Chapter Forty-Eight
1. Now the tenth wife of Aka was Ozioma, who was the second daughter of Ovayoza, the brother of Ohida. And she took the trade of snails to the land of Anocha, for she was a great trader before Aka married her.
2. And she had horses and camels and servants.
3. And she had said to her husband Aka, the land of Anocha is rich in trade. And they do not have many snails as we have in this place. Now let me take snails to the land and sell them.
4. And Aka gave her servants and horses and camels which they shall go with, for they had fifty baskets of snails to sell. And Ozioma went into Anocha and sold the snails to them even at cheaper prices.
5. And they said, the coming of Ozioma to this land is a blessing. For she has brought to us live snails in abundance. And we shall rear the snails in our land also.
6. And they loved Ozioma and kept her safe. And they did not let anyone come near her or any of her servants.
7. And those who had babies in Anocha in the same month named their babies Ozioma if they had girls. For they said that they were blessings like Ozioma herself.
8. And they taught her how to eat Oaha and Apu and all manner of food which they ate in Anocha and Utofia and all the lands around it.
9. Now when Ozioma returned to Takumi, she brought many seeds of eweroko with her, for the homos of Anocha gave her many of the seeds freely, saying, you have given us your snails so cheap, so we shall give you also the seeds freely.
10. And there was good relationship between the Ebirites and Anochites all the days of Ozioma and Aka. And they sold things cheap for one another.
11. Now Baganza, the king of Takumi, being the son of King Ganza, called Ozioma and said, you have brought us favour before the Anochites and many other lands of Chuku. Therefore you shall be conferred with a chieftancy title.
12. And they gave her a title, saying, you shall be the Ozi of Takumi land. And you shall be in charge of the finance of the land. And you shall also be the ambassador to other lands and kingdoms.
13. And it was so that the title of Ozi became a chieftancy title in the land of Takumi in the days of Ozioma and after.
14. Now these were the names of those who became the Ozi of Takumi after the time of Ozioma; Oziyo the daughter of Ozioma. And after her was Adele the daughter of Sepeteri who came to the land from the south.
15. And after Adele was Ijoma the daughter of Okore, from the land of Isagu. And a Jukunian named Amaga was the last Ozi before the land was attacked and conquered.

Chapter Forty-Nine
1. There was a homo of the lineage of Akenta, the child of Rufu. And the name of this child was Imani. And Imani was one who wanted to know all things, for he was very observant.
2. Now he had elder brothers, but no sister. And he was the last of his father. And when Imani was two years old, he had checked all the things in the house closely.
3. Now his mother began to notice that he was very curious, therefore she did not keep him close to herself in her times of unclothedness. But his father and all his brothers had bathed with him several times, therefore he knew how they appear in their unclothedness. But only the unclothedness of his mother alone he had not seen.
4. Now when his mother took her bath, he went and hid in a place, for he had innocently thought in his mind that the structure of his mother should be the same in her unclothedness.
5. Now when Imani had seen his mother so well, he wondered, because he did not find any pipe beneath her. And he began to be worried in his innocence, being just three years old.
6. Now on a certain day when they all ate together, Imani held his own pipe with his hands and said, I have a pipe and father has his own pipe.
7. And all my brothers have their pipes also, but the pipe of my mother has disappeared. Now when they knew what he was saying, they wondered greatly. And they took him to the priests of the god called Rimam, saying, this child is from the devil. And the priest took him, saying, he shall be held in this place until his witchcraft shall be rid off him.
8. And the child was subjected to intense pain and food was denied him for two days. Now while Imani slept, his spirit body arose, for it was like the body of an aged homo.
9. And Imani said, what is my offence on earth? I said that which I observe, but I shall be destroyed. And the light said to him, the ignorance of the world is known in aberrations. For every abnormalities are considered by the homos as the work of the devil.
10. But what is the devil except ignorance? And who are those who feel troubled by the devil except the ignorant people. But those who are full of knowledge do not see abnormal things or anything at all as the work of the devil, for there is no devil as a living character.
11. But the differences in the head functions of the homos and animals are the things seen as the work of the devils by the humans. For when animals sound in an abnormal manner, that is a devil to the humans.
12. And when a sheep loves the company of the homos rather than that of the animals, it is seen as the work of a devil. And when the head codes of a homo is affected and he does things that are different from normal, this is also seen as the work of the devil.
13. And a goat which twists its upper lip upward playfully; and a pig which dabbles into the mire; and a little dog which spins around itself. And a little baby who speaks like an adult because of the kind of brain he has been gifted by nature.
14. And a dog which raises its mouth to kiss its owner, this is also seen as a possessed dog. And a cat which has left his owner to become a tout. And a baby who ceases to grow at the age of four.
15. All these abnormal occurrences of nature do you homos see as the work of a devil. But all these are wrong. Now Imani, you have been seen as a wizard for speaking what you observe.
16. And their ignorance have made them attempt to kill a future physician of Takumi. But you shall not be killed. For you shall be a great helper of those with bone deformities.
17. Now when Imani awoke, he arose and sneaked out of the house of the priest. And he went to meet a homo who was wise and good.
18. Now they could not find Imani. And they said that he became an owl and flew away. And the superstition was made to go from mouth to mouth. And the homo told Imani what they had said about him.
19. Now the homo killed chickens and sold them. Now when Imani was five years, he observed the bones of the chickens. And whenever anyone of the chickens had been entangled in neglected strands of hairs and ropes and dry grasses, their legs swelled so much.
20. And Imani said, surely there are things responsible for the swellings. For they remained swollen after he had taken away the entanglements. And Imani saw that the bones of the chickens were affected. And he treated the chickens until their legs were okay again.
21. And Imani rearranged the broken bones of chickens whose bones got broken.
22. And Imani began to observe the homos. And he said, I shall try my cure upon humans also. And when they brought one homo to the Guardian of Imani, he had a dislocstion.
23. And Imani who was only seven years old said, I shall refix the bones in their right place. And Imani killed a chicken and observed its bones.
24. And he dislocated the bones of the legs of the chicken at the knees. And he rearranged them. Then with the knowledge of that and with chants did he rearrange the bones of the homo brought.
25. And the manner which he did it was a mystery to them all. And Imani said, when a homo performs his own wonder, it should not be a wonder, because every homo in the world has come with his or her own wonder also.
26. And if I do my own wonder, do also your own wonder, rather than calling me a devil and seeking how you shall end my life. For wonders can never end upon the world. And not everyone can get to his own wonderland, because it is through hardwork and persistence a homo can get there.
27. Now these doings of Imani soon became a thing well known in the while of Takumi and nearby lands. For he taught many how to do it. And they healed those with bone defects with the method of Imani.
28. And his parents sought after him again when he was twenty years, for he was rich. But he did not go with his parents, saying, I have stood on my own when I was a child at three, why should I need you to depend on when I am already twenty?

Chapter Fifty
1. Now the homos from the land of Wumukumbuo began to attack Takumi greatly. For they came from the south and broke the defence of Takumi. And they took their goods and resources.
2. And the king of Takumi, Baganza the son of Ganza said, we shall have need of representatives from all the tribes in Takumi to battle against the homos of Wumukumbuo. And so, every ethnic produced its own warriors and their captains.
3. And the leader of the Kutebite was Ndufu. And he took one thousand eight hundred homos with him who were Kutebites.
4. And the leader of the Tikvwites army was Teno. And he took four hundred warriors with him. And the Ikenites were led by Keme and he had three hundred and fifty two homos with him.
5. And the Jukuites in the land chose Pindiga to be the leader. And he led one thousand homos. And Obehira was the leader of the army of Ebirland. And he led three hundred and thirty-three homos who were fighters. And the soldiers from all the other minor ethnic groups of the land summed up to two hundred and two homos.
6. And the Tikvwites went first to face the Wumukumbuites in battle. And when they had fought and were overpowered, they returned. And the Ebirs and the other minor tribes followed.
7. And Obehira took his people and said, let us consult our ancestors. And they waited in the valley called Guk and communed with their ancestors. And Obehira said, we are descendants of Ohomorihi and he is our god, so commune with him and not with Rimam.
8. For Ohomorihi is our own and not Rimam, even though we stay in the land of Rimam. For I hear some of you Ebirs mentioning Rimam in your meditation and chants.
9. So all the soldiers spoke their wishes in the name of Ohomorihi their great ancestor, whom they take also as their god and creator.
10. And Obehira cried aloud, saying, if you Ohomorihi shall grant us victory today, we shall make your worship popular in Takumi. And both in public and in secret shall you be worshipped.
11. And they went towards their right side. And they saw that the Wumukumbuites were already chasing the minor tribes of Takumi. And Obehira said to the people, let us hide behind the rocks and the boulders all around.
12. And we shall wait until the people, our enemies, have chased these tribes beyond the rocks. And we shall emerge behind their backs. And so it was that the Wumukumbuites chased the minor tribes of Takumi beyond the rocks and boulders. And the Ebirs emerged behind their backs and pursued them with great energy , for they had reserved their energy all day.
13. And they caught up with the Wumukumbuites and began to cut them into pieces. And they had almost defeated them totally before the Kutebites and the Jukuites emerged ahead.
14. And they took the remnant of the Wumukumbuites alive. And they entered very well into their land and destroyed many things which they had. And they took also many things away from the land.
15. Now when they had returned to Kuteb, the soldiers of Ebir gathered to sing to their ancestors in their own tongue. And they sang, saying, we have won the battle. We have defeated the enemy land.
16. We have not done it by our muscles or by our strength. And all the forces we have put into the fight is not our own but of our ancestral gods; of Ohomorihi the maker of our rain.
Of Enesi the father of many lands.
17. Of Obaro the father of all nomads. Of Oricha the god of knowledge.
18. They have given us the victory which we requested. For by their forces have we defeated the Wumukumbuites and we have taken them captive.
19. We worship you as we have promised, O ancestors. We shall now worship you publicly, for your powers are greater than the powers of the ancestors of other ethnic groups and tribes.
20. Now while the Ebirs said their praises, some homos heard them, for they heard the names of the gods whom they called. And they reported to the king. And the king said, why have you broken the law of the land?
21. Have we not said that you should worship other god except Rimam? Do you not know that when many gods are worshipped, it shall bring fighting and quarreling? That is why we have said that all homos in Takumi should worship only Rimam.
22. Now Obehira stood and said, we praise our ancestors because they gave the battle to us to win. Shall we not fulfill our vows to them? And we have even promised them an eternal worship.
23. And the homos of Kuteb and Juku and the other ethnics said, it is against the law. Now you should cease this or else we shall turn our back against you and fight.
24. And the Ebirs said, we are ready to fight battle with you. For nothing shall stop us from performing our promise to the gods of our land.
25. And the day of battle was chosen. And the Ebirs practised hard every day. And Obehira had stroke when it was two days left for the battle. And the day of the battle was shifted forward.
26. And Obehira prayed to the gods again, saying, heal me before the date fixed for the battle. And Obehira was not healed even till the dawn of the day which was fixed. And he collapsed and died.
27. And Okehi his son took over. And he told the people, saying, the battle must take place. And when he went to the mountain side, he slept and went deep into sleep. And he felt the presence of a soul engulfing him.
28. And he felt some words speaking directly into his soul. And when he was about to awake from his sleep, he heard a voice saying, Aluna. And the name was reechoed two more times.
29. And Okehi awoke. And the words which went down into his was that he should depart the land of Takumi with his wife and children and go to the areas around Okerune to dwell, because through his lineage shall the greatest scribe of truth come to the earth. And it shall not be possible if he died in the war which he was about to fight. And Okehi arose that same night and left the rest of the soldiers where they were.
30. And he took his family and departed Takumi. And after many days, he arrived at the eastern sides of the land which Ebirs occupied before the farming and locust attacks. And Okehi found a land their, which was named after him.
31. And in Okehi, himself and his family worshipped their ancestors without restrictions.

