ‘olodumare’, is pure and unique, unlike the English words God’, which can be played around with.

if you add ‘s’ to the word God, it becomes ‘Gods’, that is the plural of God. olodumare is one and singular, there is no plural of olodumare.

If you add ‘dess’ to the word God, it becomes ‘Goddess’ that is a female God. There is nothing like male oludumare or female oludumare. oludumare has no gender.

If you add the word ‘father’ to ‘God’ it becomes ‘God-father’. God-father meanssomeone who is a guardian. There is no word like ‘baba oludumare or ‘oludumarebaba’.

If you add the word ‘mother’ to ‘God’, it becomes‘God-mother’. There is nothing like olodumare mamai’, or ‘mama olodumare in yoruba dialect. olodumare is a unique word.

If you prefix tin before the word God, it becomes tin-God i.e., fake God. olodumare is a unique word, which does not conjure up any mental picture nor can it be played around with.

vaxx:
Another observed problem. olodumare is a Yoruba name for the most supreme. I prefer not to use God because God in English is corrupt grammatically. if you have any language free from corruption that can elevate the supreme. you are free to called him. either Chineke or Allah. just make sure the name will be free from corruption.

this my reason for not using the word God.

The yoruba word, ‘olodumare’, is pure and unique, unlike the English words God’, which can be played around with.

if you add ‘s’ to the word God, it becomes ‘Gods’, that is the plural of God. olodumare is one and singular, there is no plural of olodumare.

If you add ‘dess’ to the word God, it becomes ‘Goddess’ that is a female God. There is nothing like male oludumare or female oludumare. oludumare has no gender.

If you add the word ‘father’ to ‘God’ it becomes ‘God-father’. God-father meanssomeone who is a guardian. There is no word like ‘baba oludumare or ‘oludumarebaba’.

If you add the word ‘mother’ to ‘God’, it becomes‘God-mother’. There is nothing like olodumare mamai’, or ‘mama olodumare in yoruba dialect. olodumare is a unique word.

If you prefix tin before the word God, it becomes tin-God i.e., fake God. olodumare is a unique word, which does not conjure up any mental picture nor can it be played around with.

Okay, I hear you. Olodumare is what you have decided to call the Almighty God who created Yahweh, Allah, Esu, Vishnu, Odin, Moloch, me, you and everything in existence. Fine, but one thing I know is GOD ALMIGHTY is everything, GREAT ENERGY, maker of Olodumare, etc.

0temAtum:


Okay, I hear you. Olodumare is what you have decided to call the Almighty God who created Yahweh, Allah, Esu, Vishnu, Odin, Moloch, me, you and everything in existence. Fine, but one thing I know is GOD ALMIGHTY is everything, GREAT ENERGY, maker of Olodumare, etc.

lol poor understanding. I have done enough justice to the topic. it is left for you to reason out of the box.

ignorance is even worst than HiV

vaxx:
lol poor understanding. I have done enough justice to the topic. it is left for you to reason out of the box.

ignorance is even worst than HiV

Thanks for doing justice to the topic but I am not convinced still that God Almighty who is everything is the same as Olodumare. Remember you say that Olodumare is not everything but just one thing, which is most high, same as those who worship yahweh claims him to be. But as for God Almighty, he is everything, not just the highest, but everything. Reason out of the box. Thanks.

Chapter One Hundred and Thirty Four
1. Ozumi was the son of Ihiovi. Now Ozumi was very knowledgeable in the interpretation of dreams. And Ozumi interpreted dreams for many who came to him from the east, west, north and south.
2. Now a homo came to Ozumi and his name was Ozigi. And the sexual rod of Ozigi was very small such that all the women he had married left him and went away for others.
3. And Ozigi wept all days because he felt cheated by nature and his creator.
4. Now Ozigi slept deep when he was full of emotions. And he had a dream whereby he saw that he had one of his teeth pulled out.
5. And when he did not expect, the tooth grew back again. And Ozigi awoke and became confused, saying, what is the meaning of this dream?
6. And Ozigi came after Ozumi and said, interprete this dream for me, great one. And Ozumi said, your emotion gave you a dream of that which you desire. For your teeth which has been pulled out is the representation of your feeling that you have been unfairly treated by something or by someone and you desire to have a solution.
7. And Ozigi said, indeed I was pondering upon the thought that nature has cheated me when I fell asleep. For I have a sexual rod which is not longer than half of the thumb of a dwarf.
8. And all the women which I married left me to others. And this gave me much concern. Now great one, this is indeed a proof that you are great.
9. And Ozumi said, there are herbs for this kind of issue. Go and get it, perhaps you shall have cure for it.
10. A homo named Esubiyi dreamt of a goat which had a very long beard. And the goat was a mountain goat. And the goat climbed up a mountain until it was at the top of it.
11. Now when Esubiyi awoke, he went to Ozumi and said, I have heard that you are as wise as the Ifa in dream interpretation. Now tell me the meaning of this dream which I had.
12. And Ozumi said, you dream of this because you wish to have deeper wisdom of the gods. And truly, your constellation has made a way for your star to journey to a higher platform of knowledge.
13. Obisesan had a dream where he saw a giant spider walking about in his house. And he ran for fear. Now when he had awoken, he was afraid, for he feared spider so much.
14. And when he went to seek after the interpreters of dreams and the priests of the gods, they said to him, you are in great danger. For you cannot prosper.
15. And Obisesan became very afraid. And that week, his boat which he used for taking goods to other lands capsized. And all his goods poured into the water. And Obisesan was in debt.
16. And he said, truly the interpretation of my dream is getting fulfilled. And Obisesan considered killing himself. Now when he went to hang himself, a woman saw him and saved him. And her name was Oyiza who was the daughter of Ometere.
17. And Oyiza said, why have you considered this thought that you should kill yourself? And Ozumi said, I have a dream of a giant spider and within a month of having this dream, I have run into debt.
18. My fiancée Awero has left me also when she saw that I am in debt.
19. Now Oyiza said, why do you believe that it is the spider you saw in your dream that has brought you these misfortunes? And Obisesan said, everyone of the priests have said to me that spiders are bad omen.
20. And within a month I have already witnessed it in reality.
21. And Oyiza said, this same dream of a spider is what I had. And I went to see Ozumi the great interpreter of dreams. And he said to me, mention the deepest aspect of your life where you have often desired success. And I said to him, I have never heard any homo propose to me that he would marry me.
22. And Ozumi said, think along this line, for there is a possibility that your time to succeed maritally has come. And indeed after three days, the first homo proposed to me and I almost accepted immediately. And when I went to great Ozumi to tell him about it, he said, take your time so that you do not fall into the wrong hand.
23. And two days after, the prince of the land of Deyika came on a horse and asked for the hand of mine in marriage. And I said, indeed this is the person to marry, for he is rich and of a royal blood.
24. And I went to seek Ozumi again and he said, take your time to find out who he is and then you shall know what to do. And when I have found out whom he was, I knew that he was a descendant of Adaviruku who was the ancestor of Deyika who found a kingdom in his days.
25. And I said to him, I shall consider your proposal and give you response after.
26. Now when Oyiza had ended her sayings, Obisesan said, take me to Ozumi, for I shall hear what he shall say.
27. Now when Obisesan came to Ozumi, he said to him, you should have great fortune, for this dream of seeing a giant spider in your dream is not a sign of evil but of good. And Obisesan said, my fiancée left me when my business went bad. Is this a good thing or a bad thing?
28. And Ozumi said, a fiancée who left you because things went bad for you is not worth being a wife. For the shell of a snail will never leave its owner except by death.
29. It is better to be divorced by a fiancée rather than to be divorced by a wife. For a fiancée is not yet a wife until the marriage rites has been done.
30. Now Obisesan, be thankful to your head that she didn't become your wife and dump you after things had gone bad for you.
31. Now Obisesan, go and expect something good. Who knows maybe you have actually lost all these things so that you could end up gaining better things.
32. Now after two weeks, a very rich merchant came from the south. And he said, I have followed the direction of the river to this place. For I saw a gourd which is well structured and beautiful floating on the river.
33. And upon it is a sign made. And I have need of such kind of gourd. Now all those who make trade in the land began to come with their gourds, but they did not have the sign which the gourd had upon it.
34. And Obisesan went with his own gourd and it had the same sign upon it as the one brought by the merchant. And the merchant said, surely you are the one who could make for me this kind of gourd.
35. And the merchant demanded many of it. And Obisesan worked day and night to supply him what he wanted. And he smoothened them according to his doing. And the merchant paid him with a very large amount of wealth.
36. Now Obisesan became very rich. And when Oyiza came to him again, he said, for my success to be complete, I must marry you. For you are the one who saved my life. And you are full of good character also. And he asked for the hand of Oyiza in marriage and she agreed and became his wife.
37. So did Ozumi become famous in the interpretation of dreams in his days.

