The mystery of the Hunch Back
At sunrise the company awoke with a start because of Akin's scream of terror, the loud shout happened so suddenly and it roused the entire company with a start. At first, they were confused by the sudden noise Ṣeyi was the one who immediately noticed that Akin was not present in the camp, where had he gone?
"Agbako's taken him!" Kunle exclaimed
"Akin" Ṣeyi shouted, moving towards the source of the scream
"No Ṣeyi" Adekunle said "he might kill you as well, we must run"
"He's not dead" Ṣeyi snapped forcefully breaking free from Kunle's grip "I'm going to find him," he shot before he ran off into the bush in search of his best friend followed by Iba-ile.
They did not need to go far because they found him easily, Akin stood transfixed with his eyes focused on the eagle "Bojubole" as it preached on a branch afar off, and there is obvious fear in Akin's eyes.
"Akin what happed?" Ṣeyi asked
"I saw a black evil spirit standing beside the eagle" he responded, explaining his unannounced morning disturbance
"What did it look like?" Iba-ile asked
"It was black, it had no face, and it was black!" Akin replied, "I'm not lying!" He screamed.
"It might be the watcher" Ṣeyi observed
"I know" Iba-ile responded, understandingly "but just in case it's not the watcher, we must go".
Ṣeyi noticed Akin is not as big as he was the previous day, for some reason he is growing smaller, which is quite unusual, but then Akin has not eaten well since the day before
"Akin you're much smaller," Ṣeyi said
"His digestion, that's why he's always hungry. let's go and eat before the sun gets too hot," Iba-ayo said coming out of the bush before they reached the camp Akin fainted with the words "I'm hungry Ṣeyi" for the first time in his life Ṣeyi felt the horror of losing a friend.
"Akin! What's wrong with you? Help him" Ṣeyi shouted as he tried to revive his first and only friend
"He is losing blood this is an unusual boy, either the gods have cursed him or he cursed himself" Iba-ayo observed while lifting Akins unconscious body
"Leave him here, let him die there is nothing we can do for him," Adekunle sprouted rudely "he's weak".
"No!" Ṣeyi shouted "don't let him die, we can still help him," he said desperately hoping the others would listen to him, and also concluding his observation of Adekunle's personality, Adekunle cared about nothing but himself at his young age, how this is possible Ṣeyi couldn't tell but now his primary concern is his best friend's health
Akin began to convulse, he had a fever and he started vomiting a foamy white substance. Iba-ayo began chanting in spirit to calm Akin and to prevent his death while Ṣeyi began to hopelessly panic.
"Ṣeyi" Bọlaji said suddenly, "there's something black is in the trees" pointing to a nearby branch.
Iba-ile responded quickly, jumping into action as quickly as his body would allow, using a kind of speed that Ṣeyi could not describe, he vanished into the forest canopy. Bọlaji wasn't idle either, he picked up one of his calabash shells and threw it into the trees just ahead of what he had seen with an inaudible chant. The leaves in the area where the calabash hit immediately dried up and withered away and for a split second, Ṣeyi saw the black shapeless entity moved from one tree to another, but his concern now is for Akin. The poor hunchback was now vomiting the white substance combined with his blood.
"He's dying and I can't stop it," Iba-ayo said, "he needs food"
"Then I will go and get some food there must be a tree around here that grows fruits for one such as Akin" Ṣeyi shot.
"No Ṣeyi that thing will kill you also, you're needed to serve me, your friend is useless" Adekunle admonished, "don't go"
"Nobody is going to die especially not Akin" with those words Ṣeyi ran into the forest in search of more food while Iba-ayọ placed all the remaining food in his possession into Akin's mouth to keep him alive.
Ṣeyi ran into the forest not knowing which direction he was going, to his shock something moved rapidly beside him and when he turned to see what it is, it was gone. Ṣeyi didn't spend any time dwelling on this instead he kept on running and then he heard a sound coming from behind, the black mass appeared before him and his fear of death suddenly washed through his body like the sensation of the snake's venom leaching the life from his soul. How is he to become a true Ẹṣọ if he is dead, his fear consumed him like a fever, he couldn't run and he couldn't fight, he just stood there waiting for death to come fighting against the temptation to cry or to beg for mercy.
The black form moved closer to Ṣeyi, "where is Iba-ile" he wondered, "dead?" He taught desperately.
