“May it end ill for him who did this,” prayed the other.
The first medicine-man his relatives consulted refused to take him on, out of some kind of integrity.
“I could say yes to you and take your money,” he said. “But that is not my way. My powers of cure are known throughout Olu and Igbo but never have I professed to bring back to life a man who has sipped the spirit-waters of ani-mmo. It is the same with a madman who of his own accord delivers himself to the divinities of the market-place. You should have kept better watch over him.”
“Don’t blame us too much,” said Nwibe’s relative. “When he left home that morning his senses were as complete as yours and mine now. Don’t blame us too much.”
“Yes, I know. It happens that way sometimes. And they are the ones that medicine will not reach. I know.”
“Can you do nothing at all then, not even to untie his tongue?”
“Nothing can be done. They have already embraced him. It is like a man who runs away from the oppression of his fellows to the grove of an alusi and says to him: Take me, oh spirit, I am your osu. No man can touch him thereafter. He is free and yet no power can break his bondage. He is free of men but bonded to a god.”
The second doctor was not as famous as the first and not so strict. He said the case was bad, very bad indeed, but no one folds his arms because the condition of his child is beyond hope. He must still grope around and do his best. His hearers nodded in eager agreement. And then he muttered into his own inward ear: If doctors were to send away every patient whose cure they were uncertain of, how many of them would eat one meal in a whole week from their practice?
Nwibe was cured of his madness. That humble practitioner who did the miracle became overnight the most celebrated mad-doctor of his generation. They called him Sojourner to the Land of the Spirits. Even so it remains true that madness may indeed sometimes depart but never with all his clamorous train. Some of these always remain—the trailers of madness you might call them—to haunt the doorway of the eyes. For how could a man be the same again of whom witnesses from all the lands of Olu and Igbo have once reported that they saw today a fine, hefty man in his prime, stark naked, tearing through the crowds to answer the call of the market-place? Such a man is marked for ever.
Nwibe became a quiet, withdrawn man avoiding whenever he could the boisterous side of the life of his people. Two years later, before another initiation season, he made a new inquiry about joining the community of titled men in his town. Had they received him perhaps he might have become at least partially restored, but those ozo men, dignified and polite as ever, deftly steered the conversation away to other matters.
The Voter
Rufus Okeke—Roof for short—was a very popular man in his village. Although the villagers did not explain it in so many words, Roof’s popularity was a measure of their gratitude to an energetic young man who, unlike most of his fellows nowadays, had not abandoned the village in order to seek work, any work, in the towns. And Roof was not a village lout either. Everyone knew how he had spent two years as a bicycle repairer’s apprentice in Port Harcourt, and had given up of his own free will a bright future to return to his people and guide them in these difficult times. Not that Umuofia needed a lot of guidance. The village aready belonged en masse to the People’s Alliance Party, and its most illustrious son, Chief the Honourable Marcus Ibe, was Minister of Culture in the outgoing government (which was pretty certain to be the incoming one as well). Nobody doubted that the Honourable Minister would be elected in his constituency. Opposition to him was like the proverbial fly trying to move a dunghill. It would have been ridiculous enough without coming, as it did now, from a complete nonentity.
As was to be expected Roof was in the service of the Honourable Minister for the coming elections. He had become a real expert in election campaigning at all levels—village, local government or national. He could tell the mood and temper of the electorate at any given time. For instance he had warned the Minister months ago about the radical change that had come into the thinking of Umuofia since the last national election.
The villagers had had five years in which to see how quickly and plentifully politics brought wealth, chieftaincy titles, doctorate degrees and other honours some of which, like the last, had still to be explained satisfactorily to them; for in their naïvety they still expected a doctor to be able to heal the sick. Anyhow, these honours and benefits had come so readily to the man to whom they had given their votes free of charge five years ago that they were now ready to try it a different way.
Their point was that only the other day Marcus Ibe was a not too successful mission school teacher. Then politics had come to their village and he had wisely joined up, some said just in time to avoid imminent dismissal arising from a female teacher’s pregnancy. Today he was Chief the Honourable; he had two long cars and had just built himself the biggest house anyone had seen in these parts. But let it be said that none of these successes had gone to Marcus’s head as well they might. He remained devoted to his people. Whenever he could he left the good things of the capital and returned to his village which had neither running water nor electricity, although he had lately installed a private plant to supply electricity to his new house. He knew the source of his good fortune, unlike the little bird who ate and drank and went out to challenge his personal spirit. Marcus had christened to his new house “Umuofia Mansions” in honour of his village, and he had slaughtered five bulls and countless goats to entertain the people on the day it was opened by the Archbishop.
