22. The Hunter’s Best Friend

A long, long time ago in Ijafa – a town in a faraway land there was a hunter called Ogunmọla who had three dogs. Ogunmọla was a very successful hunter – one of the leading hunters in his town – for he possessed all the qualities that were required of expert hunters of the land. He was bold and brave, and he shot many animals successfully. He had excellent hunting skills (including ambushing and stalking skills), and gear; he was atamatase (a marksman), a quality highly-rated among hunters. Ogunmọla was one of the Ọdẹ Aperin/Ọdẹ Iwaju. These were hunters, also called Ogboju Ọdẹ, who went into the deep forest to hunt – not to shoot small animals, but big animals such as elephants (Ajanaku/Erin), lions (Kiniun), leopards (Amọtẹkun), buffaloes (Ẹfọn ), jackals (Jakumọ ) tigers (Ẹkun), to name a few.

“Ogunmọla doesn’t need to use all sorts of powerful charms and medicines (oogun), and follow certain procedures and practices when hunting in the deep forest. He’s bold and brave, and with those dogs at his side he’s all right!”, people were saying, full of admiration for Ogunmọla and his dogs.

The use of charms and medicines (oogun), and the following of certain practices and procedures played a major role in the lives of the deep forest hunters in Ijafa and nearby towns; they pervaded every area of their hunting life. Hunters came across all sorts of unbelievable things in the forest, and needed protection, it was told. It was believed that to overcome these difficulties hunters had to use powerful charms and medicines (oogun), perform rituals, offer sacrifices, and follow other practices and procedures – some of them for luck in finding the animals to shoot in the first place. There were all kinds of speculations about these difficulties. For example, there were the animals themselves, and the fear that hunters could be killed by the same animals they hunted.

The whole issue was much talked about by the inhabitants of Ijafa who held their deep forest hunters in high esteem:

“Deep forest hunting is a difficult and dangerous job. It requires special skills. It’s not something one undertakes lightly; certain charms and medicines are also required.”

“Ọdẹ Aperin! Only a man who’s well-versed in the use of powerful medicines, who’s bold and brave can go into the deep forest and confront heavy-boned animals.”

“To be Ọdẹ Aperin special preparations are required, certain procedures and practices have to be followed apart from training in the acquisition of excellent hunting skills”.

“All sorts of things take place in the wild forest where there are big animals, especially during the night, you know”.

“All sorts of difficulties are encountered when confronting and killing these wild animals”.

“It’s not just expertise in shooting wild animals that’s required. One risks death in the forest, especially at night from these same animals – even the most experienced hunters”.

A long time ago, the world was very different. Humans and animals had much in common, lived side by side, spoke the same language and generally behaved the same way. Some animals, like the ijapa (tortoise) possessed remarkable physical and mental capabilities.

Human beings and animals were not the only beings in existence. There were other beings – strange beings who behaved as if they were human beings, and spoke like human beings, such as spirits (iwin) and ọsanyins (ọsanyins were very much like humans, but with the magical powers of “iwins” (spirits) and gifted in solving mysteries. They differed in appearance to humans because they did not have two legs. They had as many as ten legs or just one). There were other strange beings (abami ẹda/ẹda alaaye abami), whose behavior did not resemble that of a human being at all.

Those were the days when animals also lived side by side with human beings, spoke the same language, and behaved the same way as human beings, some of the animals possessing remarkable physical and mental capabilities.

“The forest is the domain of spirits and of wild animals. The deep forest hunter oversteps his boundary in going there. He’s an intruder, and he confronts the animals and kills them in their own home. Such daring requires not just bravery (and boldness), but the use of potent medicines (oogun) and charms, among other things, for protection – potent enough to defy the spirits of the animals killed, and appease the outraged forest spirits”.

Ogunmọla and his peers had heard all these things said again and again, although there were some people including the elders in Ijafa, and in nearby towns who were known to lay more emphasis on bravery and boldness in a hunter:

“Ọdẹ Gidi (a real hunter) has to be bold and brave. A brave heart can rival any powerful medicine (oogun).”

“Being brave and bold serves a hunter better than the most potent charm or medicine.”

