1

THINGS FALL APART

2

ALSO BY CHINUA ACHEBE

Fiction

Anthills of the Savannah

Arrow of God Girls at War and Other Stories

A Man of the People No Longer at Ease

Nonfiction

Hopes and Impediments: Selected Essays The Trouble With Nigeria

Poetry

Beware Soul Brother

3

THINGS

FALL

APART

CHINUA

ACHEBE

ANCHOR BOOKS

DOUBLEDAY New York London Toronto Sydney Auckland

4

AN ANCHOR BOOK

PUBLISHED BY DOUBLEDAY a division of Bantam Doubleday Dell Publishing Group, Inc.

1540 Broadway, New York, New York 10036

ANCHOR BOOKS, DOUBLEDAY, and the portrayal of an anchor are trademarks of Doubleday, a division of

Bantam Doubleday Dell- Publishing Group, Inc.

This Anchor Books edition is published by arrangement with Reed

Consumer Books. The author and publisher gratefully acknowledge

permission from Aigboje Higo and Heinemann Educational Books, Ltd., to reproduce the Glossary on page 211,

Book design by Susan Yuran

Library of Congress Cataloging-in -Publication Data Achebe, Chinua.

Things fall apart / by Chinua Achebe. - Ist Anchor Books ed. p. cm.

1. Nigeria-Race relations-Fiction. 2. Igbo (African people) Fiction. 3. Men-Nigeria-Fiction. 1. Title.

PR9387.9.A3T5 1994

823-dc2O

94-13429CIP

ISBN 0-385-47454-7 Copyright @ 1959 by Chinua Achebe

All rights reserved under International and Pan-American Copyright Conventions, including the right to reproduce this book or portions thereof in any form.

Printed in the United States of America First Anchor Books Edition; October 1994

10 9 8 7 6 5 4 3 2

5

Turning and turning in the widening gyre The falcon cannot hear the falconer Things fall apart the center cannot hold;

Mere anarchy is loosed upon the world.

-W. B. Yeats, "The Second Coming"

6

7

THINGS FALL APART

8

1

PART ONE

2

3

CHAPTER ONE

Okonkwo was well known throughout the nine villages and even

beyond. His fame rested on solid personal achievements. As a young

man of eighteen he had brought honor to his village by throwing

Amalinze the Cat. Amalinze was the great wrestler who for seven

years was unbeaten, from Umuofia to Mbaino. He was called the Cat

because his back would never touch the earth. It was this man that

Okonkwo threw in a fight which the old men agreed was one of the

fiercest since the founder of their town engaged a spirit of the wild

for seven days and seven nights.

The drums beat and the flutes sang and the spectators held their

breath. Amalinze was a wily craftsman, but Okonkwo was as slippery

as a fish in water. Every nerve and every muscle stood out on their

arms, on their backs and their thighs, and one almost heard them

stretching to breaking point. In the end Okonkwo threw the Cat.

That was many years ago, twenty years or more, and during this

time Okonkwo's fame had grown like a bush-fire in the harmattan.

He was tall and huge, and his bushy eyebrows

4

and wide nose gave him a very severe look. He breathed heavily, and

it was said that, when he slept, his wives and children in their houses

could hear him breathe. When he walked, his heels hardly touched

the ground and he seemed to walk on springs, as if he was going to

pounce on somebody. And he did pounce on people quite often. He

had a slight stammer and whenever he was angry and could not get

his words out quickly enough, he would use his fists. He had no

patience with unsuccessful men. He had had no patience with his

father.

Unoka, for that was his father's name, had died ten years ago. In

his day he was lazy and improvident and was quite incapable of

thinking about tomorrow. If any money came his way, and it seldom

did, he immediately bought gourds of palm-wine, called round his

neighbors and made merry. He always said that whenever he saw a

dead man's mouth he saw the folly of not eating what one had in

one's lifetime. Unoka was, of course, a debtor, and he owed every

neighbor some money, from a few cowries to quite substantial

amounts.

He was tall but very thin and had a slight stoop. He wore a

haggard and mournful look except when he was drinking or playing

on his flute. He was very good on his flute, and his happiest moments

were the two or three moons after the harvest when the village

musicians brought down their instruments, hung above the fireplace.

Unoka would play with them, his face beaming with blessedness and

peace. Sometimes another village would ask Unoka's band and their

dancing egwugwu to come and stay with them and teach them their

tunes. They would go to such hosts for as long as three or four

5

markets, making music and feasting. Unoka loved the good fare and

the good fellowship, and he loved this season of the year, when the

rains had stopped and the sun rose every morning with dazzling

beauty. And it was not too hot either, because the cold and dry

harmattan wind was blowing down from the north. Some years the

harmattan was very severe and a dense haze hung on the atmosphere.

Old men and children would then sit round log fires, warming their

bodies. Unoka loved it all, and he loved the first kites that returned

with the dry season, and the children who sang songs of welcome to

them. He would remember his own childhood, how he had often

wandered around looking for a kite sailing leisurely against the blue

sky. As soon as he found one he would sing with his whole being,

welcoming it back from its long, long journey, and asking it if it had

brought home any lengths of cloth.

That was years ago, when he was young. Unoka, the grown-up,

was a failure. He was poor and his wife and children had barely

enough to eat. People laughed at him because he was a loafer, and

they swore never to lend him any more money because he never paid

back. But Unoka was such a man that he always succeeded in

borrowing more, and piling up his debts.

One day a neighbor called Okoye came in to see him. He was

reclining on a mud bed in his hut playing on the flute.. He

immediately rose and shook hands with Okoye, who then unrolled

the goatskin which he carried under his arm, and sat down. Unoka

went into an inner room and soon returned with

6

a small wooden disc containing a kola nut, some alligator pepper and

a lump of white chalk.

"I have kola," he announced when he sat down, and passed the

disc over to his guest.

"Thank you. He who brings kola brings life. But I think you

ought to break it," replied Okoye, passing back the disc.

"No, it is for you, I think," and they argued like this for a few

moments before Unoka accepted the honor of breaking the kola.

Okoye, meanwhile, took the lump of chalk, drew some lines on the

floor, and then painted his big toe.

As he broke the kola, Unoka prayed to their ancestors for life and

health, and for protection against their enemies. When they had eaten

they talked about many things: about the heavy rains which were

drowning the yams, about the next ancestral feast and about the

impending war with the village of Mbaino. Unoka was never happy

when it came to wars. He was in fact a coward and could not bear the

sight of blood. And so he changed the subject and talked about

music, and his face beamed. He could hear in his mind's ear the

blood-stirring and intricate rhythms of the ekwe and the udu and the

ogene, and he could hear his own flute weaving in and out of them,

decorating them with a colorful and plaintive tune. The total effect

was gay and brisk, but if one picked out the flute as it went up and

down and then broke up into short snatches, one saw that there was

sorrow and grief there.

Okoye was also a musician. He played on the ogene. But he was

not a failure like Unoka. He had a large barn full of yams and he had

three wives. And now he was going to take the Idemili title, the third

highest in the land. It was a very

7

expensive ceremony and he was gathering all his resources together.

That was in fact the reason why he had come to see Unoka. He

cleared his throat and began:

"Thank you for the kola. You may have heard of the title I intend

to take shortly."

Having spoken plainly so far, Okoye said the next half a dozen

sentences in proverbs. Among the lbo the art of conversation is

regarded very highly, and proverbs are the palmoil with which words

are eaten. Okoye was a great talker and he spoke for a long time,

skirting round the subject and then hitting it finally. In short, he was

asking Unoka to return the two hundred cowries he had borrowed

from him more than two years before. As soon as Unoka understood

what his friend was driving at, he burst out laughing. He laughed

loud and long and his voice rang out clear as the ogene, and tears

stood in his eyes. His visitor was amazed, and sat speechless. At the

end, Unoka was able to give an answer between fresh outbursts of

mirth.

"Look at that wall," he said, pointing at the far wall of his hut,

which was rubbed with red earth so that it shone. "Look at those lines

of chalk;" and Okoye saw groups of short perpendicular lines drawn

in chalk. There were five groups, and the smallest group had ten

lines. Unoka had a sense of the dramatic and so he allowed a pause,

in which he took a pinch of snuff and sneezed noisily, and then he

continued: "Each group there represents a debt to someone, and each

stroke is one hundred cowries. You see, I owe that man a thousand

cowries. But he has not come to wake me up in the morning for it. I

shall pay you, but not today. Our elders say that the

8

sun will shine on those who stand before it shines on those who kneel

under them. I shall pay my big debts first," And he took another

pinch of snuff, as if that was paying the big debts first. Okoye rolled

his goatskin and departed.

When Unoka died he had taken no title at all and he was heavily

in debt. Any wonder then that his son Okonkwo was ashamed of

him? Fortunately, among these people a man was judged according

to his worth and not according to the worth of his father. Okonkwo

was clearly cut out for great things. He was still young but he had

won fame as the greatest wrestler in the nine villages. He was a

wealthy farmer and had two barns full of yams, and had just married

his third wife. To crown it all he had taken two titles and had shown

incredible prowess in two inter-tribal wars. And so although

Okonkwo was still young, he was already one of the greatest men of

his time. Age was respected among his people, but achievement was

revered. As the elders said, if a child washed his hands he could eat

with kings. Okonkwo had clearly washed his hands and so he ate

with kings and elders. And that was how he came to look after the

doomed lad who was sacrificed to the village of Umuofia by their

neighbors to avoid war and bloodshed. The ill-fated lad was called

Ikernefuna.

9

CHAPTER TWO

Okonkwo had just blown out the palm-oil lamp and stretched himself

on his bamboo bed when he heard the o9ene of the town crier

piercing the still night air. Gome, gome, gome, gome, boomed the

hollow metal. Then the crier gave his message, and at the end of it

beat his instrument again. And this was the message. Every man of

Umuofia was asked to 'gather at the market place tomorrow morning.

Okonkwo wondered what was- amiss, for he knew certainly that

something was amiss. He had discerned a clear overtone of tragedy in

the crier's voice, and even now he could still hear it as it grew

dimmer and dimmer in the distance.

The night was very quiet. It was always quiet except on

moonlight nights. Darkness held a vague terror for these people, even

the bravest among them. Children were warned not to whistle at night

for fear of evil spirits. Dangerous animals became even more sinister

and uncanny in the dark. A snake was never called by its name at

night, because it would hear. It was called a string. And so on this

particular night as the crier's voice was gradually swallowed up in the

distance, silence

10

returned to the world, a vibrant silence made more intense by the

universal trill of a million million forest insects.

On a moonlight night it would be different. The happy voices of

children playing in open fields would then be heard. And perhaps

those not so young would be playing in pairs in less open places, and

old men and women would remember their youth. As the lbo say:

"When the moon is shining the cripple becomes hungry for a walk."

But this particular night was dark and silent. And in all the nine

villages of Umuofia a town crier with his ogene asked every man to

be present tomorrow morning. Okonkwo on his bamboo bed tried to

figure out the nature of the emergency war with a neighboring clan?

That seemed the most likely reason, and he was not afraid of war. He

was a man of action, a man of war. Unlike his father he could stand

the look of blood. In Umuofia's latest war he was the first to bring

home a human head. That was his fifth head; and he was not an old

man yet. On great occasions such as the funeral of a village celebrity

he drank his palm-wine from his first human head.

In the morning the market place was full. There must have been

about ten thousand men there, all talking in low voices. At last

Ogbuefi Ezeugo stood up in the midst of them and bellowed four

times, "Umuofla kwenu," and on each occasion he faced a different

direction and seemed to push the air with a clenched fist. And ten

thousand men answered "Yaw" each time. Then there was perfect

silence. Ogbuefi Ezeugo was a powerful orator and was always

chosen to speak on such occasions. He moved his hand over his

white head and stroked his white beard. He then adjusted his cloth,

which

11

was passed under his right arm-pit and tied above his left shoulder.

"Umuofla kwenu," he bellowed a fifth time, and the crowd yelled

in answer. And then suddenly like one possessed he shot out his left

hand and pointed in the direction of Mbaino, and said through

gleaming white teeth firmly clenched: "Those sons of wild animals

have dared to murder a daughter of Umuofia." He threw his head

down and gnashed his teeth, and allowed a murmur of suppressed

anger to sweep the crowd. When he began again, the anger on his

face was gone and in its place a sort of smile hovered, more terrible

and more sinister than the anger. And in a clear unemotional voice he

told Umuofia how their daughter had gone to market at Mbaino and

had been killed. That woman, said Ezeugo, was the wife of Ogbuefi

Udo, and he pointed to a man who sat near him with a bowed head.

The crowd then shouted with anger and thirst for blood.

Many others spoke, and at the end it was decided to follow the

normal course of action. An ultimatum was immediately dispatched

to Mbaino asking them to choose between war on the one hand, and

on the other the offer of a young man and a virgin as compensation.

Umuofia was feared by all its neighbors. It was powerful in war

and in magic, and its priests and medicine men were feared in all the

surrounding country. Its most potent war medicine was as old as the

clan itself. Nobody knew how old. But on one point there was

general agreement-the active principle in that medicine had been an

old woman with one leg. In fact, the medicine itself was called

agadi-nwayi, or old

12

woman. It had its shrine in the centre of Umuofia, in a cleared spot.

And if anybody was so foolhardy as to pass by the shrine after dusk

he was sure to see the old woman hopping about.

And so the neighboring clans who naturally knew of these things

feared Umuofia, and would not go to war against it without first

trying a peaceful settlement. And in fairness to Umuofia it should be

recorded that it never went to war unless its case was clear and just

and was accepted as such by its Oracle-the Oracle of the Hills and the

Caves, and there were indeed occasions when the Oracle had

forbidden Umuofia to wage a war. If the clan had disobeyed the

Oracle they would surely have been beaten, because their dreaded

agadi-nwayi would never fight what the lbo call a fl9bt of blame.

But the war that now threatened was a just war. Even the enemy

clan knew that. And so when Okonkwo of Umuofia arrived at

Mbaino as the proud and imperious emissary of war, he was treated

with great honor and respect, and two days later he returned home

with a lad of fifteen and a young virgin. The lad’ s name was

Ikernefuna, whose sad story is still told in Umuofia unto this day.

The elders, or ndicbie, met to hear a report of Okonkwo's

mission. At the end they decided, as everybody knew they would,

that the girl should go to Ogbuefi Udo to replace his murdered wife.

As for the boy, he belonged to the clan as a whole, and there was no

hurry to decide his fate. Okonkwo was, therefore, asked on behalf of

the clan to look after him in the interim. And so for three years

Ikernefuna lived in Okonkwo's household.

13

Okonkwo ruled his household with a heavy hand. His wives,

especially the youngest, lived in perpetual fear of his fiery temper,

and so did his little children. Perhaps down in his heart Okonkwo

was not a cruet man. But his whole life was dominated by fear, the

fear of failure and of weakness. It was deeper and more intimate than

the fear of evil and capricious gods and of magic, the fear of the

forest, and of the forces of nature, malevolent, red in tooth and claw.

Okonkwo's fear was greater than these. It was not external but lay

deep within himself. It was the fear of himself, lest he should be

found to resemble his father. Even as a little boy he had resented his

father's failure and weakness, and even now he still remembered how

he had suffered when a playmate had told him that his father was

agbala. That was how Okonkwo first came to know that agbala was

not only another name for a woman, it could also mean a man who

had taken no title. And so Okonkwo was ruled by one passion-to hate

everything that his father Unoka had loved. One of those things was

gentleness and another was idleness.

During the planting season Okonkwo worked daily on his farms

from cock-crow until the chickens went to roost. He was a very

strong man and rarely felt fatigue. But his wives and young children

were not as strong, and so they suffered. But they dared not complain

openly. Okonkwo's first son, Nwoye, was then twelve years old but

was already causing his father great anxiety for his incipient laziness.

At any rate, that was how it looked to his father, and he sought to

correct him by

14

constant nagging and beating. And so Nwoye was developing into a

sad-faced youth.

Okonkwo's prosperity was visible in his household. He had a

large compound enclosed by a thick wall of red earth. His own hut,

or obi, stood immediately behind the only gate in the red walls. Each

of his three wives had her own hut, which together formed a half

moon behind the obi. The barn was built against one end of the red

walls, and long stacks of yam stood out prosperously in it. At the

opposite end of the compound was a shed for the goats, and each

wife built a small attachment to her hut for the hens. Near the barn

was a small house, the "medicine house" or shrine where Okonkwo

kept the wooden symbols of his personal god and of his ancestral

spirits. He worshipped them with sacrifices of kola nut, food and

palm-wine, and offered prayers to them on behalf of himself, his

three wives and eight children.

So when the daughter of Umuofia was killed in Mbaino,

lkemefuna came into Okonkwo's household. When Okonkwo

brought him home that day he called his most senior wife and handed

him over to her.

"He belongs to the clan," he told her. "So look after him."

"Is he staying long with us?" she asked.

"Do what you are told, woman," Okonkwo thundered, and

stammered. "When did you become one of the ndicbie of Umuofia?"

And so Nwoye's mother took Ikernefuna to her hut and asked no

more questions.

15

As for the boy himself, he was terribly afraid. He could not

understand what was happening to him or what he had done. How

could he know that his father had taken a hand in killing a daughter

of Umuofia? All he knew was that a few men had arrived at their

house, conversing with his father in low tones, and at the end he had

been taken out and handed over to a stranger. His mother had wept

bitterly, but he had been too surprised to weep. And so the stranger

had brought him, and a girl, a long, long way from home, through

lonely forest paths. He did not know who the girl was, and he never

saw her again.

16

CHAPTER THREE

Okonkwo did not have the start in life which many young men

usually had. He did not inherit a barn from his father. There was no

barn to inherit. The story was told in Umuofia, of how his father,

Unoka, had gone to consult the Oracle of the Hills and the Caves to

find out why he always had a miserable harvest.

The Oracle was called Agbala, and people came from far and

near to consult it. They came when misfortune dogged their steps or

when they had a dispute with their neighbors. They came to discover

what the future held for them or to consult the spirits of their

departed fathers.

The way into the shrine was a round hole at the side of a hill, just

a little bigger than the round opening into a henhouse. Worshippers

and those who came to seek knowledge from the god crawled on

their belly through the hole and found themselves in a dark, endless

space in the presence of Agbala. No one had ever beheld Agbala,

except his priestess. But no one who had ever crawled into his awful

shrine had come out without the fear of his power. His priestess stood

by the sacred fire which she built in the heart of the

17

cave and proclaimed the will of the god. The fire did not burn with a

flame. The glowing logs only served to light up vaguely the dark

figure of the priestess.

Sometimes a man came to consult the spirit of his dead father or

relative. It was said that when such a spirit appeared, the man saw it

vaguely in the darkness, but never heard its voice. Some people even

said that they had heard the spirits flying and flapping their wings

against the roof of the cave.

Many years ago when Okonkwo was still a boy his father,

Unoka, had gone to consult Agbala. The priestess in those days was a

woman called Chika. She was full of the power of her god, and she

was greatly feared. Unoka stood before her and began his story.

"Every year," he said sadly, "before I put any crop in the earth, I

sacrifice a cock to Ani, the owner of all land. It is the law of our

fathers. I also kill a cock at the shrine of Ifejioku, the god of yams. I

clear the bush and set fire to it when it is dry. I sow the yams when

the first rain has fallen, and stake them when the young tendrils

appear. I weed-"

"Hold your peace!" screamed the priestess, her voice terrible as it

echoed through the dark void. "You have offended neither the gods

nor your fathers. And when a man is at peace with his gods and his

ancestors, his harvest will be good or bad according to the strength of

his arm. You, Unoka, are known in all the clan for the weakness of

your machete and your hoe. When your neighbors go out with their

ax to cut down virgin forests, you sow your yams on exhausted farms

that take no labor to clear. They cross seven rivers to make

18

their farms; you stay at home and offer sacrifices to a reluctant soil.

Go home and work like a man."

Unoka was an ill-fated man. He had a bad chi or personal god,

and evil fortune followed him to the grave, or rather to his death, for

he had no grave. He died of the swelling which was an abomination

to the earth goddess. When a man was afflicted with swelling in the

stomach and the limbs he was not allowed to die in the house. He

was carried to the Evil Forest and left there to die. There was the

story of a very stubborn man who staggered back to his house and

had to be carried again to the forest and tied to a tree. The sickness

was an abomination to the earth, and so the victim could not be

buried in her bowels. He died and rotted away above the earth, and

was not given the first or the second burial. Such was Unoka's fate.

When they carried him away, he took with him his flute.

With a father like Unoka, Okonkwo did not have the start in life

which many young men had. He neither inherited a barn nor a title,

nor even a young wife. But in spite of these disadvantages, he had

begun even in his father's lifetime to lay the foundations of a

prosperous future. It was slow and painful. But he threw himself into

it like one possessed. And indeed he was possessed by the fear of his

father's contemptible life and shameful death.

There was a wealthy man in Okonkwo's village who had three

huge barns, nine wives and thirty children. His name was Nwakibie

and he had taken the highest but one title

19

which a man could take in the clan. It was for this man that Okonkwo

worked to earn his first seed yams.

He took a pot of palm-wine and a cock to Nwakibie. Two elderly

neighbors were sent for, and Nwakibie's two grown-up sons were

also present in his obi. He presented a kola nut and an alligator

pepper, which were passed round for all to see and then returned to

him. He broke the nut saying: "We shall all live. We pray for life,

children, a good harvest and happiness. You will have what is good

for you and I will have what is good for me. Let the kite perch and let

the eagle perch too. If one says no to the other, let his wing break."

After the kola nut had been eaten Okonkwo brought his

palm-wine from the corner of the hut where it had been placed and

stood it in the center of the group. He addressed Nwakibie, calling

him "Our father."

"Nna ayi, " he said. "I have brought you this little kola. As our

people say, a man who pays respect to the great paves the way for his

own greatness. I have come to pay you my respects and also to ask a

favor. But let us drink the wine first."

Everybody thanked Okonkwo and the neighbors brought out

their drinking horns from the goatskin bags they carried. Nwakibie

brought down his own horn, which was fastened to the rafters. The

younger of his sons, who was also the youngest man in the group,

moved to the center, raised the pot on his left knee and began to pour

out the wine. The first cup went to Okonkwo, who must taste his

wine before anyone else. Then the group drank, beginning with the

eldest man. When everyone had drunk two or three horns, Nwakibie

20

sent for his wives. Some of them were not at home and only four

came in.

"Is Anasi not in?" he asked them. They said she was coming.

Anasi was the first wife and the others could not drink before her,

and so they stood waiting.

Anasi was a middle-aged woman, tall and strongly built, there

was authority in her bearing and she looked every inch the ruler of

the womenfolk in a large and prosperous family. She wore the anklet

of her husband's titles, which the first wife alone could wear.

She walked up to her husband and accepted the horn from him.

She then went down on one knee, drank a little and handed back the

horn. She rose, called him by his name and went back to her hut. The

other wives drank in the same way, in their proper order, and went

away.

The men then continued their drinking and talking. Ogbuefi Idigo

was talking about the palm-wine tapper, Obiako, who suddenly gave

up his trade.

"There must be something behind it," he said, wiping the foam of

wine from his mustache with the back of his left hand. "There must

be a reason for it. A toad does not run in the daytime for nothing."

"Some people say the Oracle warned him that he would fall off a

palm tree and kill himself," said Akukalia.

"Obiako has always been a strange one," said Nwakibie. I have

heard that many years ago, when his father had not been dead very

long, he had gone to consult the Oracle. The Oracle said to him,

'Your dead father wants you to sacrifice a goat to him! Do you know

what he told the Oracle? He said,

21

'Ask my dead father if he ever had a fowl when he was alive.'"

Everybody laughed heartily except Okonkwo, who laughed uneasily

because, as the saying goes, an old woman is always uneasy when

dry bones are mentioned in a proverb. Okonkwo remembered his

own father.

At last the young man who was pouring out the wine held up half

a horn of the thick, white dregs and said, "What we are eating is

finished." "We have seen it," the others replied. "Who will drink the

dregs?" he asked. "Whoever has a job in hand," said Idigo, looking at

Nwakibie's elder son lgwelo with a malicious twinkle in his eye.

Everybody agreed that lgwelo should drink the dregs. He

accepted the half-full horn from his brother and drank it. As Idigo

had said, Igwelo had a job in hand because he had married his first

wife a month or two before. The thick dregs of palm-wine were

supposed to be good for men who were going in to their wives.

After the wine had been drunk Okonkwo laid his difficulties

before Nwakibie.

"I have come to you for help," he said. "Perhaps you can already

guess what it is. I have cleared a farm but have no yams to sow. I

know what it is to ask a man to trust another with his yams,

especially these days when young men are afraid of hard work. I am

not afraid of work. The lizard that jumped from the high iroko tree to

the ground said he would praise himself if no one else did. I began to

fend for myself at an age when most people still suck at their

mothers' breasts. If you give me some yam seeds I shall not fail you."

Nwakibie cleared his throat. "it pleases me to see a

22

young man like you these days when our youth has gone so soft.

Many young men have come to me to ask for yams but I have refused

because I knew they would just dump them in the earth and leave

them to be choked by weeds. When I say no to them they think I am

hard hearted. But it is not so. Eneke the bird says that since men have

learned to shoot without missing, he has learned to fly without

perching. I have learned to be stingy with my yams. But I can trust

you. I know it as I look at you. As our fathers said, you can tell a ripe

corn by its took. I shall give you twice four hundred yams. Go ahead

and prepare your farm."

Okonkwo thanked him again and again and went home feeling

happy. He knew that Nwakibie would not refuse him, but he had not

expected he would be so generous. He had not hoped to get more

than four hundred seeds. He would now have to make a bigger farm.

He hoped to get another four hundred yams from one of his father's

friends at Isiuzo.

Share-cropping was a very slow way of building up a barn of

one's own. After all the toil one only got a third of the harvest. But

for a young man whose father had no yams, there was no other way.

And what made it worse in Okonkwo's case was that he had to

support his mother and two sisters from his meagre harvest. And

supporting his mother also meant supporting his father. She could not

be expected to cook and eat while her husband starved. And so at a

very early age when he was striving desperately to build a barn

through share-cropping Okonkwo was also fending for his father's

house. It was like pouring grains of corn into a bag full of holes. His

mother and sisters worked hard enough, but they grew women's

23

crops, like coco-yams, beans and cassava. Yam, the king of crops,

was a man’ s crop.

The year that Okonkwo took eight hundred seed-yams from

Nwakibie was the worst year in living memory. Nothing happened at

its proper time; it was either too early or too late, It seemed as if the

world had gone mad. The first rains were late, and, when they came,

lasted only a brief moment. The blazing sun returned, more fierce

than it had ever been known, and scorched all the green that had

appeared with the rains. The earth burned like hot coals and roasted

all the yams that had been sown. Like all good farmers, Okonkwo

had begun to sow with the first rains. He had sown four hundred

seeds when the rains dried up and the heat returned. He watched the

sky all day for signs of rain clouds and lay awake all night. In the

morning he went back to his farm and saw the withering tendrils. He

had tried to protect them from the smoldering earth by making rings

of thick sisal leaves around them. But by the end of the day the sisal

rings were burned dry and gray. He changed them every day, and

prayed that the rain might fall in the night. But the drought continued

for eight market weeks and the yams were killed.

Some farmers had not planted their yams yet. They were the lazy

easy-going ones who always put off clearing their farms as long as

they could. This year they were the wise ones. They sympathized

with their neighbors with much shaking of the head, but inwardly

they were happy for what they took to be their own foresight.

24

Okonkwo planted what was left of his seed-yams when the rains

finally returned. He had one consolation. The yams he had sown

before the drought were his own, the harvest of the previous year. He

still had the eight hundred from Nwakibie and the four hundred from

his father's friend. So he would make a fresh start.

But the year had gone mad. Rain fell as it had never fallen

before. For days and nights together it poured down in violent

torrents, and washed away the yam heaps. Trees were uprooted and

deep gorges appeared everywhere. Then the rain became less violent.

But it went from day to day without a pause. The spell of sunshine

which always came in the middle of the wet season did not appear.

The yams put on luxuriant green leaves, but every farmer knew that

without sunshine the tubers would not grow.

That year the harvest was sad, like a funeral, and many farmers

wept as they dug up the miserable and rotting yams. One man tied his

cloth to a tree branch and hanged himself.

Okonkwo remembered that tragic year with a cold shiver

throughout the rest of his life. It always surprised him when he

thought of it later that he did not sink under the load of despair. He

knew that he was a fierce fighter, but that year had been enough to

break the heart of a lion.

"Since I survived that year," he always said, "I shall survive

anything." He put it down to his inflexible will.

His father, Unoka, who was then an ailing man, had said to him

during that terrible harvest month: "Do not despair. I know you will

not despair. You have a manly and a proud heart. A proud heart can

survive a general failure because such

25

a failure does not prick its pride. It is more difficult and more bitter

when a man fails alone."

Unoka was like that in his last days. His love of talk had grown

with age and sickness. It tried Okonkwo's patience beyond words.

26

CHAPTER FOUR

"Looking at a king's mouth," said an old man, “one would think he

never sucked at his mother's breast." He was talking about Okonkwo,

who had risen so suddenly from great poverty and misfortune to be

one of the fords of the clan. The old man bore no ill will towards

Okonkwo. Indeed he respected him for his industry and success. But

he was struck, as most people were, by Okonkwo's brusqueness in

dealing with less successful men. Only a week ago a man had

contradicted him at a kindred meeting which they held to discuss the

next ancestral feast. Without looking at the man Okonkwo had said:

"This meeting is for men." The man who had contradicted him had

no titles. That was why he had called him a woman. Okonkwo knew

how to kill a man's spirit.

