Chapter Twenty-One
1. Now the children of Ireyi went to Itaho first and there they found Adabara and his brothers. And the land of Itaho had expanded, for many homos had become to visit the place to buy and to sell.
2. And from Nam and Nzamu in the south east of Itaho and Okerune did many homos come to sell in Itaho. And Adabara was he who was very skilled in the matter of trade.
3. Now when Adabara saw the children of Ireyi, he said, surely you have come for battle. For your father gave my father no rest when Eniyamere departed with Aduho, so also are you to us.
4. But we shall not be silent as Enesi our father, but we shall resist you quickly.
5. And Ochiiji said, we have not come for battle but for peace. For you should wait until you gave heard from our mouths before you decide what you shall do to us.
6. Now Ochiiji told Adabara how he had seen Aduho and Eniyamere together in Ubini. And Ochiiji told also of the innocence of Aduho. And Adabara and his brothers were glad about the news.
7. And they went with the sons of Ireyi to Ubini to see their brother, the firstborn of Enesi.
8. Now when Aduho set eyes on his brothers, he was very glad. And Aduho said, I have become great in this land. And my name is called Obaro and not Aduho anymore. For Osaro And Eniyamere also was glad to see his brothers. And she said, where is Onume? And they said, do you speak as if you do not know him?
9. For he said that you should come and see him and not that he should come here. And Eniyamere said, Onume is truly what I have always known him to be and he has not changed.
10. And his style of life is even that which endears me to him. For he is true to himself and he does not make his decisions based on what others say but only on what he felt as the right thing to do.
11. Now Onume have won my heart and I shall surprise him. For I shall go and see him in Okerune, only let one of you go with me. And Adomuha went to Okerune with Eniyamere after two weeks. And when Onume saw her, he was humbled.
12. And he could barely believe it. And Eniyamere said, surely Onume, you are truly the son of your mother. For your have played to your nature and it is you who should be called an unmoved mountain.
13. And Onume was short of words. And he said, forgive me sister, for I am guilty. And Onume embraced his sister and they wept.
14. However, Onume did not leave Okerune for Ubini after that. For he did that which he believed was right in his discretion. And all the children of Ireyi prospered in the places where they had been.

Chapter Twenty-Two
1. Now while Obaro and his brothers lived in Ubini at their very old age, there were some who hated them, saying, they came from foreign lands to prosper in our own land.
2. Now five homos of Ubini named Omotafia, Otasowie, Osawe, Amowie and Aigbodion. And they said, the children of this Obaro prosper.
3. Now let us disturb there peace and make them feel uncomfortable. For our land is too comfortable for them. Therefore they came and abducted three grandchildren of Obaro. And they were caught by their own people.
4. And the king of Ubini was set to exile them, saying, our land has been known for good and good alone. For Osanoboa our god through Idu his son have made us good from the beginning.
5. And our morality is well famed in all the lands around this great river Negre. And many from the south, east, west and north come here to us to learn moral traditional values and wisdom.
6. And we meditate, raising our minds towards our ancestors for wisdom and knowledge and we have not been disappointed. Now why do you think to stain the white cloth of our Kingdom with evil deed?
7. Have you heard in our history that we fight other lands for lands or wealth or anything? Have you not heard in our proverbs that a patient and peaceful land is the true nature of the earth, but evil and warlike lands are man-made?
8. For when Idu and his wife and children first settled upon the land, there was nothing heard like war or evil. For they all behaved like Osanoboa himself who did no violence and is not jealous of anyone.
9. And this is what we call natural, for goodness is natural.
10. Now see how you seek to destroy the naturality of the land with your man-made jealousy and wickedness. And you have rebelled against the authority of the land also. Therefore you shall be exiled. And you shall not return to this land forever.
11. Now the king named Nosakare sent them on exile. And on their way out, Obaro and his wives saw them, for they were passing through their farmyards. And Obaro called them to sit down. And they roasted corns and gave them to eat.
12. And he said to them, we shall not pay evil back for the evil you did to us. For you starved our grandchildren for many days. And they were almost dead.
13. Now hear the things which I shall say and check your lives. Jealousy is the worst of all evils on the face of the earth and if anyone is seen in possession of it, there can never be peace.
14. For jealousy is that which makes the gods fight themselves and the homos also go about to kill themselves because of jealousy. Is it not for your jealous eyes you have thought, saying, these people came from foreign land and possessed our land.
15. And they even became very rich upon our resources. Therefore we shall touch them and torture them. And so you did to us who have done no evil to you.
16. Have you not heard the proverb of the land, saying, things upon the earth go in cycles. And if you do evil today, it shall have a way of coming back to you. For one evil leads to another.
17. Is it not through jealousy my younger brother Onoto made sure that I was exiled from my native land? For he was jealous of my position as the heir to the throne of our father. And he framed me up.
18. And this led to many tragedies after.
19. And now again have you decided to cause another uproar through jealousy, but nature has prevented you from doing it. And the evil which you planned for me have turned upon your head.
20. Now they wept greatly before Obaro and sought for his forgiveness. And Obaro forgave them and said, stay in the farm and I shall go and plead with Nosakare the king if he would accept you back.
21. Now Anayamisi heard them and said, father, let them go, for they are not worth pleading for. Did you not see how they starved my sons even to the coming out of their ribs from their chests?
22. Is such evil pardonable at all?
23. And Obaro said, no evil is unpardonable if there is genuine change of mind.
24. And Obaro went to the king and pleaded with him to forgive the criminals. And the king said, even if they go to the top of Alubode hill to pray to the gods, I Nosakare the son of Odemwingie shall not reverse my decision. And if they go and hold tight to the great stone of our god, I shall not be moved.
25. And Obaro returned to the five and said to them, the king has refused my proposal, but if you wish, I would ease your journey. For as Osaro did to me when I was exiled shall I also do to you.
26. For he fed me and clothed me and my wife. And he gave us shelter. Now go to Itaho and tell them that I, Obaro have sent you to that land. And you shall meet Adabara or any of his brothers, for they are my younger ones.
27. And they shall welcome you well and give you houses and land. And you shall be well treated by them.
28. And Amowie said, what shall make your brothers believe us? For they shall request from us a thing as a token of belief. Or they shall crush us to death, for I have heard that Adabara and the rest of your brothers are great warriors.
29. And Obaro went and gave them a little seat which he carried out of Okerune in the day when he was sent out of it. For the seat did he make out of bamboo tree in those days and it was very strong.
30. And Obaro said, this seat shall be a token. And they shall not doubt you when they see it. Only tell them that it is the 'Ipeku Aduho' and they shall not doubt you.
31. So they went to Itaho and were well accepted. And they were given lands to cultivate and houses to live in.

apter Twenty-Three
1. Now a time came when Amowie and his mates had been fully established upon Itaho that some homos of the land came and attacked them.
2. And they took the farm produce of the land away.
3. And they burnt the farms upon which they had planted their crops. And they went to Okeoja for the intent of selling the farm produce which they had gathered.
,4. Now at Okeoja, the homos were caught; for all they who sold farm produce at Okeoja had farms. But those thieves had no farm and nowhere to sell in Okeoja market.
5. And they laid their goods upon the spaces of some other homos. Now they were caught in the market, for they had laid the goods upon the spaces of others.
6. And the market leader came and said, how do you not have a space to sell your goods? And they said, this is the first day we have come to sell in this market.
7. And we do not know that the spaces belong to anyone.
8. And the market leader said, where have you come from? And they said, from Itaho. And the market leader called all the homos of Itaho who were selling in the market. And he said do you know these people who sell here without any consent of anyone?
9. And the market people from Itaho said, we do not know them, nor have we seen them before. And the market leader took it more serious, saying, we shall send for all the market people from Itaho who did not come to the market today.
10. For who can tell if you did steal their goods to sell them, such that they had no goods to display today. So the market head whose name was Uhuabe sent after Amowie and the rest of those who did not come to the market that day.
11. And when they came, they said, surely these are the people who attacked us and took all our farm produce away. And to make sure that we do not have time or strength to come to the market, they burnt our farms upon our heads.
12. Now the homos were taken. And they pleaded for freedom, saying, we did it out of jealousy. For these people are not from our land. For they came and Adabara gave them lands and houses.
13. But we who belong to this land from birth, he gave us nothing to survive with. And we go hungry everyday, for we do not have enough animals to hunt. And we said, let us go and attack the foreigners from Ubini.
14. Now when the five homos from Ubini heard it, they remembered the words of Obaro which he said to them those days, saying, if you do evil today, it shall have a way of coming back to you.
15. And Omotafia said, truly Obaro have spoken the truth. For we did evil to him also in those days because he was a foreigner. And so are we treated here also. But let us not do evil in return to these homos, for Obaro also did good to us in return.
16. And they accepted the homos who burnt there farms. And they helped them so that they did not go hungry anymore. And there was peace all their days

Chapter Twenty-Three
1. Now a time came when Amowie and his mates had been fully established upon Itaho that some homos of the land came and attacked them.
2. And they took the farm produce of the land away.
3. And they burnt the farms upon which they had planted their crops. And they went to Okeoja for the intent of selling the farm produce which they had gathered.
,4. Now at Okeoja, the homos were caught; for all they who sold farm produce at Okeoja had farms. But those thieves had no farm and nowhere to sell in Okeoja market.
5. And they laid their goods upon the spaces of some other homos. Now they were caught in the market, for they had laid the goods upon the spaces of others.
6. And the market leader came and said, how do you not have a space to sell your goods? And they said, this is the first day we have come to sell in this market.
7. And we do not know that the spaces belong to anyone.
8. And the market leader said, where have you come from? And they said, from Itaho. And the market leader called all the homos of Itaho who were selling in the market. And he said do you know these people who sell here without any consent of anyone?
9. And the market people from Itaho said, we do not know them, nor have we seen them before. And the market leader took it more serious, saying, we shall send for all the market people from Itaho who did not come to the market today.
10. For who can tell if you did steal their goods to sell them, such that they had no goods to display today. So the market head whose name was Uhuabe sent after Amowie and the rest of those who did not come to the market that day.
11. And when they came, they said, surely these are the people who attacked us and took all our farm produce away. And to make sure that we do not have time or strength to come to the market, they burnt our farms upon our heads.
12. Now the homos were taken. And they pleaded for freedom, saying, we did it out of jealousy. For these people are not from our land. For they came and Adabara gave them lands and houses.
13. But we who belong to this land from birth, he gave us nothing to survive with. And we go hungry everyday, for we do not have enough animals to hunt. And we said, let us go and attack the foreigners from Ubini.
14. Now when the five homos from Ubini heard it, they remembered the words of Obaro which he said to them those days, saying, if you do evil today, it shall have a way of coming back to you.
15. And Omotafia said, truly Obaro have spoken the truth. For we did evil to him also in those days because he was a foreigner. And so are we treated here also. But let us not do evil in return to these homos, for Obaro also did good to us in return.
16. And they accepted the homos who burnt there farms. And they helped them so that they did not go hungry anymore. And there was peace all their days

.