Ogunmọla came from a family of hunters, known to be highly-skilled in different areas of hunting, and very successful. He still remembered the day his father called him to discuss his career with him, wanting to know which area of hunting would appeal to his son. It had been taken for granted that Ogunmọla would become a hunter one day. His father was a deep forest hunter, and Ogunmọla had been groomed into one from an early age when his father gave him a small gun, and took him along with him into the deep forest to hunt. He had been exposed to all aspects of deep forest hunting – from how to hold a gun, fire it without hitting anyone, to how to approach animals in the deep forest, ambush or stalk them, and lie-in-wait for them. However, there were other areas of hunting (apart from deep forest hunting) and it was now up to Ogunmọla alone to choose which area he wanted to pursue as a career.

“This is the time for you to make what may be one of the most important decisions of your life. I’m a deep forest hunter, and I’ve raised you as one. But you have your own life, and you must make your own choice” his father started to say. “However, it’s my duty to guide you in your choice, so I’m going to tell you about the different areas of hunting and the different types of hunters there are” his father had continued. He had been enthusiastic, and had had a great deal to say about the subject.

“Being a hunter is very important in our society. Our forefathers have always been proud to be hunters, Ogunmọla. Hunting is the oldest profession since the world began. Man learnt to hunt so as to protect himself from being devoured by powerful animals around him” Ogunmọla’s father began, and Ogunmọla nodded.

“There are all kinds of hunting apart from forest hunting for big animals in the deed forest, and for smaller animals, and to be a hunter in any of these areas, one has to undergo training” he continued.

“Any country which doesn’t recognize the worth of hunters is not worth its salts because we, hunters, are the life-force of a country. We’re responsible for the safety of our country, and for keeping burglars at bay”. Ogunmọla listened with interest, and his father continued enthusiastically.

“Hunters are very useful in our society because when there’s war we’re the ones the country calls upon; we’re fighters. In the past we were also the first to settle in a new place – to discover a new place.

“How interesting!” Ogunmọla said.

“Yes, and I’m proud to say that we come from such a lineage. Apart from giving peace of mind to our people by ensuring the safety of our land, and warding off burglars and thieves, we also provide the meat that you eat – the meat that people serve at social occasions. This is the meat that is sold or given away by us to families and friends”.

“That’s very important!”

“Yes, it is!

There’s a lot of ẹran igbẹ (bush meat). That’s when the whole family feast on it, and invite others to join us, apart from selling it profitably at the market. It’s very rewarding”.

“Yes, I love ẹran igbẹ I’ve to say! It’s so delicious!”

“What kind of hunter do you want to be, Ogunmọla?” his father finally asked.

“I want to continue to be a deep forest hunter like you, father. It has been my wish since childhood, since I’ve been following you around in the forest carrying the small gun you gave me”.

“Deep forest hunting – hunting for elephants, lions, leopards, buffaloes, etc is a difficult and dangerous job, as you know. It requires special skills. A deep forest hunter must have excellent hunting skills, must be atamatase (a marksman). You’ll continue with your training, and get further training from the family. A deep forest hunter has to be bold and brave to face the risks involved, because there’re risks, as you know. If one is well equipped and appropriately dressed the risks are minimal, so you must procure the necessary equipment, and clothing. Above all you must have excellent, well-trained hunting dogs. Dogs are a hunter’s best friend”.

Ogunmọla’s father did not say anything about hunters using powerful charms and medicines (oogun), performing rituals, offering sacrifices, and following other practices and procedures.

This was how Ogunmọla embarked upon his career as a deep forest hunter after undergoing further thorough training.

Hunters usually used two types of guns when going to the forest to hunt – one of them ‘ibọn okondo’ used for killing ‘ẹranko abija’ (wild forest animals). They used not only guns, but also other tools such as kumọ and ọfa (hunting bow and arrow), hunting knife, and ada (cutlass). If a hunter shot an animal, and the animal did not die completely, the hunter used a cutlass to finish the job.

Two loaded guns featured prominently in Ogunmọla’s equipage among other tools – one of them in a soft case. A cutlass in a sheath made of animal skin, and a sharp hunting knife were also included. He also had in his equipage a knapsack, and a hunting lamp (atupa Ọdẹ ) that was tied to the head, used by hunters to see the animals in the forest during the night. His equipage was impressive.