Chapter One Hundred and Thirty-Five

1. Omadivi was the third son of Ozumi. Now Omadivi became a warrior. And he strove to assume the throne as an anile, saying, the anile of Eruku land should not be given to the descendants of the former anile this time, because they are all corrupt. They have ra*ped many of our girls and they have stolen from the homos of the land forcefully.
2. I Omadivi shall fight for it because I am also entitled to this position, knowing how I am a descendant of the anile maternally, for Ihiovi my ancestor was honoured with the daughter of the anile when he gave the land of Eruku victory against the Gbedeans. And through her offsprings have I come to the world, therefore I am entitled to the throne also.
3. Now when Omadivi refused to let the position of the anile go to the corrupt children of the former anile, a battle begun. And Omadivi had many supporters, for the homos of the land needed one who would save them from the hands of the evil children of the late anile.
4. And Omadivi prevailed over them with the help of the villagers.
5. Now when the coronation ceremony was on, Omadivi declared a new name for the land, saying, henceforth, the land of Eruku shall be called Ijagbeni, because through battle have we obtained the land from the hands of the evil children.
6. And so was the land called Ijagbeni. And a great festival was held for the coronation. And the Osa of Iluke came to witness the coronation of Omadivi, for he had come from Iluke, which was at the side of the hill.
7. And the Osa said, we see from the hills how you tussle to rip the rulership of this Kingdom off the hands of the corrupt. Now let the land of Ijagbeni know peace. Let your ancestors help your land to become well established upon the earth.
8. Let the whole world hear of your land and know of you among other lands. Let great homos come out of you O Ijagbeni.
9. Be a successful land and let your businesses become great. Let violence be set apart from your land and peace shall remain forever. Let peace of mind attend the ways of the children of Ijagbeni land and whatever belief shall come to threaten the peace of mind of the Ijagbeni people, let nature destroy such belief and restore peace of mind to the people.
10. Let great people issue out of the land of Ijagbeni. Let them experience the warmth of nature. Let the powers of the Universe rise to the help of every homo of Ijagbeni wherever they have gone to live.
11. Let all the rats of Ijagbeni land be seen as what they are. And all the birds also, let them be seen as what they are.
12. Let nature destroy confusion in Ijagbeni and let victories be their own in all their endeavours.
13. Let the hills of Ijagbeni be for good and the water of that land let it be without pollution.
14. Let evil be shut against the Ijagbeni people and let gods emerge from this land. The gods of comfort and of profit- the god of wisdom and of wise sayings.
15. Let Ijagbeni be a land where the god of great wisdom shall visit first among all villages of these high lands.
16. This is my request to nature for Ijagbeni and I seek that I, the Osa of Iluke shall be honoured in this and remembered forever for this which I have done.

vaxx:
any proof.



take this Pantheism is very closer to atheism. The belief that God is every single thing or energy is illogical.

If God is everything, then He is also weakness and can take on the weaknesses of everything, and this is illogical because God is all powerful and weak in no way like His creation. Furthermore if God was everything, then he would also be of the lowest of things, and God is not low, He is the Most High far above everything. It would also mean that God would have a beginning and an end, but God has no beginning nor end. i believe that God is part of His creation, i also believe He is not affected by space or time nor can measure

Doctufos: Observation of Rastus 2:10-16

For so did the Universe when he made himself empty and went ahead to explode, causing this outer universe which we see.
11. And he appeared to the stars, which are the gods, and then he sent them into the limitlessness of the outer Universe to make findings of himself, appearing to them in form of flesh.
12. And when they are in the belly of the Universe making findings, he diffused into all the elements of the Universe, and all things become God.
13. And this diffusion is that which becomes the inner Universe of all things. And for the largeness of the Universe, so comes the variety of beliefs, such that beliefs are made real.
14. And God Almighty, who is the Universe, is made to be everywhere where anything is present, because he is everything that exists on the face of the Universe.
15. Though all flesh worship something, they are not wrong in the things which they worship. For all the roads of the gods lead to God. And those who worship nothing also do not do wrong. For by refusing to worship any god or anything, such homo worships himself.
16. And worshipping oneself brings self-confidence, whereby he does not fear anything in the dreams or in darkness, or in the physical Universe. Neither does he fear death nor sicknesses, because he knows that those things are natural.

