In the first year of the reign of Odekuro Odieasem Nana Tutubrofo Dankwawura, there were rumours and reports of malfeasance in the corridors of the temple. When asked for the meaning of the word ‘malfeasance’, the scribes of the land explained that it was the situation where the incense from the burnt offerings had malodor. One of the major scribes, a man from the Manasonians, took upon himself to open the windows into the temple so both Jews and Gentiles alike would sniff the nunu scent and testify.
Meanwhile, many years before Odieasem ascended the throne, there was born a man known as Saul. This Saul later attended the institute of high learning in Rome and was introduced to Plato, Aristotle, Descartes, Kant, Hegel, Schopenhauer, Nietzsche, Marx and Socrates. He also learnt the ways of Sulla, Julius Caesar and Marcus Aurelius. Right from the high tower, he took a garment of pure Scottish fabric and, with letters from the bearded philosophers of the land, set off to uphold the virtues of the Universe.
One day, on his way to Okponglomascus, suddenly a voice sounded around him and a light flashed.
The voice called out: “Go ye towards the road to Fanoafa and ye shall be told what to do.”
In Fanoafa lived a disciple of the Brand, a Sammenitan called Hatta. The word came to him: “Go out on the Fanoafa road and ye shall find a young man in Scottish garb, who ye shall take onto thy fold; for he is my chosen instrument to build and sustain the Brand.”
Picking up his rod, the Hatta the Sammeritan went forth by the Way of Avenor and took the long road towards Okponglomascus where he met Saul. Then Hatta, the man of Sammenria, held the hands of Saul and blessed him, saying, “Brother Saul, ye have been found worthy of the Brand and selected by the Voice; the Voice that spoke to you on the Okponglomascus road has directed me to you, so you might be imbued with dumornic fervour to serve the Brand and build it and sustain it, as a standard to all who shall come after thee.”
Immediately, Saul started speaking in slangs and praising the Voice, rejoicing that he had been counted worthy of the working for the Brand. When the power of the Voice had descended on him, the Sammeritan blessed him and said, “Henceforth, you shall be called Paul Grace, for upon this foundation I will build the Brand.”
The Voice was with Paul and worked mighty and great deeds through him. And the Brand grew and many were added to their numbers. Among the deeds wrought through Paul and the servants of the Brand included a one-on-one with Junior Jesus, after his second coming and when he had visited the temple to cast lots. This feat was unprecedented and the fame of the Brand soared and soared. The philosophers of the land saw all that Paul had done and were pleased and honoured with a coat of many colours.
In the church at Fanoafa were many teachers and prophets: Rekced who was also called Sonny, Romud from the house of Oheb, Neerod who was one of the mighty women who had served right from the beginning of the church and Paul. As the Brand grew and grew, one day, as the servants of the Brand were meditating on the Way, the Voice spoke and said, “Set apart for me Paul Grace and Hatta the Sammenitan, for they have more work to do in unearthing and nurturing more disciplines to serve in more churches modeled after Fanoafa.”
So it came to pass that after the disciples had fasted and prayed, they sent them forth as apostles of the Voice. The two of them, sent on their way by the Voice, went down via the Appian Way and turned towards the place called The Blood Is A Crowd and over the Bridge towards the Road of Liberation, proclaiming the Way of The Voice wherever they went, doing good and making disciples of all men.
The first church they planted was at the centre of The City, where Paul found and converted a young man known as Elva, who was full of grace and power. Elva was beloved of Paul.
Sometime later, Paul said to Hatta, “Let’s go back and visit the brethren between Fanoafa and here and see how they are faring.” Paul wanted to take Elva with him, but the older apostle from Sammenria wanted to keep Elva at The City. The two apostles had such a sharp disagreement that they parted company. Elva remained at The City but didn’t lose his relationship with Paul. Paul loved Elva with all his heart. Paul set forth and went through Ganaria and Sankaria, eventually pitching his ministry at Labonicia, from where he continued to speak to the churches, including the church at Manasonia.
And it was at Labonica that Wofa Kapokyikyi met Paul Grace and fell in love with his sermons from the Mount every evening. Wofa wasn’t along: people from far and near would come and drink deep as the Apostle Paul taught and instructed and also brought philosophers to espouse on Plutonian and Aristocratic ideas as well as those for the down-trodden.
With the passage of time, the Brand continued to grow and expand and more where added to their numbers, including a man called Azur, from Manasonia who came wailing and sniffing and looking under the eyes of corpses. In the meantime, there arose in the land a leader of the scribes called Yennom son of Frail. He was learned, both in letters worked for and those acquired.
In the eighth month of the first year of Odekuro Odieasem Nana Tutubrofo Dankwawura, Azur went looking into coffins in the house of Paul of Jos. Some of the coffins had been closed and sealed and locked in the vault. Not only did Azur open these caskets, but he did them in the open, just outside the temple gates. The harmattan winds carried the nunu scent into the corridors of the temple and permeated everywhere.
The ‘shenanigans’ of Azur, with the support of the Brand, didn’t go down well with the retired priests and servants of the temple. And some of the scribes, who began releasing epistles upon epistles cautioning against exorcism. Azur retorted that exorcism wasn’t banned under the Torah.
Things came to a head when the major Scribe, Yennom bar-Frail, released his epistle, directed towards no-one but targeted towards the discerning.
There was uproar in the land, from both Jews and Gentiles and from the Sadducees and Pharisees. Counter epistles were written and posted on the city gates and on the walls of the land. One epistle was jointly written by the Watchmen. One of the signatories was a Nyarkonite, who was a retired opener of caskets.
That is when Paul gave his seminal ecclesiastical paulogue to Azur, reminding him of the tenets of the Brand and admonishing him not to dilute the Way of the Voice, keeping it holy and sacrosanct. The Sermon covered over forty scrolls, according to the scribes whose duty it is to record the annals of the land. The Sermon chronicled the history of the church of the Brand and the canons of the Way. Paul spoke with spiritual vehemence, saying “My soul is overwhelmed with sorrow to the point of death.”
And being in anguish, he spoke more earnestly and his sweat was like drops of blood falling to the ground.
After the Sermon, there was uproar in the land, with the Watchmen saying perhaps the apostle had been affected by his association with the house of Jos. And when the Nyarkonite, who was used as an example of how not to behave in the Way, came to affirm the methods of Azur the Manasonian, the people of the land looked up to the heavens, for a word from the Voice.
In the meantime, the people reached out for their favourite book in such moments: the book of Nahum. Even Wofa Kapokyikyi, who is not usually bereft of words, is reading Nahum.
As for Yennom bar-Frail, he won’t be forgetting his epistle in a hurry, as we await the casting of lots soon. Will it be the one epistle that determines how he gets to manage the letters after his name, either procured or awarded?
Till I come your way another day with another sebitical, I remain: