₦airaland Forum

Toks2008:
Lalasticlala,mynd44,Seun, I don't know if this is good enough for Fpage.

FP ke

MTKbudapest:
hahaha

pls dont make me laugh

you have the knowledge of God and u have the mind to call a man Jesus Christ which satguru maharaj claims to be.

I tell u the truth u are one hell of an anti-christ.

Go ahead and worship ur useless black jesus as he calls himself.

Seems like u dont have any knowledge abt this maharaj

MTKbudapest:
hahaha

pls dont make me laugh

you have the knowledge of God and u have the mind to call a man Jesus Christ which satguru maharaj claims to be.

I tell u the truth u are one hell of an anti-christ.

Go ahead and worship ur useless black jesus as he calls himself.

Seems like u dont have any knowledge abt this maharaj

You don't understand deep knowledge yet. Now listen to deep knowledge and learn.

You are a god but you can't manifest as one until you realise it. I am a god and I manifest as one because I have realised it. Sat Guru marahaji is a god and he manifests as one because he has realised it. Eusebius and all those who wrote the story of fictitious Jesus are all gods and they manifested as gods because they have realised themselves so.

Now god+god+god+god+....+god= God Almighty
Now some gods are bad and evil while some are good. The bad gods are like stars that fade away with time. Examples of such bad gods are Yahweh, Allah, Moloch, Enlil, Mazda ,etc

Good gods don't fade away. They might go hidden and return when due. Examples of good gods are Atum, myself(Otem), Chimides, Chaleb, etc. I god Otem am back to bring ignorant gods like you and many Christians and muslims to the consciousness of whom you really are.

See the DOCTUFOS OF TRUTH for the secrets of the Universe: https://www.nairaland.com/2938907/


I AM OTEM, SENT TO REVEAL THE TRUTH IN ALL THE LOST AND HIDDEN SCROLLS TO THE WORLD AND NO god(neither Yahweh nor Allah) CAN STOP ME.

MTKbudapest:
hahaha

pls dont make me laugh

you have the knowledge of God and u have the mind to call a man Jesus Christ which satguru maharaj claims to be.

I tell u the truth u are one hell of an anti-christ.

Go ahead and worship ur useless black jesus as he calls himself.

Seems like u dont have any knowledge abt this maharaj

You don't understand deep knowledge yet. Now listen to deep knowledge and learn.

You are a god but you can't manifest as one until you realise it. I am a god and I manifest as one because I have realised it. Sat Guru marahaji is a god and he manifests as one because he has realised it. Eusebius and all those who wrote the story of fictitious Jesus are all gods and they manifested as gods because they have realised themselves so.

Now god+god+god+god+....+god= God Almighty
Now some gods are bad and evil while some are good. The bad gods are like stars that fades away with time. Examples of such bad gods are Yahweh, Allah, Moloch, Enlil, Mazda ,etc

Good gods don't fade away. They might go hidden and return when due. Examples of good gods are Atum, myself(Otem), Chimides, Chaleb, etc. I god Otem am back to bring ignorant gods like you and many Christians and muslims to the consciousness of whom you really are.

See the DOCTUFOS OF TRUTH for the secrets of the Universe:


I AM OTEM, SENT TO REVEAL THE TRUTH IN ALL THE LOST AND HIDDEN SCROLLS TO THE WORLD AND NO god(neither Yahweh nor Allah) CAN STOP ME.

tjmc:
Please Dion there is this succubus girl that has been disturbing my life in dream state. Always coming for me to have affairs with her . how do I stop the event from occurring cos she brings me illuck. I need to break the bond between us

Before you sleep, have it in mind that you will beat her silly if she appears again. In your dream, you will remember this text and beat her silly. Then after you will hardly have such kind of dream.
The science behind this is that occurences tend to reoccur except being dealt with by opposite force. Just think deep on what I tell you. That so-called Succubus will never appear to you after beating her like say once or twice in your dream.

However, Succubus as a demon is not real, but as a game of the brain, it is real. Your fear or desire for sexual pleasure brings that dream and if you don't want it, beat that image silly by taking your consciousness into your dream.

MTKbudapest:
u are just talking out of ignorance.

if you know who is speaking with you, you would have asked him to fill you up with the unlimited knowledge of God.

