This diviner was a man of great power and wisdom. As he sat on the floor of his hut beating a tortoise shell, a coating of white chalk round his eyes, he saw not only the present, but also what had been and what was to be. He was called “the man of the four eyes.” As soon as old Elizabeth appeared, he cast his stringed cowries and told her what she had come to see him about. “Your son has joined the white man’s religion. And you too in your old age when you should know better. And do you wonder that he is stricken with insanity? Those who gather ant-infested faggots must be prepared for the visit of lizards.” He cast his cowries a number of times and wrote with a finger on a bowl of sand, and all the while his nwifulu, a talking calabash, chatted to itself. “Shut up!” he roared, and it immediately held its peace. The diviner then muttered a few incantations and rattled off a breathless reel of proverbs that followed one another like the cowries in his magic string.
At last he pronounced the cure. The ancestors were angry and must be appeased with a goat. Old Elizabeth performed the rites, but her son remained insane and married an Osu girl whose name was Sarah. Old Elizabeth renounced her new religion and returned to the faith of her people.
We have wandered from our main story. But it is important to know how Chike’s father became an Osu, because even today when everything is upside down, such a story is very rare. But now to return to Chike who refused heathen food at the tender age of four years, or maybe five.
Two years later he went to the village school. His right hand could now reach across his head to his left ear, which proved that he was old enough to tackle the mysteries of the white man’s learning. He was very happy about his new slate and pencil, and especially about his school uniform of white shirt and brown khaki shorts. But as the first day of the new term approached, his young mind dwelt on the many stories about teachers and their canes. And he rememebered the song his elder sisters sang, a song that had a somewhat disquieting refrain:
Onye nkuzi ewelu itali piagbusie umuaka.
One of the ways an emphasis is laid in Ibo is by exaggeration, so that the teacher in the refrain might not actually have flogged the children to death. But there was no doubt he did flog them. And Chike thought very much about it.
Being so young, Chike was sent to what was called the “religious class” where they sang, and sometimes danced, the catechism. He loved the sound of words and he loved rhythm. During the catechism lesson the class formed a ring to dance the teacher’s question. “Who was Caesar?” he might ask, and the song would burst forth with much stamping of feet.
Siza bu eze Rome
Onye nachi enu uwa dum.
It did not matter to their dancing that in the twentieth century Caesar was no longer ruler of the whole world.
And sometimes they even sang in English. Chike was very fond of “Ten Green Bottles.” They had been taught the words but they only remembered the first and the last lines. The middle was hummed and hie-ed and mumbled:
Ten grin botr angin on dar war,
Ten grin botr angin on dar war,
Hm hm hm hm hm
Hm, hm hm hm hm hm,
An ten grin botr angin on dar war.
In this way the first year passed. Chike was promoted to the “Infant School,” where work of a more serious nature was undertaken.
We need not follow him through the Infant School. It would make a full story in itself. But it was no different from the story of other children. In the Primary School, however, his individual character began to show. He developed a strong hatred for arithmetic. But he loved stories and songs. And he liked particularly the sound of English words, even when they conveyed no meaning at all. Some of them simply filled him with elation. “Periwinkle” was such a word. He had now forgotten how he learned it or exactly what it was. He had a vague private meaning for it and it was something to do with fairyland. “Constellation” was another.
Chike’s teacher was fond of long words. He was said to be a very learned man. His favourite pastime was copying out jaw-breaking words from his Chambers’ Etymological Dictionary. Only the other day he had raised applause from his class by demolishing a boy’s excuse for lateness with unanswerable erudition. He had said: “Procrastination is a lazy man’s apology.” The teacher’s erudition showed itself in every subject he taught. His nature study lessons were memorable. Chike would always remember the lesson on the methods of seed dispersal. According to teacher, there were five methods: by man, by animals, by water, by wind, and by explosive mechanism. Even those pupils who forgot all the other methods remembered “explosive mechanism.”
Chike was naturally impressed by teacher’s explosive vocabulary. But the fairyland quality which words had for him was of a different kind. The first sentences in his New Method Reader were simple enough and yet they filled him with a vague exultation: “Once there was a wizard. He lived in Africa. He went to China to get a lamp.” Chike read it over and over again at home and then made a song of it. It was a meaningless song. “Periwinkles” got into it, and also “Damascus.” But it was like a window through which he saw in the distance a strange, magical new world. And he was happy.
The Sacrificial Egg
Julius Obi sat gazing at his typewriter. The fat Chief Clerk, his boss, was snoring at his table. Outside, the gatekeeper in his green uniform was sleeping at his post. You couldn’t blame him; no customer had passed through the gate for nearly a week. There was an empty basket on the giant weighing machine. A few palm-kernels lay desolately in the dust around the machine. Only the flies remained in strength.