Everybody at the kindred meeting took sides with Osugo when

Okonkwo called him a woman. The oldest man present said sternly

that those whose palm-kernels were cracked for them by a benevolent

spirit should not forget to be humble. Okonkwo said he was sorry for

what he had said, and the meeting continued.

27

But it was really not true that Okonkwo's palm-kernels had been

cracked for him by a benevolent spirit. He had cracked them himself.

Anyone who knew his grim struggle against poverty and misfortune

could not say he had been lucky. If ever a man deserved his success,

that man was Okonkwo. At an early age he had achieved fame as the

greatest wrestler in all the land. That was not luck. At the most one

could say that his chi or personal god was good. But the lbo people

have a proverb that when a man says yes his chi says yes also.

Okonkwo said yes very strongly; so his chi agreed. And not only his

chi but his clan too, because it judged a man by the work of his

hands. That was why Okonkwo had been chosen by the nine villages

to carry a message of war to their enemies unless they agreed to give

up a young man and a virgin to atone for the murder of Udo's wife.

And such was the deep fear that their enemies had for Umuofia that

they treated Okonkwo like a king and brought him a virgin who was

given to Udo as wife, and the lad Ikernefuna.

The elders of the clan had decided that Ikernefuna should be in

Okonkwo's care for a while. But no one thought it would be as long

as three years. They seemed to forget all about him as soon as they

had taken the decision.

At first Ikernefuna was very much afraid. Once or twice he tried

to run away, but he did not know where to begin. He thought of his

mother and his three-year-old sister and wept bitterly. Nwoye's

mother was very kind to him and treated him as one of her own

children, but all he said was: "When shall I go home?" When

Okonkwo heard that he would not eat any food he came into the hut

with a big stick in his hand

28

and stood over him while he swallowed his yams, trembling. A few

moments later he went behind the hut and began to vomit painfully.

Nwoye's mother went to him and placed her hands on his chest and

on his back. He was ill for three market weeks, and when he

recovered he seemed to have overcome his great fear and sadness.

He was by nature a very lively boy and he gradually became

popular in Okonkwo's household, especially with the children.

Okonkwo's son, Nwoye, who was two years younger, became quite

inseparable from him because he seemed to know everything. He

could fashion out flutes from bamboo stems and even from the

elephant grass. He knew the names of all the birds and could set

clever traps for the little bush rodents. And he knew which trees

made the strongest bows.

Even Okonkwo himself became very fond of the boy inwardly of

course. Okonkwo never showed any emotion openly, unless it be the

emotion of anger. To show affection was a sign of weakness; the

only thing worth demonstrating was strength. He therefore treated

Ikernefuna as he treated everybody else-with a heavy hand. But there

was no doubt that he liked the boy. Sometimes when he went to big

village meetings or communal ancestral feasts he allowed Ikernefuna

to accompany him, like a son, carrying his stool and his goatskin bag.

And, indeed, Ikernefuna called him father.

Ikemefuna came to Umuofia at the end of the carefree season

between harvest and planting. In fact he recovered

29

from his illness only a few days before the Week of Peace began.

And that was also the year Okonkwo broke the peace, and was

punished, as was the custom, by Ezeani, the priest of the earth

goddess.

Okonkwo was provoked to justifiable anger by his youngest

wife, who went to plait her hair at her friend's house and did not

return early enough to cook the afternoon meal. Okonkwo did not

know at first that she was not at home. After waiting in vain for her

dish he went to her hut to see what she was doing. There was nobody

in the hut and the fireplace was cold.

"Where is Ojiugo?" he asked his second wife, who came out of

her hut to draw water from a gigantic pot in the shade of a small tree

in the middle of the compound.

"She has gone to plait her hair."

Okonkwo bit his lips as anger welled up within him.

"Where are her children? Did she take them?" he asked with

unusual coolness and restraint.

"They are here," answered his first wife, Nwoye's mother.

Okonkwo bent down and looked into her hut. Ojiugo's children were

eating with the children of his first wife.

"Did she ask you to feed them before she went?"

"Yes," lied Nwoye's mother, trying to minimize Ojiugo's

thoughtlessness.

Okonkwo knew she was not speaking the truth. He walked back

to his obi to await Ojiugo's return. And when she returned he beat her

very heavily. In his anger be had forgotten that it was the Week of

Peace, His first two wives ran out in great alarm pleading with him

that it was the sacred week.

30

But Okonkwo was not the man to stop beating somebody half-way

through, not even for fear of a goddess.

Okonkwo's neighbors heard his wife crying and sent their voices

over the compound walls to ask what was the matter. Some of them

came over to see for themselves. It was unheard of to beat somebody

during the sacred week.

Before it was dusk Ezeani, who was the priest of the earth

goddess, Ani, called on Okonkwo in his obi. Okonkwo brought out

kola nut and placed it before the priest.

"Take away your kola nut. I shall not eat in the house of a man

who has no respect for our gods and ancestors."

Okonkwo tried to explain to him what his wife had done, but

Ezeani seemed to pay no attention. He held a short staff in his hand

which he brought down on the floor to emphasize his points.

"Listen to me," he said when Okonkwo had spoken. "You are not

a stranger in Umuofia. You know as well as I do that our forefathers

ordained that before we plant any crops in the earth we should

observe a week in which a man does not say a harsh word to his

neighbor. We live in peace with our fellows to honor our great

goddess of the earth without whose blessing our crops will not grow.

You have committed a great evil." He brought down his staff heavily

on the floor. "Your wife was at fault, but even if you came into your

obi and found her lover on top of her, you would still have committed

a great evil to beat her." His staff came down again. "The evil you

have done can ruin the whole clan. The earth goddess whom you

have insulted may refuse to give us her increase, and we shall all

perish." His tone now changed from anger to command. "You

31

will bring to the shrine of Am tomorrow one she-goat, one hen, a

length of cloth and a hundred cowries." He rose and left the hut.

Okonkwo did as the priest said. He also took with him a pot of

palm-wine. Inwardly, he was repentant. But he was not the man to go

about telling his neighbors that he was in error. And so people said he

had no respect for the gods of the clan. His enemies said his good

fortune had gone to his head. They called him the little bird nza who

so far forgot himself after a heavy meal that he challenged his chi.

No work was done during the Week of Peace. People called on

their neighbors and drank palm-wine. This year they talked of

nothing else but the nso-ani which Okonkwo had committed. It was

the first time for many years that a man had broken the sacred peace.

Even the oldest men could only remember one or two other occasions

somewhere in the dim past.

Ogbuefi Ezeudu, who was the oldest man in the village, was

telling two other men who came to visit him that the punishment for

breaking the Peace of Ani had become very mild in their clan.

"It has not always been so,' he said. "My father told me that he

had been told that in the past a man who broke the peace was

dragged on the ground through the village until he died. But after a

while this custom was stopped because it spoiled the peace which it

was meant to preserve."

"Somebody told me yesterday," said one of the younger men,

"that in some clans it is an abomination for a man to die during the

Week of Peace."

32

"It is indeed true," said Ogbuefi Ezeudu. "They have that custom

in Obodoani. If a man dies at this time he is not buried but cast into

the Evil Forest. It is a bad custom which these people observe

because they lack understanding. They throw away large numbers of

men and women without burial. And what is the result? Their clan is

full of the evil spirits of these unburied dead, hungry to do harm to

the living."

After the Week of Peace every man and his family began to clear

the bush to make new farms. The cut bush was left to dry and fire

was then set to it. As the smoke rose into the sky kites appeared from

different directions and hovered over the burning field in silent

valediction. The rainy season was approaching when they would go

away until the dry season returned.

Okonkwo spent the next few days preparing his seed-yams. He

looked at each yam carefully to see whether it was good for sowing.

Sometimes he decided that a yam was too big to be sown as one seed

and he split it deftly along its length with his sharp knife. His eldest

son, Nwoye, and Ikernefuna helped him by fetching the yams in long

baskets from the barn and in counting the prepared seeds in groups of

four hundred. Sometimes Okonkwo gave them a few yams each to

prepare. But he always found fault with their effort, and he said so

with much threatening.

"Do you think you are cutting up yams for cooking?" he asked

Nwoye. "If you split another yam of this size, I shall break your jaw.

You think you are still a child. I began to own

33

a farm at your age. And you," he said to Ikernefuna, "do you not

grow yams where you come from?"

Inwardly Okonkwo knew that the boys were still too young to

understand fully the difficult art of preparing seedyams. But he

thought that one could not begin too early. Yam stood for manliness,

and he who could feed his family on yams from one harvest to

another was a very great man indeed. Okonkwo wanted his son to be

a great farmer and a great man. He would stamp out the disquieting

signs of laziness which he thought he already saw in him.

"I will not have a son who cannot hold up his head in the

gathering of the clan. I would sooner strangle him with my own

hands. And if you stand staring at me like that," he swore, "Amadiora

will break your head for you!"

Some days later, when the land had been moistened by two or

three heavy rains, Okonkwo and his family went to the farm with

baskets of seed-yams, their hoes and machetes, and the planting

began. They made single mounds of earth in straight lines all over the

field and sowed the yams in them.

Yam, the king of crops, was a very exacting king, for three or

four moons it demanded hard work and constant attention from

cock-crow till the chickens went back to roost. The young tendrils

were protected from earth-heat with rings of sisal leaves. As the rains

became heavier the women planted maize, melons and beans between

the yam mounds. The yams were then staked, first with little sticks

and later with tall and big tree branches. The women weeded the

farm three times at definite periods in the life of the yams, neither

early nor late.

And now the rains had really come, so heavy and persistent

34

that even the village rain-maker no longer claimed to be able to

intervene. He could not stop the rain now, just as he would not

attempt to start it in the heart of the dry season, without serious

danger to his own health. The personal dynamism required to counter

the forces of these extremes of weather would be far too great for the

human frame.

And so nature was not interfered with in the middle of the rainy

season. Sometimes it poured down in such thick sheets of water that

earth and sky seemed merged in one gray wetness. It was then

uncertain whether the low rumbling of Amadiora's thunder came

from above or below. At such times, in each of the countless thatched

huts of Umuofia, children sat around their mother's cooking fire

telling stories, or with their father in his obi warming themselves

from a log fire, roasting and eating maize. It was a brief resting

period between the exacting and arduous planting season and the

equally exacting but light-hearted month of harvests.

Ikernefuna had begun to feel like a member of Okonkwo's

family. He still thought about his mother and his three-year-old sister,

and he had moments of sadness and depression. But he and Nwoye

had become so deeply attached to each other that such moments

became less frequent and less poignant. Ikernefuna had an endless

stock of folk tales. Even those which Nwoye knew already were told

with a new freshness and the local flavor of a different clan. Nwoye

remembered this period very vividly till the end of his life. He even

remembered how he had laughed when Ikernefuna told him that the

proper name for a corn cob with only a few scattered grains was

eze-agadi-nwayi, or the teeth of an old

35

woman. Nwoye's mind had gone immediately to Nwayieke, who

lived near the udala tree. She had about three teeth and was always

smoking her pipe.

Gradually the rains became lighter and less frequent, and earth

and sky once again became separate. The rain fell in thin, slanting

showers through sunshine and quiet breeze. Children no longer

stayed indoors but ran about singing:

"The rain is falling, the sun is shining,

Alone Nnadi is cooking and eating."

Nwoye always wondered who Nnadi was and why he should live

all by himself, cooking and eating. In the end he decided that Nnadi

must live in that land of Ikernefuna's favorite story where the ant

holds his court in splendor and the sands dance forever.

36

CHAPTER FIVE

The Feast of the New Yam was approaching and Umuofia was in a

festival mood. It was an occasion for giving thanks to Ani, the earth

goddess and the source of all fertility. Ani played a greater part in the

life of the people than any other diety. She was the ultimate judge of

morality and conduct. And what was more, she was in close

communion with the departed fathers of the clan whose bodies had

been committed to earth.

The Feast of the New Yam was held every year before the

harvest began, to honor the earth goddess and the ancestral spirits of

the clan. New yams could not be eaten until some had first been

offered to these powers. Men and women, young and old, looked

forward to the New Yam Festival because it began the season of

plenty-the new year. On the last night before the festival, yams of the

old year were all disposed of by those who still had them. The new

year must begin with tasty, fresh yams and not the shriveled and

fibrous crop of the previous year. All cooking pots, calabashes and

wooden bowls were thoroughly washed, especially the wooden

mortar in which yam was pounded. Yam foo-foo and

37

vegetable soup was the chief food in the celebration. So much of it

was cooked that, no matter how heavily the family ate or how many

friends and relatives they invited from neighboring villages, there

was always a large quantity of food left over at the end of the day.

The story was always told of a wealthy man who set before his guests

a mound of foo-foo so high that those who sat on one side could not

see what was happening on the other, and it was not until late in the

evening that one of them saw for the first time his in-law who had

arrived during the course of the meal and had fallen to on the

opposite side. It was only then that they exchanged greetings and

shook hands over what was left of the food.

The New Yam Festival was thus an occasion for joy throughout

Umuofia. And every man whose arm was strong, as the lbo people

say, was expected to invite large numbers of guests from far and

wide.Okonkwo always asked his wives' relations, and since he now

had three wives his guests would make a fairly big crowd.

But somehow Okonkwo could never become as enthusiastic over

feasts as most people. He was a good eater and he could drink one or

two fairly big gourds of palm-wine. But he was always

uncomfortable sitting around for days waiting for a feast or getting

over it. He would be very much happier working on his farm.

The festival was now only three days away. Okonkwo's wives

had scrubbed the walls and the huts with red earth until they reflected

light. They had then drawn patterns on them in white, yellow and

dark green. They then set about painting themselves with cam wood

and drawing beautiful black patterns

38

on their stomachs and on their backs. The children were also

decorated, especially their hair, which was shaved in beautiful

patterns. The three women talked excitedly about the relations who

had been invited, and the children reveled in the thought of being

spoiled by these visitors from the motherland. Ikernefuna was equally

excited. The New Yam Festival seemed to him to be a much bigger

event here than in his own village, a place which was already

becoming remote and vague in his imagination.

And then the storm burst. Okonkwo, who had been walking

about aimlessly in his compound in suppressed anger, suddenly

found an outlet.

"Who killed this banana tree?" he asked.

A hush fell on the compound immediately.

"Who killed this tree? Or are you all deaf and dumb?"

As a matter of fact the tree was very much alive. Okonkwo's

second wife had merely cut a few leaves off it to wrap some food,

and she said so. Without further argument Okonkwo gave her a

sound beating and left her and her only daughter weeping. Neither of

the other wives dared to interfere beyond an occasional and tentative,

"It is enough, Okonkwo," pleaded from a reasonable distance.

His anger thus satisfied, Okonkwo decided to go out hunting. He

had an old rusty gun made by a clever blacksmith who had come to

live in Umuofia long ago. But although Okonkwo was a great man

whose prowess was universally acknowledged, he was not a hunter.

In fact he had not killed a rat with his gun. And so when he called

Ikernefuna to fetch his gun, the wife who had just been beaten

murmured something

39

about guns that never shot. Unfortunately for her, Okonkwo heard it

and ran madly into his room for the loaded gun, ran out again and

aimed at her as she clambered over the dwarf wall of the barn. He

pressed the trigger and there was a loud report accompanied by the

wail of his wives and children. He threw down the gun and jumped

into the barn, and there lay the woman, very much shaken and

frightened but quite unhurt. He heaved a heavy sigh and went away

with the gun.

In spite of this incident the New Yam Festival was celebrated

with great joy in Okonkwo's household. Early that morning as he

offered a sacrifice of new yam and palm-oil to his ancestors he asked

them to protect him, his children and their mothers in the new year.

As the day wore on his in-laws arrived from three surrounding

villages, and each party brought with them a huge pot of palm-wine.

And there was eating and drinking till night, when Okonkwo's

in-laws began to leave for their homes.

The second day of the new year was the day of the great

wrestling match between Okonkwo's village and their neighbors. It

was difficult to say which the people enjoyed more the feasting and

fellowship of the first day or the wrestling contest of the second. But

there was one woman who had no doubt whatever in her mind. She

was Okonkwo's second wife, Ekwefi, whom he nearly shot. There

was no festival in all the seasons of the year which gave her as much

pleasure as the wrestling match. Many years ago when she was the

village beauty Okonkwo had won her heart by throwing the Cat in

the greatest contest within living memory. She did not marry

40

him then because he was too poor to pay her bride-price. But a few

years later she ran away from her husband and came to live with

Okonkwo. All this happened many years ago. Now Ekwefi was a

woman of forty-five who had suffered a great deal in her time. But

her love of wrestling contests was still as strong as it was thirty years

ago.

It was not yet noon on the second day of the New Yam Festival.

Ekwefi and her only daughter, Ezinma, sat near the fireplace waiting

for the water in the pot to boil. The fowl Ekwefi had just killed was

in the wooden mortar. The water began to boil, and in one deft

movement she lifted the pot from the fire and poured the boiling

water over the fowl. She put back the empty pot on the circular pad

in the corner, and looked at her palms, which were black with soot.

Ezinma was always surprised that her mother could lift a pot from the

fire with her bare hands.

"Ekwefi," she said, "is it true that when people are grown up, fire

does not burn them?" Ezinma, unlike most children, called her

mother by her name.

"Yes," replied Ekwefi, too busy to argue. Her daughter was only

ten years old but she was wiser than her years.

"But Nwoye's mother dropped her pot of hot soup the other day

and it broke on the floor."

Ekwefi turned the hen over in the mortar and began to pluck the

feathers.

"Ekwefi," said Ezinma, who had joined in plucking the feathers,

"my eyelid is twitching."

"it means you are going to cry," said her mother.

"No," Ezinma said, "it is this eyelid, the top one."

41

"That means you will see something."

"What will I see?" she asked.

"How can I know?" Ekwefi wanted her to work it out herself.

"Oho," said Ezinma at last. "I know what it is-the wrestling

match."

At last the hen was plucked clean. Ekwefi tried to pull out the

horny beak but it was too hard. She turned round on her low stool

and put the beak in the fire for a few moments. She pulled again and

it came off.

"Ekwefi!" a voice called from one of the other huts. It was

Nwoye's mother, Okonkwo's first wife.

"Is that me?" Ekwefi called back. That was the way people

answered calls from outside. They never answered yes for fear it

might be an evil spirit calling.

"Will you give Ezinma some fire to bring to me?" Her own

children and Ikemefuna had gone to the stream.

Ekwefi put a few live coals into a piece of broken pot and

Ezinma carried it across the clean swept compound to Nwoye's

mother.

"Thank you, Nma," she said. She was peeling new yams, and in a

basket beside her were green vegetables and beans.

"Let me make the fire for you," Ezinma offered.

"Thank you, Ezigbo," she said. She often called her Ezigbo,

which means "the good one."

Ezinma went outside and brought some sticks from a huge

bundle of firewood. She broke them into little pieces across the sole

of her foot and began to build a fire, blowing it with her breath.

42

"You will blow your eyes out," said Nwoye's mother, looking up

from the yams she was peeling. "Use the fan." She stood up and

pulled out the fan which was fastened into one of the rafters. As soon

as she got up, the troublesome nannygoat, which had been dutifully

eating yam peelings, dug her teeth into the real thing, scooped out

two mouthfuls and fled from the hut to chew the cud in the goats'

shed. Nwoye's mother swore at her and settled down again to her

peeling. Ezinma's fire was now sending up thick clouds of smoke.

She went on fanning it until it burst into flames. Nwoye's mother

thanked her and she went back to her mother's hut.

Just then the distant beating of drums began to reach them. It

came from the direction of the i1o, the village playground. Every

village had its own i1o which was as old as the village itself and

where all the great ceremonies and dances took place. The drums

beat the unmistakable wrestling dance -quick, light and gay, and it

came floating on the wind.

Okonkwo cleared his throat and moved his feet to the beat of the

drums. It filled him with fire as it had always done from his youth.

He trembled with the desire to conquer and subdue. It was like the

desire for woman.

"We shall be late for the wrestling," said Ezinma to her mother.

"They will not begin until the sun goes down."

"But they are beating the drums."

"Yes. The drums begin at noon but the wrestling waits until the

sun begins to sink. Go and see if your father has brought out yams for

the afternoon."

"He has. Nwoye's mother is already cooking."

43

"Go and bring our own, then. We must cook quickly or we shall

be late for the wrestling."

Ezinma ran in the direction of the barn and brought back two

yams from the dwarf wall.

Ekwefi peeled the yams quickly. The troublesome nannygoat

sniffed about, eating the peelings. She cut the yams into small pieces

and began to prepare a pottage, using some of the chicken.

At that moment they heard someone crying just outside their

compound. It was very much like Obiageli, Nwoye's sister.

"Is that not Obiageli weeping?" Ekwefi called across the yard to

Nwoye's mother.

"Yes," she replied. "She must have broken her waterpot."

The weeping was now quite close and soon the children filed in,

carrying on their heads various sizes of pots suitable to their years.

Ikernefuna came first with the biggest pot, closely followed by

Nwoye and his two younger brothers. Obiageli brought up the rear,

her face streaming with tears. In her hand was the cloth pad on which

the pot should have rested on her head.

"What happened?" her mother asked, and Obiageli told her

mournful story. Her mother consoled her and promised to buy her

another pot.

Nwoye's younger brothers were about to tell their mother the true

story of the accident when Ikernefuna looked at them sternly and

they held their peace. The fact was that Obiageli had been making

inyanga with her pot. She had balanced it on her head, folded her

arms in front of her and

44

began to sway her waist like a grown-up young lady. When the pot

fell down and broke she burst out laughing. She only began to weep

when they got near the iroko tree outside their compound.

The drums were still beating, persistent and unchanging. Their

sound was no longer a separate thing from the living village. It was

like the pulsation of its heart. It throbbed in the air, in the sunshine,

and even in the trees, and filled the village with excitement.

Ekwefi ladled her husband's share of the pottage into a bowl and

covered it. Ezinma took it to him in his A.

Okonkwo was sitting on a goatskin already eating his first wife's

meal. Obiageli, who had brought it from her mother's hut, sat on the

floor waiting for him to finish. Ezinma placed her mother's dish

before him and sat with Obiageli.

"Sit like a woman!" Okonkwo shouted at her. Ezinma brought

her two legs together and stretched them in front of her.

,, Father, will you go to see the wrestling?" Ezinma asked after a

suitable interval.

"Yes," he answered. "Will you go?"

"Yes." And after a pause she said: "Can I bring your chair for

you?"

"No, that is a boy's job." Okonkwo was specially fond of Ezinma.

She looked very much like her mother, who was once the village

beauty. But his fondness only showed on very rare occasions.

"Obiageli broke her pot today," Ezinma said.

45

"Yes, she has told me about it," Okonkwo said between

mouthfuls.

"Father," said Obiageli, "people should not talk when they are

eating or pepper may go down the wrong way."

"That is very true. Do you hear that, Ezinma? You are older than

Obiageli but she has more sense."

He uncovered his second wife's dish and began to eat from it.

Obiageli took the first dish and returned to her mother's hut. And then

Nkechi came in, bringing the third dish. Nkechi was the daughter of

Okonkwo's third wife.

In the distance the drums continued to beat.

46

CHAPTER SIX

The whole village turned out on the ilo, men, women and children.

They stood round in a huge circle leaving the center of the

playground free. The elders and grandees of the village sat on their

own stools brought there by their young sons or slaves. Okonkwo

was among them. All others stood except those who came early

enough to secure places on the few stands which had been built by

placing smooth logs on forked pillars.

The wrestlers were not there yet and the drummers held the field.

They too sat just in front of the huge circle of spectators, facing the

elders. Behind them was the big and ancient silk-cotton tree which

was sacred. Spirits of good children lived in that tree waiting to be

born. On ordinary days young women who desired children came to

sit under its shade.

There were seven drums and they were arranged according to

their sizes in a long wooden basket. Three men beat them with sticks,

working feverishly from one drum to another. They were possessed

by the spirit of the drums.

The young men who kept order on these occasions

47

dashed about, consulting among themselves and with the leaders of

the two wrestling teams, who were still outside the circle, behind the

crowd. Once in a while two young men carrying palm fronds ran

round the circle and kept the crowd back by beating the ground in

front of them or, if they were stubborn, their legs and feet.

At last the two teams danced into the circle and the crowd roared

and clapped. The drums rose to a frenzy. The people surged forward.

The young men who kept order flew around, waving their palm

fronds. Old men nodded to the beat of the drums and remembered the

days when they wrestled to its intoxicating rhythm.

The contest began with boys of fifteen or sixteen. There were

only three such boys in each team. They were not the real wrestlers;

they merely set the scene. Within a short time the first two bouts

were over. But the third created a big sensation even among the

elders who did not usually show their excitement so openly. It was as

quick as the other two, perhaps even quicker. But very few people

had ever seen that kind of wrestling before. As soon as the two boys

closed in, one of them did something which no one could describe

because it had been as quick as a flash. And the other boy was flat on

his back. The crowd roared and clapped and for a while drowned the

frenzied drums. Okonkwo sprang to his feet and quickly sat down

again. Three young men from the victorious boy's team ran forward,

carried him shoulder high and danced through the cheering crowd.

Everybody soon knew who the boy was. His name was Maduka, the

son of Obierika.

48

The drummers stopped for a brief rest before the real matches.

Their bodies shone with sweat, and they took up fans and began to

fan themselves. They also drank water from small pots and ate kola

nuts. They became ordinary human beings again, talking and

laughing among themselves and with others who stood near them.

The air, which had been stretched taut with excitement, relaxed

again. It was as if water had been poured on the tightened skin of a

drum. Many people looked around, perhaps for the first time, and

saw those who stood or sat next to them.

1 did not know it was you," Ekwefi said to the woman who had

stood shoulder to shoulder with her since the beginning of the

matches.

"I do not blame you," said the woman. "I have never seen such a

large crowd of people. Is it true that Okonkwo nearly killed you with

his gun?"

"It is true indeed, my dear friend. I cannot yet find a mouth with

which to tell the story."

"Your chi is very much awake, my friend. And how is my

daughter, Ezinma?"

"She has been very well for some time now. Perhaps she has

come to stay."

"I think she has. How old is she now?"

"She is about ten years old."

"I think she will stay. They usually stay if they do not die before

the age of six."

"I pray she stays," said Ekwefi with a heavy sigh.

The woman with whom she talked was called Chielo.

49

She was the priestess of Agbala, the Oracle of the Hills and the

Caves. In ordinary life Chielo was a widow with two children. She

was very friendly with Ekwefi and they shared a common shed in the

market. She was particularly fond of Ekwefi's only daughter, Ezinma,

whom she called "my daughter." Quite often she bought beancakes

and gave Ekwefi some to take home to Ezinma. Anyone seeing

Chieto in ordinary life would hardly believe she was the same person

who prophesied when the spirit of Agbala was upon her.

The drummers took up their sticks and the air shivered and grew

tense like a tightened bow.

The two teams were ranged facing each other across the clear

space. A young man from one team danced across the center to the

other side and pointed at whomever he wanted to fight. They danced

back to the center together and then closed in.

There were twelve men on each side and the challenge went from

one side to the other. Two judges walked around the wrestlers and

when they thought they were equally matched, stopped them. Five

matches ended in this way. But the really exciting moments were

when a man was thrown. The huge voice of the crowd then rose to

the sky and in every direction. It was even heard in the surrounding

villages.

The last match was between the leaders of the teams. They were

among the best wrestlers in all the nine villages. The crowd

wondered who would throw the other this year. Some said Okafo was

the better man; others said he was not

50

the equal of Ikezue. Last year neither of them had thrown the other

even though the judges had allowed the contest to go on longer than

was the custom. They had the same style and one saw the other's

plans beforehand, It might happen again this year.

Dusk was already approaching when their contest began. The

drums went mad and the crowds also. They surged forward as the

two young men danced into the circle. The palm fronds were helpless

in keeping them back.

Ikezue held out his right hand. Okafo seized it, and they closed

in. It was a fierce contest. Ikezue strove to dig in his right heel behind

Okafo so as to pitch him backwards in the clever ege style. But the

one knew what the other was thinking. The crowd had surrounded

and swallowed up the drummers, whose frantic rhythm was no longer

a mere disembodied sound but the very heartbeat of the people.

The wrestlers were now almost still in each other's grip. The

muscles on their arms and their thighs and on their backs stood out

and twitched. It looked like an equal match. The two judges were

already moving forward to separate them when Ikezue, now

desperate, went down quickly on one knee in an attempt to fling his

man backwards over his head. It was a sad miscalculation. Quick as

the lightning of Amadiora, Okafo raised his right leg and swung it

over his rival's head. The crowd burst into a thunderous roar. Okafo

was swept off his feet by his supporters and carried home shoulder

high. They sang his praise and the young women clapped their hands:

51

"Who will wrestle for our village?

Okafo will wrestle for our village.

Has he thrown a hundred men?

He has thrown four hundred men.

Has be thrown a hundred Cats?

He has thrown four hundred Cats.

Then send him word to fight for us."