Everyone was full of praise for him. One old man said: “Our son is a good man; he is not like the mortar which as soon as food comes its way turns its back on the ground.” But when the feasting was over, the villagers told themselves that they had underrated the power of the ballot paper before and should not do so again. Chief the Honourable Marcus Ibe was not unprepared. He had drawn five months’ salary in advance, changed a few hundred pounds into shining shillings and armed his campaign boys with eloquent little jute bags. In the day he made his speeches; at night his stalwarts conducted their whispering campaign. Roof was the most trusted of these campaigners.
“We have a Minister from our village, one of our own sons,” he said to a group of elders in the house of Ogbuefi Ezenwa, a man of high traditional title. “What greater honour can a village have? Do you ever stop to ask yourselves why we should be singled out for this honour? I will tell you; it is because we are favoured by the leaders of PAP. Whether or not we cast our paper for Marcus, PAP will continue to rule. Think of the pipe-borne water they have promised us …”
Besides Roof and his assistant there were five elders in the room. An old hurricane lamp with a cracked, sooty, glass chimney gave out yellowish light in their midst. The elders sat on very low stools. On the floor, directly in front of each of them, lay two shilling pieces. Outside beyond the fastened door, the moon kept a straight face.
“We believe every word you say to be true,” said Ezenwa. “We shall, every one of us, drop his paper for Marcus. Who would leave an ozo feast and go to a poor ritual meal? Tell Marcus he has our papers, and our wives’ papers too. But what we do say is that two shillings is shameful.” He brought the lamp close and tilted it at the money before him as if to make sure he had not mistaken its value. “Yes, two shillings is too shameful. If Marcus were a poor man which our ancestors forbid—I should be the first to give him my paper free, as I did before. But today Marcus is a great man and does his things like a great man. We did not ask him for money yesterday; we shall not ask him tomorrow. But today is our day; we have climbed the iroko tree today and would be foolish not to take down all the firewood we need.”
Roof had to agree. He had lately been taking down a lot of firewood himself. Only yesterday he had asked Marcus for one of his many rich robes—and had got it. Last Sunday Marcus’s wife (the teacher that nearly got him in trouble) had objected (like the woman she was) when Roof pulled out his fifth bottle of beer from the refrigerator; she was roundly and publicly rebuked by her husband. To cap it all Roof had won a land case recently because, among other things, he had been chauffeur-driven to the disputed site. So he understood the elders about the firewood.
“All right,” he said in English and then reverted to Ibo. “Let us not quarrel about small things.” He stood up, adjusted his robes and plunged his hand once more into the bag. Then he bent down like a priest distributing the host and gave one shilling more to every man; only he did not put it into their palms but on the floor in front of them. The men, who had so far not deigned to touch the things, looked at the floor and shook their heads. Roof got up again and gave each man another shilling.
“I am through,” he said with a defiance that was no less effective for being transparently faked. The elders too knew how far to go without losing decorum. So when Roof added: “Go cast your paper for the enemy if you like!” they quickly calmed him down with a suitable speech from each of them. By the time the last man had spoken it was possible, without great loss of dignity, to pick up the things from the floor …
The enemy Roof had referred to was the Progressive Organization Party (POP) which had been formed by the tribes down the coast to save themselves, as the founders of the party proclaimed, from “total political, cultural, social and religious annihilation.” Although it was clear the party had no chance here it had plunged, with typical foolishness, into a straight fight with PAP, providing cars and loud-speakers to a few local rascals and thugs to go around and make a lot of noise. No one knew for certain how much money POP had let loose in Umuofia but it was said to be very considerable. Their local
campaigners would end up very rich, no doubt.
Up to last night everything had been “moving according to plan,” as Roof would have put it. Then he had received a strange visit from the leader of the POP campaign team. Although he and Roof were well known to each other, and might even be called friends, his visit was cold and business-like. No words were wasted. He placed five pounds on the floor before Roof and said, “We want your vote.” Roof got up from his chair, went to the outside door, closed it carefully and returned to his chair. The brief exercise gave him enough time to weigh the proposition. As he spoke his eyes never left the red notes on the floor. He seemed to be mesmerized by the picture of the cocoa farmer harvesting his crops.
“You know I work for Marcus,” he said feebly. “It will be very bad …”
“Marcus will not be there when you put in your paper. We have plenty of work to do tonight; are you taking this or not?”
“It will not be heard outside this room?” asked Roof.
“We are after votes not gossip.”
“All right,” said Roof in English.