That's from the DOCTUFOS OF TRUTH.

Chapter One Hundred and Thirty Six

1. Omoye was the first child of Omadivi. Now when Omadivi died, Omoye became the anile of Ijagbeni. And he did not perform good deeds like his father. And in his days, a disease struck in Ijagbe and killed many little children.
2. Now the homos of Ijagbe said, this evil is brought upon us by the gods because of our king. So about one thousand homos of Ijagbe who were of the Yooba origin departed, saying, let us go closer to our brothers in the south west, for we hear that they fare better.
3. So they migrated towards the lands of Odua. And they occupied a land. And they named the land Eruku, according to the former name of their original land.
4. Now after the departure of those homos, the land of Ijagbeni weakened. And the surrounding lands gained more territories from them.
5. And the homos of Ijagbeni said, the king is not competent enough. For he is not like his father Omadivi who went and conquered the villages who came against it. But instead, they have come against us and taken many portions of the land.
6. Now the chiefs of Ijagbeni met together and planned how they shall overthrow him. And they bribed the servants of the king. And they gave the king into the hands of the homos of the land.
7. And Omoye was exiled from the land of Ijagbeni with his wives and children. And Shoun was crowned king of Ijagbeni.
8. Now Omoye was a wanderer until his death. And he was buried by his wives and children.
9. And Omoye had twelve children. Now these were the names of the children of Omoye: Otase the first. And this same homo was very good in hunting.
10. Ikaturu the second. Now Ikaturu knew the health benefits of ninety four plant roots. And he was well known. And the third was Omonori. And he became a craftsman.
11. And the name of the fourth child was Arudi and the fifth was Uri.
12. And the names of the other children were Oyiza, Okovi, Ekeho, Vasimi, Irigbova, Ohikere and Iresuruku.
13. And all the children of Omoye went apart and had their own villages. And Omonori moved towards the former land of Okerune, but there was no homo dwelling there anymore. And it was overgrown with bushes.
14. For the homos of Irezote who occupied it before had died when there was an outbreak of a disease called onyayi. And the remnants of the Irezotites scattered all over the lands which were yet to be occupied.
15. Now Omonori could not dwell in Okerune because it had no homo in it. And he turned towards the east and dwelt in a place where the Abajites were many.

Chapter One Hundred and Thirty Seven

1. Now Omonori dwelt in Abaji until his death. And his children stayed in Abaji. Now Omonori had a son whose name was Irigbova.
2. Now Irigbova was a name with a meaning which was not good. And the meaning of the name was he who coughed ten times like a goat has come.
3. And wherever Irigbova went, he was ridiculed because of his bad name. And Irigbova had no confidence to speak among his mates in Abaji land. For he feared that they would make fun of his name.
4. And when he went to Omonori his father and told him all the things which had befallen him, he said to him, I cannot change the name which I have given to you. For this is against the tradition of the land.
5. Now be thankful to your ori, for this is even better than Omelokwu, Amewuru and Adooro, even Onuya which some homos bear also.
6. And Irigbova said, why do you think to give me such name? Are there no better names in Ebir which I could have borne? And Omonori said, when you were given birth to, you coughed ten times.
7. Therefore you were named so.
8. Now Irigbova continued to bear his name. And he was very skilled in singing and in the playing of the drums, but because of his name and his inferior thoughts, he did not go further to do anything with it.
9. And Irigbova had nightmares in his childhood till his youthful age, for he was afraid of everyone because of his name. And when he wanted to get married, the ladies which he spoke to rejected him after he had told them his name.
10. Now a wise homo named Okino discovered the fear of Irigbova. And he went after Omonori and challenged him, saying, why have you named your son a name which is filled with ridicule?
11. And Omonori said, I was named goodluck because I survived death at birth when my mother who had smallpox died immediately after giving birth to me. For everyone thought that she would die with me in her womb.
12. But she gave birth to me before she died and my father named me Omonori, saying that I was lucky. And I said also, I shall name my own children after whatever situation surrounded their births.
13. And when I gave birth to him, he coughed ten times like a goat rather than crying like a baby. So I named him Irigbova.
14. When Okino heard it, he said, you are foolish, O Omonori for doing this. For if you have been wise, you would have named him Adeiza, for it is a fortunate thing for you to have a child who comes from the womb in a special style.
15. Or you could have named him Asepita, for such child should be a child of history.
16. Now Omonori said, it is my son and I can name him whatever I wish. And Okino and Omonori disagreed on the matter.
17. And Irigbova continued to be ridiculed because of his name. For he feared whenever his name would be mentioned in a gathering of peers. And he secretly departed from his father and went towards Anpa. And he settled in a place called Olla.
18. And when they had asked of his name there, he said, I am Irivogba. For he had made an alteration of his name so that it did not have a bad meaning.
19. And Irivogba prospered in the land of Olla.

