Ṣeyi's Oath
The village of Ilu-ino (land of light) was born close to 700 years ago by a Bale (also known as Iba-ile or landlord) Oju-ina (bright eyes) who laid the foundations of the village and named it after himself, the village has a population of over 8000 people not counting the children and the elderly, thereby making it a small town. The major occupation of the village populates was farming, though other occupations exist, such as cloth weaving, hunting, pot making and sculpting.
Another favoured occupation was warfare, not that the young men of the village are bloodthirsty or that they enjoyed the idea of looting the weaker villages, the reason they are into warfare is because of the glory attached to it. The quickest way to gain fame, respect and a chieftaincy title in the village is through selfless service to the village as a warrior.
This was the reason why almost all the able-bodied male youths and a few females enlisted with the Balogun of the village as apprentice warriors. The warriors were sub-divided into various fractions depending on their field of specialization and experience. They are also expected to serve the dictates of Oduduwa the progenitor of the Yoruba Empire.
The evening practice usually begins two hours before sunset for all lower-ranking warriors "early evening or late afternoon", a vast number of the village's youth and children had gathered, they numbered up to 150. While some are already Ẹṣọs, others are still undergoing basic training and a few of the rest are there to assist the Osi-Balogun in bringing up the younger generation including Ṣeyi and his peers, ranked as juveniles. The juveniles are those who have just begun their journey as warriors, inspired by the achievements of the elite warriors of the village.
Ṣeyi and Akin had finally arrived, even though they were late as a matter of speaking. It seemed as though they had arrived early, because, they managed to reach the training ground before the Osi-Balogun, but late still. Their arrival was immediately recognized by everyone those who Ṣeyi would have hoped to call his comrades and partners in arms. They all looked upon him and his best friend with disdain in their eyes, they began to slowly edge away, as though Ṣeyi and his friend carried a deadly disease, this is an example of one of the moments of his life that Ṣeyi hated the most, "public rejection". This is the burden he has had to endure his whole life, a life of being rejected by the very people he is being trained to protect, the ones who should be encouraging him all gave him the cold shoulder. Unable to do anything and unwilling to attract any attention they both walked towards a quiet corner and sat down.
A boy boldly walked towards them, every step he took was taken with absolute dignity and prestige, he forced his purpose into it, mentally counting his footsteps with all the attention and pride he could muster, and in his eyes, Ṣeyi could see nothing but contempt and hatred.
"And what are you two doing here?" He inquired, coldly "this meeting is strictly for Ẹṣọs and those intending to become Ẹṣọs. Go away! When we need human sacrifices we will inform you" then he spat on the ground in disgust
"Ṣodipọ, please, leave us alone" Akin replied, "We are not looking for trouble"
"What! Did I just hear an accused speak to me? Did "IT" actually deem itself worthy to address me ME?" Ṣodipọ growled. "Me the Alaramide lord. By the pride of my tribe, I would have taken your head, but I will hold my peace so be grateful"
"Accused" is a word that Akin hated, it meant he was born cursed and that he would remain cursed until the day of his death, all accursed are dedicated to the gods to serve and to be sacrificed. According to the opinion of the villagers, he belongs to the shrine of Oba-Atala the god who gives men their shape.
"What did you call me" Akin shot, angrily.
"A-c-c-u-s-e-d!" Ṣodipọ replied. It is obvious that Ṣodipọ had a deep hatred for both Akin and Ṣeyi, his pride gave him the boldness to voice out his twisted opinion. Ṣodipọ being the descendant and heir to the chieftaincy of the Alaramide tribe considers himself the most important youth in the village and upon his shoulder, he bears the responsibility of his entire tribe.
The Alaramide family was one of the branches of the once renowned Owu tribe, it is a well-known and respected tribe in the whole of the Yoruba Empire and considered the most dangerous in the village. Those who feared the tribe called it "The Lion Tribe" and all the members of the tribe are proud Ẹṣọs going back 10 generations. This is the heritage that Ṣodipọ uses to bully others, imposing his self-importance and assuming that everyone else is born for the sole purpose of serving the Alaramide tribe. He is just as old as Ṣeyi, shaved head, Sharpe eyes and he even dresses like the Olori-ebi (Tribal head) of the tribe, wearing a brown Sokoto, a sleeveless buba that matches with the colour of the Sokoto and a long sleeve traditional shirt, which he wore under the buba. It is obvious that his uncle the present head of the Alaramide tribe had already started teaching him how to chant and has performed the covenant ritual, this made him a very dangerous opponent and one none of the juveniles wished to cross.