13. And if you deal cruelly with those who come to you, then shall the land be hard on you. And you shall be dreaded by many lands. For wickedness fetches foe but friendliness fetches friends.
14. If you do not make friendship with other lands, they shall not make friendship with you also. And your land shall not develop. But if you make friendship with other lands, then shall they come into it and develop it.
15. Remember that this land is not your land of nativity, therefore tell the history to your children and your children's children until they shall return to the land which is at the water of Negre and Chadda.
16. Do not forget your native names. Neither should you forget your language. Teach the native language to your children no matter where you are.
17. For it is not good for anyone to forget his origin.
18. For if you forget your origin, in a far future your children and descendants shall suffer themselves to find them out again. And many meanings of names shall be lost. And many cultures shall not be found anymore.
19. My children, seek to end every evil culture and pass on the good cultures from generation to generation.
20. Love one another and so not struggle too much for anything. Work and meditate, perhaps great ideas shall come your way while in your meditations. The shells and the cowries shall you not abandon. For they work greatly to make one fall into trance and see mysteries.
21. My children, be hardworking, for farming is the occupation which our ancestors have passed down to us. And you shall pass it also to your children.
22. And you know that the apapara of Okerune are very good, therefore tell your children that they should not allow the apapara planting to stop. Plant them even here in Ubini and they shall grow.
23. I shall go and join my ancestors soon, but you shall represent me forever upon the earth, for your descendants shall preserve my history, how I have been exiled by my father and how I was vindicated in the end.
24. And I pray that nature shall send a great homo from our lineage to do what no one upon the earth have done and to succeed in it. For by it shall the whole world hear of the name of our land and study it.
25. My spirit shall not leave you, for it shall be in the afterlife to await when you shall come home. And we shall welcome you when you shall come.
26. Let the name of our lands Ebir and Ubini be heard forever upon the earth.

OtemAtum:


It's a genealogy with history

Your book sounds like the bible, with archaic english. Its the 21st century.

DeSepiero:


Your book sounds like the bible, with archaic english. Its the 21st century.

lol, my brain sees some texts in archaic English and I can't just stress myself changing them when there are millions of others to translate from one language to the other.

However, a completely archaic English dictionary of the homo erectuses is coming on the way. We've not seen anything yet in this world. Wonders shall never end.

Chapter Twenty-Five
1. Now after the death of Obaro, Anayamisi became the head of the family. And Anayamisi married three wives and had twelve children. And all the children of Anayamisi were doing good except Egunigu who loved to go to place s where there were graves to sleep.
2. For he thought that such was where he belonged. And Anayamisi blamed the behaviour of his son on the witches of Ubini. And he went out in the night and cried aloud, saying, all you witches who are after my son, If you have power, come out to me now.
3. And no one came out to Anayamisi. And Anayamisi wept so much. And he went to sleep in his deep emotion. And he saw some homos in his dream. And they did not speak to him with mouths or gestures but he knew what they were saying in their minds.
4. And Anayamisi awoke and remembered what he read in their minds; for they said to him, Egunigu is not mad and there are no witches oppressing him. But the arrangement of the elements of his brain is that which is at fault.
5. And part of him sees himself as dead while the other part sees him as being alive. And so his head makes two realities for him. For there is no single reality for the whole world and there can never be. For as the brains differ, so also do realities differ.
6. But if you want to correct it, go and take herbs and give him to drink. And you shall beat the drum and let him dance. And the sound of the drum shall work with the herbs upon his brain. And he shall no more go near graves.
7. So Anayamisi did what he had been told and the head of Egunigu returned to its normal state. And Anayamisi wondered till the days of his death, saying, I do not know those people who appeared to me.
8. And he tried after then to see them again, but he could not see them all through his lifetime.
9. And Egunigu became a great hunter. And many came to buy his kills. And he was rich.

Chapter Twenty-six
1. Now the son of Anayamisi whose name was Oricha went to Edeosun with his father to see the festival which they did. And when Oricha was at Edeosun, he heard how his name was mentioned.
2. And he asked his father, why do these people mention my name often? And Anayamisi said, they do not speak of you but of their gods. For Esu and Osun and Oya and Ogun and many others are the gods which they speak about.
3. And Oricha said, am I a god, O father? For so is the interpretation of my name in their tongues. And his father laughed and said, you are not a god but a homo erectus.
4. For in our tongue, your name shows how we have asked for a child. And you being the first child were called Oricha because our ancestors have given you to us.
5. Now Oricha was not convinced, for he saw himself as if he was a god. Now when Oricha returned to Ubini, he did not stop thinking about himself as a god.
6. And his father noticed that he was not going to stop thinking so. And he said, Oricha, the names of our lands are different in meaning from the names of other lands, even if they sound the same.
7. Therefore do not give your thought any time.
8. And Oricha said, father, if it is true that I am not a god myself, tell me how I am able to remember the things which I did when I was two years of age.
9. For I have asked all my brothers and sisters, saying, when did you begin to remember or realise yourself? And many of them said that it was at the age of six.
10. But Egunigu alone said that it was at the age of four. But I, since the age of two have realised myself. And I could tell you the dreams I had while I was two.
11. For in my dreams sometimes, I see myself as an adult who was very old.
12. Now Oricha took courses and shells and fossils. And he became a diviner. And he learnt of the potency of may herbs too.
13. And since the day when Oricha began to manifest, many homos came close to him. And they loved and respected him. And they brought him many gifts such that he became very rich.
14. And many came from different lands; from Takumi and Nzamu and Juku and Itaho and Ida did many come for help. And Oricha had seven wives and twenty-seven children.
15. And the name of his third wife was Ohunene. And she was very beautiful.
16. And she was of the tribe of Itaho, who came to Ubini for solution. For she said that she needed a husband, but all homofels did not consider her beauty let alone marry her.
17. And when Oricha went deep into meditation using the shells and the cowries, he heard a voice, saying, she often fall sicks and many homofels are aware of it. For so was her mother who gave birth to her. For her mother has given birth to five children before her, who all fell sick often and died not more than the age of five years.
18. But only her remained when she was born. And her mother said, I shall not give her the name of one who is reincarnated. For if I do so, she shall die also like before. For her mother thought that she was the one who was dying and returning to the earth.
19. And her thought worked for her, for the child stayed and did not die. But she had fallen sick more than three hundred times in the past five years and every man knows it.
20. But you shall marry her so that she shall have a seed which shall have no issue of sicknesses like her. For your make is compatible with her make. And you are fit for each other.
21. So Oricha said, Ohunene, the journey you have taken so far is very successful. For you have come to meet your husband here. For so did I go on a journey to Edeosun in those days. And I knew what my mission upon the earth should be.
22. And the true and real meaning of my name did I know there.
23. Now she said, where is my husband? And Oricha said, look at me, for I am your husband. And Ohunene was very glad.
24. And they married and did their marriage even when she was very sick. And Oricha carried her about in his hands as the wedding proceeded.
25. And Ohunene gave birth to Aze when she was very sick. And the name of the child was called Aze because it was born when the mother was very sick.