Chapter One Hundred and Thirty-Eight

1. Aduvo, the son of Irivogba was a juggler of stones. And he went about from place to place to practise his skill.
2. And he had fourteen smooth stones from the molucca nuts which he carried about in his bag made of pig skin.
3. And Aduvo was called before kings and great homos to juggle the stones and be paid wages.
4. Now there was a homo named Asimi in the land of Olla who juggled also, but he could only juggle with eight stones at a time.
5. And Asimi was jealous of the feats of Aduvo, for no homo could do more than eight stones in his time.
6. Now Asimi knew that Aduvo had practised the act of juggling on his fourteen special stones, which were the seeds of molucca nuts. Therefore he went and stole his fourteen seeds when the Olla festival began to draw near.
7. Now when Aduvo could not find his fourteen special molucca nuts seeds, he was weak. And he went into the bush to fetch them, but they were not available in the land of Olla.
8. Now one homo said to Aduvo, the nuts which you seek after, are they not many in the lands of the yooba people?
9. Now go to Yomesi and you shall get enough of it there.
10. Now the festival was very close by and Aduvo feared that he would not make it if he went to Yomesi to seek after the molucca nuts. So he went to fetch smooth stones by the side of the sea.
11. And when he juggled with them, he could not do more than ten throws, for they were much heavier and they landed on his palms painfully. But with the fourteen molucca nut seeds, he knew how to throw twenty-five consecutive throws.
12. Now Aduvo said, I shall go on a journey to Yomesi to fetch the seeds. And if I miss the competition, I shall accept it as my fate.
13. Now Aduvo set the carved images of his ancestors before his face. And he said, Ohomorihi my ancestor and my god, give me speed. Let me go in peace and return in peace.
14. Let this festival be put on hold until I have returned.
15. Enesi, father of the great ones, god of the clans, consider me in your thoughts and let me be able to fetch the molucca seeds and juggle with them and be the champion.
16. Adijo, the traveller, god of the gods, you are Obaro the great one. I seek your help, do not sleep wherever you are. Adabara the fighter and his brother Adomuha, the forces of ancient Itaho, come and go with me. For I am on a journey to an unfamiliar place to fetch the molucca seeds
17. Spirit of my father Irivogba, assist me in this journey. Do not let me kick my left foot against the stone. Let me walk in the air. Let the spirits of the soil hasten my movement to and fro.
18. When Aduvo had made all his wishes known to his ancestors, he took a white hen and sprinkled its blood on the soil as a sacrifice, according to the tradition. And Aduvo commenced his journey.
19. Now while Aduvo was in Yomesi, the festival begun. And the masquerades danced before the noble ones of the land. And different tribes in the land of Olla came forward to perform.
20. Now the Edomans and the Igalites and the yoobas who were in the land of Olla had performed the things which they knew how to do. And when it was time for the Ebirs to perform, there was a rainstorm.
21. And the festival was adjourned till the next day.
22. Now Aduvo did not find the molucca seeds in Yomesi. And he met one homo named Gbagi who said to him, that which you seek after is not a hard thing to get. What do we do with the seeds of ayo if not for the purpose of entertainment?
23. But you have come to fetch it from such a far distance? This is a strange thing. Now come with me and I shall show you the ayo seeds which you seek.
24. Now Gbagi brought Aduvo to a place where two homos sat before a carved wood containing many ayo seeds. And Gbagi said, see what you seek. For they are many in this opon ayo.
25. When Aduvo saw it, he leapt. And he stretched his hand to fetch a handful of them, but Gbagi hit his hand and said, leave the ayo seeds in the opon, for it is forbidden that you should ever fetch them away for other purpose when they are already in the opon.
26. But come with me rather and I shall give you those which has never been put in any opon.
27. Now when Gbagi had given Aduvo some ayo seeds, he said, let me ride you back to your land on my horse, perhaps you shall be able to join in the festival and juggle the seeds before them.
28. Now Gbagi rode Aduvo from Yomesi back to Olla. And when they reached the gathering, it was the seventh day since the beginning of the festival, because a continuous rain which sprinkled for seven days had caused the delay to the end of the festival.
29. Now Asimi juggled eight stones and did twenty throws. And the homos of the land cheered him up, saying, he has done very well.
30. And Asimi was glad, for he thought that he shall be the winner of the juggling contest. But Aduvo jumped down the horseback and went into the midst of the people. And he juggled the ayo seeds. And he juggled fourteen smooth seeds and did twenty-three consecutive throws.
31. And everyone who saw how he did it were amazed at his skill at the juggling game. And he was rewarded greatly by the head of the land. And Aduvo gave Gbagi half of the reward which he had.
32. And he said, I shall come yearly to Yomesi to pay you a visit. And I shall bring the game of ayo to Olla and teach them how to play it.
33. And Aduvo was grateful to his ancestors which were the gods he honoured, for he thought that the thing which occurred was done by them.

Chapter One hundred and Thirty Nine

1. Otori, the fifth son of Aduvo was the father of those who do counting of numbers with the seeds of fruits. For he gathered two hundred cherry seeds, one hundred and five ayo seeds and ninety five cowries.
2. And he made holes in the soil in rows and in columns. And he had twenty rows and twenty columns altogether. And he inserted all the seeds and cowries into the holes. And he made calculations in rows and in columns.
3. Now with the holes in the ground, Otori made complex calculations which many homos did not understand. For he placed three seeds each in the first three holes of the first row. And in the first three holes of the second row he placed two seeds each.
4. And in the first three holes of the third row he placed a seed each.
5. And when Otori had made calculations, he got nothing as an answer to his calculations. And he said, if the same number of seeds are put in the three holes of the second row of a square-shaped array and the same number of seeds are put in the three holes of the third row also, then there shall be zero as the answer of the calculation of its usefulness, regardless of the number of seeds put in the three holes of the first row.
6. And when many homos of Olla saw what Otori did with all his time, they said that he was mad, but he continued and he did not stop.
7. Now when the opon of an ayo game was brought near, which they had closed, together, Otori said to them, if the opon has two rows and six columns, then there should be twelve holes in it altogether.
8. And when they checked and found it so, they were surprised. And they brought an opon ayo with ten columns and two rows to Otori and he said immediately, there are twenty holes in it altogether.
9. And Otori said, put three seeds each in the holes of an opon ayo which has two rows and six columns. And when it was done, Otori said, you have put thirty-six ayo seeds in the holes altogether.
10. And when they checked, they wondered that Otori knew the amount of ayo seeds they put without counting them.
11. And Otori said, if seven seeds are put in seven holes each, there shall be forty-nine seeds used altogether. And if ten seeds are put in ten holes each, there shall be a hundred seeds used altogether.
12. Now Otori made many square frames from a wood. And it had a length of two metres in all its four sides. And with the frames, they who sold their lands made measurements. And they hired Otori to measure out their lands with his frames.
13. And they sold their lands in otori units, saying, sell to me twenty otori of land or ten otori of lands or five otori of lands. And one otori of lands was a measure of one frame of Otori, which was about two metres in length in four sides.
14. Now twenty otori of land sold for twenty cowries in the days when Otori was alive. And many lands called Otori to measure out their lands for them rather than using their feet and pace lengths to measure them. For the method of Otori was more accurate.
15. Now also, Otori made more complex calculations. For he spoke of very large numbers which they could not have imagined. And he threw his frames at different places in the bush and counted the numbers of living organisms which his frame had captured in an otori.
16. And he made calculations of the number of living organisms which are pests and gave the numbers to the rulers of the lands which he had measured. And they knew the estimates of living organisms which they had.
17. Now Otori departed towards the east. And he settled in a land which he named after himself. And in the land of Otori came great calculators of numbers from generation to generation.
18. And the homos of his land began to write the histories of the Ebirites with the calculation of time of the events according to their calculations.