52

CHAPTER SEVEN

For three years Ikemefuna lived in Okonkwo's household and the

elders of Umuofia seemed to have forgotten about him. He grew

rapidly like a yam tendril in the rainy season, and was full of the sap

of life. He had become wholly absorbed into his new family. He was

like an elder brother to Nwoye, and from the very first seemed to

have kindled a new fire in the younger boy. He made him feel

grown-up; and they no longer spent the evenings in mother's hut

while she cooked, but now sat with Okonkwo in his obi, or watched

him as he tapped his palm tree for the evening wine. Nothing pleased

Nwoye now more than to be sent for by his mother or another of his

father's wives to do one of those difficult and masculine tasks in the

home, like splitting wood, or pounding food. On receiving such a

message through a younger brother or sister, Nwoye would feign

annoyance and grumble aloud about women and their troubles.

Okonkwo was inwardly pleased at his son's development, and he

knew it was due to Ikernefuna. He wanted Nwoye to grow into a

tough young man capable of ruling his father's household when he

was dead and gone to join the ancestors.

53

He wanted him to be a prosperous man, having enough in his barn to

feed the ancestors with regular sacrifices. And so he was always

happy when he heard him grumbling about women. That showed that

in time he would be able to control his women-folk. No matter how

prosperous a man was, if he was unable to rule his women and his

children (and especially his women) he was not really a man. He was

like the man in the song who had ten and one wives and not enough

soup for his foo-foo.

So Okonkwo encouraged the boys to sit with him in his obi, and

he told them stories of the land-masculine stories of violence and

bloodshed. Nwoye knew that it was right to be masculine and to be

violent, but somehow he still preferred the stories that his mother

used to tell, and which she no doubt still told to her younger

children-stories of the tortoise and his wily ways, and of the bird

eneke-nti-oba who challenged the whole world to a wrestling contest

and was finally thrown by the cat. He remembered the story she often

told of the quarrel between Earth and Sky long ago, and how Sky

withheld rain for seven years, until crops withered and the dead could

not be buried because the hoes broke on the stony Earth. At last

Vulture was sent to plead with Sky, and to soften his heart with a

song of the suffering of the sons of men. Whenever Nwoye's mother

sang this song he felt carried away to the distant scene in the sky

where Vulture, Earth's emissary, sang for mercy. At last Sky was

moved to pity, and he gave to Vulture rain wrapped in leaves of

coco-yam. But as he flew home his long talon pierced the leaves and

the rain fell as it had never fallen before. And so heavily did it rain on

54

Vulture that he did not return to deliver his message but flew to a

distant land, from where he had espied a fire. And when he got there

he found it was a man making a sacrifice. He warmed himself in the

fire and ate the entrails.

That was the kind of story that Nwoye loved. But he now knew

that they were for foolish women and children, and he knew that his

father wanted him to be a man. And so he feigned that he no longer

cared for women's stories. And when he did this he saw that his

father was pleased, and no longer rebuked him or beat him. So

Nwoye and Ikernefuna would listen to Okonkwo's stories about tribal

wars, or how, years ago, he had stalked his victim, overpowered him

and obtained his first human head. And as he told them of the past

they sat in darkness or the dim glow of logs, waiting for the women

to finish their cooking. When they finished, each brought her bowl of

foo-foo and bowl of soup to her husband. An oil lamp was lit and

Okonkwo tasted from each bowl, and then passed two shares to

Nwoye and Ikernefuna.

In this way the moons and the seasons passed. And then the

locusts came. It had not happened for many a long year. The elders

said locusts came once in a generation, reappeared every year for

seven years and then disappeared for another lifetime. They went

back to their caves in a distant land, where they were guarded by a

race of stunted men. And then after another lifetime these men

opened the caves again and the locusts came to Umuofia.

They came in the cold harmattan season after the harvests had

been gathered, and ate up all the wild grass in the fields.

55

Okonkwo and the two boys were working on the red outer walls

of the compound. This was one of the lighter tasks of the

after-harvest season. A new cover of thick palm branches and palm

leaves was set on the walls to protect them from the next rainy

season. Okonkwo worked on the outside of the wall and the boys

worked from within. There were little holes from one side to the

other in the upper levels of the wall, and through these Okonkwo

passed the rope, or tie-tie, to the boys and they passed it round the

wooden stays and then back to him; and in this way the cover was

strengthened on the wall.

The women had gone to the bush to collect firewood, and the

little children to visit their playmates in the neighboring compounds.

The harmattan was in the air and seemed to distill a hazy feeling of

sleep on the world. Okonkwo and the boys worked in complete

silence, which was only broken when a new palm frond was lifted on

to the wall or when a busy hen moved dry leaves about in her

ceaseless search for food.

And then quite suddenly a shadow fell on the world, and the sun

seemed hidden behind a thick cloud. Okonkwo looked up from his

work and wondered if it was going to rain at such an unlikely time of

the year. But almost immediately a shout of joy broke out in all

directions, and Umuofia, which had dozed in the noon-day haze,

broke into life and activity.

"Locusts are descending," was joyfully chanted everywhere, and

men, women and children left their work or their play and ran into

the open to see the unfamiliar sight. The

56

locusts had not come for many, many years, and only the old people

had seen them before.

At first, a fairly small swarm came. They were the harbingers

sent to survey the land. And then appeared on the horizon a

slowly-moving mass like a boundless sheet of black cloud drifting

towards Umuofia. Soon it covered half the sky, and the solid mass

was now broken by tiny eyes of light like shining star dust. It was a

tremendous sight, full of power and beauty.

Everyone was now about, talking excitedly and praying that the

locusts should camp in Umuofia for the night. For although locusts

had not visited Umuofia for many years, everybody knew by instinct

that they were very good to eat. And at last the locusts did descend.

They settled on every tree and on every blade of grass they settled on

the roofs and covered the bare ground. Mighty tree branches broke

away under them, and the whole country became the brown-earth

color of the vast, hungry swarm.

Many people went out with baskets trying to catch them, but the

elders counseled patience till nightfall. And they were right. The

locusts settled in the bushes for the night and their wings became wet

with dew. Then all Umuofia turned out in spite of the cold harmattan,

and everyone filled his bags and pots with locusts. The next morning

they were roasted in clay pots and then spread in the sun until they

became dry and brittle. And for many days this rare food was eaten

with solid palm-oil.

Okonkwo sat in his obi crunching happily with Ikernefuna and

Nwoye, and drinking palm-wine copiously,

57

when Ogbuefi Ezeudu came in. Ezeudu was the oldest man in this

quarter of Umuofia. He had been a great and fearless warrior in his

time, and was now accorded great respect in all the clan. He refused

to join in the meal, and asked Okonkwo to have a word with him

outside. And so they walked out together, the old man supporting

himself with his stick. When they were out of earshot, he said to

Okonkwo:

"That boy calls you father. Do not bear a hand in his death."

Okonkwo was surprised, and was about to say something when the

old man continued:

"Yes, Umuofia has decided to kill him. The Oracle of the Hills

and the Caves has pronounced it. They will take him outside

Umuofia as is the custom, and kill him there. But I want you to have

nothing to do with it. He calls you his father."

The next day a group of elders from all the nine villages of

Umuofia came to Okonkwo's house early in the morning, and before

they began to speak in low tones Nwoye and Ikemefuna were sent

out. They did not stay very long, but when they went away Okonkwo

sat still for a very long time supporting his chin in his palms. Later in

the day he called Ikemefuna and told him that he was to be taken

home the next day. Nwoye overheard it and burst into tears,

whereupon his father beat him heavily. As for Ikernefuna, he was at a

loss. His own home had gradually become very faint and distant. He

still missed his mother and his sister and would be very glad to see

them. But somehow he knew he was not going to see them. He

remembered once when men had talked in low

58

tones with his father; and it seemed now as if it was happening all

over again.

Later, Nwoye went to his mother's hut and told her that

Ikernefuna was going home. She immediately dropped her pestle

with which she was grinding pepper, folded her arms across her

breast and sighed, "Poor child,"

The next day, the men returned with a pot of wine. They were all

fully dressed as if they were going to a big clan meeting or to pay a

visit to a neighboring village. They passed their cloths under the right

arm-pit, and hung their goatskin bags and sheathed machetes over

their left shoulders. Okonkwo got ready quickly and the party set out

with Ikernefuna carrying the pot of wine. A deathly silence de-

scended on Okonkwo's compound. Even the very little children

seemed to know. Throughout that day Nwoye sat in his mother's hut

and tears stood in his eyes.

At the beginning of their journey the men of Umuofia talked and

laughed about the locusts, about their women, and about some

effeminate men who had refused to come with them. But as they

drew near to the outskirts of Umuofia silence fell upon them too.

The sun rose slowly to the center of the sky, and the dry, sandy

footway began to throw up the heat that Jay buried in it. Some birds

chirruped in the forests around. The men trod dry leaves on the sand.

All else was silent. Then from the distance came the faint beating of

the ekwe. It rose and faded with the wind-a peaceful dance from a

distant clan.

"It is an ozo dance," the men said among themselves. But no one

was sure where it was coming from. Some said Ezimili,

59

others Abame or Aninta. They argued for a short while and fell into

silence again, and the elusive dance rose and fell with the wind.

Somewhere a man was taking one of the titles of his clan, with music

and dancing and a great feast.

The footway had now become a narrow line in the heart of the

forest. The short trees and sparse undergrowth which surrounded the

men's village began to give way to giant trees and climbers which

perhaps had stood from the beginning of things, untouched by the ax

and the bush-fire. The sun breaking through their leaves and branches

threw a pattern of light and shade on the sandy footway.

Ikernefuna heard a whisper close behind him and turned round

sharply. The man who had whispered now called out aloud, urging

the others to hurry up.

"We still have a long way to go," he said. Then he and another

man went before Ikernefuna and set a faster pace.

Thus the men of Umuofia pursued their way, armed with

sheathed machetes, and Ikernefuna, carrying a pot of palmwine on

his head, walked in their midst. Although he had felt uneasy at first,

he was not afraid now. Okonkwo walked behind him. He could

hardly imagine that Okonkwo was not his real father. He had never

been fond of his real father, and at the end of three years he had

become very distant indeed. But his mother and his three-year-old

sister . . . of course she would not be three now, but six. Would he

recognize her now? She must have grown quite big. How his mother

would weep for joy, and thank Okonkwo for having looked after him

so well and for bringing him back. She would want to hear

everything that had happened to him in all these years. Could

60

he remember them all? He would tell her about Nwoye and his

mother, and about the locusts. . . . Then quite suddenly a thought

came upon him. His mother might be dead. He tried in vain to force

the thought out of his mind. Then he tried to settle the matter the way

he used to settle such matters when he was a little boy. He still

remembered the song:

Eze elina, elina!

Sala

Eze ilikwa ya

lktvaba akwa oligboli

Ebe Danda necbi eze

Ebe Uzuzu nete egwu

Sala

He sang it in his mind, and walked to its beat. If the song ended

on his right foot, his mother was alive. If it ended on his left, she was

dead. No, not dead, but ill. It ended on the right. She was alive and

well. He sang the song again, and it ended on the left. But the second

time did not count. The first voice gets to Chukwu, or God's house.

That was a favorite saying of children. Ikernefuna felt like a child

once more. It must be the thought of going home to his mother.

One of the men behind him cleared his throat. Ikernefuna looked

back, and the man growled at him to go on and not stand looking

back. The way he said it sent cold fear down Ikernefuna's back. His

hands trembled vaguely on the black pot he carried. Why had

Okonkwo withdrawn to the

61

rear Ikemefuna felt his legs melting under him. And he was afraid to

look back.

As the man who had cleared his throat drew up and raised his

machete, Okonkwo looked away. He heard the blow. The pot fell and

broke in the sand. He heard Ikemefuna cry, "My father, they have

killed me!" as he ran towards him. Dazed with fear, Okonkwo drew

his machete and cut him down. He was afraid of being thought weak.

As soon as his father walked in, that night, Nwoye knew that

Ikernefuna had been killed, and something seemed to give way inside

him, like the snapping of a tightened bow. He did not cry. He just

hung limp. He had had the same kind of feeling not long ago, during

the last harvest season. Every child loved the harvest season. Those

who were big enough to carry even a few yams in a tiny basket went

with grown-ups to the farm. And if they could not help in digging up

the yams, they could gather firewood together for roasting the ones

that would be eaten there on the farm. This roasted yam soaked in red

palm-oil and eaten in the open farm was sweeter than any meal at

home. It was after such a day at the farm during the last harvest that

Nwoye had felt for the first time a snapping inside him like the one

he now felt. They were returning home with baskets of yams from a

distant farm across the stream when they heard the voice of an infant

crying in the thick forest. A sudden hush had fallen on the women,

who had been talking, and they had quickened their steps. Nwoye

had heard that twins were put in earthenware pots and thrown

62

away in the forest, but he had never yet come across them. A vague

chill had descended on him and his head had seemed to swell, like a

solitary walker at night who passes an evil spirit on the way. Then

something had given way inside him. It descended on him again, this

feeling, when his father walked in, that night after killing Ikernefuna.

63

CHAPTER EIGHT

Okonkwo did not taste any food for two days after the death of

Ikernefuna. He drank palm wine from morning till night, and his eyes

were red and fierce like the eyes of a rat when it was caught by the

tail and dashed against the floor, He called his son, Nwoye, to sit

with him in his obi. But the boy was afraid of him and slipped out of

the hut as soon as he noticed him dozing.

He did not sleep at night. He tried not to think about Ikemefuna,

but the more he tried the more he thought about him. Once he got up

from bed and walked about his compound. But he was so weak that

his legs could hardly carry him. He felt like a drunken giant walking

with the limbs of a mosquito. Now and then a cold shiver descended

on his head and spread down his body.

On the third day he asked his second wife, Ekwefi, to roast

plantains for him. She prepared it the way he likedwith slices of

oil-bean and fish.

"You have not eaten for two days," said his daughter Ezinma

when she brought the food to him. "So you must finish this." She sat

down and stretched her legs in front of

64

her. Okonkwo ate the food absent-mindedly. 'She should have been a

boy,' he thought as he looked at his ten-year-old daughter. He passed

her a piece of fish.

"Go and bring me some cold water," he said. Ezinma rushed out

of the hut, chewing the fish, and soon returned with a bowl of cool

water from the earthen pot in her mother's hut.

Okonkwo took the bowl from her and gulped the water down. He

ate a few more pieces of plaintain and pushed the dish aside.

"Bring me my bag," he asked, and Ezinma brought his goatskin

bag from the far end of the hut. He searched in it for his snuff-bottle.

It was a deep bag and took almost the whole length of his arm. It

contained other things apart from his snuff-bottle. There was a

drinking horn in it, and also a drinking gourd, and they knocked

against each other as he searched. When he brought out the

snuff-bottle he tapped it a few times against his knee-cap before

taking out some snuff on the palm of his left hand. Then he

remembered that he had not taken out his snuff-spoon. He searched

his bag again and brought out a small, flat, ivory spoon, with which

he carried the brown snuff to his nostrils.

Ezinma took the dish in one hand and the empty water bowl in

the other and went back to her mother's hut. "She should have been a

boy," Okonkwo said to himself again. His mind went back to

Ikernefuna and he shivered. If only he could find some work to do he

would be able to forget. But it was the season of rest between the

harvest and the next planting season. The only work that men did at

this time was

65

covering the walls of their compound with new palm fronds. And

Okonkwo had already done that. He had finished it on the very day

the locusts came, when he had worked on one side of the wall and

Ikemefuna and Nwoye on the other.

"When did you become a shivering old woman," Okonkwo asked

himself, "you, who are known in all the nine villages for your valor

in war? How can a man who has killed five men in battle fall to

pieces because he has added a boy to their number? Okonkwo, you

have become a woman indeed."

He sprang to his feet, hung his goatskin bag on his shoulder and

went to visit his friend, Obierika.

Obierika was sitting outside under the shade of an orange tree

making thatches from leaves of the raffia-palm. He exchanged

greetings with Okonkwo and led the way into his obi.

"I was coming over to see you as soon as I finished that thatch,"

he said, rubbing off the grains of sand that clung to his thighs.

"Is it well?" Okonkwo asked.

"Yes," replied Obierika. "My daughter's suitor is coming today

and I hope we will clinch the matter of the bride-price. I want you to

be there."

Just then Obierika's son, Maduka, came into the obi from outside,

greeted Okonkwo and turned towards the compound.

"Come and shake hands with me," Okonkwo said to the lad.

"Your wrestling the other day gave me much happiness.” The boy

smiled, shook hands with Okonkwo and went into the compound.

"He will do great things," Okonkwo said. "If I had a son

66

like him I should be happy. I am worried about Nwoye. A bowl of

pounded yams can throw him in a wrestling match. His two younger

brothers are more promising. But I can tell you, Obierika, that my

children do not resemble me. Where are the young suckers hat will

grow when the old banana tree dies? If Ezinma had been a boy I

would have been happier. She has the right spirit."

"You worry yourself for nothing," said Obierika. "The children

are still very young."

"Nwoye is old enough to impregnate a woman. At his age I was

already fending for myself. No, my friend, he is not too young. A

chick that will grow into a cock can be spotted the very day it

hatches. I have done my best to make Nwoye grow into a man, but

there is too much of his mother in him."

"Too much of his grandfather," Obierika thought, but he did not

say it. The same thought also came to Okonkwo's mind. But he had

long learned how to lay that ghost. Whenever the thought of his

father's weakness and failure troubled him he expelled it by thinking

about his own strength and success. And so he did now. His mind

went to his latest show of manliness.

"I cannot understand why you refused to come with us to kill that

boy," he asked Obierika.

"Because I did not want to," Obierika replied sharply. "I had

something better to do."

"You sound as if you question the authority and-the decision of

the Oracle, who said he should die."

"I do not. Why should I? But the Oracle did not ask me to carry

out its decision."

67

"But someone had to do it. If we were all afraid of blood, it

would not be done. And what do you think the Oracle would do

then?"

"You know very well, Okonkwo, that I am not afraid of blood;

and if anyone tells you that I am, he is telling a lie. And let me tell

you one thing, my friend. If I were you I would have stayed at home.

What you have done will not please the Earth. It is the kind of action

for which the goddess wipes out whole families."

"The Earth cannot punish me for obeying her messenger,"

Okonkwo said. "A child's fingers are not scalded by a piece of hot

yam which its mother puts into its palm."

"That is true," Obierika agreed. "But if the Oracle said that my

son should be killed I would neither dispute it nor be the one to do

it."

They would have gone on arguing had Ofoedu not come in just

then. It was clear from his twinkling eyes that he had important news.

But it would be impolite to rush him. Obierika offered him a lobe of

the kola nut he had broken with Okonkwo. Ofoedu ate slowly and

talked about the locusts. When he finished his kola nut he said:

"The things that happen these days are very strange."

"What has happened?" asked Okonkwo.

"Do you know Ogbuefi Ndulue?" Ofoedu asked.

"Ogbuefi Ndulue of Ire village," Okonkwo and Obierika said

together.

"He died this morning," said Ofoedu.

"That is not strange. He was the oldest man in Ire," said Obierika.

68

"You are right," Ofoedu agreed. "But you ought to ask why the

drum has not beaten to tell Umuofia of his death."

"Why?" asked Obierika and Okonkwo together.

"That is the strange part of it. You know his first wife who walks

with a stick?"

"Yes. She is called Ozoemena."

"That is so," said Ofoedu. "Ozoemena was, as you know, too old

to attend Ndulue during his illness. His younger wives did that. When

he died this morning, one of these women went to Ozoemena's hut

and told her. She rose from her mat, took her stick and walked over

to the obi. She knelt on her knees and hands at the threshold and

called her husband, who was laid on a mat. 'Ogbuefi Ndulue,' she

called, three times, and went back to her hut. When the youngest wife

went to call her again to be present at the washing of the body, she

found her lying on the mat, dead."

"That is very strange, indeed," said Okonkwo. "They will put off

Ndulue's funeral until his wife has been buried."

"That is why the drum has not been beaten to tell Umuofia."

"It was always said that Ndulue and Ozoemena had one mind,"

said Obierika. "I remember when I was a young boy there was a song

about them. He could not do anything without telling her."

"I did not know that," said Okonkwo. "I thought he was a strong

man in his youth."

"He was indeed," said Ofoedu.

Okonkwo shook his head doubtfully.

"He led Umuofia to war in those days," said Obierika.

69

Okonkwo was beginning to feel like his old self again. All that he

required was something to occupy his mind. If he had killed

Ikernefuna during the busy planting season or harvesting it would not

have been so badi his mind would have been centered on his work.

Okonkwo was not a man of thought but of action. But in absence of

work, talking was the next best.

Soon after Ofoedu left, Okonkwo took up his goatskin bag to go.

1 must go home to tap my palm trees for the afternoon," he said.

"Who taps your tall trees for you?" asked Obierika.

"Umezulike," replied Okonkwo.

"Sometimes I wish I had not taken the ozo title," said Obierika.

"It wounds my heart to see these young men killing palm trees in the

name of tapping."

"It is so indeed," Okonkwo agreed. "But the law of the land must

be obeyed."

"I don't know how we got that law," said Obierika. "In many

other clans a man of title is not forbidden to climb the palm tree.

Here we say he cannot climb the tall tree but he can tap the short

ones standing on the ground. It is like Dimaragana, who would not

tend his knife for cutting up dog meat because the dog was taboo to

him, but offered to use his teeth."

"I think it is good that our clan holds the ozo title in high

70

esteem," said Okonkwo. "In those other clans you speak of, ozo is so

low that every beggar takes it."

"I was only speaking in jest," said Obierika. "In Abame and

Aninta the title is worth less than two cowries. Every man wears the

thread of title on his ankle, and does not lose it even if he steals."

"They have indeed soiled the name of ozo," said Okonkwo as he

rose to go.

"It will not be very long now before my in-laws come," said

Obierika.

"I shall return very soon," said Okonkwo, looking at the position

of the sun.

There were seven men in Obierika's hut when Okonkwo

returned. The suitor was a young man of about twenty-five, and with

him were his father and uncle. On Obierika's side were his two elder

brothers and Maduka, his sixteen -year- old son.

"Ask Akueke's mother to send us some kola nuts," said Obierika

to his son. Maduka vanished into the compound like lightning. The

conversation at once centered on him, and everybody agreed that he

was as sharp as a razor.

"I sometimes think he is too sharp," said Obierika, somewhat

indulgently. "He hardly ever walks. He is always in a hurry. If you

are sending him on an errand he flies away before he has heard half

of the message."

"You were very much like that yourself," said his eldest brother.

"As our people say, 'When mother-cow is chewing

71

grass its young ones watch its mouth.' Maduka has been watching

your mouth."

As he was speaking the boy returned, followed by Akueke, his

half-sister, carrying a wooden dish with three kola. nuts and alligator

pepper. She gave the dish to her father's eldest brother and then

shook hands, very shyly, with her suitor and his relatives. She was

about sixteen and just ripe for marriage. Her suitor and his relatives

surveyed her young body with expert eyes as if to assure themselves

that she was beautiful and ripe.

She wore a coiffure which was done up into a crest in the middle

of the head. Cam wood was rubbed lightly into her skin, and all over

her body were black patterns drawn with uh. She wore a black

necklace which hung down in three coils just above her full,

succulent breasts. On her arms were red and yellow bangles, and on

her waist four or five rows of figida, or waist beads.

When she had shaken hands, or rather held out her hand to be

shaken, she returned to her mother's hut to help with the cooking.

"Remove your figida first," her mother warned as she moved

near the fireplace to bring the pestle resting against the wall. "Every

day I tell you that jigida and fire are not friends. But you will never

hear. You grew your ears for decoration, not for hearing. One of

these days your jigida will catch fire on your waist, and then you will

know."

Akueke moved to the other end of the hut and began to remove

the waist-beads. It had to be done slowly and carefully, taking each

string separately, else it would break and the

72

thousand tiny rings would have to be strung together again. She

rubbed each string downwards with her palms until it passed the

buttocks and slipped down to the floor around her feet.

The men in the obi had already begun to drink the palm wine

which Akueke's suitor had brought. It was a very good wine and

powerful, for in spite of the palm fruit hung across the mouth of the

pot to restrain the lively liquor, white foam rose and spilled over.

" That wine is the work of a good tapper," said Okonkwo.

The young suitor, whose name was Ibe, smiled broadly and said

to his father: "Do you hear that?" He then said to the others: "He will

never admit that I am a good tapper."

" He tapped three of my best palm trees to death," said his father,

Ukegbu.

"That was about five years ago," said lbe, who had begun to pour

out the wine, "before I learned how to tap," He filled the first horn

and gave to his father. Then he poured out for the others. Okonkwo

brought out his big horn from the goatskin bag, blew into it to

remove any dust that might be there, and gave it to Ibe to fill.

As the men drank, they talked about everything except the thing

for which they had gathered, It was only after the pot had been

emptied that the suitor's father cleared his voice and announced the

object of their visit.

Obierika then presented to him a small bundle of short

broomsticks. Ukegbu counted them.

"They are thirty?" he asked.

Obierika nodded in agreement.

73

"We are at last getting somewhere," Ukegbu said, and then

turning to his brother and his son he said: "Let us go out and whisper

together." The three rose and went outside. When they returned

Ukegbu handed the bundle of sticks back to Obierika. He counted

them; instead of thirty there were now only fifteen. He passed them

over to his eldest brother, Machi, who also counted them and said:

"We had not thought to go below thirty. But as the dog said, 'If I

fall down for you and you fall down for me, it is play'. Marriage

should be a play and not a fight; so we are failing down again." He

then added ten sticks to the fifteen and gave the bundle to Ukegbu.

In this way Akuke's bride-price was finally settled at twenty bags

of cowries. It was already dusk when the two parties came to this

agreement.

"Go and tell Akueke's mother that we have finished," Obierika

said to his son, Maduka. Almost immediately the women came in

with a big bowl of foo-foo. Obierika's second wife followed with a

pot of soup, and Maduka brought in a pot of palm-wine.

As the men ate and drank palm-wine they talked about the

customs of their neighbors.

"It was only this morning," said Obierika, "that Okonkwo and I

were talking about Abame and Aninta, where titled men climb trees

and pound foo-foo for their wives."

"All their customs are upside-down. They do not decide

bride-price as we do, with sticks. They haggle and bargain as if they

were buying a goat or a cow in the market."

"That is very bad," said Obierika's eldest brother. "But

74

what is good in one place is bad in another place. In Umunso they do

not bargain at all, not even with broomsticks. The suitor just goes on

bringing bags of cowries until his in-laws tell him to stop. It is a bad

custom because it always leads to a quarrel."

"The world is large," said Okonkwo. "I have even heard that in

some tribes a man's children belong to his wife and her family."

"That cannot be," said Machi. "You might as well say that the

woman lies on top of the man when they are making the children."

"It is like the story of white men who, they say, are white like

this piece of chalk," said Obierika. He held up a piece of chalk,

which every man kept in his obi and with which his guests drew lines

on the floor before they ate kola nuts. "And these white men, they

say, have no toes."

"And have you never seen them?" asked Machi.

"Have you?" asked Obierika.

"One of them passes here frequently," said Machi. "His name is

Amadi."

Those who knew Amadi laughed. He was a leper, and the polite

name for leprosy was "the white skin."

75

CHAPTER NINE

For the first time in three nights, Okonkwo slept. He woke up once in

the middle of the night and his mind went back to the past three days

without making him feel uneasy. He began to wonder why he had felt

uneasy at all. It was like a man wondering in broad daylight why a

dream had appeared so terrible to him at night. He stretched himself

and scratched his thigh where a mosquito had bitten him as he slept.

Another one was wailing near his right ear. He slapped the ear and

hoped he had killed it. Why do they always go for one's ears? When

he was a child his mother had told him a story about it. But it was as

silly as all women's stories. Mosquito, she had said, had asked Ear to

marry him, whereupon Ear fell on the floor in uncontrollable

laughter. "How much longer do you think you will live?" she asked.

"You are already a skeleton." Mosquito went away humiliated, and

any time he passed her way he told Ear that he was still alive.

Okonkwo turned on his side and went back to sleep. He was

roused in the morning by someone banging on his door.

"Who is that?" he growled. He knew it must be Ekwefi.

76

Of his three wives Ekwefi was the only one who would have the

audacity to bang on his door.

"Ezinma is dying," came her voice, and all the tragedy and

sorrow of her life were packed in those words.

Okonkwo sprang from his bed, pushed back the bolt on his door

and ran into Ekwefi's hut.

Ezinma lay shivering on a mat beside a huge fire that her mother

had kept burning all night.

"It is iba," said Okonkwo as he took his machete and went into

the bush to collect the leaves and grasses and barks of trees that went

into making the medicine for iba.

Ekwefi knelt beside the sick child, occasionally feeling with her

palm the wet, burning forehead.

Ezinma was an only child and the center of her mother's world.

Very often it was Ezinma who decided what food her mother should

prepare. Ekwefi even gave her such delicacies as eggs, which

children were rarely allowed to eat because such food tempted them

to steal. One day as Ezinma was eating an egg Okonkwo had come in

unexpectedly from his hut. He was greatly shocked and swore to beat

Ekwefi if she dared to give the child eggs again. But it was

impossible to refuse Ezinma anything. After her father's rebuke she

developed an even keener appetite for eggs. And she enjoyed above

all the secrecy in which she now ate them. Her mother always took

her into their bedroom and shut the door.

Ezinma did not call her mother Nne like all children. She called

her by her name, Ekwefi, as her father and other grownup people did.

The relationship between them was not only that of mother and child.

