Hi all,

So I sometimes come across the name Luwabi here on NL when I'm reading cultural or religious threads. According to the people who write about him he was a famous Yoruba person who... umm..... was wise and had an impact on Yoruba civilization somehow? I really have no idea as their descriptions of him seem vague. So I want to know what you guys who are knowledgeable about this know about him. Thanks!

FeelDeMusic:
Hi all,

So I sometimes come across the name Luwabi here on NL when I'm reading cultural or religious threads. According to the people who write about him he was a famous Yoruba person who... umm..... was wise and had an impact on Yoruba civilization somehow? I really have no idea as their descriptions of him seem vague. So I want to know what you guys who are knowledgeable about this know about him. Thanks!

There's no such person

Omoluwabi just means a child/more appropriately a person of inherent good character
Omo ni iwa bi

macof:
There's no such person

Omoluwabi just means a child/more appropriately a person of inherent good character
Omo ni iwa bi

Hahahahaha! Oh!!! Ok, I see now! Well!! LOL

I guess it's a metaphor then. Interesting.!

I didn't get the question at first. Lol. You're thinking of something like Omo Lishabi, what Egba people call themselves because they take pride in their liberator from Oyo kingdom.
https://www.nairaland.com/675773/great-leaders-nigerias-history-before#8398863

Luwabi? A man named Luwabi. That's not a bad name actually. Interesting.

isalegan2:
I didn't get the question at first. Lol. You're thinking of something like Omo Lishabi, what Egba people call themselves because they take pride in their liberator from Oyo kingdom.
https://www.nairaland.com/675773/great-leaders-nigerias-history-before#8398863

Luwabi? A man named Luwabi. That's not a bad name actually. Interesting.

That's true. He could mean Lisabi

CC 0temSapien

FeelDeMusic:
Hi all,

So I sometimes come across the name Luwabi here on NL when I'm reading cultural or religious threads. According to the people who write about him he was a famous Yoruba person who... umm..... was wise and had an impact on Yoruba civilization somehow? I really have no idea as their descriptions of him seem vague. So I want to know what you guys who are knowledgeable about this know about him. Thanks!

Luwabi is a name that Yoruba used in the past to acknowledged the well behaved individual with an outstanding character devoid of evil. Oluwabi –Oluiwabi, simply mean, ‘born of lord with outstanding/adorable character'. Apart from this, there was an Awujale of Ijebu,who bore a name close to it. He was referred to as ‘Oluiwa' . And in some peculiar instance, Yoruba Oba (Kings) are referred to as Oluwami(My lord with adorable character). This is the closest to my understanding

"According to the people who wrote about him, he was a famous Yoruba person who... umm..... was wise and had an impact on Yoruba civilization somehow"

That's how every “Jick and Jack” come up with ridiculous variations of the Yoruba history.

Ejò ó , can someone please help a sister with a decontaminated account on the river goddess, Osun. All I have heard and read about her are conflicting.

Omo Luwabi

Omo Nuah bi

Child of goodness, upright moral stranding

Prophet Nuh (Nuah/Noah) peace be upon him - we all (human race today) came from him as the disobedient people were washed away in the flood. He was very patient, steadfast and carried out instructions of the Most High for more than 800 years.

Cuddlebugie:
Ejò ó , can someone please help a sister with a decontaminated account on the river goddess, Osun. All I have heard and read about her are conflicting.

there are many isese people on Facebook. Try to contact an Olosun
Nairaland will only give you more conflicting stories

ayinba1:
Omo Luwabi

Omo Nuah bi

Child of goodness, upright moral stranding

Prophet Nuh (Nuah/Noah) peace be ipon him - we all (human race today) came from him as the disobedient people were washed away in the flood. He was very patient, steadfast and carried out instructiins of the Most High for more than 800 years.

This one is high on weed

0temSapien
where you dey na?

hopefulLandlord:
0temSapien

where you dey na?

hmm bros I kuku dey o. I jus dey observe

The DOCTUFOS of truth explains the person of Luwabi, both when he existed as a homo erectus and when he existed as a homo sapiens. I will paste his history here for people to know him in full:

Name : Luwabi or Luabi
Meaning of Name: Olu Oniwa labi= We have given birth to the Lord of Good Morals
Dates of Births: First birth: Homo Erectus Era
Second Birth:
Things written by Luwabi: Proverbs, Wise sayings, yoruba histories, wisdom words

References: Doctufos of Truth(Book of Luwabi,)