Chapter One Hundred and Forty

1. A town named Eku had a new King. And the king had the task of counting the number of cowries which the past king had left behind.
2. And the king said, get us an expert in calculation of cowries. One who does not make mistakes while counting. And one who has a better method of keeping numbers.
3. Now they said, there is one named Otori, for he is the head of the village of Otori. Now let us fetch him for you o king.
4. Now when they came to Otori, he said, I shall not leave my throne and my people for one day to go with you to your land. But I shall send my son to you. Now return to your town for my son shall come.
5. Now Otori sent Ichimiri to the land of Eku with nine of his servants. And when they had reached the land of Eku, Ichimiri took out a square shaped carved wood which had in it thirty holes in rows and columns.
6. And the rows were thirty while the columns were thirty also. And when Ichimiri had reached the palace of the town head, he said, are you the one who has been sent to make calculations of the wealth of the land of Eku?
7. And Ichimiri said, yes. I am the son of Otori of the land of Otori. Do not look at my age and say that I shall not be able. But look at my head, for it is the store of knowledge of counting of numbers.
8. And the king said, you are only a teenager but I shall not doubt your ability. Now take the cowries and do the counting of them all. But you shall swear to me that you shall not tell anyone on earth the amount you have counted altogether except me and my chiefs.
9. And Ichimiri said, So shall I do. For whatever is said in the secret shall not go to the open.
10. And Ichimiri said, I shall not touch the cowries of your highness the king, for it is disrespectful for me to do so.
9. But I request of you, send ten of your servants to fill the holes of this carved square with cowries, five in each holes until all has been filled up.
10. And they did as Ichimiri had ordered. And nineteen rows were filled up with five cowries in each hole. And nine cowries were left after filling up nineteen rows.
11. And Ichimiri said, there are two thousand eight hundred and fifty-nine cowries altogether, which is nineteen otori and five cowries.
12. And by the otori was money counted in those days in many lands. And the land of Otori prospered greatly because all the homos in it knew how to tackle numbers and make wealth with it.

Chapter One Hundred and Forty-One

1. Now Otori land did not accept superstitions and stories which strengthened the beliefs in monsters and magical powers.
2. For they said, magical powers are natural and if properly checked, they can be calculated and explained physically.
3. Now a homo named Nkwo came to the land with a long rod of about two metres long. And he balanced the rod on his index finger at the near end of the rod. And many wondered at his display.
4. But Achigidi the son of Otori said, this rod is not uniform. For it is not a pure iron, but a combination of metals. And the heavier metal have you joined with a lighter one. And the length of the heavier metal did you make short to balance the longer length of the lighter material.
5. And Achigidi and his brothers demanded iron and aluminum from their father and he gave them. And they went to the blacksmith and said, cut for us a certain width of aluminium. And cut also the same width of iron but half the length of the aluminum.
6. And you shall weld them together and give it to us.
7. And the blacksmith did as they demanded. And they balanced the rod on their fingers. And it balanced when the fingers were at the iron part.
8. And the homo who came with his rod left the land when he saw that they had replicated his trick easily.
9. Now a homo came to the land of Otori and said, let me see the king. And when he was brought to the king, he said, I have heard that you do not believe so much in the spiritual powers.
10. And Otori said, I do not totally dismiss spiritual powers, but I know that all the manifestations of the world are physical and not spiritual. For the spiritual occurrences happen in the land of the spirits and not in our physical world here.
11. Now the homo said, come and see a wonder of the ghosts in a land filled with skulls. And monkeys and baboons are the rulers of it. Come and see and explain how it is possible to have skulls in abundant in that land.
12. And Otori went with the people. And five of his servants followed him.
13. Now when they had reached the place of many skulls, the head of the king swelled immediately. And many monkeys trooped out of the wood and jumped at them. And the crown on the head of the king fell while he ran back.
14. And Otori fell down and lay still. And three of his servants came to pick him up. And he said, leave me, for it seems that I have witnessed this happening before.
15. And Otori arose and they dusted him up and set him upon his horse. And he departed.
16. And Otori said, I felt my head swell up when I was in the place of many skulls. And Inugu said, is that not an indication that the ghosts are indeed in that land?
17. And Otori said, we do not exalt superstitions in this land, therefore we reject your view that the sudden swelling of the head is an encounter with ghosts. But rather, we seek a true explanation for the sudden swelling of the head.
18. And many began to come to Otori to tell him what they thought about the event. And one named Oziezami who was of the lineage of Ezami who existed in the Uvo kingdom of the ancient days said, I think there are fluids moving through the body.
19. And they move to the places where they are needed. For when a male homo sees the sexual aspect of a female homo, his rod shall stretch. And when the melody of a song is great, the hearer of that song shall move his body to dance, even without his control.
20. So also shall the head swell when there is a sudden occurrence of shock.
21. When Oziezami had explained to the king what he had observed, the king said, truly you have observed that well and we shall stick to your explanation, for it is good.
22. And the king rewarded Oziezami.