There was something in it like the

77

companionship of equals, which was strengthened by such little

conspiracies as eating eggs in the bedroom.

Ekwefi had suffered a good deal in her life. She had borne ten

children and nine of them had died in infancy, usually before the age

of three. As she buried one child after another her sorrow gave way

to despair and then to grim resignation. The birth of her children,

which should be a woman I s crowning glory, became for Ekwefi

mere physical agony devoid of promise. The naming ceremony after

seven market weeks became an empty ritual. Her deepening despair

found expression in the names she gave her children. One of them

was a pathetic cry, Onwumbiko-"Death, I implore you." But Death

took no noticei Onwumbiko died in his fifteenth month. The next

child was a girl, Ozoemena-"May it not happen again." She died in

her eleventh month, and two others after her. Ekwefi then became

defiant and called her next child Onwuma-"Death may please

himself." And he did.

After the death of Ekwefi's second child, Okonkwo had gone to a

medicine man, who was also a diviner of the Afa Oracle, to inquire

what was amiss. This man told him that the child was an ogbanje,

one of those wicked children who, when they died, entered their

mothers' wombs to be born again.

"When your wife becomes pregnant again," he said, "let her not

sleep in her hut. Let her go and stay with her people. In that way she

will elude her wicked tormentor and break its evil cycle of birth and

death."

Ekwefi did as she was asked. As soon as she became pregnant

she went to live with her old mother in another village. It was there

that her third child was born and circumcised

78

on the eighth day. She did not return to Okonkwo's compound until

three days before the naming ceremony. The child was called

Onwumbiko.

Onwumbiko was not given proper burial when he died. Okonkwo

had called in another medicine man who was famous in the clan for

his great knowledge about ogbanje children. His name was Okagbue

Uyanwa. Okagbue was a very striking figure, tall, with a full beard

and a bald head. He was light in complexion and his eyes were red

and fiery. He always gnashed his teeth as he listened to those who

came to consult him. He asked Okonkwo a few questions about the

dead child. All the neighbors and relations who had come to mourn

gathered round them.

"On what market-day was it born?" he asked.

"Oye," replied Okonkwo.

"And it died this morning?"

Okonkwo said yes, and only then realized for the first time that

the child had died on the same market-day as it had been born. The

neighbors and relations also saw the coincidence and said among

themselves that it was very significant.

"Where do you sleep with your wife, in your obi or in her own

hut?" asked the medicine man.

"In her hut.”

"In future call her into your obi."

The medicine man then ordered that there should be no mourning

for the dead child. He brought out a sharp razor from the goatskin

bag slung from his left shoulder and began to mutilate the child. Then

he took it away to bury in the Evil Forest, holding it by the ankle and

dragging it on the ground

79

behind him. After such treatment it would think twice before coming

again, unless it was one of the stubborn ones who returned, carrying

the stamp of their mutilation-a missing finger or perhaps a dark line

where the medicine man's razor had cut them.

By the time Onwumbiko died Ekwefi had become a very bitter

woman. Her husband's first wife had already had three sons, all

strong and healthy. When she had borne her third son in succession,

Okonkwo had slaughtered a goat for her, as was the custom. Ekwefi

had nothing but good wishes for her. But she had grown so bitter

about her own chi that she could not rejoice with others over their

good fortune. And so, on the day that Nwoye's mother celebrated the

birth of her three sons with feasting and music, Ekwefi was the only

person in the happy company who went about with a cloud on her

brow. Her husband's wife took this for malevolence, as husbands'

wives were wont to. How could she know that Ekwefi's bitterness did

not flow outwards to others but inwards into her own soul; that she

did not blame others for their good fortune but her own evil chi who

denied her any?

At last Ezinma was born, and although ailing she seemed

determined to live. At first Ekwefi accepted her, as she had accepted

others-with listless resignation. But when she lived on to her fourth,

fifth and sixth years, love returned once more to her mother, and,

with love, anxiety. She determined to nurse her child to health, and

she put all her being into it. She was rewarded by occasional spells of

health during which Ezinma bubbled with energy like fresh

palm-wine. At such times she seemed beyond danger. But all of a

sudden she

80

would go down again. Everybody knew she was an ogbanie. These

sudden bouts of sickness and health were typical of her kind. But she

had lived so long that perhaps she had decided to stay. Some of them

did become tired of their evil rounds of birth and death, or took pity

on their mothers, and stayed. Ekwefi believed deep inside her that

Ezinma had come to stay. She believed because it was that faith

alone that gave her own life any kind of meaning. And this faith had

been strengthened when a year or so ago a medicine man had dug up

Ezinma's iyi-uwa. Everyone knew then that she would live because

her bond with the world of ogbanje had been broken. Ekwefi was

reassured. But such was her anxiety for her daughter that she could

not rid herself completely of her fear. And although she believed that

the iyi-uwa which had been dug up was genuine, she could not ignore

the fact that some really evil children sometimes misled people into

digging up a specious one.

But Ezinma's iyi-uwa had looked real enough. It was a smooth

pebble wrapped in a dirty rag. The man who dug it up was the same

Okagbue who was famous in all the clan for his knowledge in these

matters. Ezinma had not wanted to cooperate with him at first. But

that was only to be expected. No ogbanje would yield her secrets

easily, and most of them never did because they died too

young-before they could be asked questions.

"Where did you bury your iyi-uwa?" Okagbue had asked

Ezinma. She was nine then and was just recovering from a serious

illness.

"What is iyi-uwa?" she asked in return.

81

"You know what it is. You buried it in the ground somewhere so

that you can die and return again to torment your mother."

Ezinma looked at her mother, whose eyes, sad and pleading,

were fixed on her.

"Answer the question at once," roared Okonkwo, who stood

beside her. All the family were there and some of the neighbors too.

"Leave her to me," the medicine man told Okonkwo in a cool,

confident voice. He turned again to Ezinma. "Where did you bury

your iyi-uwa?"

"Where they bury children," she replied, and the quiet spectators

murmured to themselves.

"Come along then and show me the spot," said the medicine man.

The crowd set out with Ezinma leading the way and Okagbue

following closely behind her. Okonkwo came next and Ekwefi

followed him. When she came to the main road, Ezinma turned left

as if she was going to the stream.

"But you said it was where they bury children?" asked the

medicine man.

"No," said Ezinma, whose feeling of importance was manifest in

her sprightly walk. She sometimes broke into a run and stopped again

suddenly. The crowd followed her silently. Women and children

returning from the stream with pots of water on their heads wondered

what was happening until they saw Okagbue and guessed that it must

be something to do with ogbanje. And they all knew Ekwefi and her

daughter very well.

82

When she got to the big udala tree Ezinma turned left into the

bush, and the crowd followed her. Because of her size she made her

way through trees and creepers more quickly than her followers. The

bush was alive with the tread of feet on dry leaves and sticks and the

moving aside of tree branches. Ezinma went deeper and deeper and

the crowd went with her. Then she suddenly turned round and began

to walk back to the road. Everybody stood to let her pass and then

filed after her.

"if you bring us all this way for nothing I shall beat sense into

you," Okonkwo threatened.

"I have told you to let her alone. I know how to deal with them,"

said Okagbue.

Ezinma led the way back to the road, looked left and right and

turned right. And so they arrived home again.

"Where did you bury your iyi-uwa?" asked Okagbue when

Ezinma finally stopped outside her father's obi. Okagbue's voice was

unchanged. It was quiet and confident.

"it is near that orange tree," Ezinma said.

"And why did you not say so, you wicked daughter of

Akalogoli?" Okonkwo swore furiously. The medicine man ignored

him.

"Come and show me the exact spot," he said quietly to Ezinma.

"It is here," she said when they got to the tree.

"Point at the spot with your finger," said Okagbue.

"It is here," said Ezinma touching the ground with her finger.

Okonkwo stood by, rumbling like thunder in the rainy season.

83

"Bring me a hoe," said Okagbue.

When Ekwefi brought the hoe, he had already put aside his

goatskin bag and his big cloth and was in his underwear, a long and

thin strip of cloth wound round the waist like a belt and then passed

between the legs to be fastened to the belt behind. He immediately

set to work digging a pit where Ezinma had indicated. The neighbors

sat around watching the pit becoming deeper and deeper. The dark

top soil soon gave way to the bright red earth with which women

scrubbed the .floors and walls of huts. Okagbue worked tirelessly and

in silence, his back shining with perspiration. Okonkwo stood by the

pit. He asked Okagbue to come up and rest while he took a hand. But

Okagbue said he was not tired yet.

Ekwefi went into her hut to cook yams. Her husband had brought

out more yams than usual because the medicine man had to be fed.

Ezinma went with her and helped in preparing the vegetables.

"There is too much green vegetable," she said.

"Don't you see the pot is full of yams?" Ekwefi asked. "And you

know how leaves become smaller after cooking."

"Yes," said Ezinma, "that was why the snake-lizard killed his

mother."

"Very true," said Ekwefi.

"He gave his mother seven baskets of vegetables to cook and in

the end there were only three. And so he killed her," said Ezinma.

"That is not the end of the story."

"Oho," said Ezinma. I remember now. He brought another

84

seven baskets and cooked them himself. And there were again only

three. So he killed himself too."

Outside the obi Okagbue and Okonkwo were digging the pit to

find where Ezinma had buried her iyi-uwa. Neighbors sat around,

watching. The pit was now so deep that they no longer saw the

digger. They only saw the red earth he threw up mounting higher and

higher. Okonkwo's son, Nwoye, stood near the edge of the pit

because he wanted to take in all that happened.

Okagbue had again taken over the digging from Okonkwo. He

worked, as usual, in silence. The neighbors and Okonkwo's wives

were now talking. The children had lost interest and were playing.

Suddenly Okagbue sprang to the surface with the agility of a

leopard.

"it is very near now," he said. I have felt it."

There was immediate excitement and those who were sitting

jumped to their feet.

"Call your wife and child," he said to Okonkwo. But Ekwefi and

Ezinma had heard the noise and run out to see what it was.

Okagbue went back into the pit, which was now surrounded by

spectators. After a few more hoe-fuls of earth he struck the iyi-utva.

He raised it carefully with the hoe and threw it to the surface. Some

women ran away in fear when it was thrown. But they soon returned

and everyone was gazing at the rag from a reasonable distance.

Okagbue emerged and without saying a word or even looking at the

spectators he went to his goatskin bag, took out two leaves and began

to

85

chew them. When he had swallowed them, he took up the rag with

his left hand and began to untie it. And then the smooth, shiny pebble

fell out. He picked it up.

"Is this yours?" he asked Ezinma.

"Yes," she replied. All the women shouted with joy because

Ekwefi's troubles were at last ended.

All this had happened more than a year ago and Ezinma had not

been ill since. And then suddenly she had begun to shiver in the

night. Ekwefi brought her to the fireplace, spread her mat on the floor

and built a fire. But she had got worse and worse. As she knelt by

her, feeling with her palm the wet, burning forehead, she prayed a

thousand times. Although her husband's wives were saying that it

was nothing more than iba, she did not hear them.

Okonkwo returned from the bush carrying on his left shoulder a

large bundle of grasses and leaves, roots and barks of medicinal trees

and shrubs. He went into Ekwefi's hut, put down his load and sat

down.

"Get me a pot," he said, "and leave the child alone."

Ekwefi went to bring the pot and Okonkwo selected the best

from his bundle, in their due proportions, and cut them up. He put

them in the pot and Ekwefi poured in some water.

"is that enough?" she asked when she had poured in about half of

the water in the bowl.

"A little more . . . I said a little. Are you deaf?" Okonkwo roared

at her.

86

She set the pot on the fire and Okonkwo took up his machete to

return to his obi.

"You must watch the pot carefully," he said as he went, "and

don't allow it to boil over. If it does its power will be gone." He went

away to his hut and Ekwefi began to tend the medicine pot almost as

if it was itself a sick child. Her eyes went constantly from Ezinma to

the boiling pot and back to Ezinma.

Okonkwo returned when he felt the medicine had cooked long

anough. He looked it over and said it was done.

"Bring me a low stool for Ezinma," he said, "and a thick mat."

He took down the pot from the fire and placed it in front of the

stool. He then roused Ezinma and placed her on the stool, astride the

steaming pot. The thick mat was thrown over both. Ezinma struggled

to escape from the choking and overpowering steam, but she was

held down. She started to cry.

When the mat was at last removed she was drenched in

perspiration. Ekwefi mopped her with a piece of cloth and she Jay

down on a dry mat and was soon asleep.

87

CHAPTER TEN

Large crowds began to gather on the village i1o as soon as the edge

had worn off the sun's heat and it was no longer painful on the body.

Most communal ceremonies took place at that time of the day, so that

even when it was said that a ceremony would begin "after the midday

meal" everyone understood that it would begin a long time later,

when the sun's heat had softened.

It was clear from the way the crowd stood or sat that the

ceremony was for men. There were many women, but they looked on

from the fringe like outsiders. The titled men and elders sat on their

stools waiting for the trials to begin. In front of them was a row of

stools on which nobody sat. There were nine of them. Two little

groups of people stood at a respectable distance beyond the stools.

They faced the elders. There were three men in one group and three

men and one woman in the other. The woman was Mgbafo and the

three men with her were her brothers. In the other group were her

husband, Uzowulu, and his relatives. Mgbafo and her brothers were

as still as statues into whose faces the artist has molded defiance.

Uzowulu and his relative, on the other hand, were

88

whispering together. It looked like whispering, but they were really

talking at the top of their voices. Everybody in the crowd was talking.

It was like the market. From a distance the noise was a deep rumble

carried by the wind.

An iron gong sounded, setting up a wave of expectation in the

crowd. Everyone looked in the direction of the egwugwu house.

Gome, gome, gome, gome went the gong, and a powerful flute blew a

high-pitched blast. Then came the voices of the egwuguiu, guttural

and awesome. The wave struck the women and children and there

was a backward stampede. But it was momentary, They were already

far enough where they stood and there was room for running away if

any of the egwugwu should go towards them.

The drum sounded again and the flute blew. The egwugwu house

was now a pandemonium of quavering voices: Aru oyim de de de

dei! filled the air as the spirits of the ancestors , just emerged from

the earth, greeted themselves in their esoteric language. The

egwugwu house into which they emerged faced the forest, away from

the crowd, who saw only its back with the many-colored patterns and

drawings done by specially chosen women at regular intervals. These

women never saw the inside of the hut. No woman ever did. They

scrubbed and painted the outside walls under the supervision of men.

If they imagined what was inside, they kept their imagination to

themselves. No woman ever asked questions about the most powerful

and the most secret cult in the clan.

Aru oyim de de de dei! flew around the dark, closed hut like

tongues of fire. The ancestral spirits of the clan were abroad.

89

The metal gong beat continuously now and the flute, shrill and

powerful, floated on the chaos.

And then the egwugwu appeared. The women and children sent

up a great shout and took to their heels. It was instinctive. A woman

fled as soon as an egwugwu came in sight. And when, as on that day,

nine of the greatest masked spirits in the clan came out together it

was a terrifying spectacle. Even Mgbafo took to her heels and had to

be restrained by her brothers.

Each of the nine egwugwu represented a village of the clan. Their

leader was called Evil Forest. Smoke poured out of his head.

The nine villages of Umuofia had grown out of the nine sons of

the first father of the clan, Evil Forest represented the village of

Umueru, or the children of Eru, who was the eldest of the nine sons.

"Umuofia kwenu!" shouted the leading egwugwu, pushing the air

with his raffia arms. The elders of the clan replied, "Yaw"

"Umuofia kwenu!"

"Yaa"

"Umuofia kwenu!"

"Yaa"

Evil Forest then thrust the pointed end of his rattling staff into the

earth. And it began to shake and rattle, like something agitating with

a metallic life. He took the first of the empty stools and the eight

other egwugwu began to sit in order of seniority after him.

Okonkwo's wives, and perhaps other women as well, might have

noticed that the second egwugwu had the springy

90

walk of Okonkwo. And they might also have noticed that Okonkwo

was not among the titled men and elders who sat behind the row of

egwugwu. But if they thought these things they kept them within

themselves. The egwugwu with the springy walk was one of the dead

fathers of the clan. He looked terrible with the smoked raffia body, a

huge wooden face painted white except for the round hollow eyes

and the charred teeth that were as big as a man's fingers. On his head

were two powerful horns.

When all the egwugwu had sat down and the sound of the many

tiny bells and rattles on their bodies had subsided, Evil Forest

addressed the two groups of people facing them.

"Uzowulu's body, I salute you," he said. Spirits always addressed

humans as "bodies." Uzowulu bent down and touched the earth with

his right hand as a sign of submission.

"Our father, my hand has touched the ground," he said.

"Uzowulu's body, do you know me?" asked the spirit.

"How can I know you, father? You are beyond our knowledge."

Evil Forest then turned to the other group and addressed the

eldest of the three brothers.

"The body of Odukwe, I greet you," he said, and Odukwe bent

down and touched the earth. The hearing then began.

Uzowulu stepped forward and presented his case.

"That woman standing there is my wife, Mgbafo. I married her

with my money and my yams. I do not owe my inlaws anything. I

owe them no yams. I owe them no cocoyams. One morning three of

them came to my house, beat me

91

up and took my wife and children away. This happened in the rainy

season. I have waited in vain for my wife to return. At last I went to

my in-laws and said to them, 'You have taken back your sister. I did

not send her away. You yourselves took her. The law of the clan is

that you should return her bride-price.' But my wife's brothers said

they had nothing to tell me. So I have brought the matter to the

fathers of the clan. My case is finished. I salute you."

"Your words are good," said the leader of the egwugwu. "Let us

hear Odukwe. His words may also be good,"

Odukwe was short and thickset. He stepped forward, saluted the

spirits and began his story.

"My in-law has told you that we went to his house, beat him up

and took our sister and her children away. All that is true. He told

you that he came to take back her bride-price and we refused to give

it him. That also is true. My in-law, Uzowulu, is a beast. My sister

lived with him for nine years. During those years no single day

passed in the sky without his beating the woman. We have tried to

settle their quarrels time without number and on each occasion

Uzowulu was guilty-"

"It is a lie!" Uzowulu shouted.

"Two years ago," continued Odukwe, "when she was pregnant,

he beat her until she miscarried."

"It is a lie. She miscarried after she had gone to sleep with her

lover."

"Uzowulu's body, I salute you," said Evil Forest, silencing him.

"What kind of lover sleeps with a pregnant woman?" There was a

loud murmur of approbation from the crowd. Odukwe continued:

92

"Last year when my sister was recovering from an illness, he beat

her again so that if the neighbors had not gone in to save her she

would have been killed. We heard of it, and did as you have been

told. The law of Umuofia is that if a woman runs away from her

husband her bride-price is returned. But in this case she ran away to

save her life. Her two children belong to Uzowulu. We do not dispute

it, but they are too young to leave their mother. If, in the other hand,

Uzowulu should recover from his madness and come in the proper

way to beg his wife to return she will do so on the understanding that

if he ever beats her again we shall cut off his genitals for him."

The crowd roared with laughter. Evil Forest rose to his feet and

order was immediately restored. A steady cloud of smoke rose from

his head. He sat down again and called two witnesses. They were

both Uzowulu's neighbors, and they agreed about the beating. Evil

Forest then stood up, pulled out his staff and thrust it into the earth

again. He ran a few steps in the direction of the women; they all fled

in terror, only to return to their places almost immediately. The nine

egwugwu then went away to consult together in their house. They

were silent for a long time. Then the metal gong sounded and the

flute was blown. The egwugwu had emerged once again from their

underground home. They saluted one another and then reappeared on

the i1o.

"Umuofia kwenu!" roared Evil Forest, facing the elders and

grandees of the clan.

"Yaa!" replied the thunderous crowd; then silence descended

from the sky and swallowed the noise.

93

Evil Forest began to speak and all the while he spoke everyone

was silent. The eight other egwugwu were as still as statues.

"We have heard both sides of the case," said Evil Forest. "Our

duty is not to blame this man or to praise that, but to settle the

dispute." He turned to Uzowulu's group and allowed a short pause.

"Uzowulu's body, I salute you," he said.

"Our father, my hand has touched the ground," replied Uzowulu,

touching the earth.

"Uzowulu's body, do you know me?"

"How can I know you, father? You are beyond our knowledge,"

Uzowulu replied.

"I am Evil Forest. I kill a man on the day that his life is sweetest

to him."

"That is true," replied Uzowulu.

"Go to your in-laws with a pot of wine and beg your wife to

return to you. It is not bravery when a man fights with a woman." He

turned to Odukwe, and allowed a brief pause.

"Odukwe's body, I greet you," he said.

"My hand is on the ground," replied Okukwe.

"Do you know me?"

"No man can know you," replied Odukwe.

"I am Evil Forest, I am Dry-meat-that- fill s-the-mouth, I am Fire

- that- burns -without -faggots. If your in-law brings wine to you, let

your sister go with him. I salute you." He pulled his staff from the

hard earth and thrust it back.

"Umuofia kwenu!" he roared, and the crowd answered.

94

I don't know why such a trifle should come before the egwugwu,"

said one elder to another.

"Don't you know what kind of man Uzowulu is? He will not

listen to any other decision," replied the other.

As they spoke two other groups of people had replaced the first

before the egwugwu, and a great land case began.

95

CHAPTER ELEVEN

The night was impenetrably dark. The moon had been rising later and

later every night until now it was seen only at dawn. And whenever

the moon forsook evening and rose at cock-crow the nights were as

black as charcoal.

Ezinma and her mother sat on a mat on the floor after their

supper of yam foo-foo and bitter-leaf soup. A palm-oil lamp gave out

yellowish light. Without it, it would have been impossible to eat; one

could not have known where one's mouth was in the darkness of that

night. There was an oil lamp in all the four huts on Okonkwo's

compound, and each hut seen from the others looked like a soft eye

of yellow half light set in the solid massiveness of night.

The world was silent except for the shrill cry of insects, which

was part of the night, and the sound of wooden mortar and pestle as

Nwayieke pounded her foo-foo. Nwayieke lived four compounds

away, and she was notorious for her late cooking. Every woman in

the neighborhood knew the sound of Nwayieke's mortar and pestle. It

was also part of the night.

Okonkwo had eaten from his wives' dishes and was now

96

reclining with his back against the wall. He searched his bag and

brought out his snuff-bottle. He turned it on to his left palm, but

nothing came out. He hit the bottle against his knee to shake up the

tobacco. That was always the trouble with Okeke's snuff. It very

quickly went damp, and there was too much saltpeter in it. Okonkwo

had not bought snuff from him for a long time. Idigo was the man

who knew how to grind good snuff. But he had recently fallen ill.

Low voices, broken now and again by singing, reached Okonkwo

from his wives' huts as each woman and her children told folk stories.

Ekwefi and her daughter, Ezinma, sat on a mat on the floor. It was

Ekwefi's turn to tell a story.

"Once upon a time," she began, "all the birds were invited to a

feast in the sky. They were very happy and began to prepare

themselves for the great day. They painted their bodies with red cam

wood and drew beautiful patterns on them with u1i.

"Tortoise saw all these preparations and soon discovered what it

all meant. Nothing that happened in the world of the animals ever

escaped his notice; he was full of cunning. As soon as he heard of the

great feast in the sky his throat began to itch at the very thought.

There was a famine in those days and Tortoise had not eaten a good

meal for two moons. His body rattled like a piece of dry stick in his

empty shell. So he began to plan how he would go to the sky."

"But he had no wings," said Ezinma.

"Be patient," replied her mother. "That is the story. Tortoise had

no wings, but he went to the birds and asked to be allowed to go with

them.

97

"'We know you too well,' said the birds when they had heard

him. 'You are full of cunning and you are ungrateful. If we allow you

to come with us you will soon begin your mischief.'

"'You do not know me,' said Tortoise. 'I am a changed man. I

have learned that a man who makes trouble for others is also making

it for himself!

"Tortoise had a sweet tongue, and within a short time all the

birds agreed that he was a changed man, and they each gave him a

feather, with which he made two wings.

"At last the great day came and Tortoise was the first to arrive at

the meeting place. When all the birds had gathered together, they set

off in a body. Tortoise was very happy and voluble as he flew among

the birds, and he was soon chosen as the man to speak for the party

because he was a great orator.

"'There is one important thing which we must not forget,' he said

as they flew on their way. 'When people are invited to a great feast

like this, they take new names for the occasion. Our hosts in the sky

will expect us to honor this age-old custom!

"None of the birds had heard of this custom but they knew that

Tortoise, in spite of his failings in other directions, was a

widely-traveled man who knew the customs of different peoples. And

so they each took a new name. When they had all taken, Tortoise also

took one. He was to be called All of you,

"At last the party arrived in the sky and their hosts were very

happy to see them. Tortoise stood up in his manycolored plumage

and thanked them for their invitation. His

98

speech was so eloquent that all the birds were glad they had brought

him, and nodded their heads in approval of all he said. Their hosts

took him as the king of the birds, especially as he looked somewhat

different from the others.

"After kola nuts had been presented and eaten, the people of the

sky set before their guests the most delectable dishes Tortoise had

even seen or dreamed of. The soup was brought out hot from the fire

and in the very pot in which it had been cooked. It was full of meat

and fish. Tortoise began to sniff aloud. There was pounded yam and

also yam pottage cooked with palm-oil and fresh fish. There were

also pots of palm-wine. When everything had been set before the

guests, one of the people of the sky came forward and tasted a little

from each pot. He then invited the birds to eat. But Tortoise jumped

to his feet and asked: 'For whom have you prepared this feast?'

" 'For all of you,' replied the man.

"Tortoise turned to the birds and said: 'You remember that my

name is All o you. The custom here is to serve the

spokesman first and the others later. They will serve you when I

have eaten.'

"He began to eat and the birds grumbled angrily. The people of

the sky thought it must be their custom to leave all the food for their

king. And so Tortoise ate the best part of the food and then drank two

pots of palm-wine, so that he was full of food and drink and his body

filled out in his shell.

"The birds gathered round to eat what was left and to peck at the

bones he had thrown all about the floor. Some of them were too

angry to eat. They chose to fly home on an

99

empty stomach. But before they left each took back the feather he

had lent to Tortoise. And there he stood in his hard shell full of food

and wine but without any wings to fly home. He asked the birds to

take a message for his wife, but they all refused. In the end Parrot,

who had felt more angry than the others, suddenly changed his mind

and agreed to take the message.

"'Tell my wife,' said Tortoise, 'to bring out all the soft things in

my house and cover the compound with them so that I can jump

down from the sky without very great danger.'

"Parrot promised to deliver the message, and then flew away. But

when he reached Tortoise's house he told his wife to bring out all the

hard things in the house. And so she brought out her husband's hoes,

machetes, spears, guns and even his cannon. Tortoise looked down

from the sky and saw his wife bringing things out, but it was too far

to see what they were. When all seemed ready he let himself go. He

fell and fell and fell until he began to fear that he would never stop

falling. And then like the sound of his cannon he crashed on the

compound."

"Did he die?" asked Ezinma.

"No," replied Ekwefi. "His shell broke into pieces. But there was

a great medicine man in the neighborhood. Tortoise's wife sent for

him and he gathered all the bits of shell and stuck them together. That

is why Tortoise's shell is not smooth."

"There is no song in the story," Ezinma pointed out.

"No," said Ekwefi. "I shall think of another one with a song. But

it is your turn now."

100

"Once upon a time," Ezinma began, "Tortoise and Cat went to

wrestle against Yams-no, that is not the beginning. Once upon a time

there was a great famine in the land of animals. Everybody was lean

except Cat, who was fat and whose body shone as if oil was rubbed

on it . . ."

She broke off because at that very moment a loud and

high-pitched voice broke the outer silence of the night. It was Chielo,

the priestess of Agbala, prophesying. There was nothing new in that.

Once in a while Chielo was possessed by the spirit of her god and she

began to prophesy. But tonight she was addressing her prophecy and

greetings to Okonkwo, and so everyone in his family listened. The

folk stories stopped.

"Agbala do-o-o-o! Agbala ekeneo-o-o-o-o," came the voice like a

sharp knife cutting through the night. "Okonkwo! Agbala ekene

gio-o-o-o! Agbala cholu ifu ada ya Ezinmao-o-o-o!"

At the mention of Ezinma's name Ekwefi jerked her head sharply

like an animal that had sniffed death in the air. Her heart jumped

painfully within her.

The priestess had now reached Okonkwo's compound and was

talking with him outside his hut. She was saying again and again that

Agbala wanted to see his daughter, Ezinma. Okonkwo pleaded with

her to come back in the morning because Ezinma was now asleep.

But Chielo ignored what he was trying to say and went on shouting

that Agbala wanted to see his daughter. Her voice was as clear as

metal, and Okonkwo's women and children heard from their huts all

that she said. Okonkwo was still pleading that the girl had been ill of

late and was asleep. Ekwefi quickly took her to their bedroom and

placed her on their high bamboo bed.

101

The priestess screamed. "Beware, Okonkwo!" she warned.

"Beware of exchanging words with Agbala. Does a man speak when

a god speaks? Beware!"

She walked through Okonkwo's hut into the circular compound

and went straight toward Ekwefi's hut. Okonkwo came after her.

"Ekwefi," she called, "Agbala greets you. Where is my daughter,

Ezinma? Agbala wants to see her."

Ekwefi came out from her hut carrying her oil lamp in her left

hand. There was a light wind blowing, so she cupped her right hand

to shelter the flame. Nwoye's mother, also carrying an oil lamp,

emerged from her hut. The children stood in the darkness outside

their hut watching the strange event. Okonkwo's youngest wife also

came out and joined the others.