apter Twenty-Seven
1. Now a homo came to Oricha. And he said, my wife Ananwureyi is a witch.
2. And Oricha said, I am not among the spiritualists who give people stories which are not true so that I could obtain wealth and riches.
3. For you come to me saying that your wife is a witch. Tell me now, which female is not a witch and which male is not a wizard?
4. For every male who is not a wizard should work more on himself to become so. And so should every female work harder on herself to attain such level.
5. For that which you call witches and wizards are not so, but every homo born upon the earth, who has come to his or her full spiritual potential is whom the spiritual call a witch or a wizard.
6. But the fearful people have demonized such idea to mean that they must be hurtful and wicked people. And many have called themselves witches and wizards to make sure others fear them.
7. Now Itopa, tell me what exactly is the problem and do not say that anyone is a witch or wizard anymore, for who is not one?
8. And Itopa said, we have five children and they have all died. And I know that my wife was the one who fed on them with her fellow witches in her coven. For now she has begun to behave strangely.
9. And she behaves abnormally and speaks like a witch. For even she has been given many names such as evu and ahue and even Irezi because she could not take care of her children.
10. Now Oricha smiled and said, she is not a witch in the sense that she is wicked. For she did not kill any of the children who died.
11. And Itopa said, how do you say such a thing? Is it possible that one loses all his five children to sicknesses? For those children died after falling sick several times. And none of them reached the age of fifteen years.
12. And Oricha said, listen young man. For it is her making and your making which are not totally compatible. And you let a sickly part of yourself meet with a sickly part of her and your children all come out as sick children.
13. But there are exercises which she must do with meditations before she gets pregnant again. And by nature the healthy part of her shall interact with the healthy part of you to raise a child which is healthy.
14. And peradventure you have an unhealthy child again, I shall work hard to see that it does not die. For my third wife was born so also, but by stroke of luck and perhaps the care of her parents, she survived death till her adulthood.
15. Now go and bring your wife to me. And I shall tell her how she should do.
16. Now when Itopa brought his wife to Oricha he said, woman, have rest of mind, for solution shall come. And Ananwureyi said, I am a witch! I have killed all my children! I have tasted their blood.
17. And Oricha said, woman, you have listened to the suggestions of everyone around you and you have thought of them as the truth. For you are not a witch according to what people call witches.
18. You have neither sucked the blood of your children nor eaten their flesh. But your souls have only submitted to what many have said.
19. And Itopa said, I have taken her to many priests and they have all said that she is a witch. And they said that the only solution for me is to kill her. But I did like a man, saying, a man should not kill his wife because she is a witch. But he should deliver her.
20. And Oricha said, she can only deliver herself by coming back to herself again and denouncing the stories they have cast on her here and there.
21. And Ananwureyi said, I have killed thousands of people and I have eaten up the flesh of all my children and their blood have I drunken also. Therefore you should stay away from me, or else I shall also kill you.
22. And Oricha turned to Itopa and said, the herbalists and priests are evil. For they have aided in destroying thousands of souls who were going about their normal life before until they encountered those priests and herbalists.
23. For when a priest tells a normal person that he or she is possessed by demons, such person, if he or she believes it, shall begin to manifest abnormally because of fear. And it shall come to a time that such person shall believe wholeheartedly that he or she is what they call him.
24. Such is the case of Ananwureyi, for before she was called a witch by anyone, she behaved well, but when things became tough and her children began to die, her own thoughts began to get weakened. And to make it worse, the evil priests and herbalists said that she was actually a witch without knowing.
25. And neighbours called her goat and dog and chicken and all manner of evil names. For if anyone is called bad names such as goat or dog or sheep, he shall behave like it. And they called her witch and since then she began to have many hallucinations whereby she saw herself killing those children who actually died of their own.
26. And anyone who died, she would see herself in a dream or hallucination that same night killing them. But all these things are made by her thoughts and they are not true. And she believes that what she sees are true.
27. For I have many cases like her own whereby old women were accused of being cruel witches. And their poor thought constructs began to make dreams for them where they saw themselves drinking blood and killing those who died of their own selves. And those things became a reality for them.
28. For realities are like the pages of banana leaves piled up. And if you shift your attention away from one reality to another, then you shall no more dream the dreams of your former reality.
29. Now to be sure, Oricha said to Itopa, I shall let you know what I am saying. And Oricha said, I shall go away for two days. Tell your wife Ananwureyi that I have died. And you shall see how she shall behave.
30. So Oricha went away for two days. And Ananwureyi and Itopa her husband were alone in the house of Oricha. And Itopa began to weep, saying, Oricha is dead. For he fell down when he was going into the bush to find the herbs for your cure.
31. And Ananwureyi did not respond him a word. And that night when she dreamt, she saw how she shared the flesh of Oricha with other homofals. And they drank his blood also and laughed hysterically.
32. And Ananwureyi awoke from her sleep and woke up her husband, saying, I have a confession that I would make. And Itopa said, what is it? And Ananwureyi said, I killed Oricha and shared his flesh with others in my coven.
33. And we drank his blood also.
34. Now when Itopa heard what his wife had said, he began to weep profusely. For he had found the words of Oricha as the truth.
35. And Itopa wept on and on. And he waited until Oricha returned. And when Oricha entered the house, Ananwureyi began to shout greatly. And she began to say, Ghost of Oricha, spare me. Do not kill me. Spare me.
36. And Oricha said, I will spare you only on one condition. And she said, what is the condition? Please I shall do it.
37. And Oricha said, the condition is that you shall stop seeing your fellow witches. And you shall quit killing people. And you shall not even think of killing people neither shall you think of those who are dead upon your bed.
38. And she promised to do all these things, saying, just depart from me and forgive me for killing you.
39. And Oricha said, I have forgiven you. Now turn your back for you shall not see how a ghost is departing. And Ananwureyi turned her back. And Oricha departed.
40. And when Ananwureyi was about to sleep, she began to think of how she shall tell the people in her dream that she was no more part of them. And so she saw her imaginary partners again. And she said, I shall no more be a part of your evil.
41. And she woke up after walking away from them. And she thought that she was free. And Oricha did not come to her presence for two years, because he wanted her to think that her experiences were real.
42. And Itopa lived happily with his wife. And they had twins. And one of them often fell sick but the other was very healthy and hardly fell sick.
43. And after two years, Oricha went to see her again and he told her what really happened from the beginning to the end of it.
44. And Oricha said, teach your children to refuse to take evil suggestions from people. For if they call you bad names or a blood-sucker, do not accept it or think of it for once. And when anyone says that he or she is a witch and can hurt you, tell him that he is a joker and do not think of what he has said at all.
45. For by thinking deep upon things said and heard is how realities are made.

Chapter Twenty-Eight
1. When many people had seen how Oricha made Ananwureyi get well again, they began to come to him from every place to learn from him. And from Kodo to Ikoto and Tampa and Okeoja, even to Itaho did the homos seek after him.
2. And Oricha said, I am not a priest neither am I an herbalist, but I am one who have come on a mission to the earth to help those who are in need of help. And to teach those who lack wisdom.
3. I am a god and I shall perform my godly duties all the years of my life on earth.
4. And a god is not bound by death until his mission is fulfilled. For death is sent into exile until a god has fulfilled his mission.
5. If all the trees of the earth fall and all the rains of the cloud pour down to cause flood, he who is a god shall not perish with it if he has come with a very great mission to fulfill. But if he does not know that he is a god and he does not know what he came to do on earth, his spirit shall tend even to death more than life.
6. So shall he go to the other side quickly to go and know the secret about life and about his mission.
7. Now some homos said, you cure many sicknesses with unique and strange methods, but you do not fall sick yourself. Now tell us what is your secret.
8. And Oricha said, the diseases which a homo fears most are the ones which he shall get more easily. For fear attracts diseases.
9. And the dreams and nightmares which a homo fears more shall be the ones reoccurring the most. For what you fear is capable of killing you, but what you do not fear shall fear you and keep its distance from you.
10. The strength of a homo is a function of his fear and courage. More fear and less boldness makes a homo a coward, but more boldness and lesser fear makes him a king.
11. But lack of fear makes him a god. For a god who fears death is like drops of rainfall who fear to touch the ground, thinking that it was the end of their life.
12. But nothing can end, but all things recycle.
13. A homo was brought to Oricha for cure. And when he had checked him, he said, your sickness can be taken away by performing rigorous dances and chants. Therefore you shall go to the village square and dance and sweat away your sickness.
14. And while you dance, you shall chant.
15. A homo called Umeka came to Oricha and said, I am neither sick nor diseased, but I admire your great strength. Therefore I have come to ask this question, which no answer satisfactory enough has been given concerning it.
16. And Oricha said, ask your question. And Umeka said, how does the world come about? And Oricha said, our priests do not like when this kind of question is asked because the answer is beyond them.
17. But I like challenging questions such as this. For it makes me reason deep. Our stories have said that Ohomorihi created the world, but I think that it is more than that. For if Ohomorihi created the world, why did he die while the world which he created lives on?
18. And I reasoned again, saying, a creator may create something eternal while himself dies. For the thing which he creates is a part of him and as long as it lives, the creator of it is said to remain living also.
19. Now Umeka, here is my answer to your question; that which created the earth must be like the earth itself in appearance, therefore it does not sound well that a homo in the form of a flesh created it.
20. For I think that there was a whole which contains all things. And all things drifted apart from that whole. And so each thing gives birth to things which are similar to it.
21. But Umeka, do not cease to observe things yourself and things would become clearer day by day. But I know that the earth is not created by the power of flesh.

Chapter Twenty-Nine
1. In the days of Ohinoyi Onovo, who was the grandson of Adabara, the worship of ancestors became a common practice in Okerune. And the people felt the presence of their dead parents and grandparents in whatever happened to them.
2. Now Ohinoyi Onovo worshipped Enesi his great grandfather. And he said to the homos of Okerune, do not forget to pass down the names of your father and grandfather to your children so that they might know them by name and call upon them in their meditations.
3. And Onovo obtained an uncorrupted history of his own ancestors from one who was a keeper of history. And it was drawn on a mat with charcoal from the firewood. And the mat was rolled gently and kept in the palace of the king.
4. And the king had included his name in the mat. And he showed his son the mat, saying, this is the history of our lineage by name. Therefore let it be kept safe.
5. Now when all the lands and all homos around Okerune heard how Ohinoyi Onovo had decided to preserve the names of his ancestors, they began to emulate his deeds. And there were mats of history. And some made their mats with leathers. And they stuck cowries to the mats.
6. And they made patterns with the cowries. And every cowry represented a name. And they attached sea shells to the mats also. And every sea she'll represented a homo.
7. And this thing which Ohinoyi Onovo began got to Oricha also. And he said, this is a good practice. And he began to keep history also, using shells and cowries.
8. And Oricha said, when a thing is brought to the consciousness of the homos by nature, it brings it about the same time. For even this idea was in my mind before I found out that people everywhere had begun to do it.
9. And when Oricha went to Ida to see his friend whose name was Kaka, he found that he was also doing the same thing to keep the history and Genealogy of his ancestors. And Oricha said, the idea which began with Oricha has indeed spread to every place.
10. For you have also begun this thing in this place.
11. And Kaka said, I did not learn the idea from anyone, but I thought of it myself. And I begun to pick sea shells and cowries and stick them to mats with the saps of the trees. And I gave each seashell a name of one of our ancestors.
12. And Oricha said, when the ideas of nature come visiting a particular land, it visits them in fifties and in hundreds, but only one or two of them work upon such idea. But the rest of them are too busy to work upon it.
13. And the land shall not develop.
14. For indeed in my meditation, I saw that many places were looking very beautiful all over the world, but some places were not beautiful at all. And when I said why, I knew that it was because the homos of the places which did not develop left their ideas undeveloped.
15. For when ten of them got the same idea at the same time, they killed themselves over the ideas rather than helping themselves to work on these ideas.
16. And the homos of the places which are developed came upon them and conquered them. This is what I saw, O Kaka, and I wondered why it was so.

