Part 2 Of Adebimpe
The following day, he ate the remaining two pieces of plantain and orange before continuing his journey. He once again started singing as he did formerly. He composed and sang many heart-rending songs of lamentation and consolation. To his amazement, all hills that seemed too high for him to crawl through gave way. Wherever Omoladun came to a river, it parted way and allowed him to crawl over dried land. The disabled person found dropped fruits to feed on and occasionally took his baths in
Streams along the way.
After Omoladun had crawled for nine and a quarter moons, he came to Esie, near Oro. There in the forest, he was noticed by a hunter who first took him for an antelope. The hunter was careful not to have shot a fellow man for an antelope on inquiry. Omoladun narrated his ordeal to Odebiyi. The hunter listened sympathetically and later took him to his hut. Odebiyi made his servants change his clothing and made his wife prepare food for Omoladun.
A few days after Omoladun arrived at Esjeone of the hunter’s daughters was bitten by a snake on her way from the stream. The dangerous snake’s venom almost killed the young girl. Omoladun, calmly but sympathetic to the hunter and his daughter entered a nearby bush and collected some herbs. He also ordered that the hunter’s servants make fire and boil some water for his use. Later, he set to work when they brought the hot water amidst incantations. After thoroughly washing the wound with hot water using black soap, he applied different types of herbs, and apom-ejo leaves are used as a detoxicant from herbs that relieved Adenike of the snake bite and all her companying pains.
Omoladun and Adenike later became good friends and confidants as the disabled person continued to perform miraculous feats with herbs in Essie’s land. His name soon spread around.
The villages. He was called “Omoladun, the man w converses with herbs,” for he once claimed to hear leaves and shrubs speak to him of what specific healings they could perform. Indeed, the fact that he never was found to be incapable of healing any ailment adduced to his powers and claims.
After about three years of settling with his older friend, the generous hunter, Omoladun, the herbalist, became prosperous and famous. It happened then that the king of Okore Town, an adjoining village, had died at a much-ripped age of ninety-two. The needed rites were performed to accord the late king last respects as necessary. If divinatory was consulted, all the traditional rites to choose a new king were observed. The dead ruler had reigned for light years and three months. He was not born in the land.
Even though kingmakers had expected a son of the so and the descendant of the king before the previous one, the late Agbaderogun II, to succeed the late Oba, the oracle said the contrary. All the Oracles, spiritualists, and mediums in the land were consulted. The findings were the same: “A stranger is to rule the land for peace and prosperity to reign,” they insisted.
The prince to the former Oba, who was the last indigenous son to rule. Agbaderogun’s children were not happy. Bu tradition must take its course. The interests of all must be
Accepted as supreme, and Ifa is always the wisest. So, the royal houses understood consequently that the greater good is deserved by, the more significant number of the people.
After the death of their father and before king Adebowale who was the first stranger to rule in the land, reigned, a similar long row ensued among the royal houses and kingmakers. However, Adebowale, a man chosen by Ifa and known to many for his philanthropic gestures, ascended the throne. The town of Okore was peaceful and prosperous during his reign. Those who were pregnant among women had a safe delivery. Many who were barren became fertile and had children. Okore was ruled by a stranger for the first time and witnessed better things.
Similarly, after the demise of king Adebowale, the first stranger to rule Okore land, a priest called Odebunmi, who was acclaimed as the best in the area and known for the integrity of his work, was summoned and consulted in the palace. In the presence of all the princes and the princess, Ifa revealed that another stranger was to be crowned the king. There were disagreements and discords among the royal children. The potential king among the princes could not take it this time around. If not because of the Ifa man. Odebunmi. He was also an uncle to prince Obayiga. He would have concluded that the man was bought over.
The words of the elders must, however, be allowed to reign supreme. Ifa must have the last say. Otherwise, the consequences, as known, could be damming. Obayiga, despite his wealth and influence, allowed his uncle to complete the process of choosing the next king. However, it was not only the royal families that were unhappy in the village. Many others were equally sad, except for the kingmakers, some of who saw the opportunity as a means for self-enrichment. To them, it was not new, and they had nothing to lose if the king would be good.
“To worsen the matter, a common cripple is to rule over the Okore people,” lamented Obayiga after listening to the message of the divine medium. There was an argument all the same. That was because the bitter pill was not easy to swallow for all whose hope was high to ascend the throne and the would-be beneficiaries of an indigenous King.
“Not just a cripple egbon mi but one from a far strange land,” responded Obafemi. Obayiga’s junior cousin, “It will last Oiver three full moons to get to his village, Omupo,” he had concluded with anger. Odebunmi refused to be coerced when he came for the second time.
The bitter truth: Tf you doubt my intelligence and integrity. “he fumed, “go to other lands, you can- even see all the Babalawo’s in the ‘Kaaro o jire ‘area. Goto all the spirits in the world to confirm my words.’ He beat his chest: “If my words are contradicted, then. I stand to exile myself or to be ostracized from my father s land. I. am, then, a bastard, not
A true son of my late father”.
Odebunmi had gathered his cowries, took his bag, and stood to go. He gazed at a wall gecko on the wall, above the throne, and chanted a song. Then he took two steps to the door and turned to his right. He looked at all the people in the palace, one after the other, as if he was trying to read their faces. He frowned, looked at the ceiling, and began to sing seriously.
“If a kiipuro, If a kil sole!. If a klipuro, If a kisole. Ohun to ba sele nifan wi…
He sang this twice before walking toward the door. On second thought, he turned his back. And commented: “Check me out,” he roared and beat his chest: “Ifa is the most confidant of Olodumare. He it was who was with Him at the beginning of creation. Ifa never tells a lie. Ifa says the truth. If you”, he pointed at them all, one after the other, “out of pride and arrogance, disobey the words of the elders, no doubt the effect would be more significant than the cause. You and your future generations would be held responsible. Then he walked out gently with self-assurance.
“Great men believe in causes and effects,” he soliloquized, but it was loud enough for all of them to hear, “shallow men like you gamble on luck and fantasies.” There were sighs and hisses as the older man stepped into the cold harmattan. Loyal consultants and discussions were made among the royal family and the kingmakers.
However, to avoid the possible doom hanging in the air that may fall and explode if Ifa “agbonmiregun” is not obeyed, the oracle’s directive must be followed som among them advised Other meetings were therefore conveyed. How do we locate the Ifa chosen cripple to be king? They suggested that Odebunmi must b summoned once more. The divinator did not personally know. But his oracle, which has an eye so numerous that he could see a missing pin from anywhere in the four corners of the world, would solve the riddle.