Luwabi 1:15-60

15. Now also, in the lands of Odua, which was the land of Olorun, one named luabi arose and taught the people great morals.
16. And he said, keep your virginity, for it is your dignity. And if you lose it before you are ripe, then shall your dignity be made imperfect.
17. Love the strangers and make friends with them. So shall your lands be a place of peace forever. And even nature shall respect your land and shall not destroy it.
18. Take the whip and beat your children when they err. But if you do not train them with whip, they shall beat you with whip themselves when they are old.
19. Respect the kings, for they are equal in power to the gods.
20. Do not despise the Ige, Dada, Ajayi and Ejire because they are the manifestations of the power of Olorun Olodumare.
21. Wisdom cannot be exhausted on earth that we have to go to Olorun to find it. For all
wisdom needed in the earth are already given to us.
22. Do not talk when you are eating, or else the spicy pepper shall get into your head and by so doing, you may die.
23. Wash your hands before you eat, for it matters so much. Or else you will pollute your ifun with dirtiness.
24. Take atare when you need to take it to cure your sicknesses, because Olodumare our god shall not send anjonu to you to heal your sicknesses.
25. Herbs are good for curing of sicknesses if you know the names they are called.
26. Those who exchange their gods for the gods of other lands are not wise. And those who impose their gods on others are not wise also.
27. Therefore, do not impose your gods on the homos of other lands and do not take their gods as your own gods. For their gods cannot understand your problems more than your own gods.
28. Listen to songs and dance always, for some diseases can be cured by both music and dances.
29. Do much exercise, for they have much profit in them.
30. Love yourself and love others. Do not love others and hate yourself; do not hate others and love yourself.
31. Honey, salt, water and atare are very good. Take them for your health.
32. Iboji of Iku is for the dead. Both young and old will die one day and continue to live in the Iboji. But when you die, do not go with strange gods who can lure you away.
33. But go with Iku, the god of death of your land. Do not eat Okun and do not eat Ekolo. Eat only what they eat in the Iboji.
34. Laugh always, for laughing is better than frowning all the time. For laughter and hope is the sustenance of the homos born into a bad kingdom.
35. When you cut a tree, it is only the wise ones who knows where it will fall.
36. He who shakes the kukute tree shakes himself. Therefore, make yourself unmovable like the kukute tree.
37. All fingers are not equal. So be content with what you have.
38. Go to Oya river and to Oba river. Enjoy the coolness of their breezes and be happy. For sadness does not heal you internally, but happiness can do so.
39. With wise words, the hearts of the homos shall submit. And in the abundance of wise words shall a homo rule over another.
40. Imo and Imole is the same. Imole is the Imo of God.
41. Do not die for your gods; let your gods die for you.
42. The gangan drum and the bara drum produce sounds which can heal the soul of a homo. When you hear there sound to sleep, you shall dream good dreams and get natural cure.
43. It is only a child who knows how to wash his hands properly that will eat with the elders.
44. Morality is natural, immorality is a habit developed.
45. But if you develop morality because you were first immoral, then it means you are coming back to your natural self.
46. If you say that Sango did not hang himself, you are a liar. But if you say that Sango dies for the sin of the world, you have spoken half-truth, because Sango, the son of the gods died by hanging indeed. And his worshippers said he is not dead, but he rose after three days like Gbonka, the son of a god also, who rose up from the dead three days after.
47. Do not argue with the worshippers of Sango. If they say that Sango did not hang himself, then let them believe it, because they claim to experience his powers and miracles daily.
48. Every land has its own gods of iron and thunders. Only a fool will leave his own gods to worship other gods. But the wise will rather be a god upon the fools rather than worshipping the gods who are dead.
49. If you are an Olukotan, you shall never die forever upon the earth, but if you are an olukatan, you can never live forever upon the earth.
50. Itan kantankantan will become itan ti a kin ka tan to the homos of the future.
51. Keep wisdom in your left hand, so that you won’t eat with it and lose it.
52. You don’t send your own children on errands to return in the midnight.
53. You don’t chase your own child away for the tigers to eat.
54. Think before you act, so that you don’t end up putting a finger of regret in your mouth.
55. Even when we fight one another, it should not be a fight to death. So wish no one death to prove that you are powerful.
56. Sweetness is the end product of a bitterleaf. Enjoyment is the end product of death.
57. It is better to die on one’s bed than to die in the farm and be eaten up by the birds of prey.
58. One who seeks for eyin in the rock shall not look at the mouth of the axe.
59. The righteous people shall gain the whole world. It is a matter of time, the righteous shall be distinguished from the hypocrites.
60. If you adhere to the things I teach. You are the children of Luwabi, the god of proverbs.