"Where does Agbala want to see her?" Ekwefi asked.

"Where else but in his house in the hills and the caves?" replied

the priestess.

I will come with you, too," Ekwefi said firmly.

"Tufla-a!" the priestess cursed, her voice cracking like the angry

bark of thunder in the dry season. "How dare you, woman, to go

before the mighty Agbala of your own accord? Beware, woman, lest

he strike you in his anger. Bring me my daughter."

Ekwefi went into her hut and came out again with Ezinma.

"Come, my daughter," said the priestess. I shall carry you on my

back. A baby on its mother's back does not know that the way is

long."

102

Ezinma began to cry. She was used to Chielo calling her "my

daughter." But it was a different Chielo she now saw in the yellow

half-light.

"Don't cry, my daughter," said the priestess, "lest Agbala be

angry with you."

"Don't cry," said Ekwefi, "she will bring you back very soon. I

shall give you some fish to eat." She went into the hut again and

brought down the smoke-black basket in which she kept her dried

fish and other ingredients for cooking soup. She broke a piece in two

and gave it to Ezinma, who clung to her.

"Don't be afraid," said Ekwefi, stroking her head, which was

shaved in places, leaving a regular pattern of hair. They went outside

again. The priestess bent down on one knee and Ezinma climbed on

her back, her left palm closed on her fish and her eyes gleaming with

tears.

"Agbala do-o-o-o! Agbala ekeneo-o-o-o! Chielo began once

again to chant greetings to her god. She turned round sharply and

walked through Okonkwo's hut, bending very low at the eaves.

Ezinma was crying loudly now, calling on her mother. The two

voices disappeared into the thick darkness.

A strange and sudden weakness descended on Ekwefi as she

stood gazing in the direction of the voices like a hen whose only

chick has been carried away by a kite. Ezinma's voice soon faded

away and only Chielo was heard moving farther and farther into the

distance.

"Why do you stand there as though she had been kidnapped?"

asked Okonkwo as he went back to his hut.

"She will bring her back soon," Nwoye's mother said.

103

But Ekwefi did not hear these consolations. She stood for a

while, and then, all of a sudden, made up her mind. She hurried

through Okonkwo's hut and went outside. "Where are you going?" he

asked.

"I am following Chielo," she replied and disappeared in the

darkness. Okonkwo cleared his throat, and brought out his

snuff-bottle from the goatskin bag by his side.

The priestess voice was already growing faint in the distance.

Ekwefi hurried to the main footpath and turned left in the direction of

the voice. Her eyes were useless to her in the darkness. But she

picked her way easily on the sandy footpath hedged on either side by

branches and damp leaves. She began to run, holding her breasts with

her hands to stop them flapping noisily against her body. She hit her

left foot against an outcropped root, and terror seized her. It was an

ill omen. She ran faster. But Chielo's voice was still a long way

away. Had she been running too? How could she go so fast with

Ezinma on her back? Although the night was cool, Ekwefi was

beginning to feel hot from her running. She continually ran into the

luxuriant weeds and creepers that walled in the path. Once she

tripped up and fell. Only then did she realize, with a start, that Chielo

had stopped her chanting. Her heart beat violently and she stood still.

Then Chielo's renewed outburst came from only a few paces ahead.

But Ekwefi could not see her. She shut her eyes for a while and

opened them again in an effort to see. But it was useless. She could

not see beyond her nose.

104

There were no stars in the sky because there was a rain cloud.

Fireflies went about with their tiny green lamps, which only made the

darkness more profound. Between Chielo's outbursts the night was

alive with the shrill tremor of forest 'insects woven into the darkness.

"Agbala do-o-o-o! . . . Agbala ekeneo-o-o-o! . . . “ Ekwefi

trudged behind, neither getting too near nor keeping too far back. She

thought they must be going towards the sacred cave. Now that she

walked slowly she had time to think. What would she do when they

got to the cave? She would not dare to enter. She would wait at the

mouth, all alone in that fearful place. She thought of all the terrors of

the night. She remembered that night, long ago, when she had seen

Ogbuagali-odu, one of those evil essences loosed upon the world by

the potent "medicines" which the tribe had made in the distant past

against its enemies but had now forgotten bow to control. Ekwefi had

been returning from the stream with her mother on a dark night like

this when they saw its glow as it flew in their direction. They had

thrown down their waterpots and lain by the roadside expecting the

sinister light to descend on them and kill them. That was the only

time Ekwefi' ever saw Ogbu-agali-odu. But although it had happened

so long ago, her blood still ran cold whenever she remembered that

night.

The priestess' voice came at longer intervals now, but its vigor

was undiminished. The air was cool and damp with dew. Ezinma

sneezed. Ekwefi muttered, "Life to you." At the same time the

priestess also said, "Life to you, my daughter."

105

Ezinma's voice from the darkness warmed her mother's heart.

She trudged slowly along.

And then the priestess screamed. "Somebody is walking behind

me!" she said. "Whether you are spirit or man, may Agbala shave

your head with a blunt razor! May he twist your neck until you see

your heels!"

Ekwefi stood rooted to the spot. One mind said to her: "Woman,

go home before Agbala does you harm." But she could not. She stood

until Chielo had increased the distance between them and she began

to follow again. She had already walked so long that she began to

feel a slight numbness in the limbs and in the head. Then it occurred

to her that they could not have been heading for the cave. They must

have bypassed it long ago; they must be going towards Umuachi, the

farthest village in the clan. Chielo's voice now came after long

intervals.

It seemed to Ekwefi that the night had become a little lighter. The

cloud had lifted and a few stars were out. The moon must be

preparing to rise, its sullenness over. When the moon rose late in the

night, people said it was refusing food, as a sullen husband refuses

his wife's food when they have quarrelled.

"Agbala do-o-o-o! Umuacbi! Agbala ekene unuo-o-o!" It was

just as Ekwefi had thought. The priestess was now saluting the

village of Umuachi. It was unbelievable, the distance they had

covered. As they emerged into the open village from the narrow

forest track the darkness was softened and it became possible to see

the vague shape of trees. Ekwefi screwed her eyes up in an effort to

see her daughter and the priestess, but

106

whenever she thought she saw their shape it immediately dissolved

like a melting lump of darkness. She walked numbly along.

Chielo's voice was now rising continuously, as when she first set

out. Ekwefi had a feeling of spacious openness, and she guessed they

must be on the village i1o, or playground. And she realized too with

something like a jerk that Chielo was no longer moving forward. She

was, in fact, returning. Ekwefi quickly moved away from her line of

retreat. Chielo passed by, and they began to go back the way they had

come.

It was a long and weary journey and Ekwefi felt like a

sleepwalker most of the way. The moon was definitely rising, and

although it had not yet appeared on the sky its light had already

melted down the darkness. Ekwefi could now discern the figure of

the priestess and her burden. She slowed down her pace so as to

increase the distance between them. She was afraid of what might

happen if Chielo suddenly turned round and saw her.

She had prayed for the moon to rise. But now she found the

half-light of the incipient moon more terrifying than darkness. The

world was now peopled with vague, fantastic figures that dissolved

under her steady gaze and then formed again in new shapes. At one

stage Ekwefi was so afraid that she nearly called out to Chielo for

companionship and human sympathy. What she had seen was the

shape of a man climbing a palm tree, his head pointing to the earth

and his legs skywards. But at that very moment Chielo's voice rose

again in her possessed chanting, and Ekwefi recoiled, because there

was no humanity there. It was not the same Chielo who sat with her

in the

107

market and sometimes bought beancakes for Ezinma, whom she

called her daughter. It was a different woman-the priestess of Agbala,

the Oracle of the Hills and Caves. Ekwefi trudged along between two

fears. The sound of her benumbed steps seemed to come from some

other person walking behind her. Her arms were folded across her

bare breasts. Dew fell heavily and the air was cold. She could no

longer think, not even about the terrors of night. She just jogged

along in a half-sleep, only waking to full life when Chielo sang.

At last they took a turning and began to head for the caves. From

then on, Chielo never ceased in her chanting. She greeted her god in

a multitude of names-the owner of the future, the messenger of earth,

the god who cut a man down when his life was sweetest to him.

Ekwefi was also awakened and her benumbed fears revived.

The moon was now up and she could see Chielo and Ezinma

clearly. How a woman could carry a child of that size so easily and

for so long was a miracle. But Ekwefi was not thinking about that.

Chielo was not a woman that night.

"Agbala do-o-o-o! Agbala ekeneo-o-o-o! Chi negbu madu ubosi

ndu ya nato ya uto daluo-o-o! . . ."

Ekwefi could already see the hills looming in the moonlight.

They formed a circular ring with a break at one point through which

the foot-track led to the center of the circle.

As soon as the priestess stepped into this ring of hills her voice

was not only doubled in strength but was thrown back on all sides. It

was indeed the shrine of a great god. Ekwefi picked her way

carefully and quietly. She was already beginning to doubt the

wisdom of her coming. Nothing would

108

happen to Ezinma, she thought. And if anything happened to her

could she stop it? She would not dare to enter the underground caves.

Her coming was quite useless, she thought.

As these things went through her mind she did not realize how

close they were to the cave mouth. And so when the priestess with

Ezinma on her back disappeared through a hole hardly big enough to

pass a hen, Ekwefi broke into a run as though to stop them, As she

stood gazing at the circular darkness which had swallowed them,

tears gushed from her eyes, and she swore within her that if she heard

Ezinma cry she would rush into the cave to defend her against all the

gods in the world. She would die with her.

Having sworn that oath, she sat down on a stony ledge and

waited. Her fear had vanished. She could hear the priestess voice, all

its metal taken out of it by the vast emptiness of the cave. She buried

her face in her lap and waited.

She did not know how long she waited. It must have been a very

long time. Her back was turned on the footpath that led out of the

hills. She must have heard a noise behind her and turned round

sharply. A man stood there with a machete in his hand. Ekwefi

uttered a scream and sprang to her feet.

"Don't be foolish," said Okonkwo's voice. "I thought you were

going into the shrine with Chielo," he mocked.

Ekwefi did not answer. Tears of gratitude filled her eyes. She

knew her daughter was safe.

"Go home and sleep," said Okonkwo. "I shall wait here."

"I shall wait too. It is almost dawn. The first cock has crowed."

109

As they stood there together, Ekwefi's mind went back to the

days when they were young. She had married Anene because

Okonkwo was too poor then to marry. Two years after her marriage

to Anene she could bear it no longer and she ran away to Okonkwo.

It had been early in the morning. The moon was shining. She was

going to the stream to fetch water. Okonkwo's house was on the way

to the stream. She went in and knocked at his door and he came out.

Even in those days he was not a man of many words. He just carried

her into his bed and in the darkness began to feel around her waist for

the loose end of her cloth.

110

CHAPTER TWELVE

On the following morning the entire neighborhood wore a festive air

because Okonkwo's friend, Obierika, was celebrating his daughter's

uri. It was the day on which her suitor (having already paid the

greater part of her bride-price) would bring palm-wine not only to her

parents and immediate relatives but to the wide and extensive group

of kinsmen called umunna. Everybody had been invited men, women

and children. But it was really a woman’ s ceremony and the central

figures were the bride and hermother.

As soon as day broke, breakfast was hastily eaten and women

and children began to gather at Obierika's compound to help the

bride's mother in her difficult but happy task of cooking for a whole

village.

Okonkwo's family was astir like any other family in the

neighborhood, Nwoye's mother and Okonkwo's youngest wife were

ready to set out for Obierika's compound with all their children.

Nwoye's mother carried a basket of coco-yams, a cake of salt and

smoked fish which she would present to Obierika's wife. Okonkwo's

youngest wife, Ojiugo, also had a

111

basket of plantains and coco-yams and a small pot of palm-oil. Their

children carried pots of water.

Ekwefi was tired and sleepy from the exhausting experiences of

the previous night. It was not very long since they had returned. The

priestess, with Ezinma sleeping on her back, had crawled out of the

shrine on her belly like a snake. She had not as much as looked at

Okonkwo and Ekwefi or shown any surprise at finding them at the

mouth of the cave. She looked straight ahead of her and walked back

to the village. Okonkwo and his wife followed at a respectful

distance. They thought the priestess might be going to her house, but

she went to Okonkwo's compound, passed through his obi and into

Ekwefi's hut and walked into her bedroom. She placed Ezinma

carefully on the bed and went away without saying a word to

anybody.

Ezinma was still sleeping when everyone else was astir, and

Ekwefi asked Nwoye's mother and Ojiugo to explain to Obierika's

wife that she would be late. She had got ready her basket of

coco-yams and fish, but she must wait for Ezinma to wake.

"You need some sleep yourself," said Nwoye's mother. "You

look very tired."

As they spoke Ezinma emerged from the hut, rubbing her eyes

and stretching her spare frame. She saw the other children with their

water-pots and remembered that they were going to fetch water for

Obierika's wife. She went back to the hut and brought her pot.

"Have you slept enough?" asked her mother.

"Yes," she replied. "Let us go."

112

"Not before you have had your breakfast," said Ekwefi. And she

went into her hut to warm the vegetable soup she had cooked last

night.

"We shall be going," said Nwoye's mother. 1 will tell Obierika's

wife that you are coming later." And so they all went to help

Obierika's wife-Nwoye's mother with her four children and Ojiugo

with her two.

As they trooped through Okonkwo's obi he asked: "Who will

prepare my afternoon meal?"

"I shall return to do it," said Ojiugo.

Okonkwo was also feeling tired, and sleepy, for although nobody

else knew it, he had not slept at all last night. He had felt very

anxious but did not show it. When Ekwefi had followed the priestess,

he had allowed what he regarded as a reasonable and manly interval

to pass and then gone with his machete to the shrine, where he

thought they must be. It was only when he had got there that it had

occurred to him that the priestess might have chosen to go round the

villages first. Okonkwo had returned home and sat waiting. When he

thought he had waited long enough he again returned to the shrine.

But the Hills and the Caves were as silent as death. It was only on his

fourth trip that he had found Ekwefl, and by then he had become

gravely worried.

Obierika's compound was as busy as an anthill. Temporary

cooking tripods were erected on every available space by bringing

together three blocks of sun-dried earth and making a fire in their

midst. Cooking pots went up and down the

113

tripods, and foo-foo was pounded in a hundred wooden mortars.

Some of the women cooked the yams and the cassava, and others

prepared vegetable soup. Young men pounded the foo-foo or split

firewood. The children made endless trips to the stream.

Three young men helped Obierika to slaughter the two goats with

which the soup was made. They were very fat goats, but the fattest of

all was tethered to a peg near the wall of the compound. It was as big

as a small cow. Obierika had sent one of his relatives all the way to

Umuike to buy that goat. It was the one he would present alive to his

in-laws.

"The market of Umuike is a wonderful place," said the young

man who had been sent by Obierika to buy the giant goat. "There are

so many people on it that if you threw up a grain of sand it would not

find a way to fall to earth again."

"It is the result of a great medicine," said Obierika. "The people

of Umuike wanted their market to grow and swallow up the markets

of their neighbors. So they made a powerful medicine. Every market

day, before the first cock-crow, this medicine stands on the market

ground in the shape of an old woman with a fan. With this magic fan

she beckons to the market all the neighboring clans. She beckons in

front of her and behind her, to her right and to her left."

"And so everybody comes," said another man, "honest men and

thieves. They can steal your cloth from off your waist in that

market."

"Yes," said Obierika. "I warned Nwankwo to keep a sharp eye

and a sharp ear. There was once a man who went to sell a goat. He

led it on a thick rope which he tied round his wrist.

114

But as he walked through the market he realized that people were

pointing at him as they do to a madman. He could not understand it

until he looked back and saw that what he led at the end of the tether

was not a goat but a heavy log of wood."

"Do you think a thief can do that kind of thing single handed?"

asked Nwankwo.

"No," said Obierika. "They use medicine."

When they had cut the goats' throats and collected the blood in a

bowl, they held them over an open fire to burn off the hair, and the

smell of burning hair blended with the smell of cooking. Then they

washed them and cut them up for the women who prepared the soup.

All this anthill activity was going smoothly when a sudden

interruption came. It was a cry in the distance: Oji odu achu ijiji-o-o!

(The one that uses its tail to drive flies away!) Every woman

immediately abandoned whatever she was doing and rushed out in

the direction of the cry.

"We cannot all rush out like that, leaving what we are cooking to

burn in the fire," shouted Chielo, the priestess. "Three or four of us

should stay behind."

"It is true," said another woman. "We will allow three or four

women to stay behind."

Five women stayed behind to look after the cooking pots, and all

the rest rushed away to see the cow that had been let loose. When

they saw it they drove it back to its owner, who at once paid the

heavy fine which the village imposed on anyone whose cow was let

loose on his neighbors' crops. When the women had exacted the

penalty they

115

checked among themselves to see if any woman had failed to come

out when the cry had been raised.

"Where is Mgbogo?" asked one of them.

"She is ill in bed," said Mgbogo's next-door neighbor. "She has

iba."

"The only other person is Udenkwo," said another woman, "and

her child is not twenty-eight days yet."

Those women whom Obierika's wife had not asked to help her

with the cooking returned to their homes, and the rest went back, in a

body, to Obierika's compound.

"Whose cow was it?" asked the women who had been allowed to

stay behind.

"It was my husband's," said Ezelagbo. "One of the young

children had opened the gate of the cow-shed."

Early in the afternoon the first two pots of palm-wine arrived

from Obierika's in-laws. They were duly presented to the women,

who drank a cup or two each, to help them in their cooking. Some of

it also went to the bride and her attendant maidens, who were putting

the last delicate touches of razor to her coiffure and cam wood on her

smooth skin.

When the heat of the sun began to soften, Obierika's son,

Maduka, took a long broom and swept the ground in front of his

father's obi. And as if they had been waiting for that, Obierika's

relatives and friends began to arrive, every man with his goatskin bag

hung on one shoulder and a rolled goatskin mat under his arm. Some

of them were accompanied by their sons bearing carved wooden

stools. Okonkwo was

116

one of them. They sat in a half-circle and began to talk of many

things. It would not be long before the suitors came.

Okonkwo brought out his snuff-bottle and offered it to Ogbuefi

Ezenwa, who sat next to him. Ezenwa took it, tapped it on his

kneecap, rubbed his left palm on his body to dry it before tipping a

little snuff into it. His actions were deliberate, and he spoke as he

performed them:

"I hope our in-laws will bring many pots of wine. Although they

come from a village that is known for being closefisted, they ought to

know that Akueke is the bride for a king."

"They dare not bring fewer than thirty pots," said Okonkwo. "I

shall tell them my mind if they do."

At that moment Obierika's son, Maduka, led out the giant goat

from the inner compound, for his father's relatives to see. They all

admired it and said that that was the way things should be done. The

goat was then led back to the inner compound.

Very soon after, the in-laws began to arrive. Young men and

boys in single file, each carrying a pot of wine, came first. Obierika's

relatives counted the pots as they came. Twenty, twenty-five. There

was a long break, and the hosts looked at each other as if to say, "I

told you." Then more pots came. Thirty, thirty-five, forty, forty-five.

The hosts nodded in approval and seemed to say, "Now they are

behaving like men." Altogether there were fifty pots of wine. After

the pot-bearers came Ibe, the suitor, and the elders of his family.

They sat in a half-moon, thus completing a circle with their hosts.

The pots of wine stood in their midst. Then the bride, her mother and

117

half a dozen other women and girls emerged from the inner

compound, and went round the circle shaking hands with all. The

bride's mother led the way, followed by the bride and the other

women. The married women wore their best cloths and the girls wore

red and black waist-beads and anklets of brass.

When the women retired, Obierika presented kola nuts to his

in-laws. His eldest brother broke the first one. "Life to all of us," he

said as he broke it. "And let there be friendship between your family

and ours."

The crowd answered: "Ee-e-e!"

"We are giving you our daughter today. She will be a good wife

to you. She will bear you nine sons like the mother of our town."

"Ee-e-e!"

The oldest man in the camp of the visitors replied: "it will be

good for you and it will be good for us."

"Ee-e-e!"

"This is not the first time my people have come to marry your

daughter. My mother was one of you."

"Ee-e-e!"

"And this will not be the last, because you understand us and we

understand you. You are a great family."

"Ee-e-e!"

"Prosperous men and great warriors." He looked in the direction

of Okonkwo. "Your daughter will bear us sons like you.

" Ee-e-e!"

The kola was eaten and the drinking of palm-wine began. Groups

of four or five men sat round with a pot in their

118

midst. As the evening wore on, food was presented to the guests.

There were huge bowls of foo-foo and steaming pots of soup. There

were also pots of yam pottage. It was a great feast.

As night fell, burning torches were set on wooden tripods and the

young men raised a song. The elders sat in a big circle and the

singers went round singing each man's praise as they came before

him. They had something to say for every

Man. Some were great farmers, some were great orators who

spoke for the clan; Okonkwo was the greatest wrestler and warrior

alive. When they had gone round the circle they settled down in the

center, and girls came from the inner compound to dance. At first the

bride was not among them. But when she finally appeared holding a

cock in her right hand, a loud cheer rose from the crowd. All the

other dancers made way for her, She presented the cock to the

musicians and began to dance. Her brass anklets rattled as she danced

and her body gleamed with cam wood in the soft yellow light. The

musicians with their wood, clay and metal instruments went from

song to song. And they were all gay. They sang the latest song in the

village:

"If I hold her band

She says, 'Don't touch!'

If I hold her foot

She says, , Don't touch!'

119

But when I hold her waist-beads

She pretends not to know."

The night was already far spent when the guests rose to go,

taking their bride home to spend seven market weeks with her suitor's

f amity. They sang songs as they went, and on their way they paid

short courtesy visits to prominent men like Okonkwo, before they

finally left for their village. Okonkwo made a present of two cocks to

them.

120

CHAPTER THIRTEEN

Go-di-di-go-go-di-go. Di-go-go-di-go. It was the ekwe talking to the

clan. One of the things every man learned was the language of the

hollowed-out wooden instrument. Diim! Diim! Diim ! boomed the

cannon at intervals.

The first cock had not crowed, and Umuofia was still swallowed

up in sleep and silence when the ekwe began to talk, and the cannon

shattered the silence. Men stirred on their bamboo beds and listened

anxiously. Somebody was dead. The cannon seemed to rend the sky.

Di-go-go-di-go-di-di-gogo floated in the message-laden night air.

The faint and distant wailing of women settled like a sediment of

sorrow on the earth. Now and again a full-chested lamentation rose

above the wailing whenever a man came into the place of death. He

raised his voice once or twice in manly sorrow and then sat down

with the other men listening to the endless wailing of the women and

the esoteric language of the ekwe. Now and again, the cannon

boomed. The wailing of the women would not be heard beyond the

village, but the Awe carried the news to all the nine villages and even

beyond. It began by naming

121

the clan: Umuofla obodo dike, "the land of the brave." Umuofla

obodo diket Umuofla obodo dikei It said this over and over again, and

as it dwelt on it, anxiety mounted in every heart that heaved on a

bamboo bed that night. Then it went nearer and named the village:

"Iguedo of the yellow grinding-stone!" It was Okonkwo's village.

Again and again Iguedo was called and men waited breathlessly in all

the nine villages. At last the man was named and people sighed

"E-u-u, Ezeudu is dead." A cold shiver ran down Okonkwo's back as

he remembered the last time the old man had visited him. "That boy

calls you father," he had said. "Bear no hand in his death."

Ezeudu was a great man, and so all the clan was at his funeral.

The ancient drums of death beat, guns and cannon were fired, and

men dashed about in frenzy, cutting down every tree o r animal they

saw, jumping over walls and dancing on the roof. It was a warrior's

funeral, and from morning till night warriors came and went in their

age groups. They all wore smoked raffia skirts and their bodies were

painted with chalk and charcoal. Now and again an ancestral spirit or

egwugwu appeared from the underworld, speaking in a tremulous,

unearthly voice and completely covered in raffia. Some of them were

very violent, and there had been a mad rush for shelter earlier in the

day when one appeared with a sharp machete and was only prevented

from doing serious harm by two men who restrained him with the

help of a strong rope tied round his waist. Sometimes he turned round

and chased those men, and they ran for their lives. But they always

122

returned to the long rope he trailed behind. He sang, in a terrifying

voice, that Ekwensu, or Evil Spirit, had entered his eye

But the most dreaded of all was yet to come. He was always

alone and was shaped like a coffin. A sickly odor hung in the air

wherever he went, and flies went with him. Even the greatest

medicine men took shelter when he was near. Many years ago

another egwugwu had dared to stand his ground before him and had

been transfixed to the spot for two days. This one had only one hand

and it carried a basket full of water.

But some of the egwugwu were quite harmless. One of them was

so old and infirm that he leaned heavily on a stick. He walked

unsteadily to the place where the corpse was laid, gazed at it a while

and went away again-to the underworld.

The land of the living was not far removed from the domain of

the ancestors. There was coming and going between them, especially

at festivals and also when an old man died, because an old man was

very close to the ancestors. A man's life from birth to death was a

series of transition rites which brought him nearer and nearer to his

ancestors.

Ezeudu had been the oldest man in his village, and at his death

there were only three men in the whole clan who were older, and four

or five others in his own age group. Whenever one of these ancient

men appeared in the crowd to dance unsteadily the funeral steps of

the tribe, younger men gave way and the tumult subsided.

It was a great funeral, such as befitted a noble warrior. As the

evening drew near, the shouting and the firing of guns, the

123

beating of drums and the brandishing and clanging of machetes

increased.

Ezeudu had taken three titles in his life. It was a rare

achievement. There were only four titles in the clan, and only one or

two men in any generation ever achieved the fourth and highest.

When they did, they became the lords of the land. Because he had

taken titles, Ezeudu was to be buried after dark with only a glowing

brand to light the sacred ceremony.

But before this quiet and final rite, the tumult increased tenfold.

Drums beat violently and men leaped up and down in frenzy. Guns

were fired on all sides and sparks flew out as machetes clanged

together in warriors' salutes. The air was full of dust and the smell of

gunpowder. It was then that the one handed spirit came, carrying a

basket full of water. People made way for him on all sides and the

noise subsided. Even the smell of gunpowder was swallowed in the

sickly smell that now filled the air. He danced a few steps to the

funeral drums and then went to see the corpse.

"Ezeudu!" he called in his guttural voice. "If you had been poor

in your last life I would have asked you to be rich when you come

again. But you were rich. If you had been a coward, I would have

asked you to bring courage. But you were a fearless warrior. If you

had died young, I would have asked you to get life. But you lived

long. So I shall, ask you to come again the way you came before. If

your death was the death of nature, go in peace. But if a man caused

it, do not allow him a moment's rest." He danced a few more steps

and went away.

The drums and the dancing began again and reached

124

fever-heat. Darkness was around the corner, and the burial was near.

Guns fired the last salute and the cannon rent the sky. And then from

the center of the delirious fury came a cry of agony and shouts of

horror. It was as if a spell had been cast. All was silent. In the center

of the crowd a boy lay in a pool of blood. It was the dead man's

sixteen -year- old son, who with his brothers and half-brothers had

been dancing the traditional farewell to their father. Okonkwo's gun

had exploded and a piece of iron had pierced the boy's heart.

The confusion that followed was without parallel in the tradition

of Umuofia. Violent deaths were frequent, but nothing like this had

ever happened.

The only course open to Okonkwo was to flee from the clan. It

was a crime against the earth goddess to kill a clansman, and a man

who committed it must flee from the land. The crime was of two

kinds, male and female. Okonkwo had committed the female,

because it had been inadvertent. He could return to the clan after

seven years.

That night he collected his most valuable belongings into

head-loads. His wives wept bitterly and their children wept with them

without knowing why. Obierika and half a dozen other friends came

to help and to console him. They each made nine or ten trips carrying

Okonkwo's yams to store in Obierika's barn. And before the cock

crowed Okonkwo and his family were fleeing to his motherland. It

was a little village called Mbanta, just beyond the borders of Mbaino.

As soon as the day broke, a large crowd of men from

125

Ezeudu’ s quarter stormed Okonkwo's compound, dressed in garbs of

war. They set fire to his houses, demolished his red walls, killed his

animals and destroyed his barn. It was the justice of the earth

goddess, and they were merely her messengers. They had no hatred

in their hearts against Okonkwo. His greatest friend, Obierika, was

among them. They were merely cleansing the land which Okonkwo

had polluted with the blood of a clansman.

Obierika was a man who thought about things. When the will of

the goddess had been done, he sat down in his obi and mourned his

friend’ s calamity. Why should a man suffer so grievously for an

offense he had committed inadvertently? But although he thought for

a long time he found no answer. He was merely led into greater

complexities. He remembered his wife's twin children, whom he had

thrown away. What crime had they committed? The Earth had

decreed that they were an offense on the land and must be destroyed.

And if the clan did not exact punishment for an offense against the

great goddess, her wrath was loosed on all the land and not just on

the offender. As the elders said, if one finger brought of it soiled the

others.

126

127

PART TWO

128

129

CHAPTER FOURTEEN

Okonkwo was well received by his mother's kinsmen in Mbanta. The

old man who received him was his mother's younger brother, who

was now the eldest surviving member of that family. His name was

Uchendu, and it was he who had received Okonkwo's mother twenty

and ten years before when she had been brought home from Umuofia

to be buried with her people. Okonkwo was only a boy then and

Uchendu still remembered him crying the traditional farewell:

"Mother, mother, mother is going."

