“It means you are going to cry,” said her mother.
“No,” Ezinma said, “it is this eyelid, the top one.”
“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.
“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 ilo, the village playground. Every village had its own ilo 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.”
“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 nanny-goat 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. Ikemefuna 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 Ikemefuna 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 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 obi.
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.
“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.
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 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 k
ept 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.
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.
“I 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. 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 Chielo 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 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:
“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 he thrown a hundred Cats?
He has thrown four hundred Cats.
Then send him word to fight for us.”
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 Ikemefuna. 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. 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 womenfolk. 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 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 Ikemefuna 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 Ikemefuna.
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.
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.