0temSapien:
hmm bros I kuku dey o. I jus dey observe

attend to OP now

I see you have

Luwabi 2:1-29


CHAPTER THREE
1. Habits do not come from Orun; they are made.
2. Habits can ruin, habits can build.
3. Good habits are hard to form but easy to destroy, but bad habits are easy to form and hard to destroy.
4. Therefore when you want to form a habit, sit carefully to consider it before you start to give life to it.
5. For the habits of Eshu are not the habits of the children of Luwabi.
6. Good habits are few but bad habits are many.
7. And both good and bad habits can never be covered.
8. Uphold your culture and do not hate it.
9. Keep the names of your culture, for if you do not keep them, they shall disappear with time.
10. Develop the ability in you, or else they shall die with you.
11. Be wise as the Ifa and be knowledgeable as the gods.
12. For wise people are like the Iroko tree. They are unmoved by the display of the wisdom of others.
13. But the foolish ones will be swept off their feet by the display of the craftiness of others.
14. If you leave the gift of nature in you undeveloped, another homo shall develop his own gift of nature upon yourself.
15. Do not carry the burden that is too much for you to carry. Make your burden lighter when you perceive that they are becoming too much.
16. A homo does not run away from his destiny. If he does, nothing else would work for him.
17. Your dreams are not only the products of your thoughts. They are also the communication of your guardian angels.
18. Don’t disown your child, even when they have damaged your name. But show love until that child is ashamed.
19. Do not marry wives to compete with your friends; for only the number of wives you can care for is enough. And if your farmlands are many, get more labourers to cultivate them rather than getting more wives.
20. Do not bite the fingers that feed you.
21. The wife you have at home is a hundred times better than a concubine you have outside; therefore spend more times with your wife, and you will have no time to spend with a concubine.
22. A good person can be bad and a bad person can be good. But the character of a bad person can change a good person to a bad person easily.
23. Give your money to those who need them; and keep them away from thieves.
24. Be careful when you dig the ground to keep your money. But do not be like the squirrel who keeps his treasure in a place where he shall no more remember that he has kept it.
25. The tears of a wife going to be with her husband is the tears of joy. It is the sweetest tears a homo can shed.
26. Train your child at young age; he will train himself when you are old.
27. Do not sell your girls to a man for marriage when they are not of age. For how shall a little girl know how to keep a family?
28. Let your life be transparent like the oje of a botuje leaf. Do not hide in the dark to do bad and come in the light to do good.
29. Do good anywhere you are, for goodness is God.

@ FeelDeMusic

LUABI
CHAPTER FOUR

1. Every homo has his own eleda, but the ultimate eleda of the children of Odua is Olodumare, the king that is worthy of praise and adoration.
2. No matter how you throw a stone up, it will come down to the ground again. And no matter how you throw a handfan, it will lie on its flat side.
3. So is everyone who forgets his source and go after foreigners. For in the end he shall return to his source.
4. Water and blood are like eko and olele, therefore take enough water to purify your blood.
5. Be wise like a tortoise.
6. When a wise man speaks, the people keep silent and listen, but when a foolish person talks, the people laughs at him.
7. The teeth of an elder knows how to break the kolanut, but the teeth of a child lacks experience.
8. Do not destroy the joy of others. Be happy when others are happy.
9. Ask a friend about his plans for the future. Then help him with making the plans.
10. The game of ayo is the joy of the players. A calabash of wine beside the players will make the joy full.
11. He who runs after shadows shall catch nothing, for shadow itself is nothing.
12. Without light, there can never be shadows. So shall nothing be called good without evil.
13. A long neck does not make a wise homo.
14. The beauty of a face is not the beauty of an intention.
15. Run away from those who gossips all the time, or else the world will hear about you in a bad light if you interact with the gossips all day.
16. Jest when it is time to jest and frown when it is time to frown. For if you frown always without jesting, you are calling for irreversible problems.
17. The world is not exactly as you see it in the physical. The spiritual part of life is even more complicated.
18. Life is too complex to be understood all at once.
19. Life is rigid for those who makes it rigid for themselves. It is simple for those who makes it simple for themselves.