Chapter One Hundred and Forty-Two

1. When a disease struck the land of Otori, a homo named Ireshe arose. And he began to say, the gods have been offended. And only by the shedding of the blood of a hunch backed homo can there be solution.
2. And Ireshe began to turn the minds of the immigrants against the king. And about five hundred immigrants protested before the palace of the king, saying, appoint a priest and let there be cleansing of the land.
3. Or we shall leave this kingdom.
4. Now the king called Oziezami and said, what shall we do to calm this people? For they are revolting now and they want to leave the kingdom.
5. And Oziezami said, I am checking the herbs and the roots to find a cure to the disease. Let us be patient.
6. Now while Oziezami was in the wild, fetching herbs and roots, he saw twenty homos gather in a place in the bush. And Ireshe stood among them with a machete.
7. And a hunch-backed homo was there also. And he had been blindfolded. And Ireshe cut off his head.
8. And Ireshe led the people to make sacrifice with the head of the homo. And Oziezami went and told the king what he had seen.
9. And the king said, Ireshe is asking for trouble now. For he put himself above the law. And the king said to his servants, go and fetch Ireshe for me. And when he had said so, he kept silent and thought within himself saying, it is as if this thing has happened before.
10. Now the king took hold of Ireshe and kept him in prison, saying, if after twenty days your sacrifice do not bring cure, your head shall be chopped off also.
11. Now when the twenty days had come, there was still no cure for the sick. And the king called the homos of the kingdom together and said, Ireshe shall be put to death because he went and chopped off the head of an innocent homo.
12. Now they of the Obulu clan who migrated into the land threatened to leave the land if anything bad should happen to Ireshe. And the king said, your cry shall not hinder the appropriation of justice.
13. Now Oziezami made herbs and gave the sick homos of the land to drink. And his herbs worked upon the people and they got healed.
14. And Otori said, now it is the time to execute judgment. And he called the executioners. And they did to Ireshe exactly what he did to the hunch backed homo. And Ireshe died like a ram which was slain for sacrifice.
15. And the Obulunese made good their promise. And they gathered together and left the land of Otori.

Chapter One Hundred and Forty-Three

1. Now Ichimiri had two wives and ten children. And he made boats and flat sticks for walking on water.
2. And he made chariots with wooden wheels. For he first made a square frame. And he cut out a circle out it.
3. Now the wheels which Ichimiri made was smoother at the edge than the ones ever made in Negre. And Ichimiri imagined greater things. And he knew many calculations of numbers.
4. And he used lines to represent numbers. And the things which he did were great. And Otori his father loved him so much because he excelled.
5. And Otori said, if the parents of Ebir lands can train their children in all manner of complex calculations when they are young, then the land shall be very developed. But if they train their children in all manner of superstitions and hatred of other clans and tribes, then shall their land be less developed.
6. Let the seeds of Ebir land know that the world is a place to make deep use of the ori and do exploit rather than fearing all manner of stories and superstitions which has not been checked and verified.
7. Is Adabara our distant ancestor not wiser than many homos of our generations? For he went and put his life on the line, saying, let me go and see if truly the homos of the land of Agarapa are what they confess them to be.
8. And Adabara went and saw the real truth. Then he conquered them. For the homos of Agarapa had made a shield around themselves with fearful myths which are not true. And all the lands around them feared them until Adabara went to check the fact about their land and conquered them.
9. The land of many skulls which they say that it is a place of the ghost, have we not finally unravelled the mystery behind it? For when we did calculations and checked all the signs and symbols of our forefathers, we knew that the land is not actually a place of ghosts.
10. But rather, it is a place where a homo went to dwell. And the skulls are the skulls of the attackers of that homo. For in those days, there existed many homo eaters.
11. And that homo who existed about the same time with Ajuze or Aduvo or Okatawa our forefathers went to live in that place when the land of Uvo had somewhat offended him. And he killed all the homo eaters who attacked him. And he left their bodies to decay. And he ripped off their heads and kept them in rows.
12. And this land was visited by Otori my forefather whom I have thought often about, saying, why did he visit that same land where I visited myself? For I visited the land before I knew about this Otori.
13. And I was amazed, saying, can the things of the past happen in the present exactly as it did in the past? For they said, the crown of the iresu of Otori fell when he fled, so also did it happen to me.
14. But I was wiser than that Otori because I have not succumbed to the voices of the people when they demanded a priest who shall do human sacrifice. And I shall not allow this land to be polluted with fearful superstitions. But rather, good Imaginations shall we ponder about.
15. For the imagination that we could fly in the air from one place to another is a good imagination. And the imagination that the tribe of Ebir can unite with the tribes of Edoma, Igala and Yooba peacefully is a good imagination.
16. And the imagination that Ebir shall be famous throughout history is also good. And the imagination that a very wise homo-god shall emerge from Ebir land and compile all histories and bring the people in connection with the histories of their lands is also a good one.
17. For Imaginations are like a tree planted secretly without anyone knowing it. And when the tree germinates and matures, everyone sees it. So also are the Imaginations which come to reality.
18. For when a good homo lay still to imagine a very good future for his land, no one sees him or knows what he imagined. But when his Imaginations grow to maturity and becomes real, thousands of people shall wonder and say, this is a great thing.
19. Now Ichimiri my son has gone to possess the land of many skulls. And he has dug out many skulls to make findings about them. And the land of the skulls which they called the land of ghosts has now become the land of the homos.
20. For eighty nine homos who are fearless have gone to dwell in the land with Ichimiri. And I know that they shall prosper in that place.

Chapter One Hundred and Forty-Four

1. When Ichimiri began to dig up the dead, he saw one which had flesh on it. And Ichimiri was shocked, because there had not been anyone living around that place.
2. And the dead appeared like a cooked meat, for its meat was still upon its body. And Ichimiri said, this is strange. For if this homo had died many years ago, its flesh should have been ripped off him.
3. And the homos who followed Ichimiri began to be afraid. And they said, let us return to the land of your father. For there are strange occurrences in this place.
4. Now when Ichimiri checked the body of the dead very well, he found a carved image which was the image of Aduvo, the king of Isoha. The same was he who was called Fadile.
5. And Ichimiri said, we have kept this kind of image in the palace in Otori. Now certainly, this homo died many generations ago, but the reason why his body remained somewhat intact is strange.
6. And Ichimiri said, kill an animal and let us bury its body in the ground here. And we shall check after two years what has become of the body of the animal. And when they checked round, they took hold of a monkey and killed it.
7. And they began to dig a grave so that they could bury it like a homo. And while they dug, they struck a hard ground with their axe and water began to gush out.
8. And Ichimiri said, we have not even dug up to an Otori of depth and we have come across water. This also is strange. And Ichimiri took a handful of water and drank. And he spat it out immediately, saying, this water is very salty. And they tasted it and saw that it was very salty.
9. And they could not drink the water anymore.
10. And Ichimiri buried the dead homo around the ground where the salty water had gushed out from.
11. Now when it was a year, they dug up the dead monkey and found its skin still on its body. And Ichimiri said, even the monkey of this place is strange.
12. And when Ichimiri had thought deeply, he said suddenly, I know this mystery. And he called the homos who were with him. And he said, tell me, how do we preserve the meat and the fish which we eat?
13. And they said, we keep them under oil. And others said, we put them in the sun. And some said, we keep them in salt. And Ichimiri said, it is enough. Now tell me, the water which we tasted that day when we were burying the monkey, how was it's taste like?
14. And they said, it was salty. And Ichimiri said, the salty water was under the soil where the dead was buried. And we know that salt is used for the preservation of meat. Therefore I have made my conclusion that the flesh of the dead homo was preserved with salt.
15. And a homo said, if the salt water was under the ground, how then did it preserve the body of the homo? For we did not see the homo inside the water when we dug it out.
16. And Ichimiri said, it is either the water on its body had dried many years ago or the salt water beneath had come to the surface of the earth at one time or the other. For when we came here, we saw trees of deep roots. And we cut them down.
17. It is most likely that the roots of the trees drew up the salt water towards the surface. 18. Now when Ichimiri planted on the land, the plants did not do well. And he said, surely the land is very salty. For plants do not love a place which is very salty.
19. And Ichimiri said, let us make the land appear in such way that the rain could fall and wash away the saltiness. And Ichimiri and the others began to loosen the soils. And they made the land slopy so that the rain could wash the salt in the soil away.
20. Now when this was done, they planted their crops and their crops grew better. And Ichimiri named the land after the monkey which he had killed. And the name of the land was Unchere, for it was a place of monkeys.