"Ṣeyi?" It spoke shattering all of Ṣeyi's fears
"How did you know my name?" Ṣeyi asked after a short pause
"I always knew you Ṣeyi" it answered, "That boy must not die"
"You mean Akin?"
"Yes, if he dies there will be war and my masters would execute me. The boy must not die, he is the symbol of peace and strength"
"But where can we find food? He needs food"
"Come with me" the black form admonished, then dashed into the forest without seeing if Ṣeyi would follow.
Ṣeyi had no other choice but to follow its instruction without question, it was quick moving and fast soon Ṣeyi had lost track of it, he couldn't keep up, but he followed his instincts surprisingly he found the black form waiting next to a heap of yams, fruits and cassavas.
"This is all I can gather. it should be sufficient"
"Thank you" Ṣeyi replied
"Take this," it said, giving Ṣeyi a calabash filled with a black kind of milk "After Akin has eaten give it to him, it is a form stimulant that will temporarily slow down his digestion and keep him alive but only for a week, after that his digestion will gradually return to normal"
"Give me more just in case he needs it".
"Not too much or he'll die, his digestion must be justified, if he doesn't eat his system would begin to use his blood instead now go"
As Ṣeyi turned to leave, the black thing stroke Ṣeyi behind his head and he was knocked out instantly and just before Ṣeyi passed out completely he remembered the words of the Osi-Balogun "a warrior never turns his back on a stranger".
*****
Ṣeyi. Where did you find all this food?" Iba-ile questioned
"What happed?" Ṣeyi asked as he regained his consciousness
"I went after the black spirit, but it moves faster than an eagle and flies higher than the clouds. It seems like the black spirit was manipulating the covenant of the air"
"Akin" Ṣeyi screamed
"He's fine the food you found is already half consumed your friend Bolaji boiled the yams and Iba-ayo gave him the fruits"
"The food? I did not find it; the food was given to me" Ṣeyi responded.
"By who?"
"The black spirit, for an unknown reason, it was concerned about Akin's wellbeing"
"Or interested in him for an evil cause, only time would tell,"
"It saved Akin's life" Ṣeyi pressed.
"True" the warrior responded, "but to what ends, an ancient Yoruba tale talks of children being born and with them, they carry a thousand secrets, gifts from Olodumare, Akin is indeed special. They might need him for a special ritual or something else"
"Yes" Ṣeyi replied, not quite understanding what Iba-ayọ was talking about
Remembering the medicine that the black being gave him Ṣeyi stood up and walked towards his friend, Akin, who at the moment is almost back to his normal size, he had already eaten 2 tubers of yam and several fruits.
"Ṣeyi" Akin greeted
"Akin" Ṣeyi responded, glad to see his friend in good health
"You both have met well, but we have very little time it is now early noon and soon Agbako would be on the move we must reach the enchanted forest before sunset," Iba-ayọ said with a grin
Adekunle charged towards Ṣeyi with a look of disapproval on his young face "Ṣeyi you are such a fool, sacrificing your life for, such as a worthless person. Hunchbacks are nothing but human trash" Adekunle snapped.
"At least it's better than risking my life for someone like you, Adekunle!" Ṣeyi retorted, "Because you are not worth it".
Adekunle was shocked by Ṣeyi's response and surprised that Ṣeyi even dared to reply before he could respond Iba-ayo interrupted
"It is time for training," Iba-ayọ said, "if by late noon you are unable to master the chant of the leopard shadowing the trees, we would have no choice but to travel by foot, are you ready Ṣeyi?"
"Yes" Ṣeyi responded
"I'm ready too," Akin added, with a piece of yam in his mouth.
Immediately after breakfast Ṣeyi gave Akin the medicine to drink without explaining the source, Ṣeyi believed that it should remain an unanswered question. he might not have trusted the being that gave him the medicine but he has no choice in the matter, it seemed that the being had a better idea of Akin's problem than Ṣeyi did. Their training began with Iba-ile testing how strong they were, years of evening practice and harsh training was fruitful because Iba-ile declared them ready to learn the special chant almost immediately.
"Ṣeyi you both are strong enough, now is the time to master the ways to pick a tree and try to climb to its nearest branch as quickly as possible.