LUABI
CHAPTER FIVE

1. Luwabi, the son of Akanbi, who is from the tribe of Akan has written many proverbs. For he has many scribes with him who helped him to write them.
2. Now one homo came to Luwabi and said, where do you get all these proverbs from? Then Luwabi said, every thing which happens in our land, I write them down and then draw out a moral lesson from them. Those moral lessons are the proverbs which you see.
3. Now Luwabi brought out the leaves upon which he had written many things. And in the first bundle of leaves, he had written about Ifayemi who was roasting a corn in his farm. And Ifayemi left the corn and began to hunt for grasshoppers.
4. Now when Ifayemi had ended up gathering many grasshoppers which he would roast for dinner, he discovered that he has gone far away from the corn which he was roasting in his farm.
5. Now when Ifayemi returned to the farm, the east wind had blown the fire upon the grasses in the farm and the whole farm had caught fire.
6. Now from the story of what happened to Ifayemi did Luwabi make up the proverb, saying, anyone who is roasting a corn in the farm should focus on the corn until it is done, because if he wanders away from the farm, both the corn and the farm would be lost forever.
7. And this did Luwabi apply to many aspects of life, saying, if someone is doing anything very sensitive, he should do it with great focus until it is complete. Else he shall lose concentration and gain nothing in the end.
8. Now in the second bundle of leaves, Luwabi wrote the story of Ajasin; now Ajasin was a priest of Ogun. And Ajasin was well-gifted in the making of tools from iron.
9. Now a time came when some homos came from a foreign land and brought with them a thing which can show the image of someone’s face(mirror).
10. Now, because Ajasin has never seen such thing before, he neglected the worship of Ogun his own god and followed after the strangers, asking them that he would do anything they wanted him to do if only they could teach him how to make it.
11. Now the strangers said, first of all, tell all the followers of your god to abandon their god and worship Eresh, our own god.
12. Now Ajasin did so and all his worshippers were gone within few moments. Then the homos gave Ajasin a mirror and he was happy. Now after about five years when Ajasin was tired of the mirror, he went back to all the homos whom he was a priest over, saying, return to the worshipping of Ogun, but they all said, Eresh the god of mirror and reflection is our god.
13. So Ajasin lost all his followers and went after Luwabi to seek counsel. Then Luwabi said, they showed you what they have made and you jumped for joy. Why did you not also show them what you have made by what you believe on?
14. Have they made hoes? Have they made traps to catch the grass-cutters? Can they make the korope? No they cannot, yet you sell your own knowledge so cheaply and abandoned what you can do to listen to them.
15. For every soul has knowledge of his own and no knowledge is superior to another.
16. For if you say that Luwabi does not know the knowledge of curing sicknesses with herbs and you judge me on that, then I will also say that you do not know the knowledge of using words of the lips to cure people’s problems of fear and worry.
17. So I tell you, the knowledge you already have are not to be thrown away because of the knowledge from foreign lands which looks better. For if you develop your own knowledge, you shall do more exploits than them.
18. I Luwabi use no herbs and make no incantations, yet I am always healthy because I know how to think. So Ajasin, value the knowledge you have, even though it looks like a rag to you when another knowledge arrives from foreign land, appearing like a robe.
19. In the third leaves, the thing was arranged in the form of aroko(signs and symbols). And Luwabi said, it is the story of a homo who had a bad habit. But when she was about to get married, she hid her bad habits and after her marriage, she revealed them again.
20. Then her husband was angry with her because she did not talk about that habit or manifest it during her courtship. Now her bad habit was that she cannot do without hissing, even when nothing serious was happening.
21. Now I Luwabi told her, saying, even if you were trying to keep the habit away from your spouse, try to let him know that you have the habit. You can tell him in the form of a joke and he would take it as a joke, but already you have told him. And he will be the one asking you every day you meet, saying, Agboyin, did you not say that you have bad habits? But why have I not seen you hissing since we began this courtship?
22. Then you will reply, my lover, I am trying hard to stop it, that is why. Then that would not be a problem in the future after marriage because he knows that you have that habit, which you do for no reason.
23. So from this did Luwabi bring out the proverb, saying, be clear like the oje(white water) of a botuje leaf.
24. Now in the fourth bundle of leaves did Luwabi write the story of a virgin who was very beautiful. And three men asked her hands in marriage. And the first said, I love you so much Fafunke.
25. I shall marry you, no matter what. Now Fafunke was wise. And she thought to test the three homos to know which one she would agree to take as a husband.
26. Now Fafunke said, some olosa(thieves) came to my my house and defiled me last year. So I am not a virgin again.
27. When the three heard it, two said they will go ahead to marry her, even though she had lost the treasure in her.
28. But one left her and did not return again.
29. Now when the two came again, Fafunke said, the defilement by the olosa has resulted into a baby.
30. Now when Adisa heard it, he left to his house, saying, I cannot take care of a baby. But Fafunke said, if we marry and I give birth, will you not take care of it?
31. Now Amoo came and saw Fafunke in tears. Then Amoo said, why are you shedding tears my lover? Then Fafunke said, because I told Adisa that I have a baby for the thief, Adisa left me and cursed me.
32. Now Amoo said, do you have a baby for the thieves? Then Fafunke said, let me bring it for you to see for yourself. So Fafunke went in to bring a twig she had wrapped in many clothes.
33. And when she came, she did not see Amoo outside anymore. Now Amoo told Ajayi his friend what has happened to Fafunke. And Ajayi said, you did not want to marry her because she was raped? What if it happened when you are already husbands and wives?
34. Then Amoo said, if it happens then I will send her back to her father’s house. Because I cannot bear to live with someone who has been raped.
35. Then Ajayi said, what if the wife you marry suddenly become lame, will you send her packing? Then Amoo said, I will surely send her packing. I cannot be the husband of a lame woman.
36. Then Ajayi said, if that is so, then you cannot be a good husband.
37. Now Ajayi went to woo Fafunke herself. And she said, Ajayi, I have a baby for some thieves who came to rape me last year. Then Ajayi said, Fafunke, I love you.
38. The suku of your head is like the handle of a royal horsetail. Let me be a father to that child.
39. Then Fafunke said, it is a girl. But Ajayi said, whether it is a girl or not, bring it. I shall care for it like my baby. And no one shall know that it is the child of a thief. If you do not tell the child and I do not tell the child, which unfortunate being will tell the child whom she is?
40. Then Fafunke said, what if I do not have any child for you? Will you not tell the child by yourself and send us packing? Then Ajayi said, is it you I love or the child I am expecting you to have for me?
41. No, it is you I love and not the child whom I do not even know if Olodumare Oba ajiki will grant us. And if you have no baby, we will take care of the one we have with us and believe the proverb of our land that says that, the head of another man’s child will bring about the arrival of our own child.
42. Then Fafunke said, what if your family forces you to marry another wife over me? Then Ajayi said, I shall not hear them if both of us have agreed at the beginning that we shall not raise a polygamous family.
43. Now when Fafunke prolonged the matter, Ajayi said, I can no longer wait to see the face of our child. Go inside and fetch it. Then Fafunke smiled and said, I have never felt so loved before by anyone. And I have never loved any man in my life, except Amoo and Adisa. But they have both left me because of what they hear from my mouth.
44. Then Fafunke went inside and fetched the baby. But when Ajayi unfolded it, he found a twig and not a baby. Then Fafunke said, I was only testing the three men, but they have failed.
45. Now when Ajayi took the thing to Amoo and called it the baby of Fafunke, he was surprised. And he came to beg Fafunke but she did not accept her back.
46. So also did Adisa when he heard it, but Fafunke rejected him also. And she married Ajayi, the homo who was ready to see the baby before she would believe the story, because Ajayi knew by thinking deep that Fafunke was only testing the three homos.
47. Now from the story of Fafunke and her suitors did Luwabi fetch the proverb which says, he who searches for a big slice of yam should get to the bottom of the pot. But he who stops half-way shall not know the root of the matter