Every time Ogunmọla went hunting he would put on a pair of socks, a shirt, and a pair of smart trousers (including khaki trousers), and his hunting clothes: a tight vest, and alaborun or gberi-Ọdẹ (garment worn by hunters when going hunting in the forest), and a hunting cap with earflaps. Then he would tie a hunting bow and arrow kit around his waist, sling a hunting knapsack with its contents across one shoulder, a loaded gun on the other, and a cutlass (in its sheath) in his hand. Ogunmọla would then call for his three dogs, and set out to hunt in the deep forest. Well-equipped and appropriately dressed, and with his three dogs beside him, Ogunmọla made an impressive sight. He was admired by men and women alike.

“Ogunmọla doesn’t even need to soak his alaborun/gberi-Ọdẹ in ‘agbo oogun’ (special liquid preparations from a babalawo) (medicine man) as others do, not to talk of adorning his body with all sorts of medicines (oogun) and charms, including cowrie-shells for protection! He looks great, and he’s well protected by those dogs!” they would say.

What stood out about Ogunmọla’s hunting life were his three dogs, Okemọ-kerewu, Ọsọ-paka-gbemi, and O-gbalẹ-gbarawe – reputed to be the best in Ijafa. They had been well trained, and had excellent hunting skills, and their own specific skills.

Ogunmọla would go into the deep forests in Ijafa, and in nearby towns regularly to hunt, his three dogs at his side, like we said. Sometimes he would find himself alone in the forest, and sometimes there would be other hunters around. He shot many wild animals, and won the admiration of his peers. He was bold and brave. His reputation as a first-class hunter with excellent hunting skills, and as atamatase (a marksman) grew. The performances of his three dogs in the wild forest were outstanding.

Hunters used hunting dogs when hunting in the forest – when ambushing or stalking animals – to roam around ahead of them, and to chase the animals for them. The dogs also lay-in-wait somewhere in the forest like the hunters themselves. With the exception of wild animals (ẹranko abija) there was hardly any animal that hunting dogs could not kill, it was believed. Not surprisingly the use of powerful medicines and charms was also extended to hunting dogs.

“If hunters take care of their dogs very well with powerful charms and medicines, even if confronted by a lion, or a jackal no harm will befall the dogs” people heard.

“Snakes have no power over such dogs, because these dogs can kill snakes without the snakes biting them” people also heard.
“Ogunmọla doesn’t need to use any powerful medicines and charms for those dogs. They’re extraordinary!” some people were saying, as they marveled at their outstanding performances.

Ogunmọla’s dogs were invaluable for his hunting. They had been well trained as hunting dogs, and had knowledge of the wild; they also ran very fast. They helped him to hunt birds in the forest; they went into the forest and chased animals for him – eg Amọtẹkun (Leopards) and (Agbọnrin) deers. They attacked prey on Ogunmọla’s behalf. They also destroyed his enemies – eg anyone that might harm him or people close to him, pouncing on them, and devouring them. Each of the three dogs had his own specific skills; Okemọ-kerewu excelled at cutting up foes into bits, fast, with its teeth, Ọsọ-paka-gbemi at swallowing them up fast, and O-gbalẹ-gbarawe in cleaning up any remnants in no time.

An example of this was an extraordinary incident which took place involving Ogunmọla’s brother and an enemy, when the dogs’ skills were put into full use.

Ogunmọla’s brother was being carried away in the night by a strange being called Ẹru (Fear) who had rendered some help to him at his farm on the understanding that the latter would not disclose to anyone that he, Ẹru, had helped him. It was alleged that in the olden days the word Ẹru (fear) was not used, to express ‘how one felt’, ie ’being afraid’ (Ẹru ki i ba eniyan). Instead it was used to express ‘being carried away’ by a mysterious being called Ẹru (Ẹru n gbe eniyan lọ). Who and what he was all about nobody knew, but it was obvious that he preferred to remain incognito.

Ogunmọla’s brother had revealed, under duress, to his household, the source of the help offered him at the farm before realizing what he had done, and its implications, but all and sundry (people and animals alike) assured him, straight away, that he had nothing to fear as long as they were there, that they would protect him from being carried away by Ẹru:

“We’ll bark!” the dogs (aja) in the house said.