Ṣeyi and Akin complied and each picked a tree with large branches, years of stealing mangoes from Oloyede's tree was finally paying off.
"You climb that tree like a pregnant woman," Iba-ayo teased
"What! Do you think it is easy to climb trees, let me see you try it?" Ṣeyi snapped, and in reply to Ṣeyi's protest Iba-ayọ ran up the tree like a monkey and was on the nearest branch in less than 5 seconds, the shocking revelation caused both Ṣeyi and Akin to loosen their grip on the tree they both landed flat on their backs with a loud thump.
"How did he do that?" Akin asked
"He moved like the monkey and stalked like the cat" Iba-ile replied
"But it's hard to do it," Akin said.
"It only seems hard because you can't do it, the question is how can you do it?" Iba-ile said
"How?" Ṣeyi asked
"You pray," Iba-ayo replied
"Which deity do you serve?" Iba-ile asked, now this was a very surprising question for both Akin and Ṣeyi. They had never worshipped anything before, not even any of "the 7 great Orishas." Ṣeyi despised Ifa the god of visions, whom they worship with cola nuts. Ṣeyi despised them all though he respected them, he would never serve them. The reason for his despising them was obvious, he is destined to be offered as a sacrifice to one of them one day. Why would he worship the gods that desire his blood as food? He made a vow never to kiss their feet or humble himself to them because these so-called gods that made the villagers of Ilu-inọ hate him, they have done nothing for him, therefore, he intends to do nothing for them. He finally responded.
"I serve the God with no shrine"
"Me too" Akin quickly added Akin always followed in Ṣeyi's footsteps, if Ṣeyi chose to be a fool then Akin would be the greater fool, this action shows how much Akin idolizes.
His mind was made, if there is a god without a shrine and has no interest in human sacrifice, then that is the God that Ṣeyi would serve. A God that is not corrupted by blood lust or by pride, a pure God, one that is worthy to be called God.
"So you worship Olodumare, the king of heaven," Iba-ayọ said.
"Who?" Ṣeyi asked, astonished that there is a God that fits his description.
"Oluwa-orun (King of the heavens) Ọrun is where all the deities came from and he is the king of heaven, he has no shrine and He is the source of all power and strength and life," Iba-ile added
"Why doesn't he have a shrine," Ṣeyi asked
"Because the earth is not worthy to build a shrine for him, his shrine is in the heavens. Only 2 out of the great seven Orishas are allowed to come to the heavens Ifa (the god of visions) and Esu (The trick star god). It is believed that all those who serve him control "Agbara n la" (the ultimate power), pray to him, if you must serve a God like Him then you must pray to Him"
"No, where was he when I needed Him, I lived my life alone, I serve no god" Ṣeyi replied.
"If you pray you will grow stronger, it is a promise," Iba-ile said
"If you pray and only by praying" Iba-ayo added.
"Is He interested in human sacrifices?" Ṣeyi sneered doubtfully
"No," Iba-ayọ replied, "the only thing he desires is faithfulness"
Ṣeyi could tell from the way they were looking into his eyes that they are not mocking him and from the tone of their voices that every word runs deep, he can tell that prayer is a serious business. He had nothing else to do so turning around to face the tree, he had picked for himself and though his pride was against it he issued a small prayer.
"Oluwa-orun if you truly are God, then show me that I am destined to serve You," he said this more to himself than to the God that he had no faith in, but that was more than enough because his prayers were answered immediately. Ṣeyi felt a new level of perception, it is as though his mind was moving beyond his body. He felt a strange kind of elevation within his spirit, it felt like a foreign body had invaded his aura filling him with a new seductive kind of power. A power that he had no idea he possessed, he finally fell into a trance.
Ṣeyi saw himself as a leopard running with such strength, skill and stamina that he felt a strange kind of uneasiness in his body. He felt like a dog being unleashed from its chains, then he opened his eyes and realized he was the leopard, nothing was impossible for him to achieve as long as he could imagine it. The tree that was once a stronghold that once towered above him had now become a stepping stone, in an instant, Ṣeyi ran towards the tree and jumped upon the nearest branch like a monkey as easily as Iba-ayọ had done earlier. Encourage by Ṣeyi's progress Akin followed Ṣeyi's lead and was able to reach the branch after 3 failed attempts.