CHAPTER SIX
1. When Luwabi opened another leaf, in it was a story of Ajala, a homo who reared sheep. Now Ajala had many sheep, but one of the sheep was lost, which was black. Now Ajala could not leave the remaining sheep to look for the one which was lost.
2. Now Ajala went every evening while the other sheep were sleeping to find the lost sheep which was black, but he could not find it.
3. Now after many days of labour of searching for the lost black sheep at nights, Ajala left all the sheep he has in care of the god whom he worshipped.
4. For he made his prayers and believed that none of his sheep would go missing. And so he went to search for the black sheep which was lost.
5. Now when Ajala was gone, one came around, a son of Luwabi whose name was Akano, came around and saw the sheep without shepherd. And he brought them together into one place, saying, if I leave them, they shall be lost.
6. And the owner shall trouble himself to find them and shall not find them all. Now I shall obey the teaching of Luwabi and help to keep the sheep together. So Akano called the sheep together, for he has learnt how to tame them from the teachings of Luwabi.
7. Now Ajala came to the hut of Luwabi and asked, saying, O great Luwabi, I have heard that you can divine so greatly. Now I have search for my sheep which was lost for about a week now and I have not found it. Now, O great one, divine for me and I shall find the lost sheep.
8. Now Luwabi said, I only tell people how they should behave in good ways and what they should do, but I do not divine for people because I do not have the gift.
9. Now Ajala said, so tell me, what did I do wrong? Why did I not find the lost sheep for many days now?
10. Then Luwabi said, for how many days have you been searching for the sheep? Then Ajala said, for about nine days. Then Luwabi asked, what is the color of the sheep? And Ajala said, it is black.
11. And Luwabi said, is it the only black sheep among them? And Ajala said, yes it is. The rest are white. So Luwabi said, some sheep go astray when they feel odd. Get more black sheep among the flock. Also Luwabi said, what time of the day do you search for the sheep?
12. Then Ajala said, only at nights. Then Luwabi said, why do you search for black sheep in the dark? Go and search for it in the day, for chances are that you will see it in the day and not at night. Search now with other shepherds, especially those who have many black sheep in their flock.
13. Now when Ajala went to search for the sheep, he found a shepherd who has many black sheep in his flock. Then he said, I am a shepherd myself and I have been searching for a black sheep.
14. Then the man said, I saw a black sheep in the field and its right leg was stuck in the trap. Now I helped the sheep out of the trap, acting according to the morality of Luwabi.
15. And the sheep joined itself to my flock and I said, if I see the shepherd who owns the sheep, I shall give it to him. Now have the sheep and do not let it stray away anymore.
16. So was Ajala happy. And he took the sheep with him to join the flock again. Then Ajala added more black sheep to his flock. Also, Akano who helped Ajala take care of his sheep was rewarded by Ajala.
17. Then Ajala returned to Luwabi to thank him, because both the shepherd and Akano confessed that the words of Luwabi was what made them do the good they did to him.
18. When Luwabi opened another leaf, it was the story of two women who have been quarrelling since the first day they began to see each other.
19. One of them was Apeke and the other was Aweke. Now Apeke lived just in the next house beside the hut of Aweke. And for a long time they have always had quarrels with one another. And they would hiss at each other and clap hands at each other, calling themselves bad names.
20. Now a day came when both Apeke and Aweke separately went to Luwabi to know what to do to the other. But the two women saw each other in Luwabi’s house and hissed at each other.
21. Then Luwabi said, why do you hiss at each other? Do you know each other before? So the women said, she is the one whom I brought her matter to tell you.
22. Now Luwabi asked the matter and the women said the same thing. And Apeke mentioned that her friend Ajiun was the one who told her that Aweke was a bad person. So also did Ajiun tell Aweke that Apeke was a bad person.
23. Now Luwabi said, did you both now see that Ajiun herself is the bad egg? For she has spoilt the mind of one against the other. And you foolishly hated one another even before knowing each other.
24. Now this is the conclusion of the issue; do not hate someone you do not know.