“We’ll jump on him” the lambs (aguntan) in the house said.

“Don’t worry! There’s no danger. Trust us. There’s no way on earth Ẹru will carry you away!” they encouraged him.

Ogunmọla’s brother knew that the person he could really count upon in a situation like this was his brother who lived on his own farm and had three dogs. His brother, Ogunmọla, was a first-class hunter and the dogs, well trained as hunting dogs, had excellent hunting skills, and their own specific skills; the performances of his three dogs in the wild forest were outstanding.

During the night one day when the boy’s household, including the dogs, the sheep and the goats in the house, had wounded down, and were fast asleep, Ẹru arrived in the middle of the night to carry Ogunmọla’s brother away. Nobody knew the exact time Ẹru arrived. It was when he carried the boy to orita oko (crossroads near his brother’s farm) that the boy woke up, and started to sing in a loud voice:

Ẹru n gbe mi lọ (Ẹru is carrying me away)
Gbe mi.
Ewurẹ ‘le sun (The goats in the house are sleeping)
Gbe mi.
Aguntan ile sun (The sheep in the house are sleeping)
Gbemi.
Aja ile sun (The dogs in the house are sleeping)
Gbe mi.

As soon as Ogunmọla heard his brother’s voice he got up immediately and ran to the orita where Ẹru and his brother were, his three dogs not far behind. When he got there, he did all he could to free his brother from Ẹru, but without success. When Ogunmọla realized that he was getting nowhere he burst into song, calling out to his dogs as follows:

Aja mi da Where are my dogs?
Aja Ọdẹ My hunting dogs
Aja mi da
Aja Ọdẹ
Okemọ-kerewu
Aja Ọdẹ
Ọsọ-paka-gbemi
Aja Ọdẹ
O-gbalẹ-gbarawe
Aja Ọdẹ
Aja mi da
Aja Ọdẹ
Aja mi da
Aja Ọdẹ
Okemọ-kerewu
Aja Ọdẹ
Ọsọ-paka-gbemi
Aja Ọdẹ
O-gbalẹ-gbarawe
Aja Ọdẹ
Aja mi da
Aja Ọdẹ
Aja mi da
Aja Ọdẹ

Immediately he finished this song the dogs rushed up, pounced on Ẹru, and devoured him, each of them exercising his particular skills to the full. Okemọ-kerewu dug his teeth into him, and tore him into shreds faster than the others, with Ọsọ-paka-gbemi swallowing up most of the pieces, and very soon there was nothing left of Ẹru. O-gbalẹ-gbarawe had cleaned up the remnants.

It was alleged that since then Ẹru (Fear) did not carry people away (Ẹru ki i gbe eniyan mo), and that the word Ẹru (fear) was used to express ’being afraid’ (Ẹru maa ba eniyan). Ẹru’s demise at the hands of Ogunmọla’s three dogs enhanced the reputation of Ogunmọla and the dogs as the leading hunter and hunting dogs in Ijafa and nearby towns.

Whenever Ogunmọla took the dogs hunting in Ifala or in nearby towns, and if he ever lost his way in the forest, or he found himself in any of the difficulties that could be encountered in the forest, he would call for his dogs. He would start singing the song, ‘Aja mi da’, and the sound would lead his faithful dogs – ‘his best friend’ – to his side to guide him home or rescue him.

Not only did Ogunmọla’s dogs help him to hunt in the forests, they also kept watch over his house at night, and warded off intruders – they guarded his property, and protected his livestock.

Hunting in the wild forest, especially with other hunters, was quite an exciting and rewarding experience, even if it was a difficult and dangerous undertaking, Ogunmọla found. The hunters were supportive of each other. They exuded camaraderie and solidarity. As they hunted around in the deep forest, they conversed amicably – most of the time about their work. They advised and guided one another – the more experienced of them, in particular, taking the less experienced or newly-started in hand. The former took it upon themselves to draw the attention of the latter to various things relating to their work. Ogunmọla and the hunters also discussed hunting strategies, and sent signals to each other. Above all they shared their experiences in the forest with one another. Not surprisingly the issue of hunters using powerful medicines and charms, following certain procedures and practices cropped up again and again in their conversations.