At his age, Ṣodipọ had already developed a lust for blood, and his killing intent can match that of a professional assassin. He believes that killing either Akin or Ṣeyi would add to his fame, Akin perceived this from the onset and made a promise to himself in his heart that one day Ṣodipọ will be shamed, but for now, he has to hold his peace.
"Akin! Leave him alone, allow him to polish his skinhead with palm oil" Ṣeyi said, mockingly. Ṣeyi, on the other hand, is a different story, Ṣeyi might not be bold enough to face him physically but he is quite proficient in his verbal assault.
"Ṣeyi you had better be careful, that tongue in your mouth can put you and your bastard nature into a lot of trouble" Ṣodipọ replied furiously
Although people have no fear of killing Akin, Ṣeyi, on the other hand, is another case entirely. No one dared to call him "son of the shrine" to his face, Ṣodipọ most especially. He still bears the scars from his previous encounter with Ṣeyi's murderous rage, a memoir of the first time Ṣeyi humiliated him because of those words. He knows the word "bastard" is equally insulting, yet Ṣeyi hardly reacts to it. The last person who dared to call him the son of the shrine suffered the rough edges of Ṣeyi's anger, though he survived the ordeal, he was seriously wounded. For some reason, that word brings out the demon that slumbers within the boy and awakens his murderous impulse.
"Me trouble? Your uncle made you his friend and successor, and already you think of yourself as a demi-god, remember the Balogun has the final word in this issue" Ṣeyi replied "I will report this to the Balogun, so you had better be careful"
That was more than enough to checkmate Ṣodipọ's actions, he feared the Balogun more than anything else, after all, she had a temper that could send a lion fleeing and above all, he feared public shame which is one of the Balogun' favourite methods of disciplining her men, to avoid both, he walked away maliciously.
"Ṣeyi" Akin called "Ṣodipọ does not deserve to become an ẸṢỌ".
"Don't worry about him" Ṣeyi replied, "Where's the Osi?" Feeling a little worried that something had gone wrong.
The Osi-Balogun is terribly late, which has never happened before, usually, he taught them the basics of fighting and keeping fit, but where he now remains is a big mystery.
"Let me go and call him" Akin volunteered, then he ran off towards the edge of the training ground
He need not worry about bumping into anyone, because everyone in his way had all already cleared a path for him not wanting to endure his touch before he had gone far Akin accidentally tripped over a stone. He did not notice the stone in his way and fell flat on his shapeless face.
"Akin!" Ṣeyi yelled in genuine concern, but the laughter of everyone else around drowned his call of concern. The laughter of all the other ẸṢỌS in the village square except for Kayọde the albino who seems unimpressed, Akin was used to the shame and believes that Oluwa-orun (God of heaven) hates him so much that He created him for the sole purpose of being ridiculed by others. It is only Ṣeyi that gives him hope, it's only Ṣeyi who loves him and treats him like an equal despite his hideous appearance.
Ṣeyi walked over to his best friend and helped Akin to stand on his feet, he dusted the rags of his friend "Come on Akin let's go" Ṣeyi said, "we are not needed here"
Akin could sense the anger within Ṣeyi voice and knew that if they should linger a moment longer, Ṣeyi might explode into a tantrum that might shake the entire village. Ṣodipọ pleased with the turn of events took advantage of the situation to rain even more insults on the two dispirited boys. To add more wood to the blazing fire, his voice reflected his hate and his ill intent. "Fools," he said, "Idiots, they can never become anything in life"
Ṣeyi ignored all those insults because he was already used to them, but what Ṣodipọ said next ignited his fire and the insult burnt a hole of vengeance in Ṣeyi's soul.