Julius went to the window that overlooked the great market on the bank of the River Niger. This market, though still called Nkwo, had long spilled over into Eke, Oye, and Afo with the coming of civilization and the growth of the town into the big palm-oil port. In spite of this encroachment, however, it was still busiest on its original Nkwo day, because the deity who had presided over it from antiquity still cast her spell only on her own day—let men in their greed spill over themselves. It was said that she appeared in the form of an old woman in the centre of the market just before cock-crow and waved her magic fan in the four directions of the earth—in front of her, behind her, to the right and to the left—to draw to the market men and women from distant places. And they came bringing the produce of their lands—palm-oil and kernels, cola nuts, cassava, mats, baskets and earthenware pots; and took home many-coloured cloths, smoked fish, iron pots and plates. These were the forest peoples. The other half of the world who lived by the great rivers came down also—by canoe, bringing yams and fish. Sometimes it was a big canoe with a dozen or more people in it; sometimes it was a lone fisherman and his wife in a small vessel from the swift-flowing Anambara. They moored their canoe on the bank and sold their fish, after much haggling. The woman then walked up the steep banks of the river to the heart of the market to buy salt and oil and, if the sales had been very good, even a length of cloth. And for her children at home she bought bean cakes and mai-mai which the Igara women cooked. As evening approached, they took up their paddles again and paddled away, the water shimmering in the sunset and their canoe becoming smaller and smaller in the distance until it was just a dark crescent on the water’s face and two dark bodies swaying forwards and backwards in it. Umuru then was the meeting place of the forest people who were called Igbo and the alien river folk whom the Igbo called Olu and beyond whom the world stretched in indefiniteness.
Julius Obi was not a native of Umuru. He had come like countless others from some bush village inland. Having passed his Standard Six in a mission school he had come to Umuru to work as a clerk in the offices of the all-powerful European trading company which bought palm-kernels at its own price and cloth and metalware, also at its own price. The offices were situated beside the famous market so that in his first two or three weeks Julius had to learn to work within its huge enveloping hum. Sometimes when the Chief Clerk was away he walked to the window and looked down on the vast anthill activity. Most of these people wer
e not here yesterday, he thought, and yet the market had been just as full. There must be many, many people in the world to be able to fill the market day after day like this. Of course they say not all who came to the great market were real people. Janet’s mother, Ma, had said so.
“Some of the beautiful young women you see squeezing through the crowds are not people like you or me but mammy-wota who have their town in the depths of the river,” she said. “You can always tell them, because they are beautiful with a beauty that is too perfect and too cold. You catch a glimpse of her with the tail of your eye, then you blink and look properly, but she has already vanished in the crowd.”
Julius thought about these things as he now stood at the window looking down on the silent, empty market. Who would have believed that the great boisterous market could ever be quenched like this? But such was the strength of Kitikpa, the incarnate power of smallpox. Only he could drive away all those people and leave the market to the flies.
When Umuru was a little village, there was an agegrade who swept its market-square every Nkwo day. But progress had turned it into a busy, sprawling, crowded and dirty river port, a no-man’s-land where strangers outnumbered by far the sons of the soil, who could do nothing about it except shake their heads at this gross perversion of their prayer. For indeed they had prayed—who will blame them—for their town to grow and prosper. And it had grown. But there is good growth and there is bad growth. The belly does not bulge out only with food and drink; it might be the abominable disease which would end by sending its sufferer out of the house even before he was fully dead.
The strangers who came to Umuru came for trade and money, not in search of duties to perform, for they had those in plenty back home in their village which was real home.
And as if this did not suffice, the young sons and daughters of Umuru soil, encouraged by schools and churches were behaving no better than the strangers. They neglected all their old tasks and kept only the revelries.
Such was the state of the town when Kitikpa came to see it and to demand the sacrifice the inhabitants owed the gods of the soil. He came in confident knowledge of the terror he held over the people. He was an evil deity, and boasted it. Lest he be offended those he killed were not killed but decorated, and no one dared weep for them. He put an end to the coming and going between neighbours and between villages. They said, “Kitikpa is in that village,” and immediately it was cut off by its neighbours.
Julius was sad and worried because it was almost a week since he had seen Janet, the girl he was going to marry. Ma had explained to him very gently that he should no longer go to see them “until this thing is over, by the power of Jehovah.” (Ma was a very devout Christian convert and one reason why she approved of Julius for her only daughter was that he sang in the choir of the CMS church.)