"They learn quickly," Iba-ile pronounced
"The only thing they have mastered is the basics, to learn Takes a moment, to master? That takes a lifetime" Iba-ayo replied "now listen you two," he called to the two novices who seemed preoccupied with their newfound strength. "it is true that you have just learnt the chant of the leopard shadowing the trees but this is the first step to a more advanced chant which you will master in years to come"
"We have wasted too much time here, let's go" Adekunle snapped
Both Ẹṣọs agreed after packing their supplies with Akin carrying most of the food they left the camp using the skills that Ṣeyi and Akin had just learnt. The new form of transport made it easier for them to travel quickly but it was hard for Ṣeyi and Akin to keep up with the more experienced Ẹṣọs, but they were soon able to adapt to the situation of travelling by jumping through the branches of trees, but soon started to feel the leg muscles sore.
*****
They arrived at sunrise and with them followed the mysterious aura of death, the one in the lead is a Babalawo at the level of Balogun and with him two other men, both about 7 feet tall. The Babalawo wore a large Agbada over his vest to conceal the nature of charms he had fortified himself with, his hair was shaved in the manner of the worshipers of Eṣu the god of mischief (Mohawk) with several beads tied to various combined strands of hair. The other two men had placed a folded palm leaf in their mouths to prevent themselves from talking throughout the ritual. They each wore a single white cloth, which is tied on their left shoulder and tucked under their right armpit. The first man held a calabash filled with leaves and water while the second man held a rope firmly in his fist.
The three strangers walked out of a tree outside the borders of the village and purposely walked towards Ilu-inọ. The moment any of the villagers spotted them from afar they would immediately jump away from the footpath in fear, any who unwittingly drew close to the three men without meaning to and realises it at the last minute would run the other direction as fast as his or her legs would carry. These mysterious men are popularly known as the sacrifice hunters, every village in Yoruba land is plagued with them. The moment the sacrifice hunters are out in broad daylight then it means that the god they serve is desperately hungry for human flesh, such desperation is usually carried on in the form of transferred aggression through the worshippers. The moment they bump into anyone along the way, that unfortunate soul is immobilized by the Babalawo and the two priests are expected to carry the victim to the shrine to appease the gods. A terrifying sight indeed, but today they are after something even more precious than a common human sacrifice the prize they seek is the ultimate sacrifice.
Kayọde was the first to notice the approaching hunters, the lowly albino was alone in the outskirts of the village seeking solitude from all the negative scrutiny of his peers. He felt the fluctuations in the spirit realm and watched in horror as the tree opened to allow the three strangers easy passage into the village. In an instant he realised the implication to the village, Kayọde ran towards the Balogun's hut with the intent of warning her against a sudden invasion.
"Balogun! Balogun!" he shouted the moment he laid eyes on the female warrior, "they are coming"
The Balogun had just finished sharing a bottle of schnapps with a few of the female titleholders, something that she hasn't been able to do often because of her rank when she heard Kayọde's cry of distress. She waited patiently for the boy to reach her outside the house of the Iyalode, and then she regarded him quietly as he took a moment to catch his breath.
"Ki lo ṣẹlẹ?" (what's going on) she inquired,
"I saw them!" Kayọde exclaimed, "They are coming into this village for a human sacrifice"
The Balogun suddenly realised that there is indeed trouble brewing in the air, 'but how' she wondered. The Adegunju are the ones in charge of all that happens within the province, so who would be bold enough to walk into the village to obtain a human sacrifice in broad daylight. Especially now that the offering of human sacrifices was forbidden within the Adegunju province. The Balogun wasted little time on 'hows' and 'whys', she simply jumped into action, no one in this village is going to die today.
The sacrifice hunters walked through the village unhindered, they took notice of no one and ignored the activities of the public who seemed to be in a village-wide panic. The Ẹṣọs who noticed the passage of the sacrifice hunters did nothing to challenge them for fear of the Babalawo but they did shadow their footsteps and warned innocent bystanders away, allowing for time to pass and their numbers to grow that way they would be able to overwhelm the intruders through superior numbers. They finally reached the Balogun's hut at midday surrounded by a group of Ẹṣọs who kept their distance but remained alert, the Balogun walked out of her hut to greet the strangers hoping to dismiss them without any form of conflict. The Balogun had her Ọtun and her Osi standing by her right and left-hand side respectively while the Akọgun stood several feet away prepared for a sudden attack.
