‘Let us put ourselves in the place of the man he made a corpse before his own eyes,’ they said. ‘Who would bear such a thing? What propitiation or sacrifice would atone for such sacrilege? How would the victim set about putting himself right again with his fathers unless he could say to them: Rest, for the man that did it has paid with his head? Nothing short of that would have been adequate.’
Umuaro might have left the matter there, and perhaps the whole land dispute with it as Ekwensu seemed to have taken a hand in it. But one small thing worried them. It was small but at the same time it was very great. Why had Okperi not deigned to send a message to Umuaro to say this was what happened and that was what happened? Everyone agreed that the man who killed Akukalia had been sorely provoked. It was also true that Akukalia was not only a son of Umuaro; he was also the son of a daughter of Okperi, and what had happened might be likened to he-goat’s head dropping into he-goat’s bag. Yet when a man was killed something had to be said, some explanation given. That Okperi had not cared to say anything beyond returning the corpse was a mark of the contempt in which they now held Umuaro. And that could not be overlooked. Four days after Akukalia’s death criers went through the six villages at nightfall.
The assembly in the morning was very solemn. Almost everyone who spoke said that although it was not right to blame a corpse it must be admitted that their kinsman did a great wrong. Many of them, especially the older men, asked Umuaro to let the matter drop. But there were others who, as the saying was, pulled out their hair and chewed it. They swore that they would not live and see Umuaro spat upon. They were, as before, led by Nwaka. He spoke with his usual eloquence and stirred many hearts.
Ezeulu did not speak until the last. He saluted Umuaro quietly and with great sadness.
‘Umuaro kwenu!’
‘Hem!’
‘Umuaro obodonesi kwenu!’
‘Hem!’
‘Kwezuenu!’
‘Hem!’
‘The reed we were blowing is now crushed. When I spoke two markets ago in this very place I used the proverb of the she-goat. I was then talking to Ogbuefi Egonwanne who was the adult in the house. I told him that he should have spoken up against what we were planning, instead of which he put a piece of live coal into the child’s palm and asked him to carry it with care. We all have seen with what care he carried it. I was not then talking to Egonwanne alone but to all the elders here who left what they should have done and did another, who were in the house and yet the she-goat suffered in her parturition.
‘Once there was a great wrestler whose back had never known the ground. He wrestled from village to village until he had thrown every man in the world. Then he decided that he must go and wrestle in the land of the spirits, and become champion there as well. He went, and beat every spirit that came forward. Some had seven heads, some ten; but he beat them all. His companion who sang his praise on the flute begged him to come away, but he would not, his blood was roused, his ear nailed up. Rather than heed the call to go home he gave a challenge to the spirits to bring out their best and strongest wrestler. So they sent him his personal god, a little wiry spirit who seized him with one hand and smashed him on the stony earth.
‘Men of Umuaro, why do you think our fathers told us this story? They told it because they wanted to teach us that no matter how strong or great a man was he should never challenge his chi. This is what our kinsman did – he challenged his chi. We were his flute player, but we did not plead with him to come away from death. Where is he today? The fly that has no one to advise it follows the corpse into the grave. But let us leave Akukalia aside; he has gone the way his chi ordained.
‘But let the slave who sees another cast into a shallow grave know that he will be buried in the same way when his day comes. Umuaro is today challenging its chi. Is there any man or woman in Umuaro who does not know Ulu, the deity that destroys a man when his life is sweetest to him? Some people are still talking of carrying war to Okperi. Do they think that Ulu will fight in blame? Today the world is spoilt and there is no longer head or tail in anything that is done. But Ulu is not spoilt with it. If you go to war to avenge a man who passed shit on the head of his mother’s father, Ulu will not follow you to be soiled in the corruption. Umuaro, I salute you.’
The meeting ended in confusion. Umuaro was divided in two. Many people gathered round Ezeulu and said they stood with him. But there were others who went with Nwaka. That night he held another meeting with them in his compound and they agreed that three or four Okperi heads must fall to settle the matter.
Nwaka ensured that no one came to that night meeting from Ezeulu’s village, Umuachala. He held up his palm-oil lamp against the face of any who came to see him clearly. Altogether he sent fifteen people away.
Nwaka began by telling the assembly that Umuaro must not allow itself to be led by the Chief Priest of Ulu. ‘My father did not tell me that before Umuaro went to war it took leave from the priest of Ulu,’ he said. ‘The man who carries a deity is not a king. He is there to perform his god’s ritual and to carry sacrifice to him. But I have been watching this Ezeulu for many years. He is a man of ambition; he wants to be king, priest, diviner, all. His father, they said, was like that too. But Umuaro showed him that Igbo people knew no kings. The time has come to tell his son also.