"Anything that is born of the shrine,
Shall die by the shrine,
A life without purpose,
Anything that is cursed
Can never escape the purpose of that curse,
So all those that are cursed
Are not supposed to live among normal people
Once a curse, always a curse,
Lives a curse,
Dies a curse,
And they are both curses
Go and die in the shrine where you belong"
He smiled cynically
Those words cut so deep that Ṣeyi turned to face everyone in the fury of his anger, he shouted with the whole of his being if only he knew. The emotion fuelling his rage morphed his entire presence and the voice which proceeded forth from his mouth was the voice of a stranger. He would have stayed his anger had he known what was about to happen but now, he has gone past caring.
"One day your tribe shall be shamed and it is you who will shame it, and on that day the image of your tribe shall fall, never rise again,"
"Empty words Ṣeyi" Ṣodipọ replied, trying to muster his confidence but his voice was shaky.
"One day I will abolish human sacrifices in this village, and on that day you will all be forced to respect me," pointing towards Ṣodipọ forcing his anger into the next few words, his declaration boomed like a roaring avalanche "most especially you. I swear the oath of an ẸṢỌ, my destiny shall be made by me. My decisions shall be made by me. I will be the one who will choose the way I will die. I WILL NEVER DIE AS A SACRIFICE, EVER." within his words, there was power, a power that forced all the Ẹṣọs present to tremble. The power that all the villagers feared since the day of his appearance, it was only Ṣeyi who failed notice this "I swear and you are all my witnesses, I SWEAR! I SWEAR!" Ṣeyi continued, oblivious to the effects of his words.
"Ṣeyi!" Akin exclaimed in terror, bringing Ṣeyi back from the realm of vengeful rage.
The moment Ṣeyi came back to his senses, he realized what he was doing, the winds had begun to move in reaction to his anger, and in his body, he felt a strange kind of inner aura burning as though answering its master's call.
"Your eyes" Akin continued. Everyone else had noticed it as well, if they were laughing before, they are not laughing now. This time they were surprisingly silent and their fear of him, which had evolved into hatred, had now been renewed sevenfold. While Ṣeyi swore his oath his voice changed and his eyes grew deeper and darker, the illusion also made him stand taller and prouder than he usually does, even Ṣodipọ in all his pride did not dare to speak.
That moment marked a turning point in Ṣeyi's life because now ambition governs his every action. "I swear!" He said again to the shock of everyone.
The Osi-Balogun decided to walk in at that moment "forgive me for being late, but the Balogun had me detained in a very important council meeting." All the flabbergasted Ẹṣọs gave no reply they were all still recovering from the shock of Ṣeyi's oath and his partial transformation "why is everyone so tense," he inquired after a long pause "it seems like there's a ghost in the village square?"
Still no reply!
"Well, we cannot practice in this condition, go home, we will practice tomorrow, Ṣeyi, Akin, wait behind the Balogun has a message for you"
Ṣeyi and Akin waited while others rushed home only interested in putting as much distance between themselves and the accursed as possible, the Osi walked over to a tree and sat down, gesturing for Ṣeyi and Akin to join him
"The oath of an Ẹṣọ" he observed after a moment's pause "once sworn, can never be taken back. Always continues, either achieved, struggles to achieve or dies trying to achieve. You did a very brave thing Ṣeyi, and now you are oath-bound, every word you have sworn has now become the chain that holds you true to your friends, your family and your village."
"Were you there?" Akin asked
"The Ẹṣọs have many special abilities, I was there from the very beginning and heard every word spoken, it takes a lot of courage to stand up and challenge your friends, but this, you did and at a young age, you have surprised us all Ṣeyi, including the Balogun"
"She knows?" Ṣeyi asked, surprised
"She will find out, soon, do you know about the errand the Balogun wishes for you to perform?"
"I only know it begins tomorrow" Ṣeyi replied
"Ṣeyi, this errand is going to prove if you truly are an Ẹṣọ or not, you are to take two others on this errand with you as support. Where you are going will be revealed to you in due time, now you are a boy, but if you return in one peace, you will become a man" from the look on his face Ṣeyi could see that the Osi was serious.
"I might die on this errand?" Ṣeyi asked
"It isn't truly an errand, it's an "Iṣẹ" your first Iṣẹ (quest)"
An Iṣẹ (Work/Job) is popularly known as a quest of great risk, usually performed by the village elite warriors, sometimes, the warriors never return from such missions.