..

Chapter Fifty
1. Now the homos from the land of Wumukumbuo began to attack Takumi greatly. For they came from the south and broke the defence of Takumi. And they took their goods and resources.
2. And the king of Takumi, Baganza the son of Ganza said, we shall have need of representatives from all the tribes in Takumi to battle against the homos of Wumukumbuo. And so, every ethnic produced its own warriors and their captains.
3. And the leader of the Kutebite was Ndufu. And he took one thousand eight hundred homos with him who were Kutebites.
4. And the leader of the Tikvwites army was Teno. And he took four hundred warriors with him. And the Ikenites were led by Keme and he had three hundred and fifty two homos with him.
5. And the Jukuites in the land chose Pindiga to be the leader. And he led one thousand homos. And Obehira was the leader of the army of Ebirland. And he led three hundred and thirty-three homos who were fighters. And the soldiers from all the other minor ethnic groups of the land summed up to two hundred and two homos.
6. And the Tikvwites went first to face the Wumukumbuites in battle. And when they had fought and were overpowered, they returned. And the Ebirs and the other minor tribes followed.
7. And Obehira took his people and said, let us consult our ancestors. And they waited in the valley called Guk and communed with their ancestors. And Obehira said, we are descendants of Ohomorihi and he is our god, so commune with him and not with Rimam.
8. For Ohomorihi is our own and not Rimam, even though we stay in the land of Rimam. For I hear some of you Ebirs mentioning Rimam in your meditation and chants.
9. So all the soldiers spoke their wishes in the name of Ohomorihi their great ancestor, whom they take also as their god and creator.
10. And Obehira cried aloud, saying, if you Ohomorihi shall grant us victory today, we shall make your worship popular in Takumi. And both in public and in secret shall you be worshipped.
11. And they went towards their right side. And they saw that the Wumukumbuites were already chasing the minor tribes of Takumi. And Obehira said to the people, let us hide behind the rocks and the boulders all around.
12. And we shall wait until the people, our enemies, have chased these tribes beyond the rocks. And we shall emerge behind their backs. And so it was that the Wumukumbuites chased the minor tribes of Takumi beyond the rocks and boulders. And the Ebirs emerged behind their backs and pursued them with great energy , for they had reserved their energy all day.
13. And they caught up with the Wumukumbuites and began to cut them into pieces. And they had almost defeated them totally before the Kutebites and the Jukuites emerged ahead.
14. And they took the remnant of the Wumukumbuites alive. And they entered very well into their land and destroyed many things which they had. And they took also many things away from the land.
15. Now when they had returned to Kuteb, the soldiers of Ebir gathered to sing to their ancestors in their own tongue. And they sang, saying, we have won the battle. We have defeated the enemy land.
16. We have not done it by our muscles or by our strength. And all the forces we have put into the fight is not our own but of our ancestral gods; of Ohomorihi the maker of our rain.
Of Enesi the father of many lands.
17. Of Obaro the father of all nomads. Of Oricha the god of knowledge.
18. They have given us the victory which we requested. For by their forces have we defeated the Wumukumbuites and we have taken them captive.
19. We worship you as we have promised, O ancestors. We shall now worship you publicly, for your powers are greater than the powers of the ancestors of other ethnic groups and tribes.
20. Now while the Ebirs said their praises, some homos heard them, for they heard the names of the gods whom they called. And they reported to the king. And the king said, why have you broken the law of the land?
21. Have we not said that you should worship other god except Rimam? Do you not know that when many gods are worshipped, it shall bring fighting and quarreling? That is why we have said that all homos in Takumi should worship only Rimam.
22. Now Obehira stood and said, we praise our ancestors because they gave the battle to us to win. Shall we not fulfill our vows to them? And we have even promised them an eternal worship.
23. And the homos of Kuteb and Juku and the other ethnics said, it is against the law. Now you should cease this or else we shall turn our back against you and fight.
24. And the Ebirs said, we are ready to fight battle with you. For nothing shall stop us from performing our promise to the gods of our land.
25. And the day of battle was chosen. And the Ebirs practised hard every day. And Obehira had stroke when it was two days left for the battle. And the day of the battle was shifted forward.
26. And Obehira prayed to the gods again, saying, heal me before the date fixed for the battle. And Obehira was not healed even till the dawn of the day which was fixed. And he collapsed and died.
27. And Okehi his son took over. And he told the people, saying, the battle must take place. And when he went to the mountain side, he slept and went deep into sleep. And he felt the presence of a soul engulfing him.
28. And he felt some words speaking directly into his soul. And when he was about to awake from his sleep, he heard a voice saying, Aluna. And the name was reechoed two more times.
29. And Okehi awoke. And the words which went down into his was that he should depart the land of Takumi with his wife and children and go to the areas around Okerune to dwell, because through his lineage shall the greatest scribe of truth come to the earth. And it shall not be possible if he died in the war which he was about to fight. And Okehi arose that same night and left the rest of the soldiers where they were.
30. And he took his family and departed Takumi. And after many days, he arrived at the eastern sides of the land which Ebirs occupied before the farming and locust attacks. And Okehi found a land their, which was named after him.
31. And in Okehi, himself and his family worshipped their ancestors without restrictions.

.

Chapter Fifty-Three
1. Ota was the first son of Okehi, but his elder sister was Oromi. And Ota alone was he who did not hate the two wives other wives of his father. For Okehi had woken up early on the rock which he named Okehi.
2. And he left his wife and five children alone in the little village which he just founded. And he went through the bush until he had reached a land called Sokosoko. And he saw a village with only five huts in that place.
3. And Okehi saw a hunter. And his name was Obubuo. And Okehi said to him, I have come to this far place to see if there can be a homo to marry. For I have a big land to cultivate. And I shall have need of three women who are strong enough to work in the farm.
4. And Obubuo said, my kolanut farm is not doing well these period. And it is difficult for me to cater for the needs of all my wives and children. For I have ten wives and Forty-Two children.
5. Therefore if you shall be ready to pay me the amount which I want, then I shall give to you four of my daughters to be your wives. And Okehi paid some price. And he took with him three daughters of Obubuo.
5. And Obubuo sent five of his servants after them, saying, go and see where they shall dwell. And the servants returned and said, they dwell in a land which is not very far from Ochirezote.
6. And Obubuo said, we shall visit them every five years to see how they do.
7. Now when Okehi came with the three women, his wife refused to entertain them. And he forbade all his children to entertain them also.
8. But Ota went and fetched water for them to wash their feet. And he gave them fat and elegede to eat. And they ate and were filled.
9. And Okehi revealed the three daughters of Obubuo to his wife, saying, they are your junior, so take care of them.
10. And the wife of Okehi hissed at them and left them. And the wife of Okehi called his four children apart and said, let me not see you close to the women. And they said, so we shall do.
11. But Ota said, I shall not obey you this time mother. For father has his reason for marrying them. Do you not complain that the farm is too large than we could handle? Do you not say that you cannot remain with father if he is poor?
12. How then can father be able to work on the large farm alone without some helpers? For I alone am the one who help him in the farm. And these wives which he has married shall give birth to children who shall join me to work in the farm.
13. And who knows whether we shall become large in a moment?
14. When her mother heard him, she said, mé è tú. And she fetched a dry cane and beat Ota until he had weals all over his body.
15. Now Ota did not change into what his mother wanted him to be. But he continued to do good, not only to his father's wives, but to everyone. And Okehi was very proud of her.
16. Now a day came when the wives of his father had all given birth to children. And the mother of Ota sought how to kill them. And she poisoned the food which they shall eat from the pot.
17. Now all these children had gone to the farm to work with their father. And Ota began to feel ill, therefore he left them all to return home. Now when he had reached home, he found the pot of food.
18. And Ota went to the same pot and fetched food for himself. And he ate the food and began to have great pains. And he groaned. Now when his mother heard his voice, she entered the hut and cried out when he saw that his son was the one who ate the food.
19. And she cried out. And Okehi returned with his other wives and children. And he found his son half alive and half dead. And the first wife of Okehi cried out and confessed.
And Okehi carried Ota to a place where he should be treated, for the poison was much. And he returned home and told Oziohu his first wife, saying, you have killed your first son. And Oziohu burst into tears. And Okehi said, as a punishment, you shall be sent out of the house for one week. And Ota shall be buried without your presence, because the soul of the dead is now angry with you.
20. And since then, she began to live soberly. And she asked for the forgiveness of his husband and all his wives and their children. And Oziohu joined them to work in the farm too.
21. And she went to the grave which her husband dug and wept daily into it, asking for the forgiveness of his son.
22. Now Oziohu saw in her dream like the ghost of his son flogging her. And she ran in pain, saying, forgive me for killing you. And when she told his husband, he said to him, when a ghost flogs a homo, it is a message that the homo should change his thought.
23. Therefore change your thought and cease to think of Ota as if he is with the dead rather than with the living. For the dream which you see is not even true because Ota is not dead.
24. And Oziohu said, why do you say that Ota is not dead? And Okehi took his wife to a place. And she saw that Ota had married with two children already. And she was shocked such that she fainted.
25. And Ota saw that his mother had changed. And he said, forgive me mother for making you feel like a murderer for these five years. For if this is not done, you shall not be changed.
26. And Oziohu said, it is I who should ask for your forgiveness instead. For I was blinded with hatred towards the children of my rival wives. And I sought to poison them. Now Ota, come and present yourself to them so that they could know that you are still alive.
27. And Okehi laughed and said, you and your daughters alone did not know that Ota is alive. For I have brought them all here many times to see Ota. And I brought all your daughters here six days gone by also.
28. And I have told them to keep it a secret until I shall make it known to you. Now Oziohu, I have not only learnt what what we think or believe upon can decide what we do, but I have learnt also that our heads make for us as a dream what we think as if is real.
29. For this five years, you have dreamt of the living in the land of the dead. If the head is threatened and scared, it shall dream scary and frightening dreams. But if it is settled and calm, it shall dream lucid and calm dreams also.