‘We have no quarrel with Ulu. He is still our protector, even though we no longer fear Abam warriors at night. But I will not see with these eyes of mine his priest making himself lord over us. My father told me many things, but he did not tell me that Ezeulu was king in Umuaro. Who is he, anyway? Does anybody here enter his compound through the man’s gate? If Umuaro decided to have a king we know where he would come from. Since when did Umuachala become head of the six villages? We all know that it was jealousy among the big villages that made them give the priesthood to the weakest. We shall fight for our farmland and for the contempt Okperi has poured on us. Let us not listen to anyone trying to frighten us with the name of Ulu. If a man says yes his chi also says yes. And we have all heard how the people of Aninta dealt with their deity when he failed them. Did they not carry him to the boundary between them and their neighbours and set fire on him? I salute you.’
The war was waged from one Afo to the next. On the day it began Umuaro killed two men of Okperi. The next day was Nkwo, and so there was no fighting. On the two following days, Eke and Oye, the fighting grew fierce. Umuaro killed four men and Okperi replied with three, one of the three being Akukalia’s brother, Okoye. The next day, Afo, saw the war brought to a sudden close. The white man, Wintabota, brought soldiers to Umuaro and stopped it. The story of what these soldiers did in Abame was still told with fear, and so Umuaro made no effort to resist but laid down their arms. Although they were not yet satisfied they could say without shame that Akukalia’s death had been avenged, that they had provided him with three men on whom to rest his head. It was also a good thing perhaps that the war was stopped. The death of Akukalia and his brother in one and the same dispute showed that Ekwensu’s hand was in it.
The white man, not satisfied that he had stopped the war, had gathered all the guns in Umuaro and asked the soldiers to break them in the face of all, except three or four which he carried away. Afterwards he sat in judgement over Umuaro and Okperi and gave the disputed land to Okperi.
Chapter Three
Captain T. K. Winterbottom stood at the veranda of his bungalow on Government Hill to watch the riot of the year’s first rain. For the past month or two the heat had been building up to an unbearable pitch. The grass had long been burnt out, and the leaves of the more hardy trees had taken on the red and brown earth colour of the country. There was only two hours’ respite in the morning before the country turned into a furnace and perspiration came down in little streams from the head and neck. The most exasperating was the little stream that always coursed down behind the ear like a fly, walking. There was another moment of temporary relief at sundown when a cool wind blew. But this treacherous begu
iling wind was the great danger of Africa. The unwary European who bared himself to it received the death-kiss.
Captain Winterbottom had not known real sleep since the dry, cool harmattan wind stopped abruptly in December; and it was now mid-February. He had grown pale and thin, and in spite of the heat his feet often felt cold. Every morning after the bath which he would have preferred cold but must have hot to stay alive (since Africa never spared those who did what they liked instead of what they had to do), he looked into the mirror and saw his gums getting whiter and whiter. Perhaps another bout of fever was on the way. At night he had to imprison himself inside a mosquito-net which shut out whatever air movement there was outside. His bedclothes were sodden and his head formed a waterlogged basin on the pillow. After the first stretch of unrestful sleep he would lie awake, tossing about until he was caught in the distant throb of drums. He would wonder what unspeakable rites went on in the forest at night, or was it the heart-beat of the African darkness? Then one night he was terrified when it suddenly occurred to him that no matter where he lay awake at night in Nigeria the beating of the drums came with the same constancy and from the same elusive distance. Could it be that the throbbing came from his own heat-stricken brain? He attempted to smile it off but the skin on his face felt too tight. This dear old land of waking nightmares!
Fifteen years ago Winterbottom might have been so depressed by the climate and the food as to have doubts about service in Nigeria. But he was now a hardened coaster, and although the climate still made him irritable and limp, he would not now exchange the life for the comfort of Europe. His strong belief in the value of the British mission in Africa was, strangely enough, strengthened during the Cameroon campaign of 1916 when he fought against the Germans. That was how he had got the title of captain but unlike many other colonial administrators who also saw active service in the Cameroon he carried his into peacetime.
Although the first rain was overdue, when it did come it took people by surprise. Throughout the day the sun had breathed fire as usual and the world had lain prostrate with shock. The birds which sang in the morning were silenced. The air stood in one spot, vibrating with the heat; the trees hung limp. Then without any sign a great wind arose and the sky darkened. Dust and flying leaves filled the air. Palm trees and coconut trees swayed from their waists; their tops gave them the look of giants fleeing against the wind, their long hair streaming behind them.
Winterbottom’s servant, John, rushed around closing doors and windows and picking up papers and photographs from the floor. Sharp and dry barks of thunder broke into the tumult. The world which had dozed for months was suddenly full of life again, smelling of new leaves to be born. Winterbottom, at the railing of his veranda, was also a changed man. He let the dust blow into his eyes and for once envied the native children running around naked and singing to the coming rain.
‘What are they saying?’ he asked John, who was now carrying in the deck-chairs.
‘Dem talk say make rain come quick quick.’
Four other children ran in from the direction of the Boys’ quarters to join the rest on Winterbottom’s lawn which was the only space big enough for their play.