Chapter Thirty
1. Now these are the names of the children of Ohinoyi Onovo and the things which they did: Okatahi which is by interpretation the costly one. And he became a builder of houses. And the second was Ometere, which means doing good.
2. And the name of the third child was Ize which means favour. And the fourth was Ayonete by interpretation the peaceful one. And the fifth child was Anavami, which by interpretation is my possession.
3. And the name of the sixth child was Oziohu, which means a child is the best. And the seventh was Adavize which means that a homo and wealth are the same.
4. And the eighth child was called Isoyiza, for she was the joy of her mother, who had her as the only child.
5. And the ninth child was called Onimisi, for he was sought after by her mother. For she had gone everywhere and had used many herbs so that she might have a child. For she was the third wife of Ohinoyi Onovo.
6. And the tenth child was called Eneye, for it was born with a sac covering. And the priests of the land said, let us kill it as a sacrifice to the gods. For it is not a clean soul. And its father said, leave it and let it live. For who knows whether it shall become great.
7. And they spared the child.
8. And when Okatahi was of age, he said to his father, I shall go and start my own kingdom. And Onovo said, wait and inherit the throne, for you are the heir. And Okatahi said, I do not wish to remain in Okerune, but my inner desire is to start a kingdom of my own.
9. And Onovo prayed for him in the names of his ancestors. And he gave him twenty servants. And some homos also volunteered to go with him.
10. And Okatahi went south of Okerune and found a place upon the rocky land. And he named the place Ajaokata. And while he was in Ajaokata, some homos came from the place of hills called Danre and other lands around it and occupied Ajaokata with him almost about the same time he arrived there too.
11. For the homos were displaced because of flood and they moved up to the land to possess it. And Okatahi did not refuse them.
12. Now Ometere was one who eyed the throne of his father. And he was gentle. And everyone loved him. And Ohinoyi Onovo said to him, your brother has left, but if He returns before I die, I shall do according to our tradition and give the throne to him.
13. But if he does not return, I shall do a coronation ceremony for you before I die. And you shall be the Ohinoyi.
14. Now when Onovo was very old, he held a coronation ceremony for Ometere. And while the coronation ceremony was on, some homos came and said, O king, Okatahi has arrived.
15. And the king was disturbed when he heard it, for he had already placed the crown on the head of Ometere.
16. And Okatahi came and said, the journey was not good father. For I was greatly contended with by the homos who came from Danre and other lands of the yooba. And they took the land from me and from the people who went with me.
17. And Onovo said, I have already crowned your younger brother king and it is not the culture of our land that there should be two kings upon a land.
18. For you have come late.
19. Now if it pleases you, go to Itaho in the land of my grandfather Adabara and ask for a land there. And they shall make you great.
20. And Okatahi thanked his father and began to depart, but Ometere his brother ran after him and took the crown off his own head and set it upon the head of Okatahi, saying, when I was young, you saved my life out of the deadly river.
21. And you did not allow me to drown in it. Therefore be the king while I go to Itaho instead of you.
22. And Okatahi became the king of Okerune.

Chapter Thirty-One
1. When Ohinoyi Okatahi had been king for seven years, he made a festival, which was for the purpose of bringing all Ebir people together. And he sent messages to all the places where the homos of Ebir had gone.
2. And the name of the festival was Ohinoyi festival.
3. Now the king favoured the women so much, for his wives were they who carried the sacrifices which they did to their ancestors. And his first wife was the one who said prayers.
4. Now the homos from Itaho and from Koto and Tampa came to witness the festival. And the homos from other lands came also. And some even came from Ubini to see how they did it. And they brought many gift items with them, which they shall give to the masquerades.
5. Now the wife of the king who led the women was Ovavi. And she became very proud because she had been given the charge of the festival. And she selected those who shall put on the mask.
6. And Ovavi selected only the females like herself to wear the masquerade costumes. And she did not select any male.
7. Now the male homos began to become jealous and angry, saying, why does the wife of the king leave out the male homos to select only the females for the wearing of the masquerade? This is evil.
8. Now they went and sought after Ohinoyi Okatahi. And they said to him, O king, this is what your wife the Queen has done; she has passed the male homos by to pick only her female counterparts for the masquerades.
9. And this is not good, for how should the females be picked ahead of the males in a kingdom where a king is its leader?
10. Now Okatahi said, go and I shall speak to her about it. And she shall adjust.
11. Now Okatahi called his wife Ovavi apart and said, why have you chosen only the females like you while you sideline the males? This is not good.
12. And Ovavi said, tell me who reported this issue, O king, for I have need to see them and add them to the people who shall wear the masquerades.
13. And Okatahi said, here are the names of they who came to me; Onozasi the son of the chief called Onotu; and also Enebe the son of the chief called Azamare. And also Itituo the son of a chief called Odivi.
14. Now when Ovavi had heard the names which the king told her, she went after them one after the other and saw their ends. For she sent killers after them one after the other. And the land knew that she was the one who did it.
15. Now Okatahi was subdued by his wife, for she had made herself very great. For she was the one who took charge of the affairs of the land. And Okatahi could not do anything of herself.
16. Now Ovavi gathered the women of Ebir land who were at Okerune and taught them how they should take over from their husbands and be the head of the house.
17. And many homos who were females began to rebel against their husbands. And there was conflict in all the land. And the women and men began to even hate one another.
18. Now the men of the land made their complaint before the king, saying, your wife is a great terror in the land. Now leave the throne for peace to abound. And Okatahi said, my wife and myself are one person. Therefore whatever she says is the same as mine.
19. But I will speak to her concerning this matter. And if she changes, so shall it be, but if she does not, then you should follow us like that.
20. Now Okatahi went to tell his wife what the people had said. And she said, who are those who came to you? And he said, I shall not tell you this time around. For you shall kill them as you did before.
21. And she said, do you also believe that I am the one who killed those who died before? Now Ovavi arose in anger and left her husband. And Okatahi went to beg her for forgiveness, saying, my wife, look to my eyes and forgive me.
22. For I have believed what the people said over what you said. And I did not even make thorough findings of the matter.
23. I know that I have done evil, therefore I seek your forgiveness. And Ovavi said to her husband, prostrate to me. And Okatahi did so, for he loved her very much. And she said, give your crown to me. And he gave her the crown.
24. And Ovavi said, let me be on the throne for a week. And Okatahi said, that is against the culture of the land. And Ovavi said, am I not greater than the culture of the land? Now I Ovavi the daughter of Oketegun shall rewrite the culture to favour we women.
25. Now the servant of the king came to tell him that some chiefs had gathered in the palace for a meeting. And Ovavi said, I shall go and see them.
26. And before Okatahi could do anything, Ovavi had entered the meeting room. And she sat on the Ipeku Ohinoyi with a crown on her head.
27. Now when the chiefs saw her, they cried, abomination!
28. And she commanded the guards to take them all. And they were taken except for Ajinomo who escaped fast. And he was the one who made it known in the land, saying, the wife of the king has committed a great abomination in the land.

Chapter Thirty-Two
1. Now when Okatahi had seen how his wife had committed the abomination, he was afraid, saying, the gods shall strike. And he took the hind part of the court and fled. And they told Ovavi how her husband had fled the land.
2. And Ovavi said, take him, for he must not escape. And they went after him but could not find him.
3. And Ovavi appointed many women to join the male guards of the land. And the guards oppressed the land. And Ovavi ruled with terror. And she had appointed strong women in every position of authority.
4. And the men of the land feared their women, for they were punished by the king Ovavi when their wives reported them to her.
5. Now there were many rebellions in the land in those days. For the youths came to attack the palace, but the strong guards of the king scattered them. For all the male guards even loved to work with her, for she gave them more benefits.
6. But one called Anupo conspired against her. For he spoke with five others guards, saying, let us overthrow Ovavi and let us choose one among us to be king. And the matter was taken to Ovavi before they acted.
7. And Ovavi took Anupo and beheaded him. And she cast his head at the middle of the land. And she sent her town crier to go round the land and noise it. And the towncrier went round to declare it.
8. And the people of the land feared to do anything to her.
9. Now Okatahi found his brother Ometere in Itaho. And he said to him, the land has turned upside down and an abomination has been committed over the Ipeku Ohinoyi. For Ovavi my first wife has taken over the throne forcefully.
10. And the women of Okerune have turned against their husbands, such that it is fast becoming a culture, even in villages nearby.
11. And Ometere said, it is you who have allowed her up to such extent my brother. For you love her and pamper her, even when she has never shown you love in return.
12. Do you not know that love should be mutual in marriage? For if love is only from the husband to the wife, the family shall not be balanced. And if the wife alone shows love to the husband without a reciprocation, the marriage shall not last.
13. Therefore it is necessary that a man and a woman have love for each other before they marry. And they should not marry at all if the love is not from both sides.
14. Now Okatahi said, the guards of the land are many and they work with her. It shall be very hard for Okerune to take back the Ipeku Ohinoyi from her. Therefore help me take back the throne. And let the throne be for you, because I shall not return to that land to sit on the throne.
15. For I am now weak emotionally and humbled.
16. And Ometere said, I shall go and fight with her, but I shall not sit on the throne of Okerune. For it is your own.
17. Now Ometere assembled strong men from Itaho, for the men of Itaho were warriors, according to the foundation which Adabara and his brothers had laid in the land. For every homo born in Itaho was made to pass through hard physical training.
18. Now Ometere visited Okerune suddenly and overcame the forces of Ovavi. And when she saw that she had no place of escape, she drank a deadly poison and died. And the people rejoiced when they knew that she had died.
19. And when Ometere wanted to put Okatahi back on the throne, all the homos of the land refused. And even Okatahi was not willing to go back to the throne. For himself wanted Ometere his younger brother to do it.
20. And Okatahi sought the forgiveness of the people, saying, I have seen and learnt from experience that it is not everyone that can be a ruler of a land. For he who does not know how to be the head of his family should also know that he cannot rule a kingdom successfully.
21. And such man is me, who gave away the position of authority and head of the family for love. And I loved a woman who does not love me at all.
22. Now let the land forgive my mistakes and let my brother Ometere do it well, for he was the one whom our father crowned as king even before I took it from him.
23. So Ometere became king of Okerune. And Okatahi left the land to live in a place far away, for the shame of the humiliation by her wife was much upon him.

Chapter Thirty-Three
1. Now Ometere and the elders of the land sat together to make the land better again. And the elders, who had been oppressed by Ovavi and the other women said, the memory which the Ohinoyi festival has brought with it is very bad.
2. Therefore we shall end this festival and make it unknown in the history of our land. Or else our women shall continue to be rebellious to us.
3. And Ometere said, it is not necessary that the festival should be totally stopped, but rather, let the name of it be changed and let the things which are performed during the festival be changed also.
4. And the elders and chiefs accepted the proposal of Ohinoyi Ometere. And they went away, saying, we shall present the name of the festival on the next day of meeting.
5. Now when the people came, they presented the name of it, saying, it shall be Ekuechi, for the men shall take revenge again upon the women. And it shall be done without the presence of any woman. And it shall be towards the end of the year.
6. And so the festival was observed annually as before, but it was now observed towards the end every year. For when it was called Ohinoyi festival, it was done only in the middle of the year.
7. Now a decree was made, saying, let no woman come out to see the festival, but let them all stay within their roofs. For it is not for the women to see what is done in the festival. And whichever woman refuses to obey, she shall be put to death.
8. So the women of Ebir were no more allowed to participate in the festival which began as the Ohinoyi festival.
9. And the homos from Itaho came to Okerune yearly to celebrate it, for they said, Ometere the king is our man. And we shall honour him by so doing. And the Ekuechi festival was well known in the lands of Ebir till these days.
10. Now Ohinoyi Ometere did many things in Ebir while he was on the throne. For he made the land stronger. And he encouraged the farmers to plant many crops, saying, if the people come from the east and west and the South and North, they shall seek to eat and buy yams and other food crops home.
11. And if they buy the cassavas, apapara and gorigo from our land, they shall by so doing contribute to the wealth of our land.