Chapter Fifty-Four
1. Now Ota remained in the place which he was, for he had expanded the land upon himself, which he named after himself. And he reared animals in the land also.
2. And Oziohu stayed in the land of Ota in her old age after the death of Okehi. And she gathered the children of Ota under the moonlight and told them stories. And they learnt morals from the stories which she told them.
3. And she told them stories of how many lands of Ebir came to be. And she said, we Ebirs are scattered everywhere like the wind. But we shall soon return to our root. For famine and attack from pests and battle and such like it are the reasons why we move from one place to another.
4. Now my children, remember your root places whenever you go far from it. And once a while, come home to see how it is faring. And if you have anything good to do to it, do it because it is your root.
5. Now all the children of Ota were very moral in their attitudes, for their grandmother had taught them so much with stories. And Ota called Oziohu his mother apart and said, how do you instill morality upon this children? For I have neither seen you threatening them nor beating them.
6. And Oziohu said, I have found morality as a thing of nature. And anyone who is willing to be moral can be. For there is only one law to it and it is to do good to everyone around you according to your ability.
7. To obey this law of morality is not a hard thing to do, therefore it requires no threats as a consequence for not doing it. As it is not hard for a homo to open his mouth to speak, so is it not hard to practise what is good.
8. Seeking peace is easier than eating banana. For it takes little or no strength or many muscles to be peaceful. But to be violent demands the muscles of the face to frown, the muscles of the hands to destroy and the muscles of the legs to kick hard.
9. A peaceful soul can cope with difficult situations, but a violent and immoral soul shall commit more and more atrocities while he seeks solution.
10. I have heard how the killing of one homo destroyed the lives of hundreds of homos in a battle. And I have heard also how one homo by being peaceful settled age-long tribal war.
11. My son Ota, it is because of your friendly nature I am like this today. If you are evil, how could I have changed.
12. Therefore it is good to be good and friendly, for your goodness and friendliness can change a bad soul into someone who sparkles like the diamond. And it is bad to be bad and wicked, for your wickedness can turn a good soul into someone who reeks with the smell of a faeces.
13. Do not look at anyone as if he or she cannot be a good person in life. For some at childhood are cruel and unfriendly, but when they grow older, they become like angels.
14. A child who is stingy in the days of his or her childhood could even be the one among his or her parent's children to give more.
15. It does not take a minute for anyone to be changed. For even the surface of the earth changes with time. We are on it today, but under it shall we be in the next century.
16. Today we worship our ancestors, but tomorrow we shall become the worshipped also by our children.
17. Therefore it is good to do what is good while we are on the surface of the earth, or else we die and the evil things we have done shall go from mouth to mouth as history. And homos born in ten thousand years after shall speak evil of us.
18. And in our afterlives, we see what they say about us and feel ashamed. And our stars shall refuse to shine.
19. Therefore Ota, teach morality to your children without threatening them. You shall be amazed how they shall be moral without a threat. But if you threaten them before they become moral, that is not a natural morality but a threat-made morality which cannot stand the test of time.
20. For morality borne out of threat is conditional and fake.

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Chapter Fifty-Five
1. Okatawa and his brothers expanded the land of their father Ota after his death. And they married from the south side. And Okatawa married a homo called Farounke. And Farounke was the Princess of her land.
2. And the king demanded that she should be present yearly for a festival which involved all the princesses and the princes of the king. And they came into the land of Ota to take her home with horses.
3. Now a day came that they came to take her. And she was pregnant with the child of Okatawa. And he said to them, let her remain with me, for she cannot go with this pregnancy.
4. And they said, the king of Isoha has boasted of her to everyone. And he cannot afford to disappoint them. Her beauty even in this pregnancy is great. Therefore let her come, for the land is prepared for her.
5. And Farounke said to Okatawa, if I go, I shall return. Only pray to your ancestors to see me through. And Farounke went with the men. And she was on Camel instead of a horseback so that her pregnancy would not be affected.
6. Now when Farounke reached the land, she was ill , for she had passed through the cold from Okatawa to Isoha and she had become sick and tired.
7. And Farounke prepared and performed dances before all those who had come to watch. And she danced even better than all the other princesses who came also. And her father was honoured.
8. Now after the performance, Farounke fell very ill such that she could not return to Ota, the land of her husband. And the king sent servants, saying, go and tell Okatawa that his wife has fallen Ill such that she would stay in Isoha until she is made whole.
9. And so was Okatawa told of his wife who was ill. And Okatawa said, let me go with you to see her. And they said, the king have said that you should not trouble yourself to come to the land.
10. And Okatawa held his peace, but he sent herbs to her through the servants of the king. And Farounke did not improve in her condition. And after two months, she began to be in labour.
11. And she had a baby boy, whom her father named Fadile. And she died after having the child. And the king said, we cannot lose both the child and the mother together. Therefore keep the child so that its father shall not know anything about it.
12. And they sent message to Okatawa, saying, the king of Isoha has called for you. And Okatawa heed the call of the of the king of Isoha.
13. And when he came, the news of the death of his wife was announced. And they said, Farounke died in labour. And she died with the child in her womb. And Okatawa said, why did you not get the best of the traditional birth helps to help her deliver?
14. Why did you keep her away from me until this long? Did I not pay her price? Did I refuse to bring to you all the things which you demanded during her wedding with me?
15. Now you have killed my wife and the child in her? For I knew that you were set for mischief in the day when you took her from me, saying let her come and dance despite her pregnant condition?
16. Now the king named Ewuje called Okatawa aside and spoke soft words to him. And Okatawa said, I have left all in the hands of the Creator of life.
17. And Okatawa returned to Ota, the land of his nativity. And he wept all days for his wife, for he loved her greatly. Now Okatawa married another woman after three years, but he did not cease to go to Isoha yearly to change the flowers and beautiful stones which he had set in the place.
18. Now Asusu, the new wife of Okatawa gave birth to a baby girl for him. And Okatawa sought for a baby boy also. And when Asusu conceived again, she had another girl. And Okatawa went and married Oziohu.
19. Now when Okatawa went to perform the remembrance ceremony of his deceased wife as he did yearly, he saw one who looked exactly like him from afar. And when he looked towards him, the servants of the king came and fetched him away on a horse.
20. And Okatawa went to the palace and spoke with the king concerning the matter. And the king said, Farounke did not deliver the child in her womb before she died, therefore what you seem to have seen is not real.
21. And the king called all his servants and said, is there any child in the whole kingdom whose appearance is like that of Okatawa? And they presented many of the children of the land, but he did not see anyone who looked like him.
22. And the king said to Okatawa, do not come again to this land to do the remembrance, for it shall grieve you when you remember the death of your former wife afresh. Go and marry from your land and let the bond which you have with Farounke be broken.
23. Now when Asusu conceived the third time and had a baby girl again, Okatawa remembered the child which he saw again. And he said, I shall go to Isoha on the day of their festival.
24. And if the child which I saw is really the child of Farounke, I shall know it. And Okatawa went to Isoha with two of his brothers. And he said to them, you shall go to the palace of the king and tell them that you have come to see their festival from Ako.
25. And they shall not deny you of seeing it. Then shall you watch to see if there is any child of about ten years of age who is like me in appearance. And they went and witnessed the festival.
26. And they saw the child of Farounke sitting among the wives of the king. And they went and told Okatawa, saying, brother, you have seen well, for he is like you in all aspects. And he moved his arms as you did when you were young.
27. And there is no difference in his smiles and yours.
28. Now Okatawa said, I shall go and take him away secretly, for if he sets his eyes on me, he shall not restrain to follow after me.
29. Now Okatawa went and disguised like one of the servants of the king. And he met his son. And when his son saw him, he was amazed. And Okatawa spoke softly to him, saying, do not fear for I am your father.
30. Now while he was with the child, he was discovered and taken forcefully by the servants of the king. And the king said, have I not warned you not to come into this land anymore?
31. Why have you come to commit havoc in the land? And Okatawa said, I have come to take my son with me. For it is wrong how you have hidden him from me. For I struggle to have a male child, but here is one whom you have hid away from me.
32. Now the king of Isoha said, it is the only child of Farounke and the heir to the throne, for I have no son at all but Farounke alone is my child. And her son shall be the heir. Therefore you cannot take him away, or else I shall have no heir.
33. Now depart from this land and do not return again, for your safety is assured you if you depart and do not return anymore. But if you return, you shall be cut off.
34. And Okatawa spoke no more word with the king. And he turned around to depart. And while he was a little while away from the palace to meet his brothers so that they could depart together, the Wise Men of the land advised the king, saying, why do you allow this young man depart in silence?
35. Have you not observed the mischief in his eyes? Certainly he shall return with many gbenigbeni and kidnap Fadile the heir. Therefore let us go after him and take hold of him. And let us kill him once and for all.
36. And the king listened to the counsel which they gave him. And they caught up with Okatawa and gripped him hard. And they brought him back to the king. But they did not know that his brothers who came with him had seen them, for they hid in the bush before, awaiting when Okatawa shall come to join them back home.
37. Now when Okatawa was brought before the king, he commanded saying, lock him up until I shall decide what we shall do to him.