That was many years ago. Today Okonkwo was not bringing his

mother home to be buried with her people. He was taking his family

of three wives and their children to seek refuge in his motherland. As

soon as Uchendu saw him with his sad and weary company he

guessed what had happened, and asked no questions. It was not until

the following day that Okonkwo told him the full story. The old man

listened silently to the end and then said with some relief: "it is a

female ochu." And he arranged the requisite rites and sacrifices.

Okonkwo was given a plot of ground on which to build his

compound, and two or three pieces of land on which to

130

farm during the coming planting season. With the help of his

mother's kinsmen he built himself an obi and three huts for his wives.

He then installed his personal god and the symbols of his departed

fathers. Each of Uchendu's five sons contributed three hundred

seed-yams to enable their cousin to plant a farm, for as soon as the

first rain came farming would begin.

At last the rain came. It was sudden and tremendous. For two or

three moons the sun had been gathering strength till it seemed to

breathe a breath of fire on the earth. All the grass had long been

scorched brown, and the sands felt like live coals to the feet.

Evergreen trees wore a dusty coat of brown. The birds were silenced

in the forests, and the world lay panting under the live, vibrating heat.

And then came the clap of thunder. It was an angry, metallic and

thirsty clap, unlike the deep and liquid rumbling of the rainy season.

A mighty wind arose and filled the air with dust. Palm trees swayed

as the wind combed their leaves into flying crests like strange and

fantastic coiffure.

When the rain finally came, it was in large, solid drops of frozen

water which the people called "the nuts of the water of heaven." They

were hard and painful on the body as they fell, yet young people ran

about happily picking up the cold nuts and throwing them into their

mouths to melt.

The earth quickly came to life and the birds in the forests

fluttered around and chirped merrily. A vague scent of life and green

vegetation was diffused in the air. As the rain began to fall more

soberly and in smaller liquid drops, children sought for shelter, and

all were happy, refreshed and thankful.

131

Okonkwo and his family worked very hard to plant a new farm.

But it was like beginning life anew without the vigor and enthusiasm

of youth, like learning to become left handed in old age. Work no

longer had for him the pleasure it used to have, and when there was

no work to do he sat in a silent half-sleep.

His life had been ruled by a great passion-to become one of the

lords of the clan. That had been his life-spring. And he had all but

achieved it. Then everything had been broken. He had been cast out

of his clan like a fish onto a dry, sandy beach, panting, clearly his

personal god or chi was not made for great things. A man could not

rise beyond the destiny of his chi. The saying of the elders was not

true-that if a man said yea his chi also affirmed. Here was a man

whose cbi said nay despite his own affirmation.

The old man, Uchendu, saw clearly that Okonkwo, had yielded to

despair and he was greatly troubled. He would speak to him after the

isa-ifi ceremony.

The youngest of Uchendu's five sons, Amikwu, was marrying a

new wife. The bride-price had been paid and. all but the last

ceremony had been performed. Amikwu and his people had taken

palm-wine to the bride's kinsmen about two moons before

Okonkwo's arrival in Mbanta. And so it was time for the final

ceremony of confession.

The daughters of the family were all there, some of them having

come a long way from their homes in distant villages. Uchendu's

eldest daughter had come from Obodo, nearly half

132

a day's journey away. The daughters of Uchendu's brothers were also

there. It was a full gathering of umuada, in the same way as they

would meet if a death occurred in the family. There were twenty-two

of them.

They sat in a big circle on the ground and the bride sat in the

center with a hen in her right hand. Uchendu sat by her, holding the

ancestral staff of the family. All the other men stood outside the

circle, watching. Their wives watched also. It was evening and the

sun was setting.

Uchendu's eldest daughter, Njide, asked the questions.

"Remember that if you do not answer truthfully you will suffer or

even die at childbirth," she began. "How many men have lain with

you since my brother first expressed the desire to marry you?"

"None," she answered simply.

"Answer truthfully,"' urged the other women.

"None?" asked Njide.

"None," she answered.

"Swear on this staff of my fathers," said Uchendu.

"I swear," said the bride.

Uchendu took the hen from her, slit its throat with a sharp knife

and allowed some of the blood to fall on his ancestral staff.

From that day Amikwu took the young bride to his hut and she

became his wife. The daughters of the family did not return to their

homes immediately but spent two or three days with their kinsmen.

133

On the second day Uchendu called together his sons and

daughters and his nephew, Okonkwo. The men brought their goatskin

mats, with which they sat on the floor, and the women sat on a sisal

mat spread on a raised bank of earth. Uchendu pulled gently at his

gray beard and gnashed his teeth. Then he began to speak, quietly

and deliberately, picking his words with great care:

"It is Okonkwo that I primarily wish to speak to," he began. "But

I want all of you to note what I am going to say. I am an old man and

you are all children. I know more about the world than any of you. If

there is any one among you who thinks he knows more let him speak

up." He paused, but no one spoke.

"Why is Okonkwo with us today? This is not his clan. We are

only his mother's kinsmen. He does not belong here. He is an exile,

condemned for seven years to live in a strange land. And so he is

bowed with grief. But there is just one question I would like to ask

him. Can you tell me, Okonkwo, why it is that one of the commonest

names we give our chfldren is Nneka, or "Mother is Supreme?" We

all know that a man is the head of the family and his wives do his

bidding. A child belongs to its father and his family and not to its

mother and her family. A man belongs to his fatherland and not to his

motherland. And yet we say Nneka-‘Mother is Supreme.’ Why is

that?"

There was silence. "I want Okonkwo to answer me," said

Uchendu.

"I do not know the answer," Okonkwo replied.

"You do not know the answer? So you see that you are a

134

child. You have many wives and many children-more children than I

have. You are a great man in your clan. But you are still a child, my

child. Listen to me and I shall tell you. But there is one more question

I shall ask you. Why is it that when a woman dies she is taken home

to be buried with her own kinsmen? She is not buried with her

husband's kinsmen. Why is that? Your mother was brought home to

me and buried with my people. Why was that?"

Okonkwo shook his head.

"He does not know that either," said Uchendu, "and yet he is full

of sorrow because he has come to live in his motherland for a few

years." He laughed a mirthless laughter, and turned to his sons and

daughters. "What about you? Can you answer my question?"

They all shook their heads.

"Then listen to me," he said and cleared his throat. "It's true that a

child belongs to its father. But when a father beats his child, it seeks

sympathy in its mother's hut. A man belongs to his fatherland when

things are good and life is sweet. But when there is sorrow and

bitterness he finds refuge in his motherland. Your mother is there to

protect you. She is buried there. And that is why, we say that mother

is supreme. Is it right that you, Okonkwo, should bring to your

mother a heavy face and refuse to be comforted? Be careful or you

may displease the dead. Your duty is to comfort your wives and

children and take them back to your fatherland after seven years. But

if you allow sorrow to weigh you down and kill you, they will all die

in exile." He paused for a long while. 'These are now your kinsmen."

He waved at his sons and daughters.

135

"You think you are the greatest sufferer in the world? Do you know

that men are sometimes banished for life? Do you know that men

sometimes lose all their yams and even their children? 1, had six

wives once. I have none now except that young girl who knows not

her right from her left. Do you know how many children I have

buried--children I begot in my youth' and strength2 Twenty-two. I

did not hang myself, and I am still alive. If you think you are the

greatest sufferer in the world ask my daughter, Akueni, how many

twins she has borne and thrown away. Have you not. heard the song

they sing when a woman dies?

"'For whom is it well, for whom is it well?

There is no one for whom it is well.'

"I have no more to say to you."

136

CHAPTER FIFTEEN

It was in the second year of Okonkwo's exile that his friend,

Obierika, came to visit him. He brought with him two young men,

each of them carrying a heavy bag on his head. Okonkwo helped

them put down their loads. It was clear that the bags were full of

cowries.

Okonkwo was very happy to receive his friend. His wives and

children were very happy too, and so were his cousins and their

wives when he sent for them and told them who his guest was.

"You must take him to salute our father," said one of the cousins.

"Yes," replied Okonkwo. "We are going directly." But be-fore

they went he whispered something to his first wife. She nodded, and

soon the children were chasing one of their cocks.

Uchendu had been told by one of his grandchildren that three

strangers had come to Okonkwo's house. He was therefore waiting to

receive them. He held out his hands to them when they came into his

obi, and after they had shaken hands he asked Okonkwo who they

were.

137

"This is Obierika, my great friend. I have already spoken to you

about him."

"Yes,'.' said the old man, turning to Obierika. "My son has told

me about you, and I am happy you have come to see us. I knew your

father, Iweka. He was a great man. He had many -friends here and

came to see them quite often. Those were good days when a man had

friends in distant clans. Your generation does not know that. You

stay at home, afraid of your next-door neighbor. Even a man's

motherland is strange to him nowadays." He looked at Okonkwo. "I

am an old man and I like to talk. That is all I am good for now." He

got up painfully, went into an inner room and came back with a kola

nut,

"Who are the young men with you?" he asked as he sat down

again on his goatskin. Okonkwo told him.

"Ah," he said. "Welcome, my sons." He presented the kola nut to

them, and when they had seen it and thanked him, he broke it and

they ate.

"Go into that room," he said to Okonkwo, pointing with his

finger. "You will find a pot of wine there."

Okonkwo brought the wine and they began to drink. It was a day

old, and very strong.

"Yes," said Uchendu after a long silence. "People traveled more

in those days. There is not a single clan in these parts that I do not

know very well. Aninta, Umuazu, Ikeocha, Elumelu, Abame-I know

them-all."

"Have you heard," asked Obierika, "that Abame is no more?"

"How is that?" asked Uchendu and Okonkwo together.

138

"Abame has been wiped out," said Obierika. "It, is. a strange and

terrible story. If I had not seen the few survivors with my own eyes

and heard their story with my own ears, I would not have believed.

Was it not on an Eke day that they fled into Umuofia?" he asked his

two companions, and they nodded their heads.

"Three moons ago," said Obierika, "on an Eke market day a little

band of fugitives came into our town. Most of them were sons of our

land whose mothers had been buried with us. But there were some

too who came because they had friends in our town, and others who

could think of nowhere else open to escape. And so they fled into

Umuofia with a woeful story." He drank his palm-wine, and

Okonkwo filled his horn again.. He continued:

"During the last planting season a white man had appeared in

their clan."

"An albino," suggested Okonkwo.

"He was not an albino. He was quite different." He sipped his

wine. "And he was riding an iron horse. The first people who saw

him ran away, but he stood beckoning to them. In the end the fearless

ones went near and even touched him. The elders consulted their

Oracle and it told them that the strange man would break their clan

and spread destruction among them." Obierika again drank a little of

his wine. "And so they killed the white man and tied his iron horse to

their sacred tree because it looked as if it would run away to call the

man's friends. I forgot to tell you another thing which the Oracle said.

It said that other white men were on their way.

139

They were locusts, it said, and that first man was their harbinger sent

to explore the terrain. And so they killed him."

"What did the white man say before they killed him?" asked

Uchendu.

"He said nothing," answered one of Obierika's companions.

"He said something, only they did not understand him," said

Obierika. "He seemed to speak through his nose,"

"One of the men told me," said Obierika's other companion, "that

he repeated over and over again a word that resembled Mbaino.

Perhaps he had been going to Mbaino and had lost his way."

"Anyway," resumed Obierika, "they killed him and tied up his

iron horse. This was before the planting season began. For a long

time nothing happened. The rains had come and yams had been

sown. The iron horse was still tied to the sacred silk-cotton tree. And

then one morning three,white men led by a band of ordinary men like

us came to the clan. They saw the iron horse and went away again.

Most of the men and women of Abame had gone to their farms. Only

a few of them saw these white men and their followers. For many

market weeks nothing else happened. They have a big market in

Abame on every other Afo day and, as you know, the whole clan

gathers there. That was the day it happened. The three white men and

a very large number of other men surrounded the market. They must

have used a powerful medicine to make themselves invisible until the

market was full. And they began to shoot. Everybody was killed,

except the old and the sick who were at home and a handful of men

and

140

women whose chi were wide awake and brought them out of that

market." He paused.

"Their clan is now completely empty. Even the sacred fish in

their mysterious lake have fled and the lake has turned the color of

blood. A great evil has come upon their land as the Oracle had

warned."

There was a long silence. Uchendu ground his teeth together

audibly. Then he burst out:

"Never kill a man who says nothing. Those men of Abame were

fools. What did they know about the man?" He ground his teeth again

and told a story to illustrate his point. "Mother Kite once sent her

daughter to bring food. She went, and brought back a duckling. 'You

have done very well,' said Mother Kite to her daughter, 'but tell me,

what did the mother of this duckling say when you swooped and

carried its child away?' 'It said nothing,' replied the young kite. 'It just

walked away.' 'You must return the duckling,' said Mother Kite.

'There is something ominous behind the silence.' And so Daughter

Kite returned the duckling and took a chick instead. 'What did the

mother of this chick do?' asked the old kite. 'it cried and raved and

cursed me,' said the young kite. 'Then we can eat the chick,' said her

mother. 'There is nothing to fear from someone who shouts. Those

men of Abame were fools."

"They were fools," said Okonkwo after a pause. 'They had been

warned that danger was ahead. They should have armed themselves

with their guns and their machetes even when they went to market."

'They have paid for their foolishness," said Obierika. "But I am

greatly afraid. We have heard stories about white

141

men who made the powerful guns and the strong drinks and took

slaves away across the seas, but no one thought the stories were

true."

"There is no story that is not true," said Uchendu. "The world has

no end, and what is good among one people is an abomination with

others. We have albinos among us. Do you not think that they came

to our clan by mistake, that they have strayed from their way to a

land where everybody is like them?"

Okonkwo's first wife soon finished her cooking and set before

their guests a big meal of pounded yams and bitter-leaf soup.

Okonkwo's son, Nwoye, brought in a pot of sweet wine tapped from

the raffia 'Palm.

"You are a big man now," Obierika said to Nwoye. "Your friend

Anene asked me to greet you."

"Is he well?" asked Nwoye.

"We are all well," said Obierika.

Ezinma brought them a bowl of water with which to wash their

hands. After that they began to eat and to drink the wine.

"When did you set out from home?" asked Okonkwo.

"We had meant to set out from my house before cockcrow," said

Obierika. "But Nweke did not appear until it was quite light. Never

make an early morning appointment with a man who has just married

a new wife." They all laughed.

"Has Nweke married a wife2" asked Okonkwo.

142

"He has married Okadigbo's second daughter," said Obierika.

"That is very good," said Okonkwo. I do not blame you for not

hearing the cock crow."

When they had eaten, Obierika pointed at the two heavy bags.

'That is the money from your yams," he said. I sold the big ones

as soon as you left. Later on I sold some of the seedyams and gave

out others to sharecroppers. I shall do that every year until you return.

But I thought you would need the money now and so I brought it.

Who knows what may happen tomorrow? Perhaps green men will

come to our clan and shoot us."

"God will not permit it," said Okonkwo. I do not know how to

thank you."

I can tell you," said Obierika. "Kill one of your sons for me.

'That will not be enough," said Okonkwo.

"Then kill yourself," said Obierika.

"Forgive me," said Okonkwo, smiling. I shall not talk about

thanking you any more."

143

CHAPTER SIXTEEN

When nearly two years later Obierika paid another visit to his friend

in exile the circumtances were less happy. The missionaries had

come to Umuofia. They had built their church there, won a handful of

converts and were already sending evangelists to the surrounding

towns and villages. That was a source of great sorrow to the leaders

of the clan; but many of them believed that the strange faith and the

white man's god would not last. None of his converts was a man

whose word was heeded in the assembly of the people. None of them

was a man of title. They were mostly the kind of people that were

called efulefu, worthless, empty men. The imagery of an efulefu in

the language of the clan was a man who sold his machete and wore

the sheath to battle. Chielo, the priestess of Agbala, called the

converts the excrement of the clan, and the new faith was a mad dog

that had come to eat it up.

What moved Obierika to visit Okonkwo was the sudden

appearance of the latter's son, Nwoye, among the missionaries in

Umuofia.

"What are you doing here?" Obierika had asked when

144

after many difficulties the missionaries had allowed him to speak to

the boy.

"I am one of them," replied Nwoye.

"How is your father?" Obierika asked, not knowing what else to

say.

"I don't know. He is not my father," said Nwoye, unhappily.

And so Obierika went to Mbanta to see his friend. And he found

that Okonkwo did not wish to speak about Nwoye. It was only from

Nwoye's mother that he heard scraps of the story.

The arrival of the missionaries had caused a considerable stir in

the village of Mbanta. There were six of them and one was a white

man. Every man and woman came out to see the white man; Stories

about these strange men had grown since one of them had been killed

in Abame and his iron horse tied to the sacred silk-cotton tree. And

so everybody came to see the white man. It was the time of the year

when everybody was at home. The harvest was over.

When they had all gathered, the white man began to speak to

them. He spoke through an interpreter who was an lbo man, though

his dialect was different and harsh to the ears of Mbanta. Many

people laughed at his dialect and the way he used words strangely.

Instead of saying "myself' he always said "my buttocks." But he was

a man of commanding presence and the clansmen listened to him. He

said he was, one of them, as they could see from his color and his

language. The other four

145

black men were also their brothers, although one of them did not

speak lbo. The white man was also their brother because they were

all sons of God. And he told them about this new God, the Creator of

all the world and all the men and women. He told them that they

worshipped false gods, gods of wood and stone. A deep murmur

went through the crowd when he said this. He told them that the true

God lived on high and that all men when they died went before Him

for judgment. Evil men and all the heathen who in their blindness

bowed to wood and stone were thrown into a fire that burned like

palm oil. But good men who worshipped the true God lived forever

in His happy kingdom. "We have been sent by this great God Jo ask

you to leave your wicked ways and false gods and turn to Him so that

you may be saved when you die," he said.

"Your buttocks understand our language," said someone

light-heartedly and the crowd laughed.

"What did he say?" the white man asked his interpreter. But

before he could answer, another man asked a question: "Where is the

white man's horse?" he asked. The lbo evangelists consulted among

themselves and decided that the man probably meant bicycle. They

told the white man and he smiled benevolently.

'Tell them," he said, "that I shall bring many iron horses when we

have settled down among them. Some of them will even ride the iron

horse themselves." This was interpreted to them but very few of them

heard. They were talking excitedly among themselves because the

white man had said he was going to live among them. They had not

thought about that.

At this point an old man said he had a question. "Which

146

is this god of yours," he asked, "the goddess of the earth, the god of

the sky, Amadiora or the thunderbolt, or what2"

The interpreter spoke to the white man and he immediately gave

his answer. "All the gods you have named are not gods at all. They

are gods of deceit who tell you to kill your fellows and destroy

innocent children. There is only one true God and He has the earth,

the sky, you and me and all of us."

"If we leave our gods and follow your god," asked another man,

"Who will protect us from the anger of our neglected gods and

ancestors2"

"Your gods are not alive and cannot do you any harm," replied

the white man. "They are pieces of wood and stone."

When this was interpreted to the men of Mbanta they broke into

derisive laughter. These men must be mad, they said to themselves.

How else could they say that Ani and Amadiora were harmless2 And

Idemili and Ogwugwu too? And some of them began to go away.

Then the missionaries burst into song. It was one of those gay

and rollicking tunes of evangelism which had the power of plucking

at silent and dusty chords in the heart of-an lbo man. The interpreter

explained each verse to the audience, some of whom now stood

enthralled. It was a story of brothers who lived in darkness and in

fear, ignorant of the love of God. It told of one sheep out on the hills,

away from the gates of God and from the tender shepherd's care.

After the singing the interpreter spoke about the Son of God

whose name was Jesu Kristi. Okonkwo, who only stayed in the hope

that it might come to chasing the men out of the village or whipping

them, now said:

147

"You told us with your own mouth that there was only one god.

Now you talk about his son. He must have a wife, then." The crowd

agreed.

"I did not say He had a wife," said the interpreter, somewhat

lamely.

"Your buttocks said he had a son," said the joker. "So he must

have a wife and all of them must have buttocks."

The missionary ignored him and went on to talk about the Holy

Trinity. At the end of it Okonkwo was fully convinced that the man

was mad. He shrugged his shoulders and went away to tap his

afternoon palm-wine.

But there was a young lad who had been captivated. His name

was Nwoye,'Okonkwo's first son. It was not the mad logic of the

Trinity that captivated him. He did not understand it. It was the

poetry of the new religion, something felt in the marrow. The hymn

about brothers who sat in darkness and in fear seemed to answer a

vague and persistent question that haunted his young soul-the

question of the twins crying in the bush and the question of

Ikernefuna who was killed. He felt a relief within as the hymn poured

into his parched soul. The words of the hymn were like the drops of

frozen rain melting on the dry palate of the panting earth. Nwoye's

callow mind was greatly puzzled.

148

CHAPTER SEVENTEEN

The missionaries spent their first four or five nights in the

marketplace, and went into the village in the morning to preach the

gospel. They asked who the king of the village was, but the villagers

told them that there was no king. "We have men of high title and the

chief priests and the elders," they said.

It was not very easy getting the men of high title and the elders

together after the excitement of the first day. But the missionaries

persevered, and in the end they were received by the rulers of

Mbanta. They asked for a plot of land to build their church.

Every clan and village had its "evil forest." In it were buried all

those who died of the really evil diseases, like leprosy and smallpox.

It was also the dumping ground for the potent fetishes of great

medicine men when they died. An "evil forest" was, therefore, alive

with sinister forces and powers of darkness. It was such a forest that

the rulers of Mbanta gave to the missionaries. They did not really

want them in their clan, and so they made them that offer which

nobody in his right senses would accept.

149

"They want a piece of land to build their shrine," said Uchendu to

his peers when they consulted among themselves. "We shall give

them a piece of land." He paused, and there was a murmur of surprise

and disagreement. "Let us give them a portion of the Evil Forest.

They boast about victory over death. Let us give them a real

battlefield in which to show their victory." They laughed and agreed,

and sent for the missionaries, whom they had asked to leave them for

a while so that they might "Whisper together." They offered them as

much of the Evil Forest as they cared to take. And to their greatest

amazement the missionaries thanked them and burst into song.

"They do not understand," said some of the elders. "But they will

understand when they go to their plot of land tomorrow morning."

And they dispersed.

The next morning the crazy men actually began to clear a part of

the forest and to build their house. The inhabitants of Mbanta

expected them all to be dead within four days. The first day passed

and the second and third and fourth, and none of them died. Everyone

was puzzled. And then it became known that the white man's fetish

had unbelievable power. It was said that he wore glasses on his eyes

so that he could see and talk to evil spirits. Not long after, he won his

first three converts.

Although Nwoye had been attracted to the new faith from the

very first day, he kept it secret. He dared not go too near the

missionaries for fear of his father. But whenever they came to preach

in the open marketplace or the village playground,

150

Nwoye was there. And he was already beginning to know some of

the simple stories they told.

"We have now built a church," said Mr. Kiaga, the interpreter,

who was now in charge of the infant congregation. The white man

had gone back to Umuofia, where he built his headquarters and from

where he paid regular visits to Mr. Kiaga's congregation at Mbanta.

"We have now built a church," said Mr. Kiaga, "and we want you

all to come in every seventh day to worship the true God."

On the following Sunday, Nwoye passed and repassed the little

red-earth and thatch building without summoning enough courage to

enter. He heard the voice of singing and although it came from a

handful of men it was loud and confident. Their church stood on a

circular clearing that looked like the open mouth of the Evil Forest.

Was it waiting to snap its teeth together? After passing and

re-passing by the church, Nwoye returned home.

It was well known among the people of Mbanta that their gods

and ancestors were sometimes long-suffering and would deliberately

allow a man to go on defying them. But even in such cases they set

their limit at seven market Weeks or twenty-eight days. Beyond that

limit no man was' suffered to go. And so excitement mounted in the

village as the seventh week approached since the impudent

missionaries built their church in the Evil Forest. The villagers were

so certain about the doom that awaited these men that one or two

converts thought it wise to suspend their allegiance to the new faith.

151

At last the day came by which all the missionaries should have

died. But they were still alive, building a new red-earth and thatch

house for their teacher, Mr. Kiaga. That week they won a handful

more converts. And for the first time they had a woman. Her name

was Nneka, the wife of Amadi, who was a prosperous farmer. She

was very heavy with child.

Nneka had had four previous pregnancies and childbirths. But

each time she had borne twins, and they had been immediately

thrown away. Her husband and his family were already becoming

highly critical of such a woman and were not unduly perturbed when

they found she had fled to join the Christians. It was a good riddance.

Qne morning Okonkwo's cousin, Amikwu, was passing by the

church on his way from the neighboring village, when he saw Nwoye

among the Christians. He was greatly surprised, and when he got

home he went straight to Okonkwo's hut and told him what he had

seen. The women began to talk excitedly, but Okonkwo sat

unmoved.

It was late afternoon before Nwoye returned. He went into the A

and saluted his father, but he did not answer. Nwoye turned round to

waI9 into the inner compound when his father, suddenly overcome

with fury, sprang to his feet and gripped him by the neck.

"Where have you been?" he stammered.

Nwoye struggled to free himself from the choking grip.

"Answer me," roared Okonkwo, "before I kill you" He

152

seized a heavy stick that lay on the dwarf wall and hit him two or

three savage blows.

"Answer me" he roared again. Nwoye stood looking at him and

did not say a word. The women were screaming outside, afraid to go

in.,

"Leave that boy at once!" said a voice in the outer compound. It

was Okonkwo!s uncle, Uchendu. "Are you mad?"

Okonkwo did not answer. But he left hold of Nwoye, who

walked away and never returned.

He went back to the church and told Mr. Kiaga that he had

decided to go to Umuofia where the white missionary had set up a

school to teach young Christians to read and write.

Mr. Kiaga's joy was very great. "Blessed is he who forsakes his

father and his mother for my sake," he intoned. "Those that hear my

words are my father and my mother."

Nwoye did not fully understand. But he was happy to leave his

father. He would return later to his mother and his brothers and

sisters and convert them to the new faith.

As Okonkwo sat in his hut that night, gazing into a log fire, he

thought over the matter. A sudden fury rose within him and he felt a

strong desire to take up his machete, go to the church and wipe out

the entire vile and miscreant gang. But on further thought he told

himself that Nwoye was not worth fighting for. Why, he cried in his

heart, should he, Okonkwo, of all people, be cursed with such a son?

He saw clearly in it the finger of his personal god or cbi. For how

else could he explain his great misfortune and exile and now his

despicable son's behavior2 Now that he had time to think of it, his

son's crime stood out in its stark enormity. To abandon

153

the gods of one's father and go about with a lot of effeminate men

clucking like old hens was the very depth of abomination. Suppose

when he died all his male children decided to follow Nwoye's steps

and abandon their ancestors Okonkwo felt a cold shudder, run

through him at the terrible prospect, like the prospect of annihilation.

He saw himself and his fathers crowding round their ancestral shrine

waiting in vain for worship and sacrifice and finding nothing but

ashes of bygone days, and his children the while praying to the white

man's god. If such a thing were ever to happen, he, Okonkwo, would

wipe them off the face of the earth.

Okonkwo was popularly called the "Roaring Flame," As he

looked into the log fire he recalled the name. He was a flaming fire.

How then could he have begotten a son like Nwoye, degenerate and

effeminate2 Perhaps he was not his son, No he could not be, His wife

had played him false. He would teach her! But Nwoye resembled his

grandfather, Unoka, who was Okonkwo's father. He pushed the

thought out of his mind. He, Okonkwo, was called a flaming fire.

How could he have begotten a woman for a son? At Nwoye's age

Okonkwo had already become famous throughout Umuofia for his

wrestling and his fearlessness.

He sighed heavily, and as if in sympathy the smoldering log also

sighed. And immediately' Okonkwo's eyes were opened and he saw

the whole matter clearly. Living fire begets cold, impotent ash. He

sighed again, deeply.

154

CHAPTER EIGHTEEN

The young church in Mbanta had a few crises early in its life. At first

the clan had assumed that it would not survive. But it had gone on

living and gradually becoming stronger. The clan was worried, but

not overmuch. If a gang of efulefu decided to live in the Evil Forest it

was their own affair. When one came to think of it, the Evil Forest

was a fit home for such undesirable people. It was true they were

rescuing twins from the bush, but they never brought them into the

village. As far as the villagers were concerned, the twins still

remained where they had been thrown away. Surely the earth

goddess would not visit the sins of the missionaries on the innocent

villagers?

But on one occasion the missionaries had tried to overstep the

bounds. Three converts had gone into the village and boasted openly

that all the gods were dead and impotent and that they were prepared

to defy them by burning all their shrines.

"Go and bum your mothers' genitals," said one of the priests. The

men were seized and beaten until they streamed

155

with blood. After that nothing happened for a long time between the

church and the clan.

But stories were already gaining ground that the white man had

not only brought a religion but also a government. It was said that

they had built a place of judgment in Umuofia to protect the

followers of their religion. It was even said that they had hanged one

man who killed a missionary.

Although such stories were now often told they looked like

fairy-tales in Mbanta and did not as yet affect the relationship

between the new church and the clan. There was no question of

killing a missionary here, for Mr. Kiaga, despite his madness, was

quite harmless. As for his converts, no one could kill them without

having to flee from the clan, for in spite of their worthlessness they

still belonged to the clan. And so nobody gave serious thought to the

stories about the white man's government or the consequences of

killing the Christians. If they became more troublesome than they al-

ready were they would simply be driven out of the clan.