One day Ogunmọla went into the deep forest in Ijafa to hunt. He walked and walked about in the dense forest and found nothing; there were no animals around – elephants, buffaloes, leopards, etc. He had known, of course, that this sometimes happened, so he was not too surprised. The forest was quiet except for the sound of crickets, and the chirping sound of birds. An owl hooted from time to time. There was no one around except for a few hunters, and in no time, they were all talking to each other.

“Where’re the elephants, buffaloes, and other animals then?” one of the hunters, called Rere, asked. Ogunmọla knew that he must have just started out as a hunter.

“The animals are not always to be found” Ogunmọla said. “It’s just a matter of luck – if you’re lucky to be there at the right time.

“Is this your first time here?” Ogunmọla added when he saw the hunter’s crestfallen expression.

“Yes” Rere replied; he was clearly disappointed.

“But we may still be lucky” Ogunmọla said in a reassuring manner.

“This is why hunters use powerful medicines (oogun) for luck in finding animals to shoot, you know” another hunter added quickly.

“Sometimes when we shoot in the air, the animals appear before us, thanks to these medicines” another hunter said proudly, and did just that, but nothing happened.

“This is also one of the reasons why even before a hunter goes into the forest for the first time, it’s a must for him to offer sacrifices to all the necessary gods (orisas)” another hunter offered.

Rere nodded, but it was obvious that he was still hoping to find animals to shoot – that he did not believe in any of the things the two hunters were talking about. Had he not said as much to his father when the latter broached the subject of hunters using powerful medicines and charms, following certain practices and procedures with him?

The hunters walked about for quite a while longer in the forest during which there was still no sign of a single animal, wading through swamps, shrubs, pine-bushes and pine-needles, plants, thistles and thorns that lashed at them.

“Let’s call it a day” suggested Ogunmọla after a while.

“We may as well” replied one of the other hunters. “Doubt if we’ll find anything before dark”.

“I can’t return home empty-handed. I may as well not call myself a hunter if I do that” Rere blurted out, aghast.

“It doesn’t matter” Ogunmọla said.

“It’s all right for you. You’re not new at this,” Rere answered stubbornly.

“Believe me there’s a lot more to being a hunter than worrying about returning home empty-handed. It’s better not to linger on for too long. It’s risky to be in this swampy forest when it’s dark” Ogunmọla advised him.

“Don’t worry, I’ll be out of here before it gets dark” Rere answered. “Just one animal…” he added wistfully.

The other hunters left the forest unable to persuade Rere to leave with them. They were to learn about what happened to this boy later on in the forest – the shattering experience he had when he was caught up unexpectedly in a torrential rainstorm, and almost lost his life.

Another day Ogunmọla was in the deep forest in Ijafa with some other hunters, mapping out the way all around. Their friendly chattering made them oblivious to how long they walked about, wading typically through swamps, shrubs, pine-bushes and pine-needles, plants, thistles and thorns that lashed at them. Mapping out the way all around the forest in the afternoon was an important aspect of a hunter’s work, done to facilitate ambushing or stalking whether around morning time, afternoon, early evening, or deep in the night. Hunters would then follow the routes mapped out when ambushing or stalking the animals, picking them off when the time was right.

“There’re other advantages in this” Ogunmọla pointed out to a newly-started hunter who had come to the forest with them for the first time.
“We’d know our way around this forest; we can never be lost, even at night.”

The hunters looked at the moon before knowing when it was the best time to hunt in the night. For example, if the moon came out in the sky around eight o’clock at night, and went down at around twelve midnight, it was not until after twelve midnight that the hunters would start ambushing or stalking. If it happened that the moon shone till morning, then it was around eight in the evening that hunters would begin their ambushing or stalking.

The hunters lay-in-wait on igun for the animals at whatever time of the day, including deep in the night. Igun was a make-shift chair, made by cutting wood into small pieces, and tying them together with a string, and onto a chunk of flat wood at one end. The finished product resembled a chair that one could sit very comfortably on, and be able to see in front of one, and shoot at the animals. Knowing when the animals roamed around was very important in hunting.

“Animals don’t roam around when there’s moonlight” Ogunmọla said to the newly-started hunter, later on that day when they began ambushing at eight o’clock in the evening. They had on their hunter’s lamps, tied to their foreheads, used during the night to see the animals.

