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 deity. 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 honour 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 shrivelled 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 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 neighbouring 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 Ibo 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 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 revelled in the thought of being spoiled by these visitors from the motherland. Ikemefuna 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 Ikemefuna to fetch his gun, the wife who had just been beaten murmured something 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 neighbours. 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 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." "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 nanny goat, 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 centre 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 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.

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 centre to the other side and pointed at whomever he wanted to fight. They danced back to the centre 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 his 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 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 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.

The women had gone to the bush to collect firewood, and the little children to visit their playmates in the neighbouring 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 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 colour of the vast, hungry swarm.

Many people went out with baskets trying to catch them, but the elders counselled 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 Ikemefuna and Nwoye, and drinking palm-wine copiously, 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 Ikemefuna, 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 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 Ikemefuna 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 neighbouring 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 Ikemefuna carrying the pot of wine. A deathly silence descended 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 centre of the sky, and the dry, sandy footway began to throw up the heat that lay 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, 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 axe and the bush-fire. The sun breaking through their leaves and branches threw a pattern of light and shade on the sandy footway.

Ikemefuna 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 Ikemefuna and set a faster pace.

Thus the men of Umuofia pursued their way, armed with sheathed machetes, and Ikemefuna, carrying a pot of palm-wine 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 recognise 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 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

Ikwaba akwa ogholi

Ebe Danda nechi 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 favourite saying of children. Ikemefuna 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. Ikemefuna 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 Ikemefuna's back. His hands trembled vaguely on the black pot he carried. Why had Okonkwo withdrawn to the 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 Ikemefuna 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 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 Ikemefuna.

CHAPTER EIGHT

Okonkwo did not taste any food for two days after the death of Ikemefuna. 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 liked--with 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 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 plantain 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 Ikemefuna 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 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 valour 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 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 that 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." "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.

"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.

Okonkwo was beginning to feel like his old self again. All that he required was something to occupy his mind. If he had killed Ikemefuna during the busy planting season or harvesting it would not have been so bad, his mind would have been centred 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. "I 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 lend his knife for cutting up dogmeat 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 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 centred 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 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 uli. 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 jigida, 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 jigida 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 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 Ibe, 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.

"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 falling 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 neighbours.

"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 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."

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.

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 centre 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 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'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 notice,- 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 enquire 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 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 neighbours 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 realised for the first time that the child had died on the same market-day as it had been born. The neighbours 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 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 would go down again. Everybody knew she was an ogbanje. 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.

"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 neighbours 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.

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.

"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 neighbours 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 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. Neighbours 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 neighbours 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-uwa. 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 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.

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 enough. 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 lay down on a dry mat and was soon asleep.