"Oluṣeyi" Osi continued, "Remember all I have taught, it may save your life and the lives of your teammates".
In silence Osi walked away, satisfied that he had delivered his message, leaving Ṣeyi to think about the day, and oh! What a day, first his oath and now, he is going to perform an impossible mission. A mission that could even get him killed, "bad morning, good afternoon, rotten evenings". To make things worse the day's not over.
****************
The day had finally ended, Oluṣeyi wondered, why had he not reported to the Balogun's house as he was supposed to. He had many opportunities, he could have barged in on one of her private meetings as he usually did and stir up trouble, but now, he just avoided her altogether, why?! Could it be that he was afraid? On the other hand, was it because he has not been acknowledged as an Ẹṣọ yet? He can't tell, the only emotion he feels within his chaotic mind is weakness and uncertainty. He once felt that rush of adrenaline overpowering him with excitement, ordering him to jump at the opportunity to perform an Iṣẹ, and yet, now he only feels the terror of failure and the consequences all quests offer, which ultimately is a journey to the land of the dead. This filled him with so much fear that it rooted him before he even ventured close to the Balogun's home.
It had come too soon and he knew deep down in his heart that he's not ready, the sun's already hiding its big yellow face behind the evening clouds the unconscious signal for everyone to be indoors if they wish to avoid the evening phantoms.
"Ṣeyi" Akin said, "I must go, Amina asked me to catch some snails for her"
"Go Akin" Ṣeyi replied, "We will meet tomorrow".
Akin ran off into the nearby bush to catch some snails. If he is lucky, he could grab one or two bush meat as well. Ṣeyi can still remember the first time he and Akin went hunting, they stole five trapped, bush meat, cooked and consumed them all in one day. The hunters who owned the traps were furious about the theft and demanded recompense. They got into a lot of trouble, but it was worthwhile in the end. To prevent Ṣeyi and Akin from further theft, the hunters taught them the secrets of hunting, even though the lectures were brief. Both Ṣeyi and Akin enjoyed it, being instructed by adults, was a moment they treasured.
Then Ṣeyi would say 'Hunting is much more fun than stealing," they were taught how to use the catapult and stones to hunt, according to their instructions, when they get older they are going to be taught how to use the arrows and bows.
He chuckled, Amina is another case entirely, Ṣeyi still can't understand what she sees in Akin. Amina is by far the most beautiful girl in the village and for some reason, she is also ten times smarter than all the other young girls of the village. To sum things up, she hardly joins the other ambitious adolescent girls of the village to compete for the benefits of marriage to a well-known family. She simply watches them furiously compete for Ṣodipọ attention, not because of his charm but because of his position. The children of Ilu-inọ are majorly taught by their parents to pursue the goals of their parents. Meaning status elevation in the form of being wedded to the highest-ranking member of the society in the person of Ṣodipọ, Amina, on the other hand, is different, she treats everyone (including Akin) evenly, she always says what is on her mind and she would never speak a word against anybody. Though her father is one of the worthless men in society, she remains immune to societal statuesque.
Ṣeyi had finally reached his home after a long, lonely evening, brooding, to his surprise his oil lamp was carelessly left on, or someone lit it without his permission, then it hit him, someone had snuck into his house when he wasn't watching, Out of curiosity Ṣeyi ran towards his home, opened the front door and to his amazement, he found people within waiting for him. The first person is a full-grown man and Ṣeyi can see that he is covered from head to toe like a traditional masquerade, therefore, concealing his identity remained indiscernible, Ṣeyi also suspected a mystic aura about him as though he was divine or terrible beyond measure, the aura drew him into its core, silently persuading him to surrender himself to its masters will, next to him sat a boy about two years younger than Ṣeyi himself, he had a face that told Ṣeyi he is humble and properly trained, but of course, Ṣeyi already knows that looks can be deceiving.
Finally, two men that sat flanking the boy, were both bare-chested the first had a shaven head, beads around his neck and both wrists, the tribal marks of an Ede man were incised on his face, he also had a warrior's incision on his head, which suggested that he is also an Ẹṣọ, there's also a small sword (cutlass) by his side as well, "yes!" Ṣeyi thought to himself, he is an ẸṢỌ. The second had long uncombed hair from birth (dreadlocks) reaching to the base of his neck, small snail shells were tied to each lock of hair and no tribal marks can be found on his face. This suggests that he is from the Ijẹbu tribe, Ṣeyi guessed his hair is a kind of symbol or a religious covenant or a ritual performed a long time ago. He also had brown beads around his neck and his ankles, two knives almost as long as a sword and his baggy Ṣokoto was decorated with bird feathers.