"Greetings Balogun of Ilu-inọ" the Alawo greeted "my name is Gbokọyi and I am here for the primal sacrifice that was kept within the confines of this village several years ago"
"You have no right to that sacrifice" the Balogun replied, "it's not yours and the use of human sacrifice is forbidden within this province" she sneered
"I did not come by my authority" Gbokọyi chuckled, "I came by the authority of the Alaafin of Ọyọ, you have no choice but to obey"
"Liar!" one of the Ẹṣọs screamed.
The Balogun cursed beneath her breath, how did the Alaafin learn about the primal sacrifice hidden within Ilu-inọ village. Then the realization set in, the Alaafin of Ọyọ could not care less about the existence of a primal sacrifice but the Baṣọrun of Ọyọ is another story. The Baṣọrun of Ọyọ is a very powerful man corrupted by the political system of the Yoruba Empire with only one goal, to gain even more power.
"By Alaafin you mean the Baṣọrun of Ọyọ, right?" she said in a poisoned tone
"The officials of the empire are no concern of yours, you have only one purpose" the Babalawo responded "to obey, so hand over the primal sacrifice"
"I would rather die" the Balogun growled, and every warrior present got set for battle. Hopefully, they will be able to overwhelm the intruders through their numbers.
"Then face the consequences" Gbokọyi chanted "just remember you have been warned"
The next moment every Ẹṣọ felt a stinging pain being transferred into their bodies through their incisions, the stinging pain invaded their entire nervous system breaking down their will to act or react to instincts. Only a few of the Ẹṣọs were not affected and these were rendered immobile by a chant cast by the Alawo to limit their movements
"It's a pity" Gbokọyi mocked, "The Baṣọrun told me that there might be a little resistance but I told him that the warriors of Oduduwa are loyal, how low you have fallen"
"You don't have the right to use the oath of Oduduwa against us" the Balogun gritted
"The oath is a means of controlling stubborn Ẹṣọs, Ẹṣọs who fail to obey those in authority" Gbokọyi responded "and the Baṣọrun has given me the authority to execute any who defies me"
Quite suddenly, the Akọgun broke the chant that held him spellbound and with that, the chant that held every Ẹṣọ was broken as well. Many of the weaker Ẹṣọs fell to the ground weakened by the attack while the other weaker ones simply passed out. The Akọgun walked purposely towards the sacrifice hunters and raised his right hand in preparation for combat.
Gbokọyi reacted based on survival instincts, he shouted with authority forcing his spiritual strength to its highest level to land a single killing blow
"I have heard of your powers Akọgun" Gbokọyi growled, "take one step closer and I will be forced to kill you and all the men who stand here today"
The Akọgun must have pretended that he did not notice the Alawo's last words because he failed to reduce his pace, he kept on moving towards the object of his anger with purpose.
"Then die," the enraged Alawo growled in hatred, throwing a small ball of clay the size of a bead at the bare-chested Akọgun. To his shock a spectral form appeared in front of his opponent and intercepted the earthen missile, thereby saving the Akọgun's life. The Alawo chuckled at the irony, a member of the dead saving the life of the living. Then he moved in for a secondary attack if he can't use his seeds of death then he will use the destructive covenants of the gods.
"How dare you insult the authority of the gods?
How dare you disobey the authority of the king?
You dare to disobey, and even behave like wild dogs
Do you think that you are free to fly on the eagle's wings?
Without facing the consequences of your rebellion has brought
I am the banner of Ọyọ
And I hold the flames of vengeance
I serve Ogun, the god of war
You have offended the high king, death with certainty is an assurance
Now burn, burn in the flames of wrath"
There was an explosion around the two arms of Gbokọyi, as the smoke cleared it revealed him holding two Idas (swords) of pure fire, which he held firmly within his hands.
"These are the blades of Ogun god of iron fire and war, the god that thirst for human blood. You might be the Akọgun of this village but compared to me you are just a mere ant. I am a student of the great Abija wara, you can never best me" with those words the Alawo lashed out his attack engulfing the entire compound with the divine fire of Ogun god of war. All the other Ẹṣọs jumped away from the attack less they get accidentally consumed by the burning wrath of Gbokọyi.