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Chapter Thirty-Four
1. In the fourth year of the reign of Ohinoyi Ometere, some homos broke into the house of the chief priest of the land. And they stole the images and the shells and cowries and many traditional things. And the beads were also stolen.
2. Now the chief priest told it to the king. And the king made announcement through the town cries, saying, let those who went into the shrine to steal return the things which they stole. For they shall die in seven days if they do not return those things.
3. Now no one showed up even till the sixth day. And there was no death for the six days. And on the sixth day, a widow named Ajine went and fetched cassava from the farm of her husband who had died. And because there was no food which they would eat, she prepared the cassava and said, eat my children.
4. Now when the children of Ajine had eaten the cassava, they had very great complications. And they began to feel weak.
5. Now Ajine rushed to the native doctors for help. And they said, you have not told us the truth concerning your children. For they actually went into the shrine to steal the wealth of our gods.
6. And they shall die for that which they did.
7. And Ajine said, I fed them with cassava. And they have not taken anything from the shrine, for they have no idea where the shrine is located, much less that they should steal from there.
8. Now Ajine got no help from the native doctor. And she waited on only the palm oil which she gave them to drink. But before dusk, they both died such that she had no child anymore.
9. And the death of her son affected her and made her mad. Now when she ran mad, the chief priest said, it is the punishment by the gods. For no one can offend the gods and go free.
10. And the people began to fear the gods greatly, saying, the gods shall strike us dead like the family of Ajine if we do not obey their wish.
11. Now when Adogwu the chief priest had seen how the homos of the land respected and feared the gods, he began to put fear into their minds in the names of the gods. And he mentioned how the gods destroyed the family of Ajine in the hearings of all the children and adults.
12. And Adogwu went to houses to make them fear. And he took many houses and lands from their owners, saying, the gods need your land and your house. And they fearfully gave their farms and houses to him.
13. Now a homo called Obaji was rich. And Adogwu coveted his wealth. And he thought how he shall collect his land and house from him.
14. And Adogwu told Obaji, saying, the gods are in need of your house and land. And Obaji wondered about the saying of Adogwu, but did not reply him any word.
15. And Obaji slept upon his bed and wondered deep into his sleep, saying, where do the gods want me to sleep after leaving all my things to them? And Obaji saw himself in another place.
16. And he saw things which he had never imagined. And he saw great lights which he could not describe. And he felt that he had been set free.
17. Now Obaji remembered what was bothering his mind. And while he thought of it in that realm, something ran like a flash of idea into his mind, saying, you are one of the gods.
18. And Obaji awoke from his sleep and said, this dream is strange. And when Adogwu came in the evening to ask for the house and land which he has requested of the hands of Obaji, he told him saying, I am one of the gods.
19. And Adogwu said, do not try to do anything smart, for this did the children of Ajine, who refused to return what they stole and died after six days of my proclamation.
20. Now Obaji, son of Avosuahi, if you refuse to give your land and house to the gods also, you shall be dead within seven days.
21. And Obaji said within himself, should I give my house and my land? For if I do so, I shall not die. And if I have life in me, there is hope that I shall get the land and house back in three fold.
22. So Obaji went so that he could see Adogwu and tell him that he had surrendered the house and the land to the gods, but he did not meet him at home. And he saw how the children of Adogwu came out of the house with two bags.
23. And Obaji suspected them because of how they did. And he followed them with his eyes. And he saw how they entered a bush. And Obaji followed after them. And the buyers of the things which were in the bags emerged.
24. And Obaji returned to his house and waited to hear if Adogwu would announce that anything was stolen from the shrine. Now that same night, it was announced that some homos stole from the shrine and it was given to them seven days to return what they stole or they shall face the wrath of the gods.
25. And it was also announced, saying, Obaji has refused to obey the voices of the gods. And he has withheld his house and land from the gods, therefore within seven days he shall die, except if he changed his mind and give them to the gods before seven days.
26. Now Obaji slept and found himself in other places again. And when he was about to awake, he heard, take care of your life.
27. And Obaji pondered upon what he had heard. And he wondered. And Obaji began to watch out for tragedy. And on the sixth day, while Obaji was asleep, a homo came to kill him.
28. And the homo climbed down from the roof. And Obaji felt the need to go out of his sleep, for a word flash through his mind, saying, wake! And Obaji awoke and saw the homos while he was climbing down into the room.
29. And the homo had set over his face on of the masks of the Ekuechi masquerades. And Obaji held him tight and collected the knife from him. And Obaji tied his arms and feet and carried him to the king when it was early the next morning.
30. And Ometere the king cried out, saying, Obaji what have you done? How do you bind a god like this? And Obaji said, if a god comes to kill another god in the middle of the night, the stronger god shall overcome.
31. For you have heard how Adogwu announced by his criers saying, Obaji shall die in seven days if he does not release his house and land to the gods. And this is the seventh day, but I am still as healthy as I am.
32. And I am strong also. And this masquerade came last night to kill me, but I overpowered him.
33. Now Ohinoyi Ometere said, this mask is one of those in the shrine. And it is for the Ekuechi festival. Now let Adogwu be called upon to say how it is now worn by this masquerade.
34. Now when they sought for Adogwu in his abode, they could not find him. And they opened the face of the masquerade and saw the face of Adogwu beneath the mask.
35. And Adogwu was ashamed. And Obaji said, why have you determined to kill me, O Adogwu? For when you saw that I did not move or fear the threats which you brought up, you have determined to kill me yourself, so that you can say, it is the doing of the gods.
36. But I have overcome you today because I have also known myself as a god and one of the gods. Why then should I be afraid of my co-gods?
37. And why should I offer my substances to my co-gods when I am also a god?
38. Now Adogwu, you shall be shamed these days. And the whole land shall know of your deception.
39. Now Ohinoyi Ometere said to Obaji, do to him whatever you wish, for he is not worth to be a chief priest. For he has lied in the names of the gods. Therefore you shall take his place.
40. For whoever overcomes a god shall be seen as a god himself.
41. Now Obaji took Adogwu round the village on foot and disgraced him. For he did not untie him. And Obaji also revealed the deeds of the children of Adogwu, how they had been the ones stealing from the shrine and not the children of Ajine. And the children of Adogwu were kept in prison as well as their father.

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Chapter Thirty-Five
1. Now when Obaji was the chief priest, he made a new rule, saying, let no human sacrifice ever be made. Let me one sacrifice his child or neighbour for money, for money cannot be made by rituals, neither can the gods make money for the homos.
2. But let every homo work hard to get money.
3. Now here are the things which you can come to the chief priest for; come when you have need of good decisions. Come when you are sick. Come when you are not sure whether you are mentally balanced.
4. But do not come when you need money, for I do not make money. Do not come when you are already completely mad, for the solution to madness is only with nature, therefore do not be deceived by any priest or herbalists who require plenty money from you, saying, I shall cure the madness of your father or your mother or your brother or your sister, or even your child.
5. But if you need advice on how you should deal with your mad ones, come to me and I shall give you such advice.
6. However, do not give up on your mad ones. Rather, meditate on their behalves day after day and call their names. And if it is the desire of nature, it shall intervene. For no one knows what nature works upon before granting the request of a homo.
7. Whether it works upon the strength of an emotion or the strength of a wish or the strength of perseverance or the strength of meditation, no one knows.
8. If you make sacrifices to the gods, do not chase away the mad people who have come to eat the sacrifice. For even I as a god desire that the mad people should be fed daily.
9. And where there are no sacrifices made, what shall the mad people eat?
10. Therefore do not chase them away when they eat the food, for the gods have no need of your food to eat.
11. Now also, Adogwu my predecessor has made it an untold culture to sacrifice a woman to the gods on every Ekuechi festival period, saying, women deserve to be treated as such.
12. But I, Obaji, shall not allow this anymore. For this is a bad culture.
13. Now I have spoken with the king, saying, it is either the killing of a woman for sacrifice on Ekuechi is stopped or the Ekuechi festival itself should stop.
14. And Ohinoyi Ometere said, the culture which Ohinoyi Okatahi began shall not be stopped by me. For that alone is what he is remembered for in this land. But I do not support the killing of a woman for sacrifice myself, for that was the idea of Adogwu and not mine.
15. And he said that it was the idea of the gods and the gods shall be angry if it is taking away.
16. Now I said, Adogwu is indeed a wicked soul. For even when Ovavi the wife of Ohinoyi Okatahi was in charge of the Ohinoyi festival, she did not involve human sacrifice in it. Why then did Adogwu bring in such thing?
17. So I Obaji have removed human sacrifice from the festival henceforth.
18. Now all the things Obaji said were not satisfactory to the other priests and herbalists of the land. And they connive together to see how he shall be stopped.
19. Now they said, the women which we have encountered in the past, we beat them and let them go free. But henceforth, let us watch out for any woman. And if anyone is caught, we shall kill her for a sacrifice.
20. For in doing such shall we be doing the will of the gods.
21. And so they found a woman who did not know that the festival had begun. And she came into the land and was caught. And the herbalists and traditionists cut her to pieces and shared her organs.
22. And one called Omije took the head of the woman. Now two days after, Obaji visited the house of Omije and saw the head there. For he kept it in a place where it could be easily seen.
23. And Obaji cried out, saying, what have you done? And Omije told him all about it. And Obaji became angry. And he called all the traditionalists and herbalists together, saying, what have you done?
24. And they said, she saw the Ekuechi masquerades with her eyes, which is a great abomination. And Obaji said, the judgement for such thing is not death, so why did you kill her and even cut her to pieces like this?
25. And they spoke against Obaji, saying, who even made you a chief priest? For we do not know you among the priests or herbalists before until the shameful fall of Adogwu. Therefore do not interfere in our matter for you are not superior to us.
26. Now Obaji was angry and sad. And he went to the king, saying, I shall give up my position as the chief priest of the land, because I have been under-appreciated. And Obaji gave up his position.
27. Then the other priests and traditionalists came to the king, saying, release Adogwu and set him back in the position of a chief priest. And Ometere said, it is impossible for me to put Adogwu back into the position which he held before, but I shall exile him from the land with his children.
28. So Adogwu and his children were sent out of the land. And after a short while, Obaji saw in his meditation that he should leave the land also. And he left the land to begin a land which was named after him.