And the little church was at that moment too deeply absorbed in

its own troubles to annoy the clan. It all began over the question of

admitting outcasts.

These outcasts, or osu, seeing that the new religion welcomed

twins and such abominations, thought that it was possible that they

would also be received. And so one Sunday two of them, went into

the church. There was an immediate stir; but so, great was the work

the new religion had done among the converts that they did not

immediately leave the church when the outcasts came in. Those who

found themselves nearest to them merely moved to another seat. It

was a

156

miracle. But it only lasted till the end of the service. The whole

church raised a protest and was about to drive these people out, when

Mr. Kiaga stopped them and began to explain.

"Before God," he said, "there is no slave or free. We are all

children of God and we must receive these our brothers."

"You do not understand," said one of the converts. "What will the

heathen say of us when they hear that we receive osu into our midst?

They will laugh."

"Let them laugh," said Mr. Kiaga. "God will laugh at them on the

judgment day. Why do the nations rage and the peoples imagine a

vain thing? He that sitteth in the heavens shall laugh. The Lord shall

have them in derision."

"You do not understand," the convert maintained. "You are our

teacher, and you can teach us the things of the new faith. But this is a

matter which we know." And he told him what an osu was.

He was a person dedicated to a god, a thing set apart-a taboo for

ever, and his children after him. He could neither marry nor be

married by the free-born. He was in fact an outcast, living in a special

area of the village, close to the Great Shrine. Wherever he went he

carried with him the mark of his forbidden caste-long, tangled and

dirty hair. A razor was taboo to him. An osu could not attend an

assembly of the free-born, and they, in turn, could not shelter under

his roof. He could not take any of the four titles of the clan, and when

he died he was buried by his kind in the Evil Forest. How could such

a man be a follower of Christ?

"He needs Christ more than you and I," said Mr. Kiaga

157

“Then I shall go back to the clan” said the convert. And he went.

Mr. Kiaga stood firm, and it was his firmness that he went. Mr. K

saved the young church. The wavering converts drew inspiration and

confidence from his unshakable faith. He ordered the outcasts to

shave off their long, tangled hair. At first they were afraid they might

die.

"Unless you shave off the mark of your heathen belief I will not

admit you into the church," said Mr. Kiaga. "You fear that you will

die. Why should that be? How are you different from other men who

shave their hair? The same God created you and them, but they have

cast you out like lepers. It is against the will of God, who has

promised everlasting life to all who believe in His holy name. The

heathen say you will die if you do this or that, and you are afraid.

They also said I would die if I built my church on this ground. Am I

dead? They said I would die if I took care of twins. I am still alive.

The heathen speak nothing but falsehood. Only the word of our God

is true.11

The two outcasts shaved off their hair, and soon they were the

strongest adherents of the new faith. And what was more, nearly all

the osu in Mbanta followed their example. It was in fact one of them

who in his zeal brought the church into serious conflict with the clan

a year later by killing the sacred python, the emanation of the god of

water.

The royal python was the most revered animal in Mbanta and all

the surrounding clans. It was addressed as "Our Father," and was

allowed to go wherever it chose, even into people's beds. It ate rats in

the house and sometimes swallowed hens' eggs. If a clansman killed

a royal python accidentally,

158

he made sacrifices of atonement and performed an e pensive burial

ceremony such as was done for a great man No punishment was

prescribed for a man who killed the python knowingly. Nobody

thought that such a thing could ever happen.

Perhaps it never did happen. That was the way the clan at first

looked at it. No one had actually seen the man do it. The story had

arisen among the Christians themselves.

But, all the same, the rulers and elders of Mbanta assembled to

decide on their action. Many of them spoke at great length and in

fury. The spirit of wars was upon them. Okonkwo, who had begun to

play a part in the affairs of his motherland, said that until the

abominable gang was chased out of the village with whips there

would be no peace.

But there were many others who saw the situation differently,

and it was their counsel that prevailed in the end.

“It is not our custom to fight for our gods," said one of them. "Let

us not presume to do so now. If a man kills the sacred python in the

secrecy of his hut, the matter lies between him and the god. We did

not see it. If we put ourselves between the god and his victim we may

receive blows intended for the offender, When a man blasphemes,

what do we do? Do we go and stop his mouth? No. We put our

fingers into our ears to stop us hearing. That is a wise action."

"Let us not reason like cowards," said Okonkwo. "If a man

comes into my hut and defecates on the floor, what do I do? Do I shut

my eyes? No I take a stick and break his head. That is what a man

does. These people are daily pouring filth

159

over us, and Okeke says we should pretend not to see." Okonkwo

made a sound full of disgust. This was a womanly clan, he thought.

Such a thing could never happen in his fatherland, Umuofia.

"Okonkwo has spoken the truth," said another man. "We should

do something. But let us ostracize these men. We would then not be

held accountable for their abominations."

Everybody in the assembly spoke, and in the end it was decided

to ostracize the Christians. Okonkwo ground his teeth in disgust.

That night a bell-man went through the length and breadth of

Mbanta proclaiming that the adherents of the new faith were hence

forth excluded from the life and privileges of the clan.

The Christians had grown in number and were now a small

community of men, women and children, self-assured and confident.

Mr. Brown, the white missionary, paid regular visits to them. "When

I think that it is only eighteen months

since the Seed was first sown among you," he said, "I marvel at

what the Lord hath wrought."

It was Wednesday in Holy Week and Mr. Kiaga had asked the

women to bring red earth and white chalk and water to scrub the

church for Easter; and the women had formed themselves into three

groups for this purpose. They set out early that morning, some of

them with their water-pots to the stream, another group with hoes and

baskets to the village red-earth pit, and the others to the chalk quarry.

160

Mr. Kiaga was praying in the church when he heard the women

talking excitedly. He rounded off his prayer and went to see what it

was all about. The women had come to the church with empty

waterpots. They said that some young men had chased them away

from the stream with whips. Soon after, the women who had gone for

red earth returned with empty baskets. Some of them had been

heavily whipped. The chalk women also returned to tell a similar

story.

"What does it all mean?" asked Mr. Kiaga, who was greatly

perplexed.

"The village has outlawed us," said one of the women. "The

bell-man announced it last night. But it is not our custom to debar

anyone from the stream or the quarry."

Another woman said, "They want to ruin us. They will not allow

us into the markets. They have said so."

Mr. Kiaga was going to send into the village for his men converts

when he saw them coming- on their own. Of course they had all

heard the bell-man, but they had never in all their lives heard of

women being debarred from the stream.

"Come along," they said to the women. "We will go with you to

meet those cowards." Some of them had big sticks and some even

machetes.

But Mr. Kiaga restrained them. He wanted first to know why

they had been outlawed.

"They say that Okoli killed the sacred python," said one man.

"it is false," said another. "Okoli told me himself that it was

false."

161

Okoli was not there to answer. He had fallen ill on the previous

night, before the day was over he was dead. His death showed that

the gods were still able to fight their own battles. The clan saw no

reason then for molesting the Christians.

162

CHAPTER NINTEEN

The last big rains of the year were falling. It was the time for treading

red earth with which to build walls. It was not done earlier because

the rains were too heavy and would have washed away the heap of

trodden earth; and it could not be done later because harvesting

would soon set in, and after that the dry season.

It was going to be Okonkwo's last harvest in Mbanta. The seven

wasted and weary years were at last dragging to a close. Although he

had prospered in his motherland Okonkwo knew that he would have

prospered even more in Umuofia, in the land of his fathers where

men were bold and warlike. In these seven years he would have

climbed to the utmost heights. And so he regretted every day of his

exile. His mother's kinsmen had been very kind to him, and he was

grateful. But that did not alter the facts. He had called the first child

born to him in exile Nneka-"Mother is Supreme"-out of politeness to

his mother's kinsmen. But two years later when a son was born he

called him Nwofia-"Begotten in the Wilderness."

As soon as he entered his last year in exile Okonkwo sent

163

money to Obierika to build him two huts in his old compound where

he and his family would live until he built more huts and the outside

wall of his compound. He could not ask another man to build his own

obi for him, nor the walls of his compound. Those things a man built

for himself or inherited from his father.

As the last heavy rains of the year began to fall, Obierika sent

word that the two huts had been built and Okonkwo began to prepare

for his return, after the rains. He would have liked to return earlier

and build his compound that year before the rains stopped, but in

doing so he would have taken something from the full penalty of

seven years. And that could not be. So he waited impatiently for the

dry season to come.

It came slowly. The rain became lighter and lighter until it fell in

slanting showers. Sometimes the sun shone through the rain and a

light breeze blew. It was a gay and airy kind of rain. The rainbow

began to appear, and sometimes two rainbows, like a mother and her

daughter, the one young and beautiful, and the other an old and faint

shadow. The rainbow was called the python of the sky.

Okonkwo, called his three wives and told them to get things

together for a great feast. "I must thank my mother's kinsmen before I

go," he said.

Ekwefi still had some cassava left on her farm from the previous

year. Neither of the other wives had. It was not that they had been

lazy, but that they had many children to feed. It was therefore

understood that Ekwefi would provide cassava for the feast. Nwoye's

mother and Ojiugo would provide the

164

other things like smoked fish, palm-oil and pepper for the soup.

Okonkwo would take care of meat and yams.

Ekwefi rose early on the following morning and went to her farm

with her daughter, Ezinma, and Ojiugo's daughter, Obiageli, to

harvest cassava tubers. Each of them carried a long cane basket, a

machete for cutting down the soft cassava stem, and a little hoe for

digging out the tuber. Fortunately, a light rain had fallen during the

night and the soil would not be very hard.

"It will not take us long to harvest as much as we like," said

Ekwefi.

"But the leaves will be wet," said Ezinma. Her basket was

balanced on her head, and her arms folded across her breasts. She felt

cold. "I dislike cold water dropping on my back. We should have

waited for the sun to rise and dry the leaves."

Obiageli called her "Salt" because she said that she disliked

water." Are you afraid you may dissolve?"

The harvesting was easy, as Ekwefi had said. Ezinma shook

every tree violently with a long stick before she bent down,to cut the

stem and dig out the tuber. Sometimes it was not necessary to dig.

They just pulled the stump, and earth rose, roots snapped below, and

the tuber was pulled out.

When they had harvested a sizable heap they carried it down in

two trips to the stream, where every woman had a shallow well for

fermenting her cassava.

"It should be ready in four days or even three," said Obiageli.

"They are young tubers."

"They are not all that young," said Ekwefi. "I planted the

165

farm nearly two years ago. It is a poor soil and that is why the tubers

are so small."

Okonkwo never did things by halves. When his wife Ekwefi

protested that two goats were sufficient for the feast he told her that it

was not her affair.

"I am calling a feast because I have the wherewithal. I cannot live

on the bank of a river and wash my hands with spittle. My mother's

people have been good to me and I must show my gratitude."

And so three goats were slaughtered and a number of fowls. It

was like a wedding feast. There was foo-foo and yam pottage, egusi

soup and bitter-leaf soup and pots and pots of palm-wine.

All the umunna were invited to the feast, all the descendants o f

Okolo, who had lived about two hundred years before, the oldest

member of this extensive family was Okonkwo's uncle, Uchendu.

The kola nut was given him to break, and he prayed, to the ancestors.

He asked them for health and children. "We do not ask for wealth

because he that has health and children will also have wealth. We do

not pray to have more money but to have more kinsmen. We are

better than animals because we have kinsmen. An animal rubs its,

itching flank against a tree, a man asks his kinsman to scratch him."

He prayed especially for Okonkwo and his family. He then broke the

kola nut and threw one of the lobes on ~the ground for the ancestors.

As the broken kola nuts were passed round, Okonkwo's

166

wives and children and those who came to help them with the

cooking began to bring out the food. His sons brought out the pots of

palm-wine. There was so much food and drink that many kinsmen

whistled in surprise. When all was laid out, Okonkwo rose to speak.

III beg you to,accept this little kola," he said. "It is not to pay you

back for all you did for me in these seven years. A child cannot pay

for its mother's milk. I have only called you together because it is

good for kinsmen to meet."

Yam pottage was served first because it was lighter than foo-foo

and because yam always came first. Then the foo-foo was served.

Some kinsmen ate it with egusi soup and others with bitter-leaf soup.

The meat was then shared so that every member of the umunna had a

portion. Every man rose in order of years and took a share. Even the

few kinsmen who had not been able to come had their shares taken

out for them in due term.

As the palm-wine was, drunk one of the oldest members of the

umunna rose to thank Okonkwo:

"If I say that we did not expect such a big feast I will be

suggesting that we did not know how openhanded our son, Okonkwo,

is, we all know him, and we expected a big feast. But it turned out to

be even bigger than we expected. Thank you. May all you took out

return again ten fold. It is good in these days when the younger

generation consider themselves wiser than their sires to see a man

doing things in the grand, old way. A man who calls his kinsmen to a

feast does not do so to save them from starving. They all have food in

their own homes. When we gather together in the moonlit village

167

ground it is not because of the moon. Every man can see it in "his

own compound. We come together because it is good for kinsmen to

do so. You may ask why I am saying all this. I say it because I fear

for the younger generation, for you people." He waved his arm where

most of the young men sat. "As for me, I have only a short while to

live, and so have Uchendu and Unachukwu and Emefo. But I fear for

you young people because you do not understand how strong is the

bond of kinship. You do not know what it is to speak with one voice.

And what is the result? An abominable religion has settled among

you. A man can now leave his father and his brothers. He can curse

the gods of his fathers and his ancestors, like a hunters dog that

suddenly goes mad and turns on his master. I fear for you; I fear for

the clan." He turned again to Okonkwo and said, 'Thank you for

calling us together."

168

169

PART THREE

170

171

CHAPTER TWENTY

Seven years was a long time to be away from one's clan. A man's

place was not always there, waiting for him. As soon as he left,

someone else rose and filled it. The clan was like a lizard; if -it lost

its tail it soon grew another.

Okonkwo knew these things. He knew that he had lost his place

among the nine masked spirits who administered justice in the clan.

He had lost the chance to lead his warlike clan against the new

religion, which, he was told, had gained ground. He had lost the years

in which he might have taken the highest titles in the clan. But some

of these losses were not irreparable. He was determined that his

return should be marked by his people. He would return with a

flourish, and regain the -seven wasted years.

Even in his first year in exile he had begun to plan for his return.

The first thing he would do would be to rebuild his compound on a

more magnificent scale. He would build a bigger barn than he had

had before and he would build huts for two new wives. Then he

would show his wealth by initiating his sons into the ozo society.

Only the really great men in

172

the clan were able to do this. Okonkwo saw clearly, the high king

esteem in which he would be held, and he saw himself taking the

highest title in the land.

As the years of exile passed one' by one it seemed to him that his

chi might now be making amends for the past disaster. His yams

grew abundantly, not only in his motherland but also in Umuofia,

where his friend gave them out year by year to sharecroppers.

Then the tragedy of his first son had occurred. At first it appeared

as if it might prove too great for his spirit. But it was a resilient spirit,

and in the end Okonkwo overcame his sorrow. He had five other sons

and he would bring them up in the way of the clan.

He sent for the five sons and they came and sat in his obi. The

youngest of them was four years old.

"You have all seen the great abomination of your brother.. Now

he is no longer my son or your brother. I will only have a son who is

a man, who will hold his head up among my people. If any one of

you prefers to be a woman, let him follow Nwoye now while I am

alive so that I can curse him: If you turn against me when I am dead I

will visit you and break your neck."

Okonkwo was very lucky in his daughters. He never stopped

regretting that Ezinma was a girl. Of all his children she alone

understood his every mood. A bond of sympathy had grown between

them as the years had passed.

Ezinma grew up in her father's exile and became one of the most

beautiful girls in Mbanta. She was called Crystal of Beauty, as her

mother had been called in her youth. The

173

young ailing girl who had caused her mother so much heart ache had

been transformed, almost overnight, into a healthy, buoyant maiden.

She had, it was true, her moments of depression when she would

snap at everybody like an angry dog. These moods descended on her

suddenly and for no apparent reason. But they were very rare and

short-lived. As long as they lasted, she could bear no other person but

her father.

Many young men and prosperous middle-aged men of Mbanta

came to marry her. But she refused them all, because her father had

called her one evening and said to her: "There are many good and

prosperous people here, but I shall be happy if you marry in Umuofia

when we return home."

That was all he had said. But Ezinma had seen clearly all the

thought and hidden meaning behind the few words. And she had

agreed.

"Your half-sister, Obiageli, will not understand me , Okonkwo

said. "But you can explain to her."

Although they were almost the same age, Ezinma wielded a

strong influence over her half-sister. She explained to her why they

should not marry yet, and she agreed also. And so the two of them

refused every offer of marriage in Mbanta.

I wish she were a boy," Okonkwo thought within himself. She

understood things so perfectly. Who else among his children could

have read his thoughts so well? With two beautiful grown-up

daughters his return to Umuofia would attract considerable attention.

His future sons-in-law would be men of authority in the clan. The

poor and unknown would not dare to come forth.

174

Umuofia had indeed changed during the seven years Okonkwo

had been in exile. The church had come and led many astray. Not

only the low-born and the outcast but sometimes a worthy man had

joined it. Such a man was Ogbuefi Ugonna, who had taken two titles,

and who like a madman had cut the anklet of his titles and cast it

away to join the Christians. The white missionary was very proud of

him and he was one of the first men in Umuofia to receive the sacra-

ment of Holy Communion, or Holy Feast as it was called in lbo.

Ogbuefi Ugonna had thought of the Feast in terms of eating and

drinking, only more holy than the village variety. He had therefore

put his drinking-horn into his goatskin bag for the occasion.

But apart from the church, the white men had also brought a

government. They had built a court where the District Commissioner

judged cases in ignorance. He had court messengers who brought

men to him for trial. Many of these messengers came from Umuru on

the bank of the' Great River, where the white men first came many

years before and where they had built the center of their religion and

trade and government. These court messengers were greatly hated in

Umuofia because they were foreigners and also arrogant and

high-handed. They were called kotma, and because of their

ash-colored shorts they earned the additional name of Ashy Buttocks.

They guarded the prison, which was full of men who had offended

against the white man's law. Some of these prisoners had thrown

away their twins and some had molested

175

the Christians. They were beaten in the prison by the 6tma and made

to work every morning clearing the government compound and

fetching wood for the white Commissioner and the court messengers.

Some of these prisoners were men of title who should be above such

mean occupation. They were grieved by the indignity and mourned

for their neglected farms. As they cut grass in the morning the

younger men sang in time with the strokes of their machetes:

"Kotma of the ash buttocks,

He is fit to be a slave.

The white man has no sense,

He is fit to be a slave."

The court messengers did not like to be called Ashy Buttocks,

and they beat the men. But the song spread in Umuofia.

Okonkwo's head was bowed in sadness as Obierika told him

these things.

"Perhaps I have been away too long," Okonkwo said, almost to

himself. "But I cannot understand these things you tell me. What is it

that has happened to our people? Why have they lost the power to

fight?"

"Have you not heard how the white man wiped-out Abame?"

asked Obierika.

I have heard," said Okonkwo. "But I have also heard that Abame

people were weak and foolish. Why did they not fight back? Had

they no guns and machetes? We would be cowards to compare

ourselves with the men of Abame. Their fathers

176

had never dared to stand before our ancestors. We must fight these

men and drive them from the land."

"It is already too late," said Obierika sadly. "Our own men and

our sons have joined the ranks of the stranger. They have joined his

religion and they help to uphold his government. If we should try to

drive out the white men in Umuofia we should find it easy. There are

only two of them. But what of our own people who are following

their way and have been given power? They would go to Umuru and

bring the soldiers, and we would be like Abame." He paused for a

long time and then said: "I told you on my last visit to Mbanta how

they hanged Aneto."

"What has happened to that piece of land in dispute2" asked

Okonkwo.

"The white man's court has decided that it should belong to

Nnama's family, who had, given much money to the white man's

messengers and interpreter."

"Does the white man understand our custom about land?"

"How can he when he does not even speak our tongue? But he

says that our customs are bad; and our own brothers who have taken

up his religion also say that our customs are bad. How do you think

we can fight when our own brothers have turned against us? The

white man is very clever. He came quietly and peaceably with his

religion. We were amused at his foolishness and allowed him to stay.

Now he has won our brothers, and our clan can no longer act like

one. He has put a knife on the things that held us together and we

have fallen apart."

177

"How did they get hold of Aneto to hang him?" asked Okonkwo.

"When he killed Oduche in the fight over the land, he fled to

Aninta to escape the wrath of the earth. This was about eight days

after the fight, because Oduche had not died immediately from his

wounds. It was on the seventh day that he died. But everybody knew

that he was going to die and Aneto got his belongings together in

readiness to flee. But the Christians had told the white man about the

accident, and he sent his Kotma to catch Aneto. He was imprisoned

with all the leaders of his family. In the end Oduche died and Aneto

was taken to Umuru and hanged. The other people were released, but

even now they have not found the mouth with which to tell of their

suffering,"

The two men sat in silence for a long while afterwards.

178

CHAPTER TWENTY-ONE

There were many men and women in Umuofia who did not feel as

strongly as Okonkwo about the new dispensation. The white, man

had indeed brought a lunatic religion, but he had also built a trading

store and for the first time palm-oil and kernel became things of great

price, and much money flowed into Umuofia.

And even in the matter of religion there was a growing feeling

that there might be something in it after all, something vaguely akin

to method in the overwhelming madness.

This growing feeling was due to Mr. Brown, the white

missionary, who was very firm in restraining his flock from

provoking the wrath of the clan. One member in particular.. was very

difficult to restrain. His name was Enoch and his father was the priest

of the snake cult. The story went around that Enoch had killed and

eaten the sacred python, and that his father had cursed him.

Mr. Brown preached against such excess of zeal. Everything was

possible, he told his energetic flock, but everything was not

expedient. And so Mr. Brown came to be respected even by the clan,

because he trod softly on its faith. He made

179

friends with some of the great men of the clan and on one of his

frequent visits to the neighboring villages he had been presented with

a carved elephant tusk, which was a sign of dignity and rank. One of

the great men in that village was called- Akunna and he had given

one of his sons to be taught the white man's knowledge in Mr.

Brown's school.

Whenever Mr. Brown went to that village he spent long hours

with Akunna in his obi talking through an interpreter about religion.

Neither of them succeeded in converting the other but they learned

more about their different beliefs.

"You say that there is one supreme God who madde heaven and

earth," said Akunna on one of Mr. Brown's visits. "We also believe in

Him and call Him Chukwu. He made all the world and the other

gods."

"There are no other gods," said Mr. Brown. "Chukwu is the only

God and all others are false. You carve a piece of wood-like that one"

(he pointed at the rafters from which Akunna's carved Ikmga hung),

"and you call it a god. But it is still a piece of wood."

"Yes," said Akunna. "it is indeed a piece of wood. The tree from

which it came was made by Chukwu, as indeed all minor gods were.

But He made them for His messengers so that we could approach

Him through them. It is like yourself. You, are the head of your

church."

"No," protested Mr. Brown. 'The head of my church is God

Himself."

"I know," said Akunna, "but there must be a head in this world

among men. Somebody like yourself must be the head here."

180

"The head of my church in that sense is in England."

'That is exactly what I am saying. The head of your church is in

your country. He has sent you here as his messenger. And you have

also appointed your own messengers and servants. Or let me take

another example, the District Commissioner. He is sent by your

king."

'They have a queen," said the interpreter on his own account.

"Your queen sends her messenger, the District Commissioner. He

finds that he cannot do the work alone and so he appoints kotma to

help him. It is the same with God, or Chukwu. He appoints the

smaller gods to help Him because His work is too great for one

person."

"You should not think of Him as a person," said Mr. Brown. "it is

because you do so that you imagine He must need helpers. And the

worst thing about it is that you give all the worship to the false gods

you have created."

"That is not so. We make sacrifices to the little gods, but when

they fail and there is no one else to turn to we go to Chukwu. It is

right to do so. We approach a great man through his servants. But

when his servants fail to help us, then we go to the last source of

hope. We appear to pay greater attention to the little gods but that is

not so. We worry them more because we are afraid to worry their

Master. Our fathers knew that Chukwu was the Overlord and that is

why many of them gave their children the came Chukwuka" Chukwu

is Supreme."

"You said one interesting thing," said Mr. Brown. "You are

181

afraid of Chukwu. In my religion Chukwu is a loving Father and

need not be feared by those who do His will."

"But we must fear Him when we are not doing His will," said

Akunna. "And who is to tell His will? It is too great to be known."

In this way Mr. Brown learned a good deal about the religion of

the clan and he came to the conclusion that a frontal attack on it

would not succeed. And so he built a school and a little hospital in

Umuofia. He went from family to family begging people to send their

children to his school. But at first they only sent their slaves or

sometimes their lazy children. Mr. Brown begged and argued and

prophesied. He said that the leaders of the land in the future would be

men and women who had learned to read and write. If Umuofia

failed to send her children to the school, strangers would come from

other places to rule them. They could already see that happening in

the Native Court, where the D.C. was surrounded by strangers who

spoke his tongue. Most of these strangers came from the distant town

of Umuru on the bank of the Great River where the white man first

went.

In the end Mr. Brown's arguments began to have an effect. More

people came to learn in his school, and he encouraged them with gifts

of singlets and towels. They were not all young, these people who

came to learn. Some of them were thirty years old or more. They

worked on their farms in the morning and went to school in the

afternoon. And it was not long before the people began to say that the

white man's medicine was quick in working. Mr. Brown's school

produced quick results. A few months in it were enough to make one

182

a court messenger or even a court clerk. Those who stayed longer

became teachers; and from Umuofia laborers went forth into the

Lord's vineyard. New churches were established in the surrounding

villages and a few schools with them. From the very beginning

religion and education went hand in hand.

Mr. Brown's mission grew from strength to strength, and because

of its link with the new administration it earned a new social prestige.

But Mr. Brown himself was breaking down in health. At first he

ignored the warning signs. But in the end he had to leave his flock,

sad and broken.

It was in the first rainy season after Okonkwo's return to Umuofia

that Mr. Brown left for home. As soon as he had learned of

Okonkwo's return five months earlier, the missionary had

immediately paid him a visit. He had just sent Okonkwo's son,

Nwoye, who was now called Isaac, to the new training college for

teachers in Umuru. And he had hoped that Okonkwo would be happy

to hear of it. But Okonkwo had driven him away with the threat that

if he came into his compound again, he would be carried out of it.

Okonkwo's return to his native land was not as memorable as he

had wished. It was true his two beautiful daughters aroused great

interest among suitors and marriage negotiations were soon in

progress, but, beyond that, Umuofia did not appear to have taken any

special notice of the warrior's return. The clan had undergone such

profound change during his exile that it was barely recognizable. The

new religion and government and the trading stores were very much

in the

183

people's eyes and minds. There were still many who saw these new

institutions as evil, but even they talked and thought about little else,

and certainly not about Okonkwo's return.

And it was the wrong year too. If Okonkwo had immediately

initiated his two sons into the ozo society as he had planned he would

have caused a stir. But the initiation rite was performed once in three

years in Umuofia, and he had to wait for nearly two years -for the

next round of ceremonies.

Okonkwo was deeply grieved. And it was not just a personal

grief. He mourned for the clan, which he saw breaking up and falling

apart, and he mourned for the warlike men of Umuofia, who had so

unaccountably become soft like women.

184

CHAPTER TWENTY-TWO

Mr. Brown's successor was the Reverend James Smith, and he was a

different kind of man. He condemned openly Mr. Brown's policy of

compromise and accommodation. He saw things as black and white.

And black was evil. He saw the world as a battlefield in which the

children of light were locked in mortal conflict with the sons of

darkness. He spoke in his sermons about sheep and goats and about

wheat and tares. He believed in. slaying the prophets of Baal.

Mr. Smith, was greatly distressed by the ignorance which many

of his flock showed even in such things as the Trinity and the

Sacraments. It only showed that they were seeds sown on a rocky

soil. Mr. Brown had thought of nothing but numbers. He should have

known that the kingdom of God did not depend on large crowds. Our

Lord Himself stressed the importance of fewness. Narrow is the way

and few the number. To fill the Lord's holy temple with an idolatrous

crowd clamoring for signs was a folly of everlasting consequence.

Our Lord used the whip only once in His life-to drive the crowd

away from His church.

185

Within a few weeks of his arrival in Umuofia Mr. Smith

suspended a young woman from the church for pouring new wine

into old bottles. This woman had allowed her heathen husband to

mutilate her dead child. The child had been declared an ogbanje,

plaguing its mother by dying and entering her womb to be born

again. Four times this child had run its evil round. And so it was

mutilated to discourage it from returning.

Mr. Smith was filled with wrath when he heard of this. He

disbelieved the story which even some of the most faithful

confirmed, the story of really evil children who were not deterred by

mutilation, but came back with all the scars. He replied that such

stories were spread in the world by the Devil to lead men astray.

Those who believed such stories were unworthy of the Lord’ s table.

There was a saying in Umuofia that as a man danced so the

drums were beaten for him. Mr. Smith danced a furious step and so

the drums went mad. The over-zealous converts who had smarted

under Mr. Brown's restraining hand now flourished in full favor. One

of them was Enoch, the son of the snake-priest who was believed to

have killed and eaten the sacred python. Enoch's devotion to the new

faith had seemed so much greater than Mr. Brown's that the villagers

called him the outsider who wept louder than the bereaved.