"Pitiful!" Gbokọyi gloated "if he is your strongest warrior then Ilu-inọ is not worthy to serve as Ẹṣọs under the authority of the Alaafin. I will not ask again, where is the primal sacrifice"
"He was sent on an errand," the Akọgun responded from within the pillar of fire that the Alawo summoned. Gbokọyi was completely taken back by the possibility of Akọgun surviving his burning attack, the image of his intimidating opponent standing in the centre of the fire shielded by 6 astral beings was disturbing. Gbokọyi felt a strange kind of emotion, a sensation that he had never felt in a long time an emotion that he had long forgotten, "fear".
"You are still beneath my authority," Gbokọyi growled stubbornly
"There is no need for a continued battle," the Akọgun said to the Alawo's relief, "I will tell you where to find the boy"
"Where is he?" the Alawo demanded, "in the name of the Alaafin I demand you tell me"
"He is on his way to Ẹdẹ village" the Akọgun reported, "His quest is to unseat the present Timi of Ẹdẹ"
"Akọgun! No" the Balogun exclaimed
But it was already too late, the Alawo waved his staff three times then chanted the words Ọfẹ. Then he vanished instantly accompanied by his two assistants
"How could you" she shouted, "Ṣeyi and Akin are members of this village, it is our duty to protect them"
"I know" the Akọgun replied "but that fool had the authority of the Alaafin on his side our oath as Ẹṣọs is our weakness. I had to make a choice"
"Now Ṣeyi is in danger, I must send out scouts and warriors to protect them," the Balogun said in a defeated tone
"There is no need for you the send anyone to protect them, they are quite safe"
"And how do you know that?" the Balogun gritted gesturing for all the Ẹṣọs present to resume their normal daily activities, and to help those who have been immobilized.
"You should remember, this quest that they are on is not for the village" the Akọgun explained "it's the Watcher's quest, ask yourself this question why did the watcher send that boy on a quest, days before the arrival of the sacrifice hunters"
"He knew that they were coming!" the Balogun said wide-eyed by the revelation
"In my opinion, I believe the watcher wanted them to reach this village. He wants them to find out where Ṣeyi is from us that way Ilu-inọ village will not lose the favour of the Alaafin" the Akọgun observed
"Then what happens to them in the forest?" the Balogun wandered
"I kill them" the watcher replied as he appeared from the shadows "brutally and slowly" he concluded with menace in his voice.
"I should have known," the Akọgun said in understanding
"It's only a matter of time before the knowledge of the primal sacrifice reaches the men of power," the watcher said with hatred in his voice "God ordered me to protect that boy with my life, along with a few others living within this village. I will protect them, as it is my duty. So, don't worry about Ṣeyi's well-being the sacrifice hunters will never reach him. But I will not protect him from the dangers of the quest, his faith is sealed by his actions"
The Balogun and the Akọgun nodded their heads in acknowledgement of the watcher's words, knowledge of the primal sacrifice is something big indeed. Men of power would kill just to lay their greedy hands on him, even though a human sacrifice is important a primal sacrifice is something else entirely. A primal sacrifice was a person or a child blessed not only by the spirit of God but by the essence of nature as well, they are being blessed by God almighty and deep within them exists the divine favour of God. They are known to possess a very strong spiritual essence and they unconsciously attract the spirit of good fortune. Anyone who uses their blood for any kind of ritual is sure to succeed, the last time someone had tried to use Ṣeyi for such a sacrifice was when he was still a helpless baby. The memory of the horrific event still made the Balogun uncomfortable.
************
The ability to be a leopard shadowing the trees is the skill of jumping from one branch to another, trying to avoid being noticed by others yet attaining speed beyond human understanding. It also depends on how well an Ẹṣọ can remain hidden within his opponent's blind spot, using their legs for lunching from one branch to another like a frog and then using their hands to grab ahold of the branches ahead. The movement of an agile cat, the quickness of a leopard and the soundless stealth of a stalking Owl. Their movements are like the wind violently storming in one direction.
Ṣeyi still remembered the story Iba-ayo told him earlier, about the first Leopard within the trees. He was none other than the first Kakanfo of Yoruba land, an Ẹṣọ above all Ẹṣọs, only one can reach the rank per generation and only one can live at a time. Iba-ayo told Ṣeyi how the Kakanfo went hunting in the forest one day and was surprised to see a Leopard jumping from one tree to another with such skill and elegance that the Kankanfo considered it the most prized of all the games that the forest had to offer.