“We hunt till morning sometimes – especially around areas where we find animals eating eso igi (fruits and plants)” Ogunmọla added.

“To help us along in all this there’re powerful medicines for enticing the animals to move towards us, you know, or make them stay in one place, and be shot at” one of the other more experienced hunters informed the newly-started hunter.

“That’s right. Thanks to these medicines if an animal is roaming around somewhere in the deep forest, he’ll not roam around there anymore, but will come straight towards the hunter, until they meet face to face, and the hunter opens fire on him” another more experienced hunter added.

“There’re some powerful medicines that are thrown at the foot of the animals, and any animals that come into contact with the medicines will be rooted to the spot, and will just go around and around the same spot until the hunter gets to him and shoots him” put in another more experienced hunter.

Ogunmọla said nothing.

One day when Ogunmọla went into the deep forest in Ijafa to hunt with other hunters, he saw a buffalo, and shot it point blank. The animal fell to the ground, and died immediately. Ogunmọla did not have to use his cutlass to kill it off.

“I don’t know how you do it! I’d probably be dead by now if not for the medicines and charms I use regularly for protection” one of the hunters said, after relating to everybody a harrowing experience he had once had when trying to shoot a buffalo.

“It’s true! A hunter who doesn’t protect himself very well is taking a risk in shooting wild animals when he sees one” another hunter said.

“They’re big animals – these elephants, buffaloes, lions, and we need all these different medicines to help us overcome the difficulties we encounter when confronting and killing them” another hunter added, reeling off the names of about five such medicines. (egbe, aferiri, ofo, aluparada, areta).

“Yes! In fact, wild animals like buffaloes and jackals are so powerful that we need to change our medicines every year” added the first hunter.
Another day when Ogunmọla was about in the deep forest in another town with the other hunters, and was about to shoot a tiger, one of the other hunters shouted in warning.

“You’d better look out! If a hunter shoots a tiger, we’re told, he mustn’t move towards him immediately because tiger is a very cunning creature”.

“The same goes for another animal called gaga added another hunter. “If a gaga isn’t shot dead, or the shot misses him, he’ll aim straight away at the hunter who shoots him, and tear him to pieces.”

“This is why we hunters must use medicines that can work; they must be really powerful. You must also have your cutlass well at your disposal, when you want to kill these two animals.”

“I have my cutlass right here” Ogunmọla replied and went on to shoot the tiger boldly and bravely. He was atamatase (a marksman), and he hit his target point blank). He then went on to use his cutlass to strike him down in case he was not completely dead. The others marvelled at his expertise and temerity.

When they were about to leave the forest, one of the others said to Ogunmọla:

“Don’t forget what a hunter has to do after killing a tiger”.

“A hunter who kills a tiger must carry out some rituals so that this doesn’t stand in his way of finding other animals to kill, because killing a tiger is ‘a hunter killing another hunter” one of the other hunters added. “Tiger is a deep forest hunter as well, you know.”

“It’s the same thing when a hunter kills a lion. He has to carry out some rituals”.

Ogunmọla said nothing.

One day Ogunmọla was asked to meet someone briefly at a place that he believed not to be far away from his house. He was given directions to the place, and in trying to locate it, he found himself further and further away from his neighbourhood, and very close to the forest where he usually went hunting in Ijafa. He decided to go into the forest, look around quickly, and then return home. He had not intended to go hunting that day, and did not take his dogs along with him, but he always carried one of his guns with him wherever he went, and a cutlass.

Ogunmọla looked around the forest. There was no one else in sight; he was all alone. He saw an animal, and shot it point blank with his gun before it moved away. The animal fell to the ground. Ogunmọla took hold of his cutlass to kill it off, but one of the branches around slapped his face, and hit his shoulder, and the cutlass was knocked off. To his great surprise the animal turned into (what Ogunmọla believed to be) a spirit, grabbed the cutlass which was close by, and rushed towards Ogunmọla, brandishing it.

“What’s happening here!”

Ogunmọla knew that hunters encountered all sorts of difficulties when confronting and killing wild animals in the forest. Had he not experienced some himself, and been rescued by his three dogs. He had also heard speculations about the spirits of the animals killed by hunters suddenly emerging after the killing to take revenge on the hunter, but he had never experienced this before.