Enoch was short and slight of build, and always seemed in great

haste. His feet were short and broad, and when he stood or walked

his heels came together and his feet opened outwards as if they had

quarreled and meant to go in different directions. Such was the

excessive energy bottled up in

186

Enoch's small body that it was always erupting in quarrels and

fights. On Sundays he always imagined that the sermon was preached

for the benefit of his enemies. And if he happened to sit near one of

them he would occasionally turn to give him a meaningful look, as if

to say, "I told you so." It was Enoch who touched off the great

conflict between church and clan in Umuofia which had been

gathering since Mr. Brown left.

It happened during the annual ceremony which was held in honor

of the earth deity. At such times the ancestors of the clan who had

been committed to Mother Earth at their death emerged again as

egwugwu through tiny ant-holes.

One of the greatest crimes a man could commit was to unmask

an egwugwu in public, or to say or do anything which might reduce

its immortal prestige in the eyes of the uninitiated. And this was what

Enoch did.

The annual worship of the earth goddess fell on a Sunday, and

the masked spirits were abroad. The Christian women who had been

to church could not therefore go home. Some of their men had gone

out to beg the egwugwu to retire for a short while for the women to

pass. They agreed and were already retiring, when Enoch boasted

aloud that they would not dare to touch a Christian. Whereupon they

all came back and one of them gave Enoch a good stroke of the cane,

which was always carried. Enoch fell on him and tore off his mask.

The other egwugwu immediately surrounded their desecrated

companion, to shield him from the profane gaze of women and

children, and led him away, Enoch had killed an ancestral spirit, and

Umuofia was thrown into confusion.

That night the Mother of the Spirits walked the length

187

and breadth of the clan, weeping for her murdered son. It was a

terrible night. Not even the oldest man in Umuofia had ever heard

such a strange and fearful sound, and it was never to be heard again.

It seemed as if the very soul of the tribe wept for a great evil that was

coming-its own death.

On the next day all the masked egwugwu of Umuofia assembled

in the marketplace. They came from all the quarters of the clan and

even from the neighboring villages. The dreaded Otakagu came from

Imo, and Ekwensu, dangling a white cock, arrived from Uli. It was a

terrible gathering. The eerie voices of countless spirits, the bells that

clattered behind some of them, and the clash of machetes as they ran

forwards and backwards and saluted one another, sent tremors of fear

into every heart. For the first time in living memory the sacred

bull-roarer was heard in broad daylight.

From the marketplace the furious band made for Enoch's

compound. Some of the elders of the clan went with them, wearing

heavy protections of charms and amulets. These were men whose

arms were strong in ogwu, or medicine. As for the ordinary men and

women, they listened from the safety of their huts.

The leaders of the Christians had met together at Mr. Smith's

parsonage on the previous night. As they deliberated they could hear

the Mother of Spirits wailing for her son. The chilling sound affected

Mr. Smith, and for the first time he seemed to be afraid.

"What are they planning to do?" he asked. No one knew,

because such a thing had never happened before. Mr. Smith

188

would have sent for the District Commissioner and his court

messengers, but they had gone on tour on the previous day.

"One thing is clear," said Mr. Smith. "We cannot offer physical

resistance to them. Our strength lies in the Lord." They knelt down

together and prayed to God for delivery..

"0 Lord, save Thy people," cried Mr. Smith.

"And bless Thine inheritance," replied the men.

They decided that Enoch should be -hidden in the parsonage for a

day or two, Enoch himself was greatly disappointed when he heard

this, for he had hoped that a holy war was imminent; and there were a

few other Christians who thought like him. But wisdom prevailed in

the camp of the faithful and many lives were thus saved.

The band of egwugwu moved like a furious whirlwind to Enoch's

compound and with machete and fire reduced it to a desolate heap.

And from there they made for the church, intoxicated with

destruction.

Mr. Smith was in his church when he heard the masked spirits

coming. He walked quietly to the door which commanded the

approach to the church compound, and stood there. But when the first

three or four egtvugtvu appeared on the church compound he nearly

bolted. He overcame this impulse and instead of running away he

went down the two steps that led up to the church and walked

towards the approaching spirits.

They surged forward, and a long stretch of the bamboo fence

with which the church compound was surrounded gave way before

them. Discordant bells clanged, machetes clashed and the air was full

of dust and weird sounds. Mr. Smith heard

189

a sound of footsteps behind him. He turned round and saw Okeke, his

interpreter. Okeke had not been on the best of terms with his master

since he had strongly condemned Enoch's behaviour at the meeting of

the leaders of the church during the night. Okeke had gone as far as

to say that Enoch should not be hidden in the parsonage, because he

would only draw the wrath of the clan on the pastor. Mr. Smith had

rebuked him in very strong language, and had not sought his advice

that morning, But now, as he came up and stood by him confronting

the angry spirits, Mr. Smith looked at him and smiled. It was a wan

smile, but there was deep gratitude there.

For a brief moment the onrush of the egwugtvu was checked by

the unexpected composure of the two men. But it was only a

momentary check, like the tense silence between blasts of thunder.

The second onrush was greater than the first. It swallowed up the two

men. Then an unmistakable voice rose above the tumult and there

was immediate silence. Space was made around the two men, and

Ajofia began to speak.

Ajofia was the leading egwugwu of Umuofia. He was the head

and spokesman of the nine ancestors who administered justice in the

clan. His voice was unmistakable and so he was able to bring

immediate peace to, the agitated spirits. He then addressed Mr.

Smith, and as he spoke clouds of smoke rose from his head.

"The body of the white man, I salute you," he said, using the

language in which immortals spoke to men.

190

'The body of the white man, do you know me?" he asked.

Mr. Smith looked at h ' is interpreter, but Okeke, who was a

native of distant Umuru, was also at a loss.

Ajofia laughed in his guttural voice. It was like the laugh of rusty

metal. 'They are strangers," he said, "and they are ignorant. But let

that pass." He turned round to his comrades and saluted them, calling

them the fathers of Umuofia. He dug his rattling spear into the

ground and it shook with metallic life. Then he turned once more to

the missionary and his interpreter.

'Tell the white man that we will not do him any harm,"' he said to

the interpreter. "Tell him to go back to his house and leave us alone.

We liked his brother who was with us before. He was foolish, but we

liked him, and for his sake we shall not harm his brother. But this

shrine which he built must be destroyed. We shall no longer allow it

in our midst. It has bred untold abominations and we have come to

put an end to it." He turned to his comrades. "Fathers of Umuofia, I

salute you;" and they replied with one guttural voice. He turned again

to the missionary. "You can stay with us if you like our ways. You

can worship your own god. It is good that a man should worship the

gods and the spirits of his fathers. Go back to your house so that you

may not be hurt. Our anger is great but we have held it down so that

we can talk to you."

Mr. Smith said to his interpreter: 'Tell them to go away from

here. This is the house of God and I will not live to see it desecrated."

Okeke interpreted wisely to the spirits and leaders of

191

Umuofia.. "The white man says he is happy you have come to him

with your grievances, like friends. He will be happy if you leave the

matter in his hands."

"We cannot leave the matter in his hands because he does not

understand our customs, just as we do not understand his. We say he

is foolish because he does not know our ways, and perhaps he says

we are foolish because we do not know his. Let him go away."

Mr. Smith stood his ground. But he could not save his church.

'When the egtvugwu went away the red-earth church which Mr.

Brown had built was a pile of earth and ashes. And for the moment

the spirit of the clan was pacified.

192

CHAPTER TWENTY-THREE

For the first time in many years Okonkwo had a feeling that was akin

to happiness. The times which had altered so unaccountably during

his exile seemed to be coming round again. The clan which had

turned false on him appeared to be making amends.

He had spoken violently to his clansmen when they had met in

the marketplace to decide on their action. And they had listened to

him with respect. It was like the good old days again, when a warrior

was a warrior. Although they had not agreed to kill the missionary or

drive away the Christians, they had agreed to do something

substantial, And they had done it. Okonkwo was almost happy again.

For two days after the destruction of the church, nothing

happened. Every man in Umuofia went about armed with a gun or a

machete. They would not be caught unawares, like the men of

Abame.

Then the District Commissioner returned from his tour. Mr.

Smith went immediately to him and they had a long discussion. The

men of Umuofia did not take any notice of this, and if they did, they

thought it was not important. The

193

missionary often went to see his brother white man. There was

nothing strange in that.

Three days later the District Commissioner sent hiss

sweet-tongued messenger to the leaders of Umuofia asking them to

meet him in his headquarters. That also was not strange. He often

asked them to hold such palavers, as he called them. Okonkwo was

among the six leaders he invited.

Okonkwo warned the others to be fully armed. "Ann

Umuofia-man does not refuse a call," he said. "He may refuse to do

what he is asked; he does not refuse to be asked. But the times have

changed, and we must be fully prepared."

And so the six men went to see the District Commissioner, armed

with their machetes. They did not carry guns, for that would be

unseemly. They were led into the courthouse where the District

Commissioner sat. He received them politely. They unslung their

goatskin bags and their sheathed machetes, put them on the floor, and

sat down.

I have asked you to come," began the Commissioner, 'because of

what happened during my absence. I have been told a few things but

I cannot believe them until I have heard your own side. Let us talk

about it like friends and find a way of ensuring that it does not

happen again."

Ogbuefi Ekwueme rose to his feet and began to tell the story.

"Wait a minute," said the Commissioner. I want to bring in my

men so that they too can hear your grievances and take warning.

Many of them come from distant places and although they speak

your tongue they are ignorant of your customs. Jamesi Go and bring

in the men." His interpreter left

194

the courtroom and soon returned with twelve men. They sat, together

with the men of Umuofia, and Ogbuefi Ekwueme began to tell the

story of how Enoch murdered an egwugwu..

It happened so quickly that the six men did not see it coming.

There was only a brief scuffle, too brief even to allow the drawing of

a sheathed machete. The six men were handcuffed and led into the

guardroom.

"We shall not do you any harm," said the District Commissioner

to them later, "if only you agree to cooperate with us. We have

brought a peaceful administration to you and your people so that you

may be happy. If any man ill-treats you we shall come to your rescue.

But we will not allow you to ill-treat others. We have a court of law

where we judge cases and administer justice just as it is done in my

own country under a great queen. I have brought you here because

you joined together to molest others, to burn people's houses and

their place of worship. That must not happen in the dominion of our

queen, the most powerful ruler in the world. I have decided that you

will pay a fine of two hundred bags of cowries. You will be released

as soon as you agree to this and undertake to collect that fine from

your people. What do you say to that?"

The six men remained sullen and silent and the Commissioner

left them for a while. He told the court messengers, when he left the

guardroom, to treat the men with respect because they were the

leaders of Umuofia. They said, "Yes, sir," and saluted.

As soon as the District Commissioner left, the head messenger,

who was also the prisoners' barber, took down his

195

razor and shaved off all the hair on I the men's heads. They were still

handcuffed, and they just sat and moped.

"Who is the chief among you?" the court messengers asked in

jest. "We see that every pauper wears the anklet of title in Umuofia.

Does it cost as much as ten cowries?"

The six men ate nothing throughout that day and the next. They

were not even given any water to drink, and they could not go out to

urinate or go into the bush when they were pressed. At night the

messengers came in to taunt them and to knock their shaven heads

together.

Even when the men were left alone they found no words to speak

to one another. It was only on the third day, when they could no

longer bear the hunger and the insults, that they began to talk about

giving in.

"We should have killed the white man if you had listened to me,"

Okonkwo snarled.

"We could have been in Umuru now waiting to be hanged,"

someone said to him.

"Who wants to kill the white man?" asked a messenger who had

just rushed in. Nobody spoke.

"You are not satisfied with your crime, but you must kill the

white man on top of it." He carried a strong stick, and he hit each

man a few blows on the head and back. Okonkwo was, choked with

hate.

As soon as the six men were locked up, court messengers went

into Umuofia to tell the people that their leaders would

196

not be released unless they paid a fine of two hundred and fifty bags

of cowries.

"Unless you pay the fine immediately," said their head; man, "we

will take your leaders to Umuru before the big white man, and hang

them."

This story spread quickly through the villages, and was added to

as it went. Some said that the men had already been taken to Umuru

and would be hanged on the following day. Some said that their

families would also be hanged. Others said that soldiers were already

on their way to shoot the people of Umuofia as they had done in

Abame.

It was the time of the full moon. But that night the voice of

children was not heard. The village i1o where they always gathered

for a moon-play was empty. The women of Iguedo did not meet in

their secret enclosure to learn a new dance to be displayed later to the

village. Young men who were always abroad in the moonlight kept

their huts that night. Their manly voices were not heard on the village

paths as they went to visit their friends and lovers. Umuofia was like

a startled animal with ears erect, sniffing the silent, ominous air and

not knowing which way to run.

The silence was broken by the village crier beating his sonorous

ogene. He called every man in Umuofia, from the Akakanma age

group upwards, to a meeting in the marketplace after the morning

meal. He went from one end of the village to the other and walked all

its breadth. He did not leave out any of the main footpaths.

Okonkwo's compound was like a deserted homestead. It was as if

cold water had been poured on it. His family was all

197

there, but everyone spoke in whispers. His daughter Ezinma had

broken her twenty-eight day visit to the family of her future husband,

and returned home when she heard that her father had been

imprisoned, and was going to be hanged. As soon as she got home

she went to Obierika to ask what the men of Umuofia were going to

do about it. But Obierika had not been home since morning. His

wives thought he had gone to a secret meeting. Ezinma was satisfied

that something was being done.

On the morning after the village crier's appeal the men of

Umuofia met in the marketplace and decided to collect without delay

two hundred and fifty bags of cowries to appease the white man.

They did not know that fifty bags would go to the court messengers,

who had increased the fine for that purpose.

198

CHAPTER TWENTY-FOUR

Okonkwo and his fellow prisoners were set free as soon as the fine

was paid. The District Commissioner spoke to them again about the

great queen, and about peace and good government. But the men did

not listen. They just sat and looked at him and at his interpreter.

In the end they were given back their bags and sheathed

machetes and told to go home. They rose and left the court house.

They neither spoke to anyone nor among themselves.

The courthouse, like the church, was built a little way outside the

village. The footpath that linked them was a very busy one because it

also led to the stream, beyond the court.

It was open and sandy. Footpaths were open and sandy in the dry

season. But when the rains came the bush grew thick on either side

and closed in on the path. It was now dry season.

As they made their way to the village the six men met women

and children going to the stream with their water pots.

But the men wore such heavy and fearsome looks that the women

and children did not say "nno" or "welcome" to them, but edged out

of the way to let them pass. In the village little groups of men joined

them until they became a sizable comany.

199

They walked silently. As each of the six men got to his compound, he

turned in, taking some of the crowd with him. The village was astir in

a silent, suppressed way.

Ezinma had prepared some food for her father as soon as news

spread that the six men would be released. She took it to him in his

obi. He ate absent-mindedly. He had no appetite; he only ate to

please her. His male relations and friends had gathered in his obi, and

Obierika was urging him to eat. Nobody else spoke, but they noticed

the long stripes on Okonkwo's back where the warder's whip had cut

into his flesh.

The village crier was abroad again in -the night. He beat his iron

gong and announced that another meeting would be held in the

morning. Everyone knew that Umuofia was at last going to speak its

mind about the things that were happening.

Okonkwo slept very little that night. The bitterness in his heart

was now mixed with a kind of childlike excitement. Before he had

gone to bed he had-brought down his war dress, which he had not

touched since his return from exile. 'He had shaken out his smoked

raffia skirt and examined his tall feather head-gear and his shield.

They were all satisfactory, he had thought.

As he lay on his bamboo bed he thought about the treatment he

had received in the white man's court, and he swore vengeance. If

Umuofia decided on war, all would be well. But if they chose to be

cowards he would go out and avenge himself. He thought about wars

in the past. The noblest, he

200

thought, was the war against Isike. In those days Okudo was still

alive. Okudo sang a war song in a way that no other man could. He

was not a fighter, but his voice turned every man into a lion.

"Worthy men are no more," Okonkwo sighed as he remembered

those days. "Isike will never forget how we slaughtered them in that

war. We killed twelve of their men and they killed only two of ours.

Before the end of the fourth market week they were suing for peace.

Those were days when men were men."

As he thought of these things he heard the sound of the iron

going in the distance. He listened carefully, and could just hear the

crier's voice. But it was very faint. He turned on his bed and his back-

hurt him. He ground his teeth. The crier was drawing nearer and

nearer until he passed by Okonkwo's compound.'

'The greatest obstacle in Umuofia," Okonkwo thought bitterly,

"is that coward, Egonwanne. His sweet tongue can change fire into

cold ash. When he speaks he moves our men to impotence. If they

had ignored his womanish wisdom five years ago, we would not have

come to this." He ground his teeth. "Tomorrow he will tell them that

our fathers never fought a 'war of blame! If they listen to him I shall

leave them and plan my own revenge."

The cries voice had once more become faint, and the distance

had taken the harsh edge off his iron gong. Okonkwo turned from

one side to the other and derived a kind of pleasure from the pain his

back gave him. "Let

201

Egonwanne talk about a 'war of blame' tomorrow and I shall show

him my back and head." He ground his teeth.

The marketplace began to fill as soon as the sun rose. Obierika

was waiting in his A when Okonkwo came along and called him. He

hung his goatskin bag and his sheathed machete on his shoulder and

went out to join him. Obierika's hut was close to the road and he saw

every man who passed to the marketplace. He had exchanged

greetings with many who had already passed that morning.

When Okonkwo and Obierika got to the meeting place there

were already so many people that if one threw up a grain of sand it

would not find its way to the earth again. And many more people

were coming from every quarter of the nine villages. It warmed

Okonkwo's heart to see such strength of numbers. But he was looking

for one man in particular, the man whose tongue he dreaded and

despised so much,

"Can you see him?" he asked Obierika.

“Who?"

"Egonwanne," he said, his eyes roving from one Corner of the

huge marketplace to the other. Most of the men sat on wooden stools

they had brought with them.

"No," said Obierika, casting his eyes over the crowd. "Yes, there

he is, under the silk-cotton tree. Are you afraid he would convince us

not to fight?"

"Afraid? I do not care what he does to you. I despise him and

those who listen to him. I shall fight alone if I choose."

202

They spoke at the top of their voices because everybody was

talking, and it was like the sound of a great market.

I shall wait till he has spoken," Okonkwo thought. 'Then I shall

speak."

"But how do you know he will speak against war?" Obierika

asked after a while.

"Because I know he is a coward," said Okonkwo. Obierika did

not hear the rest of what he said because at that moment somebody

touched his shoulder from behind and he turned round to shake hands

and exchange greetings with five or six friends. Okonkwo did not

turn round even though he, knew the voices. He was in no mood to

exchange greetings. But one of the men touched him and asked about

the people of his compound.

"They are well," he replied without interest.

The first man to speak to Umuofia that morning was Okika, one

of the six who had been imprisoned. Okika was a great man and an

orator. But he did not have the booming voice which a first speaker

must use to establish silence in the assembly of the clan. Onyeka had

such a voice; and so he was asked to salute Umuofia before Okika

began to speak.

"Umuofia kwenu!" he bellowed, raising his left arm and pushing

the air with his open hand.

"Yaw" roared Umuofia.

"Umuofia kwenu!" he bellowed again, and again and again,

facing a new direction each time. And the crowd answered, "Yaa"

There was immediate silence as though cold water had been

poured on a roaring flame.

203

Okika sprang to his feet and also saluted his clansmen four times.

Then he began to speak;

"You all know why we are here, when we ought to be building

our barns or mending our huts, when we should be putting our

compounds in order. My father used to say to me: 'Whenever you see

a toad jumping in broad daylight, then know that something is after

its life." When I saw you all pouring into this meeting from all the

quarters of our clan so early in the morning, I knew that something

was after our life." He-paused for a brief moment and then began

again:

"All our gods are weeping. Idemili is weeping, Ogwugwu is

weeping, Agbala is weeping, and all the others. Our dead fathers are

weeping because of the shameful sacrilege they are suffering and the

abomination we have all seen with our eyes. He stopped again to

steady his trembling voice.

'This is a great gathering. No clan can boast of greater numbers

or greater valor. But are we all here? I ask you: Are all the sons of

Umuofia with us here?" A deep murmur swept through the crowd.

"They are not," he said. "They have broken the clan and gone

their several ways. We who are here this morning have remained true

to our fathers, but our brothers have deserted us and joined a stranger

to soil their fatherland. If we fight the stranger we shall hit our

brothers and perhaps shed the blood of a clansman. But we must do

it.. Our fathers never dreamed of such a thing, they never killed their

brothers. But a white man never came to them. So we must do what

our fathers would never have done. Eneke the bird was asked why he

was always on the wing and he replied: 'Men have learned to

204

shoot without missing their mark and I have learned to fly without

perching on a twig.' We must root out this evil. And if our brothers

take the side of evil we must root them out too. And we must do it

now. We must bale this water now that it is only ankle-deep. . . ."

At this point there was a sudden stir in the crowd and every eye

was turned in one direction. There was a sharp bend in the road that

led from the marketplace to the white man's court, and to the stream

beyond it. And so no one had seen the approach of the five court

messengers until they had come round the bend, a few paces from the

edge of the crowd. Okonkwo was sitting at the edge.

He sprang to his feet as soon as he saw who it was. He

confronted the head messenger, trembling with hate, unable to utter a

word. The man was fearless and stood his ground, his four men lined

up behind him.

In that brief moment the world seemed to stand still, waiting.

There was utter silence. The men of Umuofia were merged into the

mute backcloth of trees and giant creepers, waiting.

The spell was broken by the head messenger. "Let me pass!" he

ordered.

"What do you want here?"

'The white man whose power you know too well has ordered this

meeting to stop."

In a flash Okonkwo drew his machete. The messenger crouched

to avoid the blow. It was useless. Okonkwo's machete descended

twice and the man's head lay beside his uniformed body.

205

The waiting backcloth jumped into tumultuous life and the

meeting was stopped. Okonkwo stood looking at the dead man. He

knew that Umuofia would not go to war. He knew because they had,

let the other messengers escape. They had broken into tumult instead

of action. He discerned fright in that tumult. He heard voices asking:

"Why did he do it?"

He wiped his machete on the sand and went away.

206

CHAPTER TWENTY-FIVE

When the district commissioner arrived at Okonkwo's compound at

the head of an armed band of soldiers and court messengers he found

a small crowd of men sitting wearily in the obi. He commanded them

to come outside, and they obeyed without a murmur.

"Which among, you is called Okonkwo?" he asked through his

interpreter.

"He is not here," replied Obierika.

"Where is he?"

"He is not here!"

The Commissioner became angry and red in the face. He warned

the men that unless they produced Okonkwo forthwith he would lock

them all up. The men murmured among themselves, and Obierika

spoke again.

"We can take you where he is, and perhaps your men will help

us."

The Commissioner did not understand what Obierika meant

when he said, "Perhaps your men will help us." One of the most

infuriating habits of these people was their love of superfluous

words, he thought.

207

Obierika with five or six others led the way. The Commissioner

and his men followed their firearms held at the ready. He had warned

Obierika that if he and his men played any monkey tricks they would

be shot. And so they went.

There was a small bush behind Okonkwo's compound. The only

opening into this bush from the compound was a little round hole in

the red-earth wall through which fowls went in and out in their

endless search for food. The hole would not let a man through. It was

to this bush that Obierika led the Commissioner and his men. They

skirted round the compound, keeping close to the wall. The only

sound they made was with their feet as they crushed dry leaves.

Then they came to the tree from which Okonkwo’ s body was

dangling, and they stopped dead.

"Perhaps your men can help us bring him down and bury him,"

said Obierika. "We have sent for strangers from another village to do

it for us, but they may be a long time coming."

The District Commissioner changed instantaneously. The

resolute administrator in him gave way to the student of primitive

customs.

"Why can't you take him down yourselves?" he asked.

"it is against our custom," said one of the men. "It is an

abomination for a man to take his own life. It is an offense against

the Earth, and a man who commits it will not be buried by his

clansmen, His, body is evil, and only strangers may touch it. That is

why we ask your people to bring him down, because you are'

strangers."

"Will you bury him like any other man?" asked the Com-

missioner.

208

"We cannot bury him. Only strangers can. We shall pay your

men to do it. When he has been buried we will then do our duty by

him. We shall make sacrifices to cleanse the desecrated land."

Obierika, who had been gazing steadily at his friend’ s dangling

body, turned suddenly to the District Commissioner and said

ferociously: 'That man was one of the greatest men in Umuofia. You

drove him to kill himself; -and now he will be buried like a -dog. He

could not say any more. His voice trembled and choked his words.

"Shut up!" shouted one of the messengers, quite unnecessarily.

"Take down the body," the Commissioner ordered his chief

messenger, "and bring it and all these people to the court.”

"Yes, sah," the messenger said, saluting.

The Commissioner went away, taking three or four of the

soldiers with him. In the many years in which he had toiled to bring

civilization to different parts of Africa he had learned a number of

things. One of them was that aDistrict Commissioner must never

attend to such undignified details as cutting a hanged man from the

tree. Such attention would give the natives a poor opinion of him. In

the book which he planned to write he would stress that point. As he

walked back to the court he thought about that book. Every day

brought him some new material. The story of this man who had

killed a messenger and hanged himself would make interesting

reading. One could almost write a whole chapter on

209

him. Perhaps not a whole chapter but a reasonable paragraph, at any

rate. There was so much else to include, and one must be firm in

cutting out details. He had already chosen the title of the book, after

much thought: The Paciflcation of the Primitive Tribes of the Lower

Niger.

210

211

A GLOSSARY OF IBO WORDS AND

PHRASES

agadi-nwayi: old woman.

agbala: woman; also used of a man who has taken no title.

chi: personal god.

efulefu: worthless man.

egwugwu: a masquerader who impersonates one of the ancestral spir-

its of the village.

ekwe: a musical instrument; a type of drum made from wood,

eneke-nti-oba: a kind of bird.

eze-agadi-nwayi: the teeth of an old woman.

iba. fever.

ilo: the village green, where assemblies for sports, discussions, etc.,

take place.

inyanga: showing off, bragging.

isa-ifi: a ceremony. If a wife had been separated from her husband for

some time and were then to be re-united with him, this ceremony

would be held to ascertain that she had not been unfaithful to him

during the time of their separation.

iyi-uwa: a special kind of stone which forms the link between an

ogbanje and the spirit world. Only if 'the iyi-uwa were

discovered and destroyed would the child not die.

jigida: a string of waist beads.

kotma: court messenger. The word is not of lbo origin but is a cor-

ruption of "court messenger."

kwenu: a shout of approval and greeting.

ndichie: elders.

nna ayi : out father.

nno: welcome.

212

nso-ani: a religious offence of a kind abhorred by everyone, literally

earth's taboo.

nza: a very small bird.

obi: the large living quarters of the head of the family.

obodo dike: the land of the brave.

ochu: murder or manslaughter.

ogbanje: a changeling; a child who repeatedly dies and returns to its

mother to be reborn. It is almost impossible to bring up an

ogbanje child without it dying, unless its iyi-uwa is first found

and destroyed.

ogene: a musical instrument; a kind of gong.

oji odu acbu-ijiji-o: (cow i.e., the one that uses its tail to drive flies

away).

osu: outcast. Having been dedicated to a god, the osu was taboo and

was not allowed to mix with the freeborn in any way.

Oye; the name of one of the four market days.

ozo: the name of one of the titles or ranks.

tuya: a curse or oath.

udu: a musical instrument; a type of drum made from pottery.

uli.. a dye used by women for drawing patterns on the skin.

umuada: a family gathering of daughters, for which the female kins-

folk return to their village of origin.

umunna: a wide group of kinsmen (the masculine form of the word

umuada).

Uri: part of the betrothal ceremony when the dowry is paid.

213

ABOUT THE AUTHOR

Chinua Achebe was born in Nigeria in 1930. He was raised in the

large village of Ogidi, one of the first centers of Anglican missionary

work in Eastern Nigeria, and is a graduate of University College,

lbadan.

His early career in radio ended abruptly in 1966, when

he left his post as Director of External, Broadcasting in Nigeria

during the national upheaval that led to the Biafran War. He was

appointed Senior Research Fellow at the University of Nigeria,

Nsukka, and began lecturing widely abroad.

From 1972 to 1976, and again in 1987 to 1988, Mr. Achebe was

Professor of English at the University of Massachusetts, Amherst,

and also for one year at the University of Connecticut, Storrs.

Cited in the London Sunday Times as one of the "1,000 Makers

of the Twentieth Century" for defining a modem African literature

that was truly African" and thereby making "a major contribution to

world literature," Chinua Achebe has published novels, short stories,

essays, and children's books.

His volume of poetry, Cbristmas in Biafra, written during the

Biafran War, was the joint winner of the first commonwealth

Poetry Prize. Of his novels, Arrow of God is winner of the New

Statesman-Jock Campbell Award, and Antbills of the Savannab was a

finalist for the 1987 Booker Prize in England.

214

Mr. Achebe has received numerous honors from around the

world, including the Honorary Fellowship of the American Academy

and Institute of Arts and Letters, as well as more than twenty

honorary doctorates from universities in England, Scotland, the

United States, Canada, and Nigeria. He is also the recipient of

Nigeria's highest award for intellectual achievement, the Nigerian

National Merit Award.

At present, Mr. Achebe lives with his wife in Annandale, New

York, where they both teach at Bard College. They have four

children.