Chapter Fifty-Six
1. Now Odukeke and Inyioyi the two brothers of Okatawa followed after those who took Okatawa. And they saw him in the place where they had kept him. And they said, it is hard for us to set him free from here, but we shall go and fetch those who shall help us.
2. Now when they passed through the bush of Egede. A hunter took hold of them and said, you have trespassed and you shall be killed, for this forest has long been forbidden for ordinary homos, but for hunters alone is it allowed.
3. And Odukeke begged with Inyioyi his brother, saying, we do not know this. For our brother was unjustly treated by the king of Isoha. And he is now kept in a confinement to be killed shortly.
4. Now the hunter whose name was Egamu had compassion on them and said, was I not also from the land of Isoha before I was exiled for the wrong reason? Now I shall take my revenge also in helping you to rescue your brother.
5. And Egamu went and called all his hunter friends together, saying, this is the evil which the people of Isoha did to these homos. Now let us help them.
6. And they, being about hundred in number, wore all their shields on their bodies. And the cowries and the shells and gourds filled with sand did they wear on their bodies so that the weapons of their attackers shall not pass through.
7. Now when they reached the land of Isoha, they said, if you grant our request, we shall also leave your land in peace, but if you refuse, you shall perish.
8. Now the hunters of Egede were feared so much. For those who had shot the sharpened weapons at them had wondered why the things which they shot had not penetrated them. And they did not bother to check beneath their garments, saying, they possess charms which do not allow the sharp woods into their tough skins.
9. And some had said, the skins of the hunters of Egede are like the skins of crocodiles.
10. Now when the king of Isoha saw them, he said, hunters of Egede, what shall we do with you? And they said, we have come to demand the rescue of Okatawa our brother. Now if you refuse us our demand, we shall prepare for a battle. And if you grant him to us, we shall depart peacefully.
11. Now the king feared and said, let him go, for I do not know that he is a brother to the hunters of Egede. And they brought Okatawa out of the prison. And he said, I have suffered undeservably in the hands of the Isohans here and it shall be vanity for me if my desire is not granted to me.
12. My only son is here in this land and I do not even know his name. Now let him go with me, or else I shall die here.
13. And the king said, the child is old enough to make his choice. Let him be called upon to choose where he shall stay. And if he chooses the throne, so shall he remain here. But if he chooses you, then you shall he follow.
14. And Fadile was called to make his choice. And he looked at his father who was poorly dressed. And he looked also at his grandfather who was in his royal attire. And the child said, I go with my father.
15. And the king said, Fadile, here is the throne. Do you not want to be king of Isoha after I am gone? And Fadile said, a father is greater than a throne. For I do not resemble the throne but the father.
16. And Fadile held his father tight and followed him. And both he and Okatawa wept. And they went to the grave of Farounke to weep on it. And Okatawa said, O Farounke, I have finally fought and won the fight.
17. And your son is now with me. Fear not for I shall take care of him more than a father to a son. And I shall let no evil come upon him. For he is the dimples of my cheek and my nostrils.
18. He is my eyes and my reason for living.
19. And Okatawa and his brothers returned to Ota and held a feast. And they renamed Fadile even after he was already eleven years. And the name which Okatawa gave to him was Aduvo, saying, he shall be the father of Uvo land(for the name which Okatawa and his people had named Ota after it was well expanded was Uvo), saying, our land is expanding like a growing hand.
20. And Aduvo was glad that he had been brought to the land of his father. And he learnt Ebir and spoke it very well with the people of the land.

hapter Fifty-Seven
1. Now when Aduvo was of age, the homos of Ochirezote, the ancient Kingdom of Okerune, came to the land, for they had heard how there was much treasure in the land. And Okatawa and his brothers were weak and feeble in those days.
2. Now when the Eshovonese and the Mangogites and the Darans and Kinites and Femites with the Ajaokatans had assembled, saying, let us take the land and search all the treasures in it, Aduvo arose and said, I shall go and meet them.
3. And Okatawa said, where are you going? And Aduvo said, I shall stop them. And Okatawa said, my son do not go out to meet them. Let the fighters of the land do the fight. For though they are very few in number, but our ancestors shall be with them. For the land of Uvo which has remained for so long is not by the strength of our own fingers.
4. And Aduvo said, they are set to do evil. For they shall come and destroy us. And they pray also to their ancestors, therefore if the ancestors are left out of this battle, man for man they shall subdue us.
5. Therefore let me take my life in my hands and see what I can do to see that the battle is not fought. And when Okatawa could not persuade Aduvo to remain, he said to him, go and the spirits of our ancestors shall go with you.
6. And the spirit of Farounke your mother shall be your protector. And Aduvo took wine in a large gourd. And he filled up the sacks with substances. And he went with two servants on camels.
7. And Aduvo cut the branch of a palm tree and raised it high up as he went out to meet the homos of Ochirezote who came to attack the land. And when they saw him from afar, they said, he is for peace.
8. And when Aduvo had reached them, he came down from the Camel and his servants also. And he said, we have heard of you homos of Ochirezote, the land of many ethnic groups.
9. But we are your brothers and neighbours and we shall not show disrespect to you at any time. Are we not blood brothers with the Eshovonese? For our ancestor Omujemi and your ancestor Eshovo were brothers together in the land of Takumi.
10. And when there was lack of tolerance for our religion, Eshovo left. And Okehi the descendant of Omujemi left later also to dwell in the land of Okehi, but Ota his son went apart to found this land which we first called Ota. And by virtue of expansion, it was renamed Uvo.
11. Therefore we are brothers, O homos of Eshovo. And to the Mangogites also, we are brothers by virtue of our ancestors. For Ohomorihi is whom we worship and he is whom most of you worship also.
12. Now when the Eshovonese heard the history which Aduvo spoke, they said, truly we are brothers. And they came close to Aduvo and hugged him. And they said, you have saved your land through history.
13. For by history can a generation be saved. And a land who knows not its history shall fall prey of other lands who has history.
14. Now be glad O Aduvo, root of Ohida. For our forefather Eshovo indeed passed down the history of himself and his brothers to us, saying, if any of the children of my brothers come to your land to dwell, do not refuse them.
15. But you shall treat them well and give them lands to stay and to plant crops. And treat them like brothers and friends rather than slaves.
16. Be one with the children of my brothers and sister whose names are Omujemi, Anaze and Obanyi. For we are all the children of Onozare our father. And we loved one another in the days when we were together.
17. And I could have returned to Takumi to fetch them into this land when I discovered it, but I was tired and lacked strength to trek such far distance again.
18. Now Aduvo said to the people, come in to our land and see it how it is. And you shall be welcomed well into it.
19. And the homos of Ochirezote came along, but Aduvo held up the palm leaves so that his people would know that those who enter their land had come for peace. And the homos of Ochirezote were well welcomed to the land.
20. And Omuya the wife of Aduvo prepared apapa and gave them to eat. And they said, this is tasty, for we have not tasted anything as delicious as this. And Aduvo said, we have made it out of beans.
21. And the homos of Ochirezote said, we shall learn it and do it in our land also. Now Okatawa came forward and blessed the homos of Eshovo who came, saying, you are the true homos of Ebir. For you went into the ancient land of Okerune and made a space for yourself there when there appeared to be no space.
22. Blessed be the children of Eshovo forever. For if Eshovo had not made the decision to leave Takumi earlier to dwell in Okerune, we should have been destroyed today.
23. Now the homos of Ochirezote departed after five days. And they did not hurt Uvo nor make it hotter than it was. But they departed in peace.

Chapter Fifty-Eight
1. Now after the homos of Ochirezote had departed, Okatawa and his brothers sung a song of joy, saying;
2. Life and decisions are twin brothers. For decisions make life appear how it is. Decisions give shape, size, colour and rigidity to life.
3. A poor decision leads to destruction and peril.
4. A rich decision may be painful, but in the end, it dabs life with radiant colours.
5. Blessed is one who has decided to change his land from bad to good. A painful decision is it, but it is a beautiful one.
6. For an unrefined gold is like a homo without a right decision.
7. The decisions of today give shape to tomorrow.
8. It is good to make a thoughtful decision, looking away from the pain but focusing at the profit in the long run.
9. It is the story of the children of Onozare of Ebir land. When there was no peace of mind in Takumi where they dwelt, a decision was made by Eshovo to depart the land and return to Okerune. A good decision or a bad one you shall judge later.
10. And Okehi also departed Takumi after some years. A good decision or a bad one, you shall judge later.
11. We hear that the land of Takumi has now been attacked and destroyed. Now judge the decisions of Eshovo and Okehi to leave the land earlier.
12. Ota left his father to found the land of Ota. A good decision or a bad one, you shall judge later.
13. Okatawa his son went to Isoha to marry Farounke the princess. A good decision or a bad one you shall judge later.
14. Now the land of Ota is great and Okatawa also has his only male child through Farounke. Now judge the decisions of Ota and Okatawa his son.
15. Okatawa went yearly to do the remembrance rite of his late wife. A good decision or a bad one you shall judge later.
16. His only son Fadile came around to watch, a good decision or a bad one, you shall judge later.
17. And Okatawa discovered that he had a son. Now judge the decisions of Okatawa and Fadile his son.
18. Okatawa and his brothers decided to take back their child, a good decision or a bad one you shall judge later.
19. His brothers went ahead and saw clearly the son of their brother, a good decision or a bad one you shall judge later.
20. And they took Fadile home in the end. Now judge the decisions of Okatawa and his brothers Inyioyi and Odukeke.
21. Odukeke my brother took his time to tell Aduvo the history of his fathers, teaching him how to also speak Ebir. A good decision or a bad one you shall know later.
22. Aduvo went boldly and spoke the language of Ebir to the Eshovenese who had come to destroy Uvo, with the history of their brotherhood also. A good decision or a bad one you shall know later.
23. The land of Uvo was saved from the hands of the Ochirezotites eventually. Now judge the decisions of Odukeke and Aduvo his nephew.
24. Therefore make a good decision today. For your decision today shall determine the situations of your offsprings tomorrow.
25. And poor decisions shall make your land poor while rich decisions shall make it rich.

Chapter Fifty-Nine
1. Okatawa wrote many other songs before his death. And he knew how to play the Ododoodo and Okokoro very well. And in those days, the gourds were filled with sand or igorigo seeds and used as cymbals.
2. And Aduvo knew how to play all kinds of instruments also. And Aduvo wrote many songs like his father also. And all the names of his children were the names of musical instruments.
3. And his first son named he Ajuze. Now these was the name of the musical instrument called ajuze, which were some gourds filled halfway with the igorigo seeds and suspended from the ropes which were overhead the dancers.
4. And as the dancers danced back and forth, they hit their heads against the gourds which were standing in their way. And the gourds made sounds because of the igorigo seeds in them.
5. Now the second child of Aduvo named he Isekere, being the kind of instruments which they tied on the legs of dancers in Isoha his mother's land. And the third child he named Ododoodo which by interpretation was a drum.
6. And Aduvo named the fourth child Okokoro.
7. And Aduvo was as talented as his father in music. And he sang many songs in those days.
8. And when he sang, those who had him wept, for the music had got into their souls to mingle with their souls. And some who slept while Aduvo played his music often saw sweet dreams which appeared very real.
9. Now when Aduvo sang about nature, some homos saw themselves in places where they played with lions and elephants and many species of wildlifes without being hurt. And when Aduvo sung songs about the past times and forgotten histories, the homos fell into coma and dreamt of seeing their forefathers and mothers.
10. And they came back to tell what they had experienced. And Aduvo was loved in the land of Uvo more than any other homo.
11. And he loved the children of his step mother Asusu like his own children. And Asusu had no reason to be jealous, for Okatawa took good care of her till old age. And Aduvo went also to hunt animals because of her.
12. And the land of Aduvo knew no war at all all the days of Okatawa and his son Aduvo. And there was no king in the land, but the elders decided the things which should be done and the things which should not be done.
13. Now when Okatawa was very old and about to die, he called all the homos of Uvo together, saying, I have led this land into unity, so let the unity remain forever.
14. And make sure the decisions you make are right decisions. For a place shall be decorated with the decisions made by the homos who occupy it.
15. Can a selfish decision be made today and it shall not reflect tomorrow? I say no, it shall reflect tomorrow and even forever except if some homos arise tomorrow and turn it around.
16. A kingdom or a nation which is corrupted with selfish decisions should change their decisions. Or else their children shall suffer because of their selfish desires which influenced their decisions.
17. Now my people, rule the land well in your time and leave it for your children and children's children to continue in it.
18. Do not study the history of other lands more than the history of your own land. For there is no land without a history.
19. Sing music and you shall prosper in it. For there are talents in the homos of Ebir to sing and be known for music. But if you do not try, how shall you know this?
20. And when Okatawa had ended his speech, he gave them his old stool and said, this apete with three legs is a symbol of the unity of this land.
21. For one leg is Odukeke and one is Inyioyi and the third is myself Okatawa. For we have been in unity from childhood till adulthood. Therefore wherever you migrate to for any reason, let this apete go with you.
22. And if any damage is done to it, mend it. And if it is destroyed or stolen, make another. And when you remember it, remember us also.
23. And do not fail to tell the histories to your children, or else the stool shall become a mere symbol without a history to back it up.