It was destiny, the Kakanfo was bound to hunt this Leopard down no matter how long it took. It became his ambition to hunt the beast down the very reason for his existence, of course, he failed on his first attempt and the more he tried the more he failed. He received great wounds from the beast that he greatly as a reward for his failure and his hatred grew, soon the hunt was no longer for pleasure but vengeance.
For many years the Kakanfo returned to the forest to battle with the spirit beast (as the Kakanfo named it), and for years he failed. Finally, one day he concluded that if he is to defeat this tree jumping beast he must meet his enemy within the trees. he must vanquish this enemy in its territory, but to go within the trees the Kakanfo had to learn how to travel amongst the branches and who else is a worthier teacher than the Leopard itself. So, the Kakanfo returned to the forest, not to kill his enemy, but to learn from his enemy. He mastered the chant and passed it down to the next generation, thus the chant of the "Leopard shadowing the trees" was born. As for the Leopard, the Kakanfo never defeated it. In his obsession to conquer the beast, the Kankanfo followed the beast into the core of the evil forest, he never returned and nothing was heard from the Kakanfo ever since. It was believed that the Leopard was a reincarnated ancestor returning for vengeance and it had achieved its goal when its prey followed it into the evil forest.
They arrived at the edge of the enchanted forest at sunset and decided to rest for the night around a small clearing. Adekunle fell asleep almost immediately he was tucked in by Iba-ayo, Ṣeyi and Akin stumbled against a tree stump in exhaustion, they were wounded, and full of blisters the result of their efforts in keeping up with the 3 older and more experienced Ẹṣọ's who have grown used to travelling through the trees.
"Ṣeyi I'm hungry," Akin said suddenly
"Well, you're still holding the food, just remember you are not the only glutton here" Ṣeyi replied.
He knew the medicine the black being gave him would work, but it could not teach a pig how to change its hoggish ways, hence Akin's hunger cannot be stopped only controlled.
"The evil forest," Ṣeyi said, "so when do we walk in".
"This is not the evil forest" Iba-ayo corrected, "this is the enchanted forest, there is a difference".
"A difference?" Akin asked as he finished two slices of roasted yam and felt quite satisfied "What kind of difference?"
"An enchanted forest is a place where rear herbs grow, and special medicine used by Alawo's can be found, most of the trees possess the ability of life and the key to good health, the enchanted forest is a place of unspecified power both hostile and friendly. Special herbs grow of life and death only the wise will return from the enchanted forest," Iba-ayo said.
"And the evil forest?" "Ṣeyi continued.
"A place where evil is found beginning from evil gods, Ebora (Evil spirits) Ancestral demons, Ajes (witches), Ẹmi okun kun's, enemies of Olodumare, opponents of the high gods, servants of Eṣu (Devil) worshippers of blood spirits, marine spirits and so on. Not even an elite Ẹṣọ has hopes to come out alive, Balogun's themselves fear the evil forest, hope you still remember the story of the kankanfo, if I were you I would keep my distance from such a cursed place" Iba-ile concluded.
"Think of the evil forest as a prison, a prison for the spirits of traitors, according to a Yoruba myth a long time ago. Long before Ọbatala moulded the first man, there was a war in the heavens 'The First Demon Rebellion' the demons lost the war and as a punishment for betraying Olodumare their powers were taken from them and they were in prison in the evil forest" Iba-ayo added
"Some were imprisoned within the trees, others within rocks, stones even leaves. Each one crying out in defiance and hate towards the heaven" Iba-ile said enjoying the fearful effect in Ṣeyi's reaction "they only desire one thing, to corrupt the creation of God"
"I should not have asked that question," Ṣeyi said.
"Then you would only bother us with questions of your childlike curiosity. The power that leaks from the evil forest is what created the enchanted forest meaning that the essence of evil created that which is good in the enchanted forest. Both forests are very close to each other, so Ṣeyi, it would be wise of you to stay close, that is, if you value your life" Iba-ile replied. From nowhere Ṣeyi felt his fear begin to wax its way into his heart, he had begun to tremble, am I going to die? He panicked again, at that moment a stone struck a stick close to Ṣeyi unconsciously erasing the emotion of despair, the stick divided into four pieces from the impact.