Chapter One Hundred and Twenty-Three
1' Now when Adoonobo saw that many homos had shifted to the east, he feared that he would lose the kingdom of Aropisa in a short while.
2. For he said, as soon as the people have settled down well in the east, they shall gain strength and return to fight us.
3. And they shall gain Aropisa back for themselves.
4. Now he commanded Enayi, the head of the guards of the land, saying, go and fight the new kingdom in the east before they become powerful.
5. Now Enayi went and gathered all the guards together. And he said, where are wee going to?
6. And they said, to the land in the east?
7' And Enayi said, to do what with them? And they said, to destroy them.
8. And Enayi said, are you ready? And they said, yes we are!
9. And he said, you are fools! For this is the reason why those in the palace call us by the names our parents do not name us and we answer them.
10' How many of us have been called Osiye and Onuya in the palace?
11' And we watch them name us bad names and such names gradually and eventually became one with us.
12' And our mentality is set only on being servants forever.
13. Now this is our chance to change our status. For if we use our chance now, we shall be kings and chiefs in the land of Aropisa rather than remaining servants forever.
14. Now hear what you have not heard before. The ruler of Aropisa who died did not actually die by a natural cause as they have made you believe.
15. For I was in the shadow of the night when Adoonobo his son went to his bed and twisted his neck.
16. Now tell me, shall we remain servants to that bloody beast?
17. And they said, no. And they agreed to return to the palace and capture the king and his friends
18. Now when they got to the palace, the king and all his friends were found drunk. And Enayi said, this is good, for it shall make our work easier.
19. So they captured the king and his friends and put them in prison. And when it was morning, Adoonobo and his friends were surprised when they found themselves in the prison. And they were surrounded by many guards.
20. And Enayi told the homos of the land how the king had killed Opotu his own father. And they hated Adoonobo greatly.
21. And Enayi became the king of Aropisa which he changed to Enayiminene. And Enayi ruled in Enayiminene for twenty eight years. And Adoonobo and his friends became his slaves. And all the guards of Adoonobo before became chiefs in the palace.

MTKbudapest:
A man that calls himself God.

Wait till the anger of God come upon u.

U are a real satan in human skin decieving the people.

Satguru maharaj or whatever u call urself

u will never escape the The Almighty God.

Hmm, you are so full of ignorance. The guy was aware early in his life that he is a manifestation of God in words of wisdom right from his youth and that awareness has kept him going for years now. He has been a Maharaj for more than two decades and where are Allah and Yahweh to pour their anger on him? For crying out loud he has lived for more than 70 years. Better realise yourself as a god and a manifestation of GOD ALMIGHTY before you fall prey of the thieves called pastors.

NB: I am a part of GOD also and I manifest great things. Are you conscious of this fact for yourself?

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
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 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 One Hundred and Twenty-Two
1' The names of the children of Opotu were Eneshezeyi, Adoonobo, Adaviruku, Onozome, Onoto, Omezi, Ataba and Uyami.
2. And he had other children also.
3. Now these were the things concerning his children: Eneshezeyi who was his first son was taken captive when he went to swim. And he was sold to slavery in Igara.
4. And the second son of Opotu was Adoonobo, for when Oyioji his father died, the wife of Opotu conceived.
5' And Opotu said, the child must be the return of my father Oyioji. And he named him Adoonobo, saying, he is an old man.
6. And Adoonobo was treated with very much care like an egg. And he was spoilt.
7. For he spoke to the elders rudely and did not greet them. And Opotu rose to his defence and said, he is my father, so give him respect.
8' For he is older than you all. And the people looked at Opotu with a strange eye and they hated his son the more.
9. Now Adoonobo went after old women and young ladies. And he had sex with them.
10. And Opotu said, my father is old enough to take any amount of wives as he wants.
11. Now let all those who have been pregnant for him come and live with him in the palace.
12. And all the old women whom he has touched should come also.
13. So twenty-five women came, both young and old. And Adoonobo said, Opotu, what shall I do with all these people?
14. And Opotu said, my father, do with them as a husband does to his wives.
15. I shall make many houses upon the field in the court of the king. And you shall be with your wives and children there.
16. Now Opotu put his hand into the treasure of the land. And he called the labourers and paid them to make the houses for him.
17. And Adoonobo brought the women into the houses.
18. Now the chiefs and elders of the land hated the rulership of Opotu. And they sought how his reign would be over quickly.
19' Adaviruku was the brother of Adoonobo who was born after him. And he behaved like a royal one, but he was very humble.
20. And he left the land with Ataba his brother and Uyami his sister when Adoonobo did much evil to him.
21. Now Onozome and Onoto were of the same mother. And they were twins. And Onozome was a female while Onoto was a male.
22. And Adoonobo called them in the presence of his friends and wives. And it was on his birthday.
23. And Adoonobo commanded that they should be served meal. And the meal had been poisoned.
24. And they ate it and died. Now when Omezi the remaining brother of Adoonobo knew what was done, he fled for his life.
25. Now Adoonobo took the advice of his friends. For they said to him, kill your father and become the ruler of Aropisa.
26. Is your father not already an old homo? Therefore kill him and let him go and rest.
27. So Adoonobo went in to his father and killed him. And Enayi who was the head of the guards of the king saw what Adoonobo had done.
28' And he hid himself and pretended as if he had not seen anything.
29. Now Adoonobo declared himself as the king of Aropisa. But many homos of the land rejected him.
30' And when he tried to rule by force, two-third of the homos of Aropisa departed towards the east of the land.
31. And a homo named Odimboro, who was a descendant of Ezami and Ozezami(who was killed unjustly by king Ireshe), was made the king of the eastern land.
32. And they agreed that the land should be named after Ozezami, whose good history they have heard from mouth to mouth.
33. And Ozezami began to exist as a kingdom on its own.

frubben:
by trying to be intelligent, u are causing more damage to Christianity

So true

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

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

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

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

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

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

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

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

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

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

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

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

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