Chapter Sixty
1. Now shortly after the injunctions of Okatawa to the homos of Uvo, many homos of Ochirezote migrated to Uvo. And they were the Eshovonese and a few of the Mangogites, saying, we have come for peace. For the land of Ochirezote is now unbearable.
2. For the Darans and the Femites and Kinites conspired against us, saying, let the kingship be no more given to them. And there is much killing in the land now such that it is hardly bearable.
3. And most of us the seeds of Eshovo departed the land, saying about twenty years ago, we have heard that the land of Uvo is occupied by our brothers. Therefore we have come to seek refuge here.
4. And Aduvo went to seek his father who was bedridden because of old age. And Okatawa said, we are left with no option but to accept them. The land is large enough such that it shall occupy us all.
5. But there shall be need for a king shortly after now. For when a land is getting larger, a ruler would be necessary. Now Aduvo, you shall be the king when the time is ripe. And you shall teach the culture and history of the land to the people.
6. And you shall instill in them all the morals in the songs which we sing. And you shall not allow evil to prevail upon the land.
7. Now Aduvo accepted the Eshovonese into the land. And they cut more woods and fetched more clays to make houses. And they cleared more lands to make farms. And they reared more animals. So was the land of Uvo widened.
8. Now after about a year, some homos came from the land of Isoha, saying, we have come for peace and we seek Fadile who is the grandson of our king. For the king is very aged and shall die in a couple of days.
9. And he had asked to speak with his grandson before his death.
10. Now because Aduvo had told the homos of Uvo the histories of the land, they knew whom Fadile should be. And they took the Isohans to Aduvo to meet with him. And Aduvo said, why have you come for me?
11. And they said, the king is very old, being a hundred and ten years. And he had no heir because all the wives which he had did not have a baby boy for him. And you alone is the child worthy to take up the throne.
12. And the king have said to us, beg Fadile in the name of his mother Farounke that he should come with you and be king upon the throne. And by so doing alone shall the kingship remain the kingship of Ewuje.
13. Now Aduvo consulted his father Okatawa and he said, it is a hard decision, but it is good. For I have even heard how the land of Isoha has become great now. And they have many resources in the land.
14. And outsiders enter the land to buy and sell in it.
15. Now if you become the king of the land, then the land of Uvo shall have no problem concerning the matter of buying and selling. And they shall be an ally to Isoha.
16. Now you have stayed with me for many years already and I have enjoyed your company and help. Now go and see your grandfather also. And let his soul rest in peace. And you shall be the king of Isham and your seeds forever.
17. But first, you must crown your son Ajuze as king. And he shall take authority over the whole land of Uvo.
18. Then alone can you follow the homos of Isoha to their land. Now when Aduvo sought for Ajuze to crown him as king, he was not found. And Isoha said, where is Ajuze my son? And he searched for Ajuze for three days and saw that he had been stuck in a hill, for he loved to climb Hills.
19. And the boulder which lay on the leg of Ajuze was very heavy for him to lift away, therefore he was there crying for help until his father and the people came and saved him.
20. And Ajuze was paralysed on his left leg. And he became the first king of Uvo.
21. And Aduvo followed the Isohans to their land. And the king was about to breathe his last when he came. And Aduvo set his eyes on his grandfather again, whom he saw last when he was about eleven years old.
22. And Ewuje was glad when he saw his grandson. And he said, is your father still alive? And Aduvo said, yes he is still alive. And he is the same who advised me to heed your call. And when Ewuje heard this, he shed tears and said, the minds of the homos are unpredictable sometimes.
23. For he whom you think as stubborn and unyielding shall surprise you when he accepts that which you propose to him easily. And he whom you think is a simple and easy person can turn around overnight to become strict and rigid.
24. For minds are controlled by experiences of life. And he who has experienced so much shall no more take life rigidly. But he who has experienced a little shall hold life tight to his chest.
25. And Ewuje blessed Okatawa, saying, he is a great tree whose offspring shall not wither away. For he did not consider the trouble which we gave him when he came to our land. But he has forgiven even the whole of the land for all the things which we did to him.
26. First, in contributing to the death of his wife, who was made to dance when she was ill and heavy with child. And second, for hiding his son away from him. And third, for punishing him when he came for his son.
27. Now Ewuje crowned Aduvo the son of Okatawa as king and a coronation ceremony was held. And after five days, Ewuje passed on.

Chapter Sixty-One
1. When Ajuze was king upon the land, he did not cease to sing songs and perform dances before the people. And some homos loved him for his doings, but others said, it is not befitting for a king to sing and dance among the dancers. For he supported himself with a stick and danced.
2. And Ajuze said, if it is not good to associate with your people, what then can be good? Now Ajuze had a very cordial relationship with Isoha the land of his father. And he sent traders of Uvo to that land to buy and sell.
3. Now in the third year after the departure of his father, Okatawa took ill and Ajuze knew that the illness would be to death. And Okatawa wrapped two cowries in a leaf and tied it with a thread.
4. And he gave it to Ajuze his grandson, saying, send it to your father. And he shall see it and know what it is meant for. And Ajuze gave it to the Eshovonese who were preparing to go for a trade in Isoha.
5. And they delivered the thing to Aduvo, saying, your father has sent it. And Aduvo saw it and said, father is about to die, for he has sent this to me in remembrance of his burial.
6. And Aduvo said, father did ask that he should be buried in the same grave where Farounke his wife was buried. And Aduvo said to the people of the land, my father has demanded that I should bury his dead body in the grave of Farounke his wife.
7. Now some differed and said, why would the king do such a thing? For it has never been heard in Isoha that a foreigner died and was brought into our land to be buried.
8. Now those who led the agitation were the nephews of the former king Ewuje, for they had thought earlier that the late king would deliver the throne to them at death. But when they heard that Aduvo was called upon to become the king, they became jealous.
9. Now they went to Aduvo and said, we have tolerated you and your grandfather enough. For it is wrong that you should bring your father here to be buried, for he is not a native of our town in any way. And he did not live with us at any time.
10. Now if you bring him to the land, we shall not allow him to be buried. And the kingdom shall be turned upside down. For the throne even belonged to us in the first place.
11. Now Aduvo said, if my father does not belong to Isoha by birth or by place of location, he did belong by the marriage which he did with the daughter of Ewuje the late king. And by the birth of myself also is he qualified to be buried here.
12. And even if he does not deserve it by all these virtues, then by the things he suffered in our land is he qualified. For he suffered the death of his wife and the hiding of his son from him.
I3. And he suffered also imprisonment in our land. Therefore he shall be buried here according to his desire.
14. Now the nephews of Ewuje whose names were Ameko, Magun, Binroye and Jomu said, we have spoken our words already. And they departed the presence of the king rudely, for they were very much older than him, being more like a father to him.
15. For the eldest of them was about seventy years and the youngest of them was about fifty-five years.
16. Now Aduvo sent some, saying, go and check if my father is still alive in Uvo. And if he is still alive, bring him so that he would live in this land with us. And if he is dead, bring his corpse also, so that he could be buried with my mother.
17. So the people left for the land of Uvo. And they met Ajuze, for he was preparing to send some homos of Uvo to Isoha with the corpse.
18. Now Ameko and his brothers went to seek the hunters of Egede who were the children of Egamu, saying, there is a trespass upon our land, for they have sought to destroy the culture of our land by bringing in a stranger from another land to bury him in our land.
19. Now come and speak against this and let the king of our land stop this sacrilege. Now the hunters of Egede followed the four cousins of Ewuje the deceased king of Isoha. And when they came to Isoha, they found those who had come with the body.
20. And the hunters of Egede prevented them from entering the kingdom further. And they went to the king of Isoha, saying, is it true that you have sent for a corpse to be buried in this land?
21. And the king said, it is true.
22. And the hunters of Egede said, it is against the culture of Isoha, for there is nothing about Isoha which we do not know. Is our father Egamu not a homo of Isoha? And he was sent away from the land unjustly. And he had said, my children, fight for the Justice of Isoha, even though you are away from it.
23. For it is the land of your nativity.
24. Now Aduvo said, I know history for my father and grandfather have taught me much of it. Now that whom I have sought to bury is my father and not a stranger. And he has said that I should bury him with his wife Farounke.
25. Now if you know history, your father Egamu and Okatawa my father were friends in those days. And it is your father who saved my father from captivity in this land. And this same homo is whom I have sought to bury with his wife here.
26. Now when the hunters heard it, they said, we are sorry, O king of Isoha. Take his corpse and bury it wherever you wish. For our father told us the story of your father also, how your grandfather treated him badly and how he Egamu rescued him;
27. And how he showed his gratitude after, for he sent many yams and cassavas and all manner of crops to him with ornaments.
27. And they said to the nephews of Ewuje, let the king rule the land as he wish. For he is the next to the gods. And whatever decision he has made is from the gods. Accept that he should bury his father with his mother, for such is not an evil thing.
28. And for you, seek not to be the king of the land by force. For if nature do not give something to you, there is no way you can get it. So the hunters of Egamu departed. And Aduvo buried his father in the same grave where his mother was buried many years before.