Chapter Thirty-Six
1. In the twentieth year of Ometere upon the throne of Okerune, the land of Obaji began to be well known. For homos from different places and lands began to come to the land and expand it.
2. And Obaji, being the first to be in the land, became the ruler of it. And it was soon known that the homo of a land two hundred metres away were encroaching upon the land of Obaji.
3. And Obaji said, go and find out whom they are. And when they brought back news to him, they said, these are the families of Adogwu who was exiled from Okerune. And Obaji said, surely, they shall do more than this when they find out the history of our own land also.
4. Therefore guard the boarders of our land more carefully. And we shall not attack them until the time when they shall do more than they can handle. For we shall not be a starter of wars.
5. Now Adogwu sent twenty warriors, saying, go into the land next to us and find out its name, it's size and population. And we shall know how to attack them when due.
6. Now five of the twenty homos took bottles and broke them. And they made the tribal marks of the homos of Koto on their faces, saying, the homos of Koto have been known so well for their friendliness.
7. And all lands loved them. So we shall enter this land as if we are from there.
8. Now at the border, they asked them, saying, why do you come to the land? And they said, the king of Koto have sent us to your king, saying, let us be friend.
9. Now they took the five homos to Obaji the king. And he said, welcome to Obaji land. Now we have heard that you come from Koto.
10. Now you shall return to Koto to the king and tell him that we shall be friends with him.
11. And the king gave the five homos some gifts, saying, give all of them to the king. And say to him, it is from Obaji, one who came to this land to start his own kingdom. For he is formally from Okerune.
12. And he came here to dwell without being exiled.
13. Now the homos from Adogwu did not depart until the full moon. For they remained in Obaji and enjoyed how the servants of the king were showing them round the land. And they saw both the weakest and the strongest points in the land.
14. Now after ten days that the first five departed the land, another fifteen homos came and said, the king of Koto have sent us. And he is very happy for the offer of friendship which you have accepted from us.
15. But he said that for him to be sure that you have accepted his offer, let a land be given to us to build houses upon and to farm for a year. And after a year, the king shall come to this land himself to see us.
16. And if he met us in good condition, he shall help this land greatly and make it bigger and richer. And he shall supply food and horses and camels to the land in abundance.
17. And Obaji was glad when he heard this. And immediately he accepted the fifteen homos and gave them what they had requested.
18. Now the fifteen homos enjoyed greatly in Obaji. And they had wives and farms and servants which Obaji had given them.
19. Now on a certain day, Obaji dreamt and saw himself blindfolded with a thick black cloth. And he awoke and wondered what the dream was about. And his mind did not go towards the homos of Adogwu who posed like the homos from Koto.
20. Now five out of the fifteen homos left the land as if they were going to Koto to see the king. And their wives and servants followed them. And they took them to Adogwu instead of Koto.
21. And they said to Adogwu the king, the plan was perfect and it is still perfect till today. For we have stayed for almost one year in Obaji. And there is nothing about the land which we do not know. They are not up to a thousand I'm population yet. And they hide in rocks and caves during wars, for we have been shown the rocks and caves where they take refuge in.
22. For all their rivers and rocks are known to us. And the strength of all their borders are known to us also. For the strength of the borders close to our land are the strongest, but that which led to Odi and Ovi and Ida are not strong at all.
23. Therefore O king, they are well prepared for our attacks, therefore let us not go to them through our land. But let us pass through our ally lands when the time for attack is ripe.
24. And Adogwu said, who are those women and men which you have brought with you?
25. And they said, they are our wives and servants given to us by the king Obaji. For he was very foolish to have believed our lies.
26. And Adogwu said, Obaji has always been foolish, from the time when he was in Okerune as a youth, even till now his old age.
27. And now I shall send him quickly to his grave before he shall realise it. So let these women and the servants be kept in bounds here. And you shall go with two hundred warriors of the land to attack Obaji.
28. Make sure also that you take him alive and bring him to me. For I shall make a mock out of every organ of his body.
29. So the five homos took the two hundred warriors of Adogwu land with them and went through Odi which was an ally land.
30. For the border of Adogwu and Obaji was well secured.

Chapter Thirty-Seven
1. While the five homos of Adogwu were away, the king of Koto sent thirteen of his servants to Obaji, saying, be our ally and we shall protect you in times of danger.
2. And Obaji said, what do you mean? Has the king not sent to us some homos about a year ago, saying, be our friend? And we have given our reply. Therefore why did he say again to us, be our friend?
3. And the thirteen homos said, it is not so, for the king has never sent anyone before until now. And Obaji said, those whom he sent have dwelt with us for a year now. And we have given them houses and lands and wives and servants. Why do you now say that you have sent no one before?
4. Now the king and the thirteen homos from Koto went to the place where the homos from Adogwu possessed. And when they found them, the homos said to Obaji, you have been fooled by us for a year. For we are from Adogwu, the land started by your enemy. For the first five which came to your land returned and told Adogwu the name of your land. And we were sent after them. And we put the tribal marks of the Kotoans on our faces.
5. Now when Obaji heard their confession, he said, O, the blindfold which I saw in my revelation! For indeed I have been deceived.
6. Now before Obaji could do anything to the ten homos of Adogwu, the two hundred warriors arrived with the five homos of Adogwu who went to bring them.
7. And they captured the king quickly, but three homos of Koto escaped. Now the two hundred warriors began to destroy both young and old in Obaji land. And they prevailed quickly over the Warriors of Obaji land because they were caught suddenly.
8. And they took over the land. Now some of them took Obaji to the land of Adogwu to meet him. And Adogwu said, the battle of you and I shall be put to an end even now. For I shall be the victor, for I shall kill you.
9. And Obaji said, can you kill my soul? For it is my body you can kill and not my soul. For if I die, my soul shall be found in other spaces of the universe. Therefore I do not fear death from you.
10. And when Adogwu saw that death was not a threat to Obaji, he was angry. And he determined to give him pains rather than immediate death. And Adogwu took a sharp cutlass and cut off his right hand, saying, your left hand is useless and weak, therefore you are made weak.
11. And slowly shall I kill you, O Obaji. And the land which you labour upon for more than twenty years is now mine.
12. Now Obaji groaned in pain, for he had just been amputated. And while Obaji was alone, he said, my ancestors and my gods, rise to my rescue. If I die, let it not be by the hands of Adogwu.
13. I know it is impossible that he would not kill me, for I am helpless, but if nature and my ancestors are actually conscious, let something be done. For I do not fear death, but I fear a history which shall say, Obaji died in the hands of Adogwu.
14. Now when Obaji slept, he saw himself flying, but now he had two complete hands. And Adogwu was below him, staring up at him. And like the page of a leave, the vision flipped away.
15. And Obaji awoke and wondered what it was.
16. Now after one week, one thousand warriors came to the land of Obaji from Koto. For the three homos of Koto who escaped had gone to tell the king the story. And the king sent a thousand warriors.
17. Now the warriors captured the Warriors of Adogwu who were in Obaji. And they proceeded to take Adogwu land.
18. Now when news came to Adogwu, saying, the homos of Koto had invaded our land, he took a knife and went in to Obaji to kill him quickly. And he forcefully pushed the knife towards his chest, but Obaji moved towards the right side swiftly. And the knife went below his armpit, just between his single arm and his chest.
19. And he held the knife with his right hand and fell upon Adogwu. And with his single hand, which was the left hand, did he cut off the head of Adogwu and when he had succeeded, he took the same knife and cut off the rope on his legs.
20. And Obaji escaped into the hands of the Warriors of Koto. And they helped him.
21. And the land of Adogwu became the possession of Koto. And Obaji was taken back to his land.
21. And when Obaji saw the damage which Adogwu had done to his land, he wept and said, if I die and return to the earth ten times, I shall seek whoever is the soul who has returned as Adogwu. And our fight shall continue forever.
22. And after five months, Obaji died, being only sixty six years of age. And he was buried in the palace of the king which was repaired by the Kotoans. And the land of Obaji enjoyed protection and help from the Kotoans until they became great.

Chapter Thirty-Eight
1. In the twenty-sixth year of Ometere as the king of Okerune, there was a great fight among the masquerades and the priests. For some clans wanted the masks to be worn by their people instead of the people of the other clans.
2. Now the priests fought among themselves, for a priest called Onuya came with twenty homos to beat up the masquerades while they were performing.
3. Now the fight was great and many homos were killed and injured.
4. And the king, Ohinoyi Ometere said, let the festival cease for the moment. For it is not good that these killings should continue.
5. And they obeyed the voice of the king. And for three years after, the festival did not take place. And the homos from Itaho came to see the king Ometere, saying, let the festival resume again. For we value it in Itaho more than in any other places.
6. And the king said, I do not have the thought of bringing it back, for the people of the land do not make it a sacred festival. But they love to shed blood during the festival. And if blood is shed in a festival, what sanity does it bring?
7. Now if you wish, you can start even the festival in your own land. For even Okatahi my late brother who began it was later one of you until his death. Therefore take the festival to your place, but make sure you do not mix violence with it.
8. Now when Ometere had said this, the homos of Itaho told their king. And he accepted that the festival should be done in their own town. And so the festival was done yearly in Itaho till these days.
9. Now a time came after the death of Ometere that the number of homos entering Okerune to dwell was very much more than those who moved out of it. And the son of Ometere called Achigidi, being the Ohinoyi said, let no homo be allowed to enter Okerune henceforth.
10. For the land is full to the brim. So it was that the borders were tightened and no homo was allowed to come to Okerune.
11. Now about that same time, there arose a very great famine in Okerune and in Itaho and in many places of Ebir lands. And the homos of Ebir lands began to depart the land. For the famine was very long. And locusts had invaded the whole places.
12. Now the famine was also much in Takumi and in Ida and in many other places.
13. And the homos of all the lands affected began to migrate towards Juku, which was a little land surrounded by a very great forest.
14. Now the name of the forest was Kuara, which by interpretation was a forest near the river, for it was around River Negre and river Chadda.
15. And the forest was filled with palm trees which were called rafa in the tongue of the first settler upon the land, who had migrated far away from the land. For they had left the land for about two hundred years before.
16. And many of them had settled at Yande which was far east of river Negre.
17. Now when many lands had found the forest, they said, surely this is a good place to settle. For the locusts have not invaded this place yet. And when they began to clear the forest, the homos of Juku attacked them, saying, why have you come to destroy our habitat?
18. And the people of different languages and ethnics said to the homos of Juku, is there not enough land here to dwell? For the lands of Okerune and Itaho and Ida and Takumi and other lands are under attacks by the locusts.
19. Therefore we have been forced to migrate to this place. Now let us settle in peace and we shall not trouble you.
20. So Juku accepted all the lands into the forest of Kuara. And the whole forest was named Kuara-rafa, saying, it is a watered forest filled with the rafa trees.
21. So did Ebir people and Igala and Edoma and Tampa and many tongues dwell together in Kuara-rafa with Juku. And there was peace among them for a long time.