“What’s happening here… Well I suppose there’s a first time for everything…Is this the spirit of the animal I’ve just shot wanting to take revenge on me? Not so fast!” he said aloud, facing the situation boldly and bravely; he quickly took hold of his gun to fire a shot at the spirit, but his gun failed; he had no bullets left, and he could not re-load the gun because he had to get away quickly from the spirit.

The spirit chased Ogunmọla all over the forest, and Ogunmọla ran as fast as he could, knocking against trees and branches, shrubs and bushes, mounds, pine-bushes and pine-needles, plants, thistles and thorns that lashed at him.

“Without Okemọ-kerewu , Ọsọ-paka-gbemi, and O-gbalẹ-gbarawe here I’ve just got to get away from this forest” Ogunmọla said to himself.
Ogunmọla ran and ran, the spirit in hot pursuit, until he came to a clearing, and caught sight of a big tree with wide-spreading branches, near the edge of a big river. Sunlight was dancing on the river. A very short pebbled footpath led from the base of the tree to the water’s edge.

“Should I swim across this river?“ he wondered and dismissed the thought instantly.

“No, I’d better not. This monster will soon catch up with me and kill me!”

Ogunmọla climbed the tree rapidly instead.

“You think you’re safe?” the spirit asked, looking up at Ogunmọla, undeterred. “You can’t escape from me. All I have to do is chop down that tree you’re climbing, and you’re a dead man!” he added, and started to do so with the cutlass.

“How I wish my dogs were with me!” Ogunmọla found himself thinking, wondering what to do next. “I’ve always relied on them, and they’ve never failed me, but they’re not here. All I’d have had to do is to call for them by singing that song, and they’d have rushed here. They would have attacked and devoured this wicked spirit by now – Okemọ-kerewu , Ọsọ-paka-gbemi, O-gbalẹ-gbarawe…”

As Ogunmọla was thinking of the countless of times that his dogs had come to his rescue in the past as soon as they heard the song, he suddenly decided to still do so, although the dogs were nowhere near him this time:

Unfortunately, nothing happened. The dogs were not in the forest.

The spirit continued to cut down the tree, and by the time he got half-way through the tree, Ogunmọla sang again more loudly than before.

“You can sing as much as you like. See if your dogs are going to rescue you this time. Ha! Ha! Ha!” the wicked spirit laughed.
Ogunmọla was undaunted by the spirit – by this experience which would have been shattering to others. He faced the situation squarely and bravely.

“I’m not going to give in to you. I’m just going to continue to sing, and you can do your worst!”

After Ogunmọla left the house without taking his dogs with him, the dogs discovered that he had gone out. He would have called for them if he was going into the forest to hunt, so they thought, and rightly so, that he would soon be back. They waited anxiously for his return. After some time and he still had not returned, they grew even more anxious.

“Something must have happened” the three of them were thinking. “We have to be at his side; he needs us.”

After some time, the dogs became restless, barking unnecessarily, and then as if on cue, they rushed out of the house in search of Ogunmọla, aiming for the forest where he usually hunted.

Ogunmọla continued to sing loudly. The tree meanwhile looked as if it was about ready to fall.

“Well, I’m going to die for sure…” he was thinking, but just then his three dogs appeared from the distance, running very fast. They had been roaming around the forest when they heard their song.

“What the hell!” the spirit shouted, and lifted the cutlass to deal the tree a blow that would bring it down finally. Just as he was about to do so Ogunmọla’s dogs rushed up, pounced on him, and devoured him, each of them exercising his particular skills to the full. Okemọ-kerewu dug his teeth into him, and tore him into shreds faster than the others, with Ọsọ-paka-gbemi swallowing up most of the pieces, and very soon there was nothing left of the spirit. O-gbalẹ-gbarawe had cleaned up the remnants.

Ogunmọla was saved. He patted the dogs, and left the forest. It was as if nothing had happened. However, what happened had an impact on the people of Ijafa and nearby towns, and on their hunters in particular because from then on there was this common saying among them:

“A hunter without hunting dogs is not a hunter”.

“Dogs are a hunter’s best friend” became a slogan.

22. The Hunter’s Best Friend

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