Chapter Sixty-Two
1. Now some homos plotted against Ajuze in the land of Uvo, saying, let us kill him and ordain another king. For this king is too immature and playful. For he went from house to house, beating drums and dancing with one leg.
2. And they delivered a poison to the hand of one of the maids of the palace, saying, let her poison the king so that he might die.
3. Now the night before the maid would cook the food, Ajuze sat down to meditate with the cowries and the sea shells which he had. And he poured them on the little mat made with dry palm leaves.
4. And Ajuze shut his eyes and an idea came to his mind. Now the idea was that he should begin to invite all the maids to feed with him. And Ajuze awoke from his meditative mood and laughed, saying, this is the craziest of all the ideas I have had through meditation.
5. I have danced with the people of the land. I have eaten with them also. And with some did I even drum.
6. But I have never done anything with the maids, for it would bring total disrespect. Now Ajuze went and told his wife about it, for so did he always tell her anything he had through meditation before performing them.
7. And his wife said, if you shall do this, do it only once and do not continue. For if you continue this and the villagers hear it, they shall not like it.
8. Now that morning, another maid cooked the food and Ajuze invited all the maids to the table, saying, we shall eat it together. And they were afraid to eat with the king, but he said to them, do not fear. For I do as I am being led by my spirit.
9. And the maids ate with him. Now when Awuwa the maid who had the poison with her saw how the king had invited them to eat breakfast with him, she could not go ahead to cook lunch and poison it. For she said, if I do this, I shall kill all the maids, myself and the king himself.
10. And Awuwa was confused because she could not also go and tell the people who sent her that she shall not do it anymore, for the gift which they gave her had been spent.
11. And Awuwa thought, saying, I shall go and confess to the king, saying, your enemies have forced me to poison you, or else they shall kill me. So Awuwa did as she had planned. And the king said, now I know the meaning of the idea I got when I was meditating last night. For if it is not for the sake of the other maids and yourself, you would have poisoned my food.
12. And the king said, go and meet the people and tell them that you have poisoned the food. And while you speak with them, my servants shall capture them. So Awuwa went to tell the enemies of the king, saying, I have poisoned his food and he is now in pain.
13. And they were glad when they heard it, but the servants of the king came suddenly from their hiding place and captured all of them. And they were kept in the prison with Awuwa also.
14. And after seven days, the king sent them all away from the land forever, saying, let not the soles of your feet touch the land of Uvo anymore. For your evil intentions towards me has been revealed to me by the gods and my ancestors, who do not want to see me dead.
15. Now the thing was known to many lands. And they said, indeed the kings are one with the gods. And whosoever touch a king has touched a god. And he shall be cursed forever.

Chapter Sixty-Three
1. Aduvo, the king of Isoha had a daughter when he was of age. And the name of his daughter was Isimi, because she was born in the days when her mother was resting from giving birth to children.
2. And the father named her Asimi because the people of the land condemned the act by gossiping, saying, the king is a dog. Why has he given birth to this thing when he is already aged?
3. And Aduvo spoke publicly, let my child have some rest, for neither I nor her mother made her up. But by the will of our ancestors do we have her. And who can tell the role she has come to play in life?
4. And he named her Asimi, saying, let my daughter have rest of mind coming to the world. And let her grow up to fulfill her destiny.
5. Now when Asimi began to grow, all the young men of the land did not come close to her, for they thought that her mother was a witch, who had a child when she was sixty-two years.
6. Now when Asimi was growing old, she behaved like one who was incomplete in her senses. And no man appreciated her. And they kept their distance from her. Now Asimi was nowhere to be found. And Aduvo did not see her after searching for her in many places.
7. Now when the third son of Ajuze saw her, he brought her home, saying, I found her in the cold of the night, shivering. And I have pity on her. And she shall be he whom I have purposed to marry.
8. And Ajuze said, do you know her people? I do not stand against your marriage, but you must go and know her people. And Asimi said, my people have died in the cold. For we were exiled from the land of Itutuo together.
9. Now Ajuze said, where is the land of Itutuo so that we might go there to see the people of the land? And Asimi said, I cannot trace my way back there, for I was lost here when he even saw me.
10. Now Ajuze called his son apart and said, you cannot marry her, for we do not even know if she is a ghost or a spirit. For we have heard how water spirits marry the homos and drown them.
11. And Omezi the son of Ajuze said, you have heard that spirits get married to the homos, but have you seen any one with your own eyes? I do not believe the superstitions here and there. For I have watched out to see one of it with my eyes since my childhood, but till now that I am an adult, being twenty-five, I have not seen any like such.
12. And you, being about fifty years have seen nothing of such also. So why should I believe such thing?
13. Now Omezi took Asimi into his room. And in the night, he said, we shall flee the land and go to other place to live. For I know that my parents shall not permit me to marry you without seeing your people first.
14. So they fled the land at dawn at the first cook crow. And when Ajuze checked on them, he did not find them.
15. Now Ajuze and his wives wept. And he said, I have told Omezi that the lady is a spirit. Now she has taken him away into her own world. And the king began a festival, which he called Omeziechi. And in such days, all the children of the land were told the stories of ghosts and spirits who came to take away the disobedient children of different lands on earth.
16. Now when king Aduvo of Isoha was about to be seventy years, he said, I shall go and have my birthday celebrated in Uvo my native land. For it could be my last visit to such place before I die.
17. And Aduvo met them in the centre of the Omeziechi festival. And he said, what is the origin of this festival which you celebrate? And the king of Uvo said, it is the festival of the ghosts, how they come to take away the children who are disobedient.
18. For so was Omezi my son, who is your grandson taken away when he disobeyed the voice of his father and mother. For he had decided to marry a ghost for a wife. And the ghost took him away till today.
19. And Aduvo said to his son, I shall be seventy tomorrow, but a wife was betrothed to me who was much older than me. And she was sixty-two while I was fifty years when she gave birth to a baby girl.
20. And the girl behaved like one who is old, for she moved slowly and does her things as if she was not balanced. Therefore I have come to warn you that you should not do deep sex in your old age. For if it results to a child, the child could be an slowpoke.
21. And Ajuze said, I have heard you father, but what is the name of your daughter whom you spoke about and where is she now? And Aduvo said, we named her Asimi and Isimi. And she was missing for two years now.
22. And Ajuze said, it should not be what I am thinking about. And he called all his wives and said, the homo whom we call a ghost, what name did she say she was? And they said Asimi.
23. And Aduvo said, she is surely the one. For she often behaves in the way which we cannot explain. And the native doctors of the land did advise us to sacrifice her to the god, saying, she cannot be useful, but I forbade it and said, if she does not have a role to play in the earth, her maker would not have made her.
24. Now let her be found and your son also. For she is not a ghost, neither is she a witch.
25. So Aduvo and his son Ajuze sent some homos to go and find them.
26. And the hope of Ajuze finding his son alive was restored, for he had thought earlier that her son had been killed. And he did not bother to send anyone to find them, saying, the ghost has killed her.
27. Now Aduvo celebrated his birthday within the Omeziechi festival. And Ajuze said, we shall change the name of this festival to Aduvechi; and it shall be the celebration of your birthday forever, rather than the superstitious celebration of evil spirits.

Otem sef

Chapter Sixty-Four
1. Now Aduvo waited in the land of Uvo for five days to see if his daughter and his grandson would be found. And when they did not return in five days, he went back to Isoha. And while Aduvo was in Isoha, the servants of the king found Omezi and Asimi in a place called Odivi.
2. For the founder of the place was even an exile from Uvo. And his name was Okuni. And he had been sent out of the land by Ajuze in the days when there were succession of tragedies in the land.
3. And the homos of Uvo gathered before the palace of the king and protested. And Ajuze went and fetched the priests of the land, saying, consult the oracle so that we might know the cause of these tragedies.
4. For five people have swollen to death within three days.
5. And the priests said, there is a wizard in the land. And he is the one causing all these things. Now we shall make sacrifices to the gods and they shall fetch the wizard for us in the manner of afflicting him.
6. Now after the sacrifice had been made, one of the daughters of the king fell sick such that she had swells all over her body. And the priests and herbalists came to treat her with herbs.
7. And the king said, is she the one whom you spoke about? And the priests said, she is not the one troubling the land. For he who troubles the land is a wizard and not a female. And this ailment on your daughter is also from him.
8. Be patient, for he shall be known shortly. For afflictions shall be his portion.
9. Now after four days, Anibira, the son of Ibira had some swellings all over his body. And it was the same kind which the daughter of the king was treated of.
10. And his wife went to seek the herbalists of the land concerning her husband. And they said, the evil doer has been exposed. And they gathered in the house of Anibira and said, you are surely the wizard who trouble the land with afflictions. Now you shall not be stoned to death, but you shall be sent away from the land.
11. And the oracle have said that you shall die on your way out of the land. Now depart Uvo quickly. For you are the wizard.
12. And Ajuze went and asked them, saying, are you sure this homo is not suffering from the exact thing my daughter suffered? Why can you not apply the herbs on him also as you did to my daughter and cured him?
13. Are you sure he is not innocent of these diseases and tragedies?
14. And the priests said to the king, the gods cannot tell lies. For they have said that he who shall be afflicted is the evildoer. Now O king, do you think that we actually cured your daughter? No, for we only sent the sickness out of her to the evildoers. And this is the result.
15. And Anibira was sent out of the land in his worse condition. And while he was in the bush, two homo eaters came and took his wife to eat. But he was spared because of his irritating skin.
16. And Anibira became like a mad homo. And he went deep into the bush to dwell. And he did hard things, jumping from great heights and balancing on his head. And all his body became hard.
17. And Anibira cleared the bush and killed pythons and leopards and many kinds of animals he encountered. And he made a dwelling place for himself in the bush.
18. And Anibira killed all the homo eaters whom he had met. For he was very strong. And the boils all over his body soon dried up without applying anything to it.
19. And he named his dwelling place Odivi.
20. Now when Omezi and Asimi were escaping from their land of nativity, a homo eater took hold of Omezi to strangle him and eat him up. And Anibira heard their screams and went quickly.
21. And he took the long stick which he had sharpened and soaked in a white itchy liquid. And he threw the stick at the homo eater. And he fell and began to scratch his flesh. And Anibira held him tight and beat him. And he killed him and threw him away.
22. And they thanked Anibira, but he did not reply them a word. And when they asked if they could stay with him for a while, he spoke and said, who are you and where are you from?
23. And they said, we are running away from our parents. For I am Omezi the son of king Ajuze. And she is A similar whom I have determined to marry.
24. When Anibira heard them, he said, follow me. And he cast them in two prisons separately. And they cried for help. And he fed them everyday with pawpaw and banana and roasted yams.
25. And for two years he did not speak with any of them. And they wondered why he who helped them fight the homo eater had eventually turned into a greater monster.
26. Now after two years when the servants of the king were searching for Omezi and Asimi, they saw Anibira and said, we are searching for the son of our king. Have you seen him with a young lady?
27. And Anibira said, go and tell the king that Okuni the son of Ibira is alive. And his child is with me in Odivi. And if he does not come in five days, I shall kill both his son and the lady who is with him.
28. Now the servants turned back when they had seen Omezi in the place where he was locked. And as they went, Onuka one of the servants said, are we not four? Let us attack this homo and beat him weak. Then we shall take Omezi and his lover away.
29. And they said, it is a good idea, for it shall save us the stress of coming back to this cursed place. So they turned around and attacked Anibira. And he took a millstone and fought with it.
30. And he broke their legs one after the other, such that they could not walk. And only one of them did he spare, saying, go and take my message to your king Ajuze.
31. And the servant went back and told the king what he was sent.
32. And Ajuze said, I have ruled the land in ignorance and superstitions. I have no idea how the world is operating. How many innocent souls have been judged guilty in ignorance? How many little children have been brutally dealt with, in accusation of witchcraft?
33. All these things are the ignorance of men. And the ignorant rule by the ordinances of the priests. They consult false oracles and give untrue judgement. They are biased and wicked.
34. And they do whatever pleases them. And we believe all their lies and give them sacrifices.