"You must be Oluṣeyi" the mystic greeted "I am called THE WATCHER, and we desperately need your help"
Ṣeyi, on the other hand, was shocked, dumbfounded, amazed, speechless, surprised, knocked out and lost, all at that same time, the Iṣẹ had haunted him down to his doorstep, this is the moment of absolute disappointment, he fought the urge to cry.
"Please come in," the watcher said inviting Ṣeyi into his own house
"What are you doing in my house" Ṣeyi boomed
"The Balogun guided us here" the watcher replied, calmly "were you not told, about the errand?"
"I was told" Ṣeyi replied, gathering his wits together, summoning the little courage he could muster. He walked over to a vacant stool and sat down facing the man who calls himself the watcher.
The moment Ṣeyi had settled down, he realized for the first time that his house was properly tidied up, everything arranged neatly and the waste properly disposed of, he couldn't tell if the rats had performed their duties in finishing the yams he left behind on the plate that morning or not, "what did you do to my house?" He protested, "I liked it the way it was"
"This is Adekunle," the watcher continued, pointing at the boy purposely ignoring Ṣeyi's last question "the son of the late Timi of Ede" the boy gave a brief imposing glance at Ṣeyi "and these two are Iba-ile (the man with short hair) and Iba-ayọ (the man with long hair) strong ẸṢỌS from Ede village".
Ṣeyi greeted them equally, with as much self-respect as he could muster, he's not ready to let his fear put him to shame.
"I taught you said he is a very powerful Ẹṣọ" Adekunle snapped rudely, none too pleased with Ṣeyi's appearance
"I was expecting someone old enough to challenge me to a fight, but not a child," Iba-ayọ added.
"And you asked me for the most efficient and the quickest Ẹṣọ that I know, one who is sure to give you victory" the watcher replied "He is the only one who qualifies"
"And what if I don't want to go on this errand!" Ṣeyi snapped
"Then you have broken your oath as an Ẹṣọ" Iba-ile replied
"I am not an Ẹṣọ, yet" Ṣeyi retorted
"At least let me give you information about the errand before you disagree" the watcher added persuasively without moving or showing any signs of disappointment.
"I'm listening," Ṣeyi said, even though he had already made up his mind
The watcher nodded in acknowledgement "Adekunle, is the son of the late Timi of Ẹdẹ and he is to become the next Timi, but his father's brother who is presently ruling Ẹdẹ has refused to step down" the watcher began
"Isn't he too young to rule?" Ṣeyi asked
"Youth has nothing to do with it, the new Timi is nothing but a tyrant, in his greed and his ignorance, he increased the rate of human sacrifices, killing innocent people and pregnant women, he also has a plan to wage war on Oyo herself, the only solution is to kill the present Timi of Ẹdẹ," Iba-ile said. The moment Iba-ile mentioned the part of human sacrifice Ṣeyi felt a slight jolt of anger towards the reigning king of Ẹdẹ village.
"The Timi has the village under bondage, and he has exiled the prominent village chiefs bold enough to challenge him" The watcher included
"So what should I do," Ṣeyi asked
"There is a special incantation on the throne of Ẹdẹ, an ancient ritual designed to unseat an unjust king. We intend to invoke that ancient chant, 'he who sits on that throne and is unworthy to wear the shoes of the king will die the day he sees the true king with his own eyes'".
"So. you want me to take him to Ẹdẹ, to face his uncle?" Ṣeyi observed.
"Indeed!" Iba-ayọ replied
"I'm not going" Ṣeyi answered offhandedly
"See! I told you it's no good, we need an Iba, not a chicken," Adekunle snapped
"Who are you calling a chicken?" Ṣeyi retorted
"Ṣeyi, you will be rewarded," Iba-ile said desperately
"The answer is still no" Ṣeyi replied
"Woo! Ile! Ayo! Stop wasting your time begging this foolish little boy, let's go!" Adekunle snapped
"Adekunle, be silent!" The watcher whispered calmly, "Ṣeyi come, let's talk" and saying no more the watcher walked out of the house, gesturing for Ṣeyi to follow him out into the cool night air.