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Chapter Forty-One
1. Now Opene the son of Aze married a woman of Takumi. And he had children through her. So did Enevene and Onozare. But Izeruo and Sutu who were female went with their husbands.
2. And there was an outbreak of smallpox. And Isimisi and Ayaki died of the smallpox before they got to the age of marriage. For it was the same year Aze their father died.
3. Now Onozare had children who were Anaze and Eshovo and Obanyi and Omujemi. And Anaze had a smallpox. And Onozare his father wept bitterly for him, for the manner which his brother and his sister died of smallpox was terrible to him.
4. And when they died, he became angry and ceased the worship of Ohomorihi, saying, if we call on you, you do not answer. But we worship you every day. Now when Onozare saw that Anaze had also got the deadly disease, he said, nature is cruel.
5. For you have come to take away my child.
6. And Onozare made a song about nature, saying;
7. Nature, as wide as space, as invisible as the souls of the dead.
8. You are helpless, for you render no help when help is needed.
9. You give sickness and leave it there.
10. What is your reason for leaving the sick in pain?
11. Can you cure the sick and you refuse to do it?
12. Why do you blow this evil pox upon people?
13. Life is meaningless when your child dies before you do. Life is even more meaningless when a parent cannot help his child who is in pain get well.
14. Why am I a father when I have nothing with me to cure my children when they fall sick?
15. I blame nature for its cruelty. I blame nature for its wickedness. I blame it for its deafness and dumbest. I blame it for its lack of verbal communication with the living.
16. I blame all the gods for their inactivity. I blame them for their inability to grant request.
17. Life is meaningless when no one is listening to you. They are all dead to prayers. They do nothing to your situation.
18. Now when Onozare had ended speaking out in anger, Anaze arose from his sleep that evening and came to his father, saying, father, who is Oricha? And Onozare sat up suddenly and looked at his son, saying, you have just called the name of my grandfather.
19. For you were still in the womb when he died. And no one have told you his name. Now tell me, how did you know this?
20. And Anaze said, he told me by himself in a revelation upon my bed. For I appeared before him in a body like of a spirit. And we spoke as if we are mates. And he said to me, tell Aze my grandson to take it lightly with nature and his ancestors.
21. For life is like a story with happy ending. For all the tragedies in the physical world are not seen as tragedies in the spirit worlds.
22. No matter how a homo dies on earth, he shall be welcomed to a better place. For places after death are filled with peace of mind.
23. Therefore do not be too grieved when bad things happen on earth. For it will only bring even worse things. But put a little sadness on your face and cheer up quickly.
24. For grave anger and sadness bring madness. And he who curses nature and his ancestors for bringing him to life shall not be better for it.
25. Now father, Oricha my great grandfather has asked me to choose where I want to be, either I would come to stay with him in the afterlife or I would remain here on earth.
26. And Onozare said, what choice have you made my son? And Anaze said, I have made my choice and I have promised great grandfather that I shall not declare it to anyone.
27. Now after three days, Anaze was cured of his sickness. And he was strong enough to go to the farm with his father.
28. And Onozare wondered, saying, this is wonderful.
29. Now while Onozare was in the farm with Anaze and Sutu his sister who came to visit them on a certain day, there was a very heavy rainstorm. And there were thunders and lightnings. And a great lightning ran down and struck the three of them such that they fell.
30. And when it was evening, Anoze and two other farmers saw them. And they took them into their farmhouse to resuscitate them. And when they had checked them well, they knew that Onozare and Anaze his son were cold, for they had died.
31. But only Sutu remained warm. And they said, she is not dead. And they kept her in the farmhouse and did all manner of things to resuscitate her.
32. Now when news got to the brothers and sisters of Onozare, they said, Onozare must have offended the gods. And he must not be buried. For the anger of the gods is terror.
33. And after one week, Sutu awoke and smiled. And they said, why did you smile? And she said, I have a sweet sleep. For I went to rest in an atmosphere of rest. And I did not wish to return.
34. Now Anoze, who was one of the farmers said, how many of you went to rest? And she said, my nephew and my brother went with me. But they shall not be returning. But I was told to return and live the kind of life which they live in that place on this place.
35. For fearlessness and deep peace of mind is rooted in that place where I went. And the fire in that place is cold and peaceful. And everything is possible to make in that place. It is a place of Aluna, which she made with her imagination while she was on earth here physically. And all her creatures who have not thought of or imagined other afterlives shall be in that place.
36. But those who have changed their thoughts shall also go to the afterlives they have fixed their minds upon.
37. Now the people asked, we have not known any Aluna. For Ohomorihi alone is one whom we know. And she said, Aluna is a goddess who made homos in two different places of the world. And she has said to me, the lands of Ebir shall still be named after the other land which is in another continent. And a time shall come when those in this land shall be United with those in the land in the other continent.
38. And they shall visit one another.
39. Now when they showed Sutu the dead bodies of her nephew and brother, she laughed and tapped them playfully, saying, keep enjoying yourselves. I will join you soon as agreed.
40. And the dead bodies of Onozare and Anaze were buried as opposed to the custom of Takumi where they did not bury the body of anyone who died through lightning.
41. For what Sutu said and demonstrated before them have made them have a change of idea concerning the neglect of dead bodies who died through a tragic means. For they did not bury even those who died in water before. But when Sutu told her story, they began to bury anyone who had died.

Chapter Forty-Two
1. Now the husband of Sutu was Rufu. For he was a Kutebite. And he had the knowledge of medicine.
2. And Rufu was one who has never failed in helping pregnant homos have successful child delivery. For he had helped three hundred and twenty one pregnant homos deliver successfully and none of them had died before.
3. Now Rufu had prided upon his ability.
4. Now when Sutu was pregnant, she was very healthy until the day when she would deliver. And she fainted. And Rufu did all he could do to restore her back to consciousness. Now when she awoke, she continued to be in labour.
5. And she was in labour for three days. And on the third day, she had a baby girl. And Rufu was glad, saying, I have done it again. And Sutu beckoned on him that he should bring his ear closr.
6. And Rufu lowered his ear towards the bed. And Sutu said, you have failed this time around. For it was for two great missions I come to the world. The first is to make Takumi change their culture of not burying those who died tragically. And the second is to make you fail so that you can become better.
7. Now when Sutu had said this, she rested her back on the bed and said nothing more. And Rufu looked at her eyes, but she was lifeless and Rufu rushed to resuscitate her, but she was gone.
8. And Rufu named his daughter Akenta, saying, the living came out of the dead. And he began to become quiet. And he did not boast anymore.
9. And those who knew him began to question him, saying, why are you suddenly so quiet? And he said, my wife has humiliated me. And there is no more reason to be proud. For I have helped more than three hundred homos deliver successfully, but my wife said that I need to fail so that I could become better.
10. Now while Rufu was observing the bark of a tree, his mind said to him, use this for the cure of smallpox. And Rufu went and took the bark of the tree. And he went to one homo called Buku who was sent away because he had smallpox. And Rufu applied the sap from the bark of the tree on him and he was cured.
11. And Rufu said, I give thanks to Rimam the god of my ancestors. For I know that this idea which I have is from him.
12. So did Rufu become a very well known medicine homo after the cure of the smallpox with the bark of the tree. However, some patients were not cured easily, therefore Rufu went deeper into the forest to obtain more medicines from trees, shrubs and herbs.
13. And smallpox became extinct in Takumi and all the areas around it during the time when Rufu was alive.

Chapter Forty-Three
1. Now because of the great deeds of Rufu in the matter of the cure of smallpox which he did, many homos in that land accepted the worship of Rimam, which was the same god worshipped by Rufu.
2. And the Ebirs of the land also began to worship Rimam instead of their own ancestors or Ohomorihi. And the thing which Sutu told them about Aluna was soon forgotten.
3. And Eshovo, the son of Onozare did not change his mind. For he said, we have our own god in Ohomorihi and our goddess do we have in Aluna. For she who went and saw beyond the physical have come to testify it, saying, the deities of Ebirland are our ancestors. Why then should I worship the deity of a foreign land as this?
4. Now when Eshovo began to extend the knowledge of his deities, the homos of Takumi began to be vexed, saying, if you come to our land to dwell, why must you refuse to worship Rimam our own god?
5. For in the days when there was great famine in the land, many homos of the land departed to Kuara and did not return again. But the few of us left prayed to our god Rimam and he answered us and took the famine away.
6. And the locusts died and we ate them as food. And when things has become settled, you came into our land and we accepted you. But now have you refused to worship our own god.
7. Leave the land for us if you shall not accept to worship Rimam. And Eshovo said, I understand all the things which you say. I do not hate Rimam your god, neither have I blasphemed him in my mind.
8. But I have only pleaded for tolerance.
9. Let a homo worship whichever god he has chosen to worship and let there be no killing for the gods. For I do not think that the gods would send anyone to kill for them.
10. For any god who says that they should kill for him is a foolish god and his worshippers are foolish also for not realizing the foolishness in such instruction.
11. Now when Eshovo had said this, he did not attract favour to himself. For the homos of Kuteb continued to treat the homos who did not worship Rimam badly. And the homos of Ebir were forced to worship Rimam or face death.
12. Now Eshovo went to his brothers and sisters and said, I shall leave the land tomorrow. For I cannot bear to be forced to worship whom I have not known. And the brothers and sisters of Eshovo said, stay with us brother. For it is not a problem to pretend as if we worship Rimam while we actually have our minds upon our own god.
13. And Eshovo said, I do not know how to pretend, therefore I shall depart tomorrow and live a life of truth where I can practise my own belief. So Eshovo left the land with his family.
14. After the departure of Eshovo, the whole land of Takumi worshipped Rimam as their god. And there was no other god worshipped in the whole of Takumi except Rimam.
15. Now when Ganza was the king of the land of Takumi, he ordained twenty priests, saying, teach the people about Rimam our god, for they lack good knowledge of him.
16. And twenty priests were ordained to carry out the work. And they taught the people about Rimam, saying, Rimam created the earth and made barricades at its end so that we would not fall off it.
17. And we cannot get to Rimam except by calling upon the name of Kukoem his first creature. And he who does not believe in Kukoem cannot be reunited with Rimam after death.
18. However, the twenty priests differed in their teachings. For some of them even believed that Rimam could be worshipped directly without the use of the name of Kukoem while others said that Kukoem alone was the intermediary between the homos and Rimam.
19. Now the priests began to fight for recognition and power. And Ganza the king dissolved them and declared that the homos of the land should worship Rimam in the manner which they preferred, because there were already many killings in the land because of their diverse version of the same god.
20. Now Tiki, a homo of the land arose and said, why do you kill for the gods? For Rufu who cured the smallpox in the land did not even enforce the worship of Rimam on the homos in his days.
21. And he was with a sincere heart, permitting everyone to worship whoever he wishes in his own way.
22. Therefore, do your worship without making noise to disturb others around you. For only in such manner can there be peace until the day of rest when we shall die to get more knowledge.

