Solagbade Popoola killed Obaluaye and I! (Part 11)

The following morning we went to see Jokotifa again to respectfully show our appreciation for her words of the night before. She then quickly set about to arrange for us to get intimate, in her room and on her bed! Haba! I wondered to myself if Ifa promotes sex like this. We had just met, for the second time, and she was desperate to have us engage in premarital sex. She then left the room for us but there was no mood. Iyabo was still there preparing for school.
So, Iya Nifemi who is a daughter of Jokotifa invited us to the next bedroom which was hers and we went there, and her intention was the same. She was preparing to go to her shop and readying her children for school while we lay side by side on their bed with her to my left. Tayo omo Esther then took the initiative by pressing my breasts against my hand and I responded by fondling them. When they were gone we chatted some more and I slipped my hands into her cleavage to do some more fondling and have more contact with her nipples. Then she brought out her breasts for me to suck and I gleefully obliged – a message of Ofun Ogbe which I had but too blind to see was that I was going to suck breasts a lot. We also kissed ad smooched heavily. But all the while my spider/sixth sense was firing “code red.” Then she began lifting my buba and then slipped left her hand into my sokoto and reached for my phallus. As soon as she touched it I went limp, in less than a blink of an eye. So, I stopped the foreplay, told her that we were rushing and that I felt uncomfortable, ad used the opportunity to take a leak as I had been feeling pressed for more than or almost an hour. Maybe I should have urinated inside her obo. I also wanted to avoid this.
I could have tried to resume the foreplay and go all the way but then, there were other reasons which I kept to myself. One was the state of the bed. It was a king-size, more than one foot thick, but bare just as when bought, with no mattress or sheets. This was nothing. The factory-fitted sheet which serves as a protective and aesthetic layer over the foam was exceedingly and disturbingly dirty most likely from eons of accumulated sweat, shed skin and hair and skin and hair lubricants and other chemicals. Gosh, and I thought I had dirty habits. The sight alone was most irksome. Interestingly, Ofun Oyeku speaks warns against dirtiness and, although I wasn’t yet aware of this but had immediately offered the prescribed ebo, the ebo riru resulted in the inability of these enemies to trap me with sex there and then. The room was also hot because of the kind of paint used, the use of cement blocks which is vastly and obviously inferior to mud and for the tropics but which has been ubiquitously used in this part of the world by building engineers till date since the oyinbos arrived, and the erection of another building very close by which blocked air flow. Nigerian engineers and artisans are very smart I tell you.
Another reason was that I had been displeased with the unusual matchmaking and publicity, the urgency to have us engage in sexual intercourse, and the urgency that Solagbade and his camp had been attaching to it, as if I was incapable of doing anything on my own, as if I wasn’t a man. I thought that if we eventually got married they would begin acting like I owed them a favour. Yet another reason is that I had never had sexual intercourse which is not surprising as Otura Irete speaks of hastity and high moral standards and Otura Irete women are known to become nuns and the likes.
Now, just before this incident or immediately after, Ifa had prompted me via a dream to d’ifa. The odu which Ifa revealed was Ogbe Irete which cautions against associating sexually with strange women – whose family I don’t know – to avoid death and contracting a terribly stubborn venereal disease. Curiously, she had told me during this meeting and afterward that she could not yet introduce me to her parents because of my all-white apparel (at that time I hadn’t yet realized that I’m Aganju whose colours are white and red, so I had been wearing white coloured apparel in devotion to Obatala who is Eshumare). To have a better understanding of this odu I informed Ifagbenusola and Ifagbemileke about the Ifa dida and sought their interpretation because it happens to be their odu. I had also told Ifagbemileke that I had already met the two women whom Ifa had told me of via Ofun Ogbe and he responded with a very good advice, to speak no further about it to others. He had rightly sensed that there was something more to the matchmaking. But, given the dubious encouragement from Solagbade which he also had not yet been privy to, he suggested that I go along with it. I also informed Solagbade about the Ifa dida as I had been doing whenever I d’ifa, unaware that he had been using them against me and doing his best to prevent me from offering the associated prescribed ebos and reaping their benefits.