At first, Ṣeyi had every intention to refuse, but then there was something that boosted Ṣeyi's understanding in a moment. A kind of sensation that washed over his entire being that he couldn't resist, an innate understanding about the watcher which he couldn't grasp as a whole, and it's a driving force so strong that the only thing he craved for is to figure out what it is that gave the watcher such a stronghold on him. He followed the watcher outside, calmly counting his steps while enjoying the cool evening breeze, the watcher hadn't gone far, Ṣeyi found him a few feet away gazing into the evening sky
"Once upon a time" the watcher began the moment he noticed Ṣeyi stood within earshot, without taking his eyes away from the stars. "Eṣu the king of all Emi-okun-kun (demons) came to the presence of Olu-ọrun (king of the heavens). It was about a child in the womb of an innocent woman. Eṣu wanted that child for himself, but the child had already been dedicated to the king in the sky (Olu-ọrun), which to Eṣu, is unacceptable. Using his cunning lies and a false covenant, Eṣu proved that the child rightfully belonged to him. Olu-ọrun told Eṣu that He had no intention of relinquishing His claim on the child. He also had an equal claim over the child and he wasn't willing to hand the child over to Eṣu. To prevent any unnecessary conflict, the two gods reached an agreement, an agreement that would settle the dispute once and for all. They agreed that if by chance the child was named on the same day he is born then the child would belong to the heavens, but if he is named any other day, he would belong to the earth and therefore Eṣu could lay his claim on the child. Eṣu laughed because he considered it impossible for the child to be named on the same day he would be born.
On the day of the child's birth, his mother was on a journey to the land of her father, and then it happened in an instant the pain of labour washed through her body, preventing her from continuing her journey, the child was born along the footpath to its grand father's home, and on that very day the child was named, the child was called ABILONO (born on the road).
"Why are you telling me this?" Ṣeyi asked
"It all happened last year and I was there, I saw it happen, neither the mother nor the child would ever know what transpired in the realm of the spirit nor would they discover the destiny of that child. I know things Ṣeyi, I've seen things and I can tell you the deepest secrets of the Alaafin of Oyo himself. Because I am the watcher, the eyes that see it all, the one that knows it all and the one that can tell it all"
Even though Ṣeyi could not see the watcher's face, he could tell that the man was smiling, if this is a man at all, Ṣeyi did not dare to ask "still not convinced"
"I see," the watcher continued, "very well, I will persuade you with the information I have about you"
"What kind of information?" Ṣeyi asked, still unconvinced
"I am the only one who can tell you who you are "IBIOLU"
"Oh, how did you know that name?" Ṣeyi asked, shocked that the watcher knew the name that he had long forgotten, his name... "Ibiolu"
"Ibiolu" is Oluṣeyi's Oriki (hidden name) and only a trusted few are allowed to know an Ẹṣọ's Oriki, in Ṣeyi's case his Oriki was known only to the Ifa priest who had called him by that name a long time ago not even Akin his best friend knew the name.
"I am one out of the only two people existing who can tell you the truth about your past, because I've seen it, if you help me, I will help you". That convinced Ṣeyi, even though he did not like it. The Osi had once taught during the morning practice that knowledge was an essential part of a warrior's combat power. Then he didn't understand what the Osi-Balogun was talking about, but now he did. The watcher's knowledge of Ṣeyi's past had made him a captive to the watcher's every whim, he had no choice. The only thing he ever wanted, was to know who his father was for some reason it would fill the void within his heart. To seek out the rest of his family, to find the love that he had never received in childhood and the watcher owns the only key.
"What should I do?" Ṣeyi asked
"The Timi of Ede knows of the existence of Adekunle, and he knows that Adekunle is coming. The footpaths are closely guided so you must pass through the enchanted forest, Adekunle must not die" The watcher said.
"It will be done" Ṣeyi replied, but began to sense the small ration of fear in his heart, this is his first Iṣẹ, hopefully, it will not be his last.