Pls otematum I need your assistance on something. I have sent u a pm

tjmc:
Pls otematum I need your assistance on something. I have sent u a pm

I'm sorry I may not be able to access that account. Send it to Otem2016@gmail.com

Fables and Doctrines for the itchy ears.

When you die, You will Face the throne of God.

Otem will not be there.

You will tremble at his Sight of Him that is sitted between the Cherubims.

You will see powerful angels with Dreadful faces.

Cherubims with wings that cover the mercy seat of the most High God.

Their back, wings, body, hands, are full of eyes.

Dread. Dreadful is our Lord God Almighty.

The Sun melts away at his presence. At the presence of the Holy One of Israel, the Earth rolls away.

Billions of billions of Angels flap their wings.

Mountains flees at his presence. The universe melts away at his breath.

He weighs the mountains on a scale. The whole Earth is his footstool.



Otem, The devil himself, demons, Principalities and powers, wickedness in high places, all cannot stand his presence.

You will be with him one day. And Dread will fill your Soul.

Then you will remember that I warned you.

Originakalokalo:


Fables and Doctrines for the itchy ears.

When you die, You will Face the throne of God.

Otem will not be there.

I am Otem, pls don't get things mumbled up. I have been robed with the power of the gods and they are in my support. All the gods who oppose me are already bound in their spiritual prison, so how can your god judge me from his prison yard?

Originalkalokalo: You will tremble at his Sight of Him that is sitted between the Cherubims.

At the mere hearing of the name of I god Otem, Yahweh and his cohorts scare themselves. They fear me. Go and pray to your god, perhaps he will reveal this to you from his prison.

Originalkalokalo: You will see powerful angels with Dreadful faces.

No angel can withstand me. I see a lot of them in the inner world and they bow their heads in submission to me.

originalkalokalo: Cherubims with wings that cover the mercy seat of the most High God.

Their back, wings, body, hands, are full of eyes.

Even if their anuses are full of eyes, no shaking. I can contain them all. I am a very high conscious part of God Almighty who created Yahweh your god.

Originalkalokalo: Dread. Dreadful is our Lord god almighty.

The true Almighty God is not dreadful or full of dreadlock. Even if your own god is full of dreadlock, I Otem shall scatter his dada by wise sayings, proverbs and songs. I am he who mocks bad gods and appreciates good gods.

Originalkalokalo: The Sun melts away at his presence. At the presence of the Holy One of Israel, the Earth rolls away.

Billions of billions of Angels flap their wings.

Mountains flees at his presence. The universe melts away at his breath.

He weighs the mountains on a scale. The whole Earth is his footstool.

Lies upon lies. Yahweh is in a spiritual prison at the moment because he is restricting the truth. How then do all these attributes fit him?

Originalkalokalo: Otem, The devil himself, demons, Principalities and powers, wickedness in high places, all cannot stand his presence.

You will be with him one day. And Dread will fill your Soul.

Then you will remember that I warned you.

WHICH EVIL EXACTLY HAVE I DONE TO HUMANITY TO WARRANT THE NAME DEVIL? Yahweh your god did all the evils yet you don't call him devil. May the light of God Almighty quickly help you out of delusion, Ase!

OtemAtum:
I am Otem, pls don't get things mumbled up. I have been robed with the power of the gods and they are in my support. All the gods who oppose me are already bound in their spiritual prison, so how can your god judge me from his prison yard?

At the mere hearing of the name of I god Otem, Yahweh and his cohorts scare themselves. They fear me. Go and pray to your god, perhaps he will reveal this to you from his prison.

No angel can withstand me. I see a lot of them in the inner world and theythe bow their heads in submission to me.

Even if their anus is full of eyes, no shaking. I can contain them all. I am a very high conscious part of God Almighty who created Yahweh your god.

The true Almighty God is not dreadful or full of deadlock. Even if your own god is fulla of dreadlock, I Otem shall scatter his dada by wise sayings, proverbs and songs. I am he who mocks bad gods and appreciates good gods.

Lies upon lies. Yahweh is in a spiritual prison at the moment because he is restricting the truth. How then do all these attributes fit him?




WHICH EVIL EXACTLY HAVE I DONE TO HUMANITY TO WARRANT THE NAME DEVIL? Yahweh your god did all the evils yet you don't call him devil. May the light of God Almighty quickly help you out of delusion, Ase!

God is interested in you.
Give your Life to Christ.

All Power on Earth and in heaven belong to God.

Oh!! Sorry. I was addressing you as a human being.

Lol.


You are the Otem himself?

Common let's talk.

Originakalokalo:


God is interested in you.
Give your Life to Christ.

All Power on Earth and in heaven belong to God.

Yes God Almighty is interested in me, that's why I am so filled up with his consciousness. I am a massive part of GOD ALMIGHTY.

Chapter Sixty-Five
1. After Ajuze had wept for the whole day, he encouraged himself and went with the servants to Odivi to see Okuni who was also called Anibira. And when Anibira saw him, he bowed his head.
2. And he said, I have respect for you Onuvo Ajuze, the son of Aduvo, because of the crown on your head. But I have no respect for your decision to send a sick person on exile in the cold.
3. And Ajuze fell before him and wept, saying, ignorance is like a river, sailing the ship into any direction that makes the sailors happy.
4. For a king who put the kingdom in charge of the priests is like the little dirt on the surface of the water, which dangles to any direction where the water leads.
5. Forgive me now o Okuni and come back home.
6. And Anibira said, if I have not forgiven you, I would have killed your child and his lover. But I took them and kept them in prison for these two years. And I fed them day and night three times.
7. Now I shall release them to you. Do to them whatever you wish.
8. So Anibira took Asimi and Omezi and gave them to the king. And they were lean because they had not seen the sun for two years.
9. And Anibira said to them, forgive me, for what I did to you is a reward of what Uvo did to me and my wife became food to the mouths of the homo eaters.
10. When Omezi heard him, he hissed and turned his back against him without saying a word, but Asimi went close to Anibira and held him tight in a hug and smiled.
11. And she loved Anibira and refused to follow Ajuze and his people.
12. Now when they had departed, Asimi said, I have loved you since the time you killed the homo eaters who came to attack us. And I knew from my mind that you are capable of protecting me more than Omezi who could not conquer the homo eaters himself.
13. And Anibira married Asimi. And only monkeys came in large numbers to feed on the bananas, because he did not have anyone in the place in the bush called Odivi, except the monkeys which he had taken as pets.
14. Now it was told the king of Isoha, saying, your daughter has been found alive in Odivi, the dreaded place. And he has married the devil in that place. And Aduvo said, I shall go and see her myself.
15. And Aduvo went with horsemen and some who rode on donkeys. And when he got to the place, he saw human skulls all around the place. And he was surprised. And he said, this place is more fearful than how it has been described.
16. Now while he spoke, Anibira came and stood before them. And he said, what do you seek? And the king said, we have not come to make trouble with you. But your wife Asimi is whom we have come to see.
17. For she is my daughter whom I had at old age. And Anibira called out his wife Asimi. And she was heavy with the pregnancy of Anibira. And the father said in the language of Isoha so that Anibira would not hear it, why do you marry this monster?
18. Are there not many homos in Isoha whom you could have married.
19. And Asimi said, do you call him a monster because he decorated this place with human skull? I tell you, none of the skulls you have seen is for any innocent being. For they all are the skulls of the homo-eaters who eat those who go down this bushpath.
20. Now when Aduvo heard this, he changed his attitude. And he had rest of mind. And he blessed them in the names of his ancestors. And he departed after giving them gifts.
21. And Aduvo died on his way back to Isoha, for he was already of age, being about seventy-one years. And he was buried in Isoha in the place where the kings were buried.
22. And his son named Okokoro became the king of Isoha at the age of thirty-six.

Chapter Sixty-Seven
1. Ajuze called all the herbalists and priests of the land and sent them away, saying, you are all filled with superstitions and lies. For you exaggerate all things and tell lies so that you could be feared and respected.
2. Now the land of Uvo shall be without priests and herbalists. And only the native doctors who deal in poor herbs shall we allow to remain in the land. For the priests of the land have committed many havoc.
3. And they tell us stories that make us submissive to them.
4. The stories of spirits and devils and all kinds of untrue stories have they told us, making us fear and respect them. But we have not seen any of such with our own eyes. Let them depart, for they were responsible for the sending away of many innocent souls.
5. They kill innocent homos for sacrifice during their evil festivals. They said that Okuni was responsible for the diseases which struck the land and sent him away into the cold to die. They say also that I should not search for Omezi my son when he disappeared, saying that the spirit has taken him away to kill him.
6. But all these things have we discovered to be false. For Asimi is not a spirit, neither was Okuni the cause of the disease which struck our land.
7. They told us stories of how their powerful forefathers healed the lame and the blind, delivering the power to do the same to them. But I have been paralysed in one leg since the days of my youth and none of them could cure me.
8. I went after them for cure, but they had stories to tell.
9. Let Uvo stand without superstitions and stories of the gods. For the only people whom we have seen are our ancestors. Let them be those whom we shall revere. And let every citizen of Uvo do things according to his own leading, but let the laws of the land not be broken.
10. Uvo is a land of peace, a land of Ebir. Let there be no conclusion about happenings without checking for its cause. We shall accept nothing as the doings of the gods. For ignorance and laziness is the reason why conclusions are made without thorough checking.
11. Every child in Uvo must use his iresu and his erachi to think deeply, for those are the source of the best suggestions. And there shall no conclusions be made without checking thoroughly.
12. How I desire to return to the past and make corrections? For those who died of thunder were condemned by the priests. And they were not buried. But have we examined the heart which is behind the erachi of every one?
13. Can every heart withstand very loud noise without failing?
14. And the lightning waves which run down into the bodies of some homos and killed them, have we bothered to check what is contained in lightning to cause death? Do we even think of the cause of lightning?
15. But we conclude at once, saying, it is the clap of the gods.
16. My aye are open wide and my iresu also. For what we do not understand yet should not be ascribed to the gods. For things which I have seen in my meditations are even greater than the gods themselves.
17. I have seen that diseases are not caused by the gods but by the things which we think as nothing. But they are something beyond the scope of the eyes.
18. For with my inner eyes I saw them. And when I awoke from my trance I saw them not.
19. I have seen also that nightmares are not as evil as we think. For a dreamer of nightmare is getting prepared for a stronger head and a better heart.
20. But a fearer of nightmare shall soon be driven soft. And such shall be preys to the teeth of the priests and false herbalists who tell them what they want to hear and scare them for the rest of their lives.
21. I say again, get rid of superstitions and the stories of the gods in my land and let every homo go and think deep, observing nature thoroughly.