Chapter One Hundred and Forty-Five

1. The land of Unchere was often disturbed by erosions. For the top soils in all the parts made slopy began to wash off. And the plants could not grow well. And Ichimiri said, we shall exchange the locations of the farms for the locations of the huts.
2. And so the levelled ground which had no much salt in them became their farms. For they destroyed the huts and turned the land into farms. And they made their huts on the slopy salty land.
3. And Ichimiri made steps from the farms which were below to the houses which were above. And when the homos of other lands saw the appearance of the village of Unchere, they marvelled.
4. And they came to watch the land. And Ichimiri charged them some fees. And he entertained them with fruit. And they watched the monkeys how they jumped from one tree to another.
5. And they saw how water flowed from the ground. And they said, this place is a place of mystery. And the gods in the ground have poured out water to the surface of the earth. But Ichimiri said, there are no gods in the ground.
6. But there are hard rocks under the ground which are filled with water. And from these rocks do we get these springs.
7. For in the same manner the soil deep down the crust possess water which we call well water, so also do these rocks possess water.
8. And Ichimiri was famous like his father also. And Achigidi and the rest of the children of Otori were famous too. And they all studied the things of nature rather than the things of the gods. And they appeared more knowledgeable than the priests of the gods of different lands.
9. Now when the homos of the land had become very many in the land, Ichimiri set aside the first day and the last day of the week apart for the making of thorough findings. For the two days were set apart to go into every part of the land and make observations of things.
10. And no homo worshipped any gods or his ancestors on the two days. And the market days were annulled whenever they fell in the days set apart for findings and observations.
11. Now when Otori was very old, he visited the land of Ichimiri. And he had not told Ichimiri that he would be coming. And that day which he came coincided with the day of making findings.
12. And Ichimiri said, father, you have come to our land in the day when all the homos of the land are busy making findings and observations of things in their surroundings. And many of them have gone into the forest and into the rivers to study the things which they see there.
13. And some have gone into the farms also to observe things. Now father, I know that it is the culture of the land of Otori your land that a horn should be blown for everyone to gather together to honour any visiting king.
14. For all the homos must gather in the palace court to show their respect to the king which has come from another land for a visitation. But here in the land of Unchere, we do not gather for any social events in the days of making findings and observations.
15. Now O king, my father, tell me what I should do. Shall I send the homos to blow the horn?
16. And Otori said, I am your father but I am not the ruler of this land. Therefore let the law of your land not be broken because of me. For the law of the land of Otori is different from the law of the land of Unchere.
17. Therefore let your own law hold here rather than the law of Otori my land. Do not bother to blow the horn for I shall wait until the people have returned and they shall honour me when due.
18. Now when Ichimiri heard the confession of his father, he said, you are the greatest among all fathers. For you give respect to even your own child. And to the land of your child have you given respect also.
19. Therefore I say, may the whole world admire your wisdom and tolerance. May your humility be spoken of by people in far time and even by those who shall be in the time when time would have become measurable only in units similar to the otori time measurements.
20. For fifty full moon appearance do we call one otori time. And fifty full moon appearances in fifty places sum up to two thousand five hundred full moon appearances, which you have named one Achigidi time.
21. And ten Achigidi time have you named one Ichimiri time.
22. Therefore I make a confession, let your humility in the honouring of your children be mentioned in many eras away from now.

Chapter One Hundred and Forty-Six

1. Ichimiri died before his father, for his father lived above a hundred years old, but he died at the age of eighty-one. Now when Ichimiri had died, the elders of Unchere made Utohu his first son the ruler of the land of Unchere.
2. And they appointed some to go with Utohu to Otori and tell him of the death of his son. And when they had reached the land of Otori, he said to them, who are you? And they said, father, we have come from Unchere.
3. And Otori took some time to remember the land which was called Unchere. And when he had remembered it, he said, where is Ichimiri my son?
4. And Utohu came forward and said, if you see me, then you have seen your son. I am your son who shall be by your side here. For Ichimiri has gone on a journey to a place beyond the physical.
5. And Otori said, when shall he return to the physical world? And Utohu said, he shall not return but rather, you shall join him there when it is time. For he is waiting for the time when you shall come.
6. And Otori said, tell me that Otori my son is no more. For I know that we cannot see a mole in the afternoon, neither can we see a gray hair on the head of a little child without reason.
7. You son of Ichimiri have come to visit me in a royal attire, for you are dressed like a king. This is truly a clear sign that Ichimiri my son has gone to the places where the aged homos go.
8. And Utohu said, grandfather, you have spoken well. For the soul of Ichimiri my father is now in a place where he sees the things happening here clearly. It is a place where lies are revealed by the power of knowledge.
9. It is a peaceful place where the atmosphere is made with concentrated peace.
10. Now Otori wept and said, Ichimiri the strength of my arms, my power and my front tooth. The reservoir of knowledge. My mirror and my food basket.
11. You have gone ahead of me to become my father. You have become my elder in the matter of death. You have discovered hidden secrets before I do.
12. Call me home, for I desire a reunion. Let me be by you again.
13. Ichimiri the brave. He who turned the land of the ghosts and skulls to a land of beauty and wonder. The springs beneath the ground spat out water which is salty.
14. The cool wind of Unchere is wooing. The visitors came to rest in your abode. They came from North to south, East to west. They see the wonders of your land and say, ah!
15. Ichimiri anebir. One with good behaviours. As cool as the dove which flies across the ancient land of Okerune where there are many une. They fly across the bush and say, who shall possess the bush again?
16. Who shall resurrect the land of Okerune which has become unhabitable? Let our descendants do this. Let one who shall come from our lineage go and possess the land of our origin once more.
17. They say that wild animals are many in that place and they shall tear him apart. But I say, a brave homo shall go and do so.
18. From whom shall the bringer of all histories of truth come? From your lineage shall he come also. And he shall be the god of ancient and hidden histories. He shall make known the lands of Ebir and the wise shall make a study of their histories.
19. Blessed be the lineage of Ichimiri forever.
20. When Otori had known of the death of his son, he began to get weaker. And he said, bury me where you have buried my son. And he died two months after the news of the death of his son got to him.
21. And Otori was buried in the palace.