CHAPTER SEVEN
1. When Luwabi opened another leaf, the story of Mebawondu was written. Now Mebawondu was the son of a widow called Oyayemi.
2. Now Oyayemi had only Mebawondu for her husband before he died. And Oyayemi had entered a blood covenant with Faleye her husband before, saying, whenever anyone of us dies before the other, then the living shall remain without getting married.
3. So when Faleye died two years after the birth of their only son Mebawondu, she remained as a widow and refused to marry. And many homos came for her but she rejected them all, saying, my betrothal to my past husband is bound with imule, which was an oath.
4. Now because Oyayemi did not want to lose Mebawondu and remain alone, she began to treat him with great care such that she spoilt him. Now whenever Mebawondu has gone to steal the grass-cutters caught by the traps of the hunters. He would come home and cook it and eat.
5. And Oyayemi would not ask where he got the meat from, knowing that Mebawondu did not know how to hunt, because he was a lazy child.
6. Also, Mebawondu would often go outside the house and trouble the worshippers of the ‘igunnuko’ who believed that the homo-erectuses hiding inside the cloth are sent by Olorun. And the members of the Igunnuko would chase him with long whips. But he would run to hide in his mother’s bosom.
7. Now the worshippers of the igunnuko would depart, because Oyayemi was an influential woman who always pay them what was due. But her son remained a terror to all worshippers of the lands, stealing from their shrines and going unhurt.
8. Now Oyayemi did not warn Mebawondu that it was bad to attack others. So he continued until he became very bad, killing people of the village. Now Mebawondu arranged and came with some of his gangs. And they threw the loads of his mother away and sold the hut to Lalupon.
9. Now Oyayemi did not have a place to live in anymore, therefore she went to the place of Luwabi and said, O great Luwabi, I am on fire. My only son whom I cherished so much has sold my hurt to the adversary of my late husband. And he has sent me out of the house.
10. Now Luwabi said, did you teach the child or correct him at all when he was still young? Then Oyayemi said, I wanted to satisfy him so that he would not die like his father. Because if he does prematurely, I shall be the only one left; for I have made an oath that I shall not separate from Faleye his father, both in life and in death.
11. So I was afraid to touch him. And I did not know that he would show me hatred for the love I have always showed him. Now he has sold the house upon my head.
12. Now Luwabi said, several times the worshippers of Igunnuko have come to my place to report Mebawondu to me, saying that they did not hurt him for my sake. Because they loved the teachings I have inculcated in them that they should not be violent even while performing their religious rites.
13. Now Oyayemi, tell me, how many times have you taught your child morals?
14. Oyayemi replied, I thought that he would learn it from me because he sees me doing good things every day.
15. Then Luwabi said, it is not everyone that learns by seeing. Many learns by being taught directly, so you should not have assumed that he would learn from you by seeing you? Or do you not know that he also has many friends whom he saw with bad attitudes?
16. It is easier for a child to learn from his mates than for him to learn from his family, because his mates are the ones with the same age and thinking with him. For if he looks at his mother and see good behaviors with her, he would say that she is so because she is already old. And he will continue with his mates, behaving like them while hoping to change his ways in the future to behave like his mother.
17. But after many years, he would have formed his own habits which cannot be changed except by great efforts. And these habits shall grow with such child.
18. Now Oyayemi, tell Mebawondu to come to my place, perhaps there is still something left to do. But already, the pot has broken and the water has spilled.
19. A child whom we refuse to train at tender age will be the one to sell the house we have built.
20. Another bundle of leaves has the story of Ahoro in it. He was a father of two children whose names were Ajaguna and Dejo. Now the two sons of Ahoro were very good children who were well trained by Ahoro their father and Aina their mother.
21. Now Dejo soon joined bad friends and he became bad himself. And he went about to rape young girls. Now when Ahoro heard it, he sent Dejo away from home forever, saying, I shall no more be your father forever.
22. Now Dejo realised that what he has done was bad and he came back to his father, begging him to forgive him, but Ahoro said, you have soiled the name of the family. And like the black sheep of the proverb of Luwabi, you have gone astray.
23. Now I have sworn that I shall never take you back forever. Now Aina begged her husband to accept Dejo back as part of the family, but he refused and even threatened to send Aina packing.
24. Now when Dejo began to walk about in the village like a vagabond, Aina began to worry so much, such that she became mad and Ahoro took her to the place of one who consults the oracle.
25. And Ahoro was told, saying, your wife worried her head into madness. Now go and find your son Dejo and bring him to his mother, maybe if she sees him, her sanity could be restored. And they gave Aina some herbs such that her condition was suppressed.
26. Now Ahoro went about, looking for Dejo. But when he found him, it was his dead body he saw. At the same time, some wicked homos went to the house of Ahoro and searched for Ajaguna his second son who was alone.
27. And they took him and killed him, thinking to make a ritual of him.
28. Now when Ahoro saw it, he was greatly confused such that he became dumb. So did the family of Ahoro become a mystery till today. And it became a parable in the land, saying, the house of Ahoro is the house of mischief.
29. And Luwabi wrote a proverb concerning the story, saying, we do not chase a bad child away for the tiger to prey upon.