Chapter Sixty-Eight
1. Now Ajuze sent away all the fetish homos of the land. And he sent away those who caused the exile of Anibira also. And he took away the culture of telling scary tales to children during the festival of spirits, rather, he made the Aduvechi festival a festival whereby all superstitions and fables were brought forward for the homos of the land to decode the mysteries.
2. And a story was brought forward, which they said it happened in another land. And the story was about some homos who drank palmwine and died after taking it. And they said that the homos stole from the shrine earlier and the gods cursed them. So they died after taking the wine.
3. Now someone arose and said, the truth of the story is that the palmwine which they took had death in it. For if they had given it to another homo also to taste it, such shall also die like the rest of them.
4. And Ajuze said, you are wise. For a mask cannot make sound by itself without a homo wearing it. And no masquerade is from the land of the spirit, but they are artificial.
5. Now Ajuze told them of a homo who often balanced a bamboo rod on his fist at the tail end of the rod rather than at the centre of it. And Ajuze said, I have seen that homo perform this feat with my physical eyes. And he said it is by the gods he did it. And many gave him money.
6. Now who can suggest what the homo did in those days?
7. Now all the youths of the land went to think deep about it. And after five days, an Eshovonese female homo whose name was Onize came forward and said, if a thin bamboo stick is stock with pebbles at one end while the other end is left empty, then the bamboo stick shall stay when balanced on a fist at the heavier end of it.
8. And Ajuze said, let us see if it shall be so. And when it was done, it worked. And Ajuze employed the young Eshovonese girl to be an observer in the palace.
9. Now a matter was brought forward, saying, one of the priests whom the king sent away always gave people a gourd which has inside it a very large stone. And he said that it was from the gods.
10. And we all know that a very large stone cannot pass through the neck of a gourd. How then is this possible to be done? And when the youths thought very hard, one named Ezami came and said, if a gourd is cut into two places, the base of it could hold a stone.
11. And if the other half which is like a funnel is placed over the base which the large stone has been put and then gummed together with strong glue, then it shall be possible to make a gourd have a large stone inside of it.
12. Now they tried what Ezami had said and it was true. For it worked as he had said.
13. And Ajuze and all the homos of the land sang songs to mock the days of their ignorance.
14. And they said, ignorance is what makes a giant worship a dwarf. For by it shall a homo with two hands and two legs fear another homo who has two hands and two legs with no weapons involved.
15. For one says that his tricks are from the gods and the other who has no trick becomes his slave in his mind.
16. Ignorance is what makes a thief get praised by hundreds of homos when a good person is being condemned. For by it shall a homo take the hens and turkeys and the oils and butter of the people, giving them sweet talks in return.
17. Ignorance sweetens the belly of the ignorant ones, but enlightenment and truth is bitter to them. They laugh and become happy at words of ignorance, but frown and become angry when the truth is spoken.
18. Ignorance is like sugar, which strengthens the people who live by it, but when it is dawn, they weep for the pile which they get. And no amount of sugar can cure a pile, but bitter herbs.
19. To ignore observations and follow the norms is ignorance, but to ignore the norms and observe things critically is wisdom and knowledge.
20. An ignorant soul quickly wraps up unknown mysteries with stories of the gods, saying it cannot be unravelled but by the gods only , but the Wise sits carefully and unravel the mysteries even better than the gods themselves.
21. For every discovery of nature exposes the lies of the gods.

Chapter Sixty-Nine

1. The herbalists and priests who were sent out of the land of Uvo came together and said, we shall go to the place of Odivi and destroy him. For for his sake are we sent out of the land of Uvo.
2. Now they took weapons and began to go towards Odivi. And they wore all the things which they called charms, saying, by the sight of these things only, Okuni shall surrender to us in fright.
3. Now when they had reached the slopy valley leading to Odivi, they saw a stream. And they saw a homo at the stream. And they asked, where is Odivi? And the homo said, do you want to go to that place where many skulls are kept?
4. Turn back so that you shall not risk your life to death. And they said, we are from Uvo land. And our mission is to kill Okuni and destroy Odivi forever.
5. Now they did not know that Okuni was on a tree close by. And he heard what they said. And Okuni threw down some of the monkeys on the tree. And they tore the skins of the herbalists and priests.
6. And while they busied themselves to fight the monkeys, Okuni came down from the tree and tied them all together. And they were six altogether. And Okuni took all the sea shells and cowries which they wore around their necks.
7. And he kept it in his sack, saying, I shall decorate my place with it. And anyone who sees it shall fear even more.
8. Now Okuni took all the things which they had; the gourds, the calabashes and the shells. And all the cowries and the images they had carved out of wood. And he took them to his place.
9. And he tied them up in a place. And when the homo-eaters came to that place, they saw free food, for so ate the wife of Okuni freely. And they ate the six herbalists and priests and threw their bones and skulls away.
10. And Okuni went and fetched their skulls and bones for a decoration of his place, Odivi.
11. Now in Odivi, Asimi gave birth to a child. And the name of the first was called Unchere. And he loved the company of the monkeys so much. And a day came that Unchere went out of Odivi.
12. And eleven monkeys and five baboons of his father followed him. And he did not return to Odivi anymore when he saw people like him everywhere. And they respected and worshipped him, saying, he is a god.
13. And they made houses and farms for Unchere. And he lived like a king. But his father lived among bones and skulls in Odivi until his death.
14. Now when Odivi had died, Asimi began to discover that she was already pregnant for him. And she had no company except the monkeys. And when she was delivering her baby, the monkeys came around her to help her in her labour.
15. And they gently pulled the child out of her. And a baby girl came out of her. And Asimi named her Ovagu. And Ovagu played with the monkeys and baboons until she was about three years.
16. And Asimi had cold and died before her baby. And the monkeys and baboons knew how she buried her husband when he died before. So they made burrows in the ground until it was wide enough for her to be buried in it.
17. And they took care of Ovagu until she was about seven years. Now when Ovagu and some of the baboons went into the wild to have fun, a hunter saw them and captured Ovagu, for he thought that the baboons were after her to kill her.
18. And when he spoke with her, she could not respond because she had forgotten how to speak. And she made gestures like the baboons. And the hunter knew that she had been trained by the baboons.
19. And he named her Ovagu, because he had found her with baboons. And he did not know that such was the name her mother even gave him before.
20. And Ovagu lived with the hunter and behaved like baboons in many ways. But the hunter tried to teach her the ways of the homos. And she learnt how to talk also.

OtemAtum:

Chapter Sixty-Seven
1. Ajuze called all the herbalists and priests of the land and sent them away, saying, you are all filled with superstitions and lies. For you exaggerate all things and tell lies so that you could be feared and respected.
2. Now the land of Uvo shall be without priests and herbalists. And only the native doctors who deal in poor herbs shall we allow to remain in the land. For the priests of the land have committed many havoc.
3. And they tell us stories that make us submissive to them.
4. The stories of spirits and devils and all kinds of untrue stories have they told us, making us fear and respect them. But we have not seen any of such with our own eyes. Let them depart, for they were responsible for the sending away of many innocent souls.
5. They kill innocent homos for sacrifice during their evil festivals. They said that Okuni was responsible for the diseases which struck the land and sent him away into the cold to die. They say also that I should not search for Omezi my son when he disappeared, saying that the spirit has taken him away to kill him.
6. But all these things have we discovered to be false. For Asimi is not a spirit, neither was Okuni the cause of the disease which struck our land.
7. They told us stories of how their powerful forefathers healed the lame and the blind, delivering the power to do the same to them. But I have been paralysed in one leg since the days of my youth and none of them could cure me.
8. I went after them for cure, but they had stories to tell.
9. Let Uvo stand without superstitions and stories of the gods. For the only people whom we have seen are our ancestors. Let them be those whom we shall revere. And let every citizen of Uvo do things according to his own leading, but let the laws of the land not be broken.
10. Uvo is a land of peace, a land of Ebir. Let there be no conclusion about happenings without checking for its cause. We shall accept nothing as the doings of the gods. For ignorance and laziness is the reason why conclusions are made without thorough checking.
11. Every child in Uvo must use his iresu and his erachi to think deeply, for those are the source of the best suggestions. And there shall no conclusions be made without checking thoroughly.
12. How I desire to return to the past and make corrections? For those who died of thunder were condemned by the priests. And they were not buried. But have we examined the heart which is behind the erachi of every one?
13. Can every heart withstand very loud noise without failing?
14. And the lightning waves which run down into the bodies of some homos and killed them, have we bothered to check what is contained in lightning to cause death? Do we even think of the cause of lightning?
15. But we conclude at once, saying, it is the clap of the gods.
16. My aye are open wide and my iresu also. For what we do not understand yet should not be ascribed to the gods. For things which I have seen in my meditations are even greater than the gods themselves.
17. I have seen that diseases are not caused by the gods but by the things which we think as nothing. But they are something beyond the scope of the eyes.
18. For with my inner eyes I saw them. And when I awoke from my trance I saw them not.
19. I have seen also that nightmares are not as evil as we think. For a dreamer of nightmare is getting prepared for a stronger head and a better heart.
20. But a fearer of nightmare shall soon be driven soft. And such shall be preys to the teeth of the priests and false herbalists who tell them what they want to hear and scare them for the rest of their lives.
21. I say again, get rid of superstitions and the stories of the gods in my land and let every homo go and think deep, observing nature thoroughly.

Tales.

You said God Almighty whose name is Yaweh is scared of you?

Otem?


And that some gods have robed you with power?

You just blaspheme the name of God

Scammer.


Stop deceiving people.
Regardless of whatever is happening to them, God created them.

Do not incur his wrath

Originakalokalo:



Tales.

You said God Almighty whose name is Yaweh is scared of you?

Otem?


And that some gods have robed you with power?

You just blaspheme the name of God

Scammer


Stop deceiving people.
Regardless of whatever is happening to them, God created them.

Do not incur his wrath

The bolded is the reason why I have never promised to help anyone publicly. How were you scammed, pls explain. I help people without seeing them, never scammed any. I don't need money for luxury but to help others and I get my money from legitimate business. If you're looking for a scammer in the name of Yahweh, contact 4evergod, aka Samuel Chinedum Ekwueme. That one can scam anything.

Now back to the discussion, I have never said that God isn't the origin of everyone, have I? My assertion is that Yahweh is a creature of this great GOD who made all things. Yahweh himself knows this and he can't deny the fact. All the struggle of the gods are done within themselves, God Almighty who created them don't strive for position because he is ALL. May the light of God open your inner eyes, ASE!