Chapter Forty-Four
1. Now when Eshovo and his wife and children had reached Okerune, they saw that the place was silent and it was as if no homo lived in it. And when they had entered well into the town, they found some strangers in it.
2. And Eshovo and his family could not speak with them in the language they could hear. Now while they were finding it hard to communicate, a homo emerged and said, I can perceive that your are Ebir. For the mark which is beside your right eye is that of the Ebir people.
3. And Eshovo was glad because the stranger spoke Ebir with him. And he said, I am an Ebirite as you have said. But I and my family lived in Ubini. But we have said, let us return to the land of our nativity.
4. And the homo said, I am a native of Dara. I have brought my cattle to graze. For I hardly found grasses in many places where I passed through. But when I reached Okerune here, I saw little grasses growing.
5. And I wondered why there was no homo in the land. And when I studied the grasses, I saw that there was locusts attack in the land before. But the locusts have fallen dead now and the birds fed on them.
6. And I told my cattle, stay here for I shall go and fetch my family. For this place is a good place to live in. And I went and brought my family. And some other families from Dara followed me.
7. And the cattle which I left here were complete and none of them died.
8. Now Eshovo, you can stay in the land, for it is very big to contain us all. And the cattle shall not come to the place where you have chosen to stay.
9. And Eshovo chose the south side of the land while the homos of Dara stayed on the north side of it.
10. And Eshovo did not think that he would call his brothers and sisters who were left in Takumi. For he thought that if he called them, the land would be overcrowded like it was before the famine.
11. And Eshovo married the two women of Dara with the wife which he had before.
12. Now when homos began to come from different places, the land began to become lively again. And the homos of Dara were few upon the land more than the homos which had come into it.
13. For even the homos of Ajaokata intruded into the land and took part of it for themselves. And there was strife in the land. And they had no head nor chief. And everyone did as he wished.

Chapter Forty-Five
1. Now these were the children of Omujemi, the son of Onozare; Ubani, Ovayoza, Ozigi, Ohida and Oromi. Now Oromi was a very beautiful girl from birth. And her beauty was very clear.
2. Now Omujemi loved his daughter so much that he began to protect her too much. And Oromi went to every place with her father. And Onuchi was the wife of Omujemi.
3. Now while Oromi began to grow, many suitors began to come her way, but Omujemi refused to let her go and marry. And she also wanted to be with her father.
4. Now Oromi began to take the place of her mother in the matter of deeds and social affairs, but only in the matter of the bed did they go apart.
5. Now Onuchi the wife of Omujemi had called her husband aside, saying, did you marry me or the child of my womb? For you do not care about me as you do to Oromi our daughter.
6. And you do not have time for me anymore. Now adjust and let us function as husband and wife again. And Omujemi said, you have asked that I should not marry another wife after you and I have answered your request.
7. Are you now jealous of the child of your womb?
8. And Onuchi said, I am not jealous my lord, but you prefer to spend the time which you should have spent with me on her, going with her round the town and playing with her everywhere.
9. Now create time for me again like before when she was still very young.
10. Now Omujemi did not listen to his wife. And he continued to neglect Onuchi his wife.
11. Now all the suitors who came for Oromi were rejected by her father, saying, she is not ripe for marriage yet. And Onuchi wanted her daughter to get married quickly.
12. Now Onuchi went and brought Rumi, a homo of Takumi who was very wealthy and handsome, saying, let Oromi marry him, for he has all the things needed.
13. And Oromi is now of age, being twenty and five years. And Omujemi said, young man, Oromi my daughter is not ripe enough for marriage.
14. Now Onuchi began to be jealous and angry. For Omujemi hardly spared time for her. And he was always with Oromi his daughter. And they went out together.
15. Now a council of the elders of the land was called. And they had asked the elders to come with their wives.
16. Now Omujemi kept it secret and took Oromi his daughter with him instead of Onuchi his wife. And when the elders saw Oromi, they said, why do you come into the council, for you are the daughter of Omujemi and not his wife?
17. And Omujemi said, she is my last wife. Now one who knew Onuchi very much went and told her, saying, your daughter Oromi is in the council of elders with your husband. And when they asked about her, he said that she is his wife.
18. Now Onuchi said, go ahead, for I shall go and see what they do. And Onuchi went and fetched hot water. And she poured it in a clay gourd and sealed its mouth tight.
19. And when Onuchi had reached the meeting court, she poured the hot water on her. And the hot water burnt away the beauty of Oromi her daughter. And the people said, what have you done?
20. And Onuchi said, she has taken my husband away from me. For she is my daughter.
21. Now the people in the council were angry at them. And they sent them away. And Omujemi sent away his wife from the house. And Oromi herself was no more desirable to the men of the land, because of the nature of her skin.
22. And Oromi said, I have suffered for my own wrongdoing. For I stepped beyond my boundary, wearing the marital rights of my mother as mine. Now have I been humiliated. And no man shall desire me anymore. Therefore I shall now go childless.
23. And Omujemi said, I have made the mistake from the beginning and there is no correction possible for it again. Therefore I shall be the man who shall take care of you till the day of my death.
24. And I shall be your husband and you my wife.
24. So Omujemi took his daughter and put her in the way. And they had two children.
25. And Oromi died for the thoughts of all the misfortunes which had befallen her. And the memory of her mistakes haunted her and made her sick such that she died.
26. And Omujemi buried her in tears, feeling very guilty of her death. And Omujemi began to act strangely, but his sister came to take care of him.
27. And she said, the wrongs have been done and it cannot go away by thinking about it. For how can an open faeces cease to smell and irritate a man except by covering it up with soil and moving past it?
28. Therefore forget the past and live the rest of your life as if it starts from today.
29. And Omujemi listened to the voice of Obanyi his sister. And his condition got better. However, he did not go about or speak lengthy words with people for the rest of his life. For he died gently and his sister and relatives buried him.
30. And Onuchi came to his burial and wept bitterly, for she also regretted how she poured the hot water upon her daughter. And Obanyi consoled her also, saying, if what we should do at all times are written in the skies for us to see, then we shall not make mistakes.
31. But we are left to ourselves and we cannot live a life devoid of errors. But our errors are the things which makes our children and children's children know the paths to follow which are more perfect.

Chapter Forty-Seven
1. Now Ohida and his children lived on in Takumi. And they were good people in Takumi. And a chieftancy title was given to the family of Ohida in Takumi.
2. Now Ohida had two wives. And his second wife was heavily pregnant. And she worked hard with her pregnancy. And Ohida was in the farm all days.
3. Now when Onuma his wife was becoming heavier, she arose and began to go towards the farm. And she was caught suddenly in child labour.
4. And she groaned in pain on the footpath of the farm of another homo.
5. Now a homo named Aka, who passed by heard her groans and said, where are you going and what is wrong with you? And she said, I am in labour.
6. And the homo helped her until she had delivered a baby girl. And she fainted. Now when the homo had resuscitated her, she had no strength to move anymore.
7. And the homo who helped her said, describe your farm and I shall go there to call your husband. And she described the farm.
8. And the homo said, this place is dangerous, for those who kill babies for rituals could pass here and see the baby. Therefore let me take the baby with me to the farm of your husband.
9. So Aka, who was of the clan of Etume took the baby and left with it to the farm. Now when he found Ohida, he said to him, you are labouring in your farm while your wife has laboured on her way to the farm.
10. Is this not the baby of her womb? And she cannot come here because she is very weak. And I have brought her baby here so that it shall not be stolen by those who make rituals with babies.
11. Now when Ohida heard it, he said, you have done a good thing. And Ohida followed him to the farm where she had the baby. And he saw Onuma in the place where she lay down. And she was as if she was unconscious, for her strength had gone out of her.
12. And Ohida fetched eweroko leaves with the ireke water and squeezed them into her mouth. And when she had tasted the concoction, she had strength. And Ohida and Aka helped her on both sides.
13. And she lay her hands on their shoulders. And Ohida carried the baby girl with his left arm. And she cried along.
14. Now Ohida named the baby Onyare, saying, she was delivered in the farm. And Ohida asked, saying, who owns this farm. And it was told him that it belonged to Olume, who was an Amelite.
15. And Ohida honoured the farmer, saying, you shall have a goat and three chickens. For my wife did deliver safely upon your farm. And Olume accepted the gifts with gladness of mind.
16. And Ohida gave Aka a piece of land also, saying, you are the angel sent to help Onuma my wife deliver safely. And Aka became rich, for he was a poor labourer before, having no land to farm.
17. And Aka began to farm upon the land which Ohida gave him. And he also built a farmhouse in the same land. And he began to be wealthy, for he sold the kolanuts and cocoa which he planet in his farm and made much money.
18. And Aka had ten wives and seventy-two children who helped him in farming on the farms(for he purchased many lands after).
19. And his first son planted trees for timber. And his second son became a maker of mortars and pestles from the hard woods. And his first son took those goods to other lands to sell them.
20. And his fourth son became a rearer of cattle and sheep. And all the seventy-one children of Aka did great upon the land of Takumi. And Ohida himself did not lose his riches, but he grew more and more in wealth.
21. And Onyare was loved by all the children of Aka because her birth brought them good fortune.