OlaoChi:


This one is high on weed

This is uncalled for, uncouth, uncultured, disrespectful. Definitely not from an Omoluabi!

CHAPTER EIGHT

1. Now in those days, Luwabi promised to reward the best mother with cattle and goats and fowls. Therefore he told all the mothers of his land to send their children to his large court, saying, I shall reward them according to the love of their mothers for them.
2. Now all the mothers dressed their children very well, painting their faces with powder, anointing their bodies with palm oil and fitting their necks with ribbons. And all the children came to the court of Luwabi with their mothers waiting outside the court.
3. Now the mothers did not know how Luwabi would judge the best mother who loved the child most; and many of them had told their children saying, if baba Luwabi asked you how many times you are fed every day, tell him five times or six times.
4. And if he asked whether you are allowed to sleep on time, tell him yes.
5. And if he asked, saying, is this how your parent dresses you everyday, tell him yes.
6. Now a woman also took her child there and all those who saw her laughed at the woman and her child, because the child looked as if he was not being cared for.
7. And the mother also looked as if she was sick.
8. Now when Luwabi had seen the children, he smiled to himself. And they were about fifty-two children who went to the court of Luwabi.
9. Now Luwabi returned to the mothers and said, are you the mothers of the children you have brought? And they said yes. But Luwabi said, some of these children are as if they have no mother.
10. And the mothers were surprised when they heard Luwabi speak, because the children which he spoke about were the ones who were even dressed so much by their mothers.
11. Now Luwabi said to the children, return to your mothers. And some of them raised their shoulders high in arrogance and shouted at their mother as if commanding them in anger that they should go home.
12. And they hissed at Luwabi as they left his presence.
13. Now Luwabi said, I only performed one test on them and I knew the mothers who are indeed the children of Luwabi and the ones who are otherwise. For some backs have never been touched by ore(cane) among the children. And this is against the culture of the land; because we do not keep the canes far from us.
14. Now if all those backs I checked have no sign that they have ever been caned, then the parents of these children indeed did not train their children; for we have already seen it so.
15. Now Luwabi selected five mothers and enriched them, and the son of the poor woman was among them too. And she was glad, kneeling before Luwabi.
16. Now Luwabi said, woman, you have left a scar on the back of your child which he would show to his own children and grandchildren as a remembrance of you.
17. And they shall remember you when you are gone with it.
18. Now Luwabi made a proverb from what had happened, saying, it is only a child who has no mother that will not have a scar on his body to show to his own children and grandchildren.