"Are you still interested in learning Ṣeyi" Bọlaji inquired, as he held another stone aloft.
"Yes," Ṣeyi said in excitement,
Learning under Bọlaji was fun, he was both patient and understanding with them. He showed them many secrets about the nature of Agbara, how to produce this strange power, how to throw the stones using the Agbara and how to form up enough Agbara (spirit strength) during actual combat. He taught Ṣeyi and Akin that "Agbara" is the strength that a warrior develops from a strong belief or determination to achieve a goal, "for Ẹṣọs, incisions help in forming Agbara and this increases physical strength and fortification. Agbara is" Bọlaji continued, "the powers that dwell within the spiritual realm, the human body is used as an item to be manifest the spiritual power within the human realm, a ritual must be performed to enable the Ẹṣọ to manipulate this power."
Ṣeyi threw his first stone, but it made no impact, Akin threw his first stone and watched it drop at his feet but they were not deterred by their failure, for 2 hours Ṣeyi practised throwing stones without any improvement and the signs of frustration were evident in his behaviour. Bọlaji consoled him by saying "it would take a long time of practice before he could muster such a basic technique".
Due to the effort, he put into the training and the strain from using too much power over a long period of time, Ṣeyi decided to rest his aching muscles and bones for the night. He took his cover cloth and placed it around his shoulders, using his bag as he would a pillow, Ṣeyi tucked in for the night to recover enough strength for the journey at sunrise.
A white messenger arrow appeared out of nowhere and purposefully struck Ṣeyi squarely in the heart before anyone could react, it all happened too fast.
"Arrrrrr!!!," Ṣeyi exclaimed in pain ripping away his cover cloth and thrashing violently, as he reacted to the strange arrow that had pierced his heart
"Ṣeyi!" Akin screamed
Ṣeyi crawled to his knees in pain and then with great labour, he drew out the poisoned arrow from his chest. To his surprise the blood coated tip of the arrow seemed to glow in a strange aura that seems to dwindle with time, in addition, Ṣeyi felt a kind of relief as he drew the arrow out of his warm body. The experience seriously traumatized Ṣeyi beyond his endurance then he looked upon the spot where the arrow had struck and was amazed, the wound had already started to heal. Why? He wondered, it was as though nothing had happened.
"Ṣeyi are you strong," Iba-ile said, astonished that Ṣeyi had even survived such a cursed chant.
"I'm fine" Ṣeyi responded, "For some reason, the arrow didn't affect me gba! and I'm sure it's cursed"
"Ṣeyi?" Bolaji asked, "How were you able to survive such a hit, is this the seed of luck?".
"The arrow was obviously from Agbako, he's on the move, he now knows that we have escaped his evil ancestors' of bloodlust," Iba-ayo said
"How did you survive that attack, it was directed at you and the possibility of your survival was low?" Iba-ile asked
"I don't know" Ṣeyi replied, Iba-ayo moved a little closet to look at Ṣeyi's chest to examine the wound, and then took noticed a white object glowing around Ṣeyi's neck.
"A cowrie," He said, "Agbara n la (ultimate power)" he continued after a closer inspection of the cowrie "only a worshiper of Oluwa-Ọrun can make something as powerful as this, a herbalist (Alawo) would use years to make something so powerful Agbara-n-la is very rare" Iba-ile observed.
"Ṣeyi, who gave this to you?" Bọlaji inquired.
"A girl in our village" Ṣeyi replied
"The same girl we met at the borders of Ilu-inọ?" Iba-ayo asked
"Yes" Ṣeyi responded
"A very talented girl indeed," Iba-ile thought aloud "she must be one of the banners of God hidden amongst men"
"That is a good gift keep it well, it just saved your life and prevented the poison of the curse from killing you" Iba-ile admonished, "such items are very valuable and very rear"
"I will," Ṣeyi said, holding on to the cowrie possessively
Iba-ile permitted the team to rest until midnight and then they were off, Bọlaji observed that even though the arrow had hit its mark, it was directed at Ṣeyi and not Kunle. This can mean only one thing Agbako still assumed that Ṣeyi is Adekunle, which was fortunate had the arrow gone for Adekunle, the consequences could have been a lot direr and the Iṣẹ would have been an absolute failure.