Chapter One Hundred and Forty-Seven

1. Achigidi, the brother of Ichimiri was to be made king after the death of his father. And he said, I am already seventy-four and I have passed my prime. For if I had been king at the age of forty, then I would have served the land best.
2. Now take Itopa my grandson and make him king instead of me. For he is only forty years and he is a youth. For it is good when a youth is made the head of a kingdom or a nation.
3. And Itopa acceded the throne. And he had strength to do many tasks. And he mended the Wells which were dug. And he made rollers to roll up the fetchers.
4. And Itopa went and purchased iron in large quantity. And he said, let as many homos who wants to be a blacksmith come and they shall be given iron and all forms of metals to work with.
5. And they shall be paid by the kingdom for their services. And eighty-five homos went to the king and he gave them iron and other metals to work with. And they did hoes, rakes, cutlasses and all manner of simple tools.
6. And the king paid the blacksmiths for their works. And the tools which they made were sold by barter to other lands. For they got cocoa and cowpeas and food in large quantity from the traders of other lands.
7. And Itopa made an invention for the storage of the food which they had. And when the beans were filled with bean beetles, Itopa said, let us test the beans with all manner of things to see how best we can keep away the bean beetles.
8. And they kept the beans in a cool place, but the beetles still attacked the beans. And they kept the beans inside Sands, but the beetles became abundant. And Itopa went and fetched long and dry pepper.
9. And he kept the beans with the peppers together. And they observed the beans and no bean beetle survived in them. And Itopa was named the husband of bean beetles because he knew how to deal with them.
10. Now Itopa said, do not let the secret be revealed to other lands, except to the homos of the land of Unchere. And Utohu and Itopa dealt together in the business of bean trading which many other lands did while the beans remained inside their chafts.
11. But they traded their own beans which they had severed from the charts. And many patronized them more than others.
12. And the lands of Otori and Unchere prospered more because the youths were the rulers of it. And the youths were not bad people but those who had the people they rule in mind.

vaxx:
lol poor understanding. I have done enough justice to the topic. it is left for you to reason out of the box.

ignorance is even worst than HiV

lols, I personally followed up on you and Otem4Atum's dialogue.

Bro you don't understand what Otem4Atum is saying but you just went ahead and continued counting or recounting all the attributes you were told of Olodumare.

Get your fact straight. Olodumare represents the Yoruba Almighty exactly as Yahweh represents Jewish Almighty.

But the Crux of the topic is this. Neither is the Almighty alone. All together as Otem4Atum summed it up makes up the Almighty.

Minus anything and you're talking about something or someone else, not the Almighty.

All is Energy, different yes, diffused or not.
Even you and that your house or car are all energy but condensed separately and differently.

There's a way you'll vibrate yourself if you know how, you'll feel the current in you like say electric dey plugged for your bum.
You don even vibrate comot before and experience the speed your soul can travel?

I wish I learn enough to use it to put gold for pocket lols.

I repeat, if you want to understand what Otem4Atum was explaining, think of everything as light waves and electric. Other talks are just other people's experience even all this Otem4Atum is saying here. But try vibrate yourself and get your own experience and keep it, you could share with people if you want to be labeled mad for people seem set to leave their head in between their legs.

Lemme add that God is everything and everything is God.
God is not all powerful because someone thinks so. neither is he weak.
Powerful, weakness and any other attributes you think up are all our construct in this dimension.
In reality, up is down while down is up , mathematically both don't exist if we're talking about God. No good and no bad. Everything just is. Simple.

Enjoy your human time and self that's the reason you came here.
Hurricane and volcanoes can be bad to man but wetin concern nature, you want make nature no do im tin again because of some tiny people wey no even know themselves? lols.

correctguy101:


lols, I personally followed up on you and Otem4Atum's dialogue.

Bro you don't understand what Otem4Atum is saying but you just went ahead and continued counting or recounting all the attributes you were told of Olodumare.

Get your fact straight. Olodumare represents the Yoruba Almighty exactly as Yahweh represents Jewish Almighty.

But the Crux of the topic is this. Neither is the Almighty alone. All together as Otem4Atum summed it up makes up the Almighty.

Minus anything and you're talking about something or someone else, not the Almighty.

All is Energy, different yes, diffused or not.
Even you and that your house or car are all energy but condensed separately and differently.

There's a way you'll vibrate yourself if you know how, you'll feel the current in you like say electric dey plugged for your bum.
You don even vibrate comot before and experience the speed your soul can travel?

I wish I learn enough to use it to put gold for pocket lols.

I repeat, if you want to understand what Otem4Atum was explaining, think of everything as light waves and electric. Other talks are just other people's experience even all this Otem4Atum is saying here. But try vibrate yourself and get your own experience and keep it, you could share with people if you want to be labeled mad for people seem set to leave their head in between their legs.

Lemme add that God is everything and everything is God.
God is not all powerful because someone thinks so. neither is he weak.
Powerful, weakness and any other attributes you think up are all our construct in this dimension.
In reality, up is down while down is up , mathematically both don't exist if we're talking about God. No good and no bad. Everything just is. Simple.

Enjoy your human time and self that's the reason you came here.
Hurricane and volcanoes can be bad to man but wetin concern nature, you want make nature no do im tin again because of some tiny people wey no even know themselves? lols.

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

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

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

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


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

so we can enlightened ourselves here.

ire o

Otem give me link for Danyal.