CHAPTER NINE
1. According to the teaching of Luwabi, the hunters who shot a wild animal first would be the owner of the animal when it has fallen dead.
2. Now Awoniyi, who was a very great hunter, after consulting Ifa, was told by the thummim, saying, you shall kill an efon today. Therefore Awoniyi went with the arrows which he made from pepe, the back of oparun.
3. Now when Awoniyi had searched so much for animals in the bush, he found an efon, which he chased about, throwing arrows at it. Suddenly, he did not see the animal again.
4. Now Awoniyi was sad, saying, did the Ifa priest not say that I shall kill an efon today? Why then did the animal escape?
5. Now Awoniyi began to head back home, for he was very tired. Then he saw some homos cutting an efon into pieces. And Awoniyi saw some arrows beside the dead animal, which had the colour of the pepe he had shot at them.
6. And Awoniyi recognised both the pepe and the animal. And Awoniyi told them, saying, that is my efon, but the people said, how do you say it is your own?
7. We found it lying down beside our abata(hut) and we caught it and say, we shall roast it and put the meat in our pot. So why do you say it is your own?
8. Then Awoniyi said, I shot at it and it was injured, then it escaped nearly dead. Now give it to me, because it is my own.
9. Now when the matter was great, the three homos took the case to Luwabi, with some of the arrows shot still in the body of the efon.
10. Now when Luwabi saw the animal, he knew already what the case was. And Luwabi said. Now when the two homos claimed the animals as their own, Luwabi asked them, saying, who owns these arrows in the body of the efon?
11. Then the two homos said, we do not know. Then Awoniyi said, the arrows are my own. Then Luwabi said, Awoniyi, not only are the arrows your own, but the meat also belongs to you. For you are the ones who shot at it.
12. Now the two homos were angry. And they said, baba Luwabi, you have not judged the matter well. The animal belongs to us because we found it lying lifeless beside our abata. And we slaughtered it, saying that we shall cook it in our gbegi’i soup which is already on fire.
13. Now Luwabi said, you found an efon lying dead beside your Abata and you brought out your knives and axes to cut it to pieces. Do you think that his death was caused by drinking water to stupor? Do not you know that someone must have hunted it.
14. Now Luwabi faced Awoniyi and said, if you will do it well, cut the efon into two and take half-part of it while they go with the other half. For there is joy in sharing your meat with others.
15. Now Awoniyi thanked Luwabi and shared the meat with the homos. And they, being enemies before, became friends with one another.
16. So Luwabi’s fame spread into other lands, because he knew how to teach the people morals with things which were happening around them. And the morality of the children of Odua was well-known in many lands.

ayinba1:


This is uncalled for, uncouth, uncultured, disrespectful. Definitely not from an Omoluabi!

you too are high? two very high people

Yo. Sorry I haven't been here in a while.

Interesting contributions from all of you, thank you!

This is the Reincarnation of Luwabi and his acts as a Homo sapiens

B. C. E 20:1-29
Chapter Twenty

1. Luwabi was a male homo sapiens born in the 140,000th year of the homo sapiens era, in a land now found in the southwestern part of Nigeria.
2. The name of his father was Alabi and his mother was Folubi.
3. Luwabi began to behave like an adult when he was only ten years old. He learnt incantations and panegyrics from his father.
4. When Luwabi took red clay, he began to make signs on rocks and flat stones.
5. He also took banana leaves which had become dry and kept them, laying them upon one another.
6. Then he had a heap of them, as high as an average adult.
7. Then he took the leaves and made signs on them with ink which he made from the mixture of many coloured plant extracts.
8. Now Luwabi made ten thousand signs and wrote them down in the dry leaves. All these signs had meaning attached to them in the language of the Yoruba people.
9. When Luwabi read the words he had represented with signs, the people were surprised.
10. And they said, only an orisa can do this. Then they respected him because he had coded many moral values and words of enlightenments in his writings.
11. He had written five thousand proverbs and wise sayings. He had also written three hundred songs.
12. Then they said, this is the return of Ifa to the land.
13. Now Luwabi began to say, with words, the world will change for the better, yet with words the priests of the gods will gather undeserved wealth.
14. With words, the dreams of the people will be made sweet, yet with words the so-called witches and wizards make you see them in their dreams.
15. Words are the weapons of the past people whom you deified, yet with words can they be made to lose their worship.
16. With words are the minds of millions of souls enslaved and with words alone shall their minds be set free.
17. He who knows many words will not fear the threats of another word-user. But he who knows few words shall bow to the threats of another who knows more words.
18. Curses and prayers are words which the humans use to send the wishes of their minds to the universe.
19. They are like the stones which a blind man throws at a mango fruit at the top of a very tall tree. They can either go in vain or by coincidence achieve their purposes.
20. But their are divine words which are few. These shall never go without fulfillment.
21. Let everyone not be swayed by the words of his neighbour such that he forgets to use his own thinking faculty.
22. Or else such one shall become a slave to his neighbour in his mind.
23. Now Luwabi lived for seventy-seven years, teaching the people morality, settling disputes and writing proverbs in dry leaves.
24. Now when he rejected to be called an orisha, they called themselves his children( omo Luwabi) and gathered before him to hear his wise words.
25. In all these, Luwabi did not extort the people nor impose some tasks or obligations on them.
26. Rather, he rejected gifts, money and all forms of good things which they willingly offered him in exchange for his wise sayings.
27. In all these, the priests and seers of the gods hated him because many people did not go to their shrines for help anymore in the days of Luwabi, therefore the offerings and sacrifices which they received from their subjects ceased.
28. After the death of Luwabi, the people comtinued to call themselves children of Luwabi, trying by all means to make themselves as moral as he was.
29. However, with the passage of time, the character of Luwabi began to go hidden and his leaves of words were left to waste away.