“You must keep to your rooms,” she had said in hushed tones, for Kitikpa strictly forbade any noise or boisterousness. “You never know whom you might meet on the streets. That family has got it.” She lowered her voice even more and pointed surreptitiously at the house across the road whose doorway was barred with a yellow palm-frond. “He has decorated one of them already and the rest were moved away today in a big government lorry.”
Janet walked a short way with Julius and stopped; so he stopped too. They seemed to have nothing to say to each other yet they lingered on. Then she said goodnight and he said goodnight. And they shook hands, which was very odd, as though parting for the night were something new and grave.
He did not go straight home, because he wanted desperately to cling, even alone, to this strange parting. Being educated he was not afraid of whom he might meet, so he went to the bank of the river and just walked up and down it. He must have been there a long time because he was still there when the wooden gong of the night-mask sounded. He immediately set out for home, half-walking and half-running, for night-masks were not a matter of superstition; they were real. They chose the night for their revelry because like the bat’s their ugliness was great.
In his hurry he stepped on something that broke with a slight liquid explosion. He stopped and peeped down at the footpath. The moon was not up yet but there was a faint light in the sky which showed that it would not be long delayed. In this half-light he saw that he had stepped on an egg offered in sacrifice. Someone oppressed by misfortune had brought the offering to the crossroads in the dusk. And he had stepped on it. There were the usual young palmfronds around it. But Julius saw it differently as a house where the terrible artist was at work. He wiped the sole of his foot on the sandy path and hurried away, carrying another vague worry in his mind. But hurrying was no use now; the fleet-footed mask was already abroad. Perhaps it was impelled to hurry by the threatening imminence of the moon. Its voice rose high and clear in the still night air like a flaming sword. It was yet a long way away, but Julius knew that distances vanished before it. So he made straight for the cocoyam farm beside the road and threw himself on his belly, in the shelter of the broad leaves. He had hardly done this when he heard the rattling staff of the spirit and a thundering stream of esoteric speech. He shook all over. The sounds came bearing down on him, almost pressing his face into the moist earth. And now he could hear the footsteps. It was as if twenty evil men were running together. Panic sweat broke all over him and he was nearly impelled to get up and run. Fortunately he kept a firm hold on himself … In no time at all the commotion in the air and on the earth—the thunder and torrential rain, the earthquake and flood—passed and disappeared in the distance on the other side of the road.
The next morning at the office, the Chief Clerk, a son of the soil spoke bitterly about last night’s provocation of Kitikpa by the headstrong youngsters who had launched the noisy fleet-footed mask in defiance of their elders, who knew that Kitikpa would be enraged, and then …
The trouble was that the disobedient youths had never yet experienced the power of Kitikpa themselves; they had only heard of it. But soon they would learn.
As Julius stood at the window looking out on the emptied market he lived through the terror of that night again. It was barely a week ago but already it seemed like another life, separated from the present by a vast emptiness. This emptiness deepened with every passing day. On this side of it stood Julius, and on the other Ma and Janet whom the dread artist decorated.
Vengeful Creditor
“Madame, this way,” sang the alert, high-wigged salesgirl minding one of a row of cash machines in the supermarket. Mrs. Emenike veered her fullstacked trolley ever so lightly to the girl.
“Madame, you were coming to me,” complained the cheated girl at the next machine.
“Ah, sorry my dear. Next time.”
“Good afternoon, Madame,” sang the sweet-voiced girl already unloading Madame’s purchases on to her counter.
“Cash or account, Madame?”
“Cash.”
She punched the prices as fast as lightning and announced the verdict. Nine pounds fifteen and six. Mrs. Emenike opened her handbag, brought out from it a wallet, unzipped it and held out two clean and crisp five-pound notes. The girl punched again and the machine released a tray of cash. She put Madame’s money away and gave her her change and a foot-long receipt. Mrs. Emenike glanced at the bottom of the long strip of paper where the polite machine had registered her total spending with the words THANK YOU COME AGAIN, and nodded.
It was at this point that the first hitch occurred. There seemed to be nobody around to load Madame’s purchases into a carton and take them to her car outside.
“Where are these boys?” said the girl almost in distress. “Sorry, Madame. Many of our carriers have gone away because of this free primary … John!” she called out, as she caught sight of one of the remaining few, “Come and pack Madame’s things!”
John was a limping forty-year-old boy sweating profusely even in the air-conditioned comfort of the supermarket. As he put the things into an empty carton he grumbled aloud.
“I don talk say ma
ke una tell Manager make e go fin’ more people for dis monkey work.”
“You never hear say everybody don go to free primary?” asked the wigged girl, jovially.
“All right-o. But I no go kill myself for sake of free primary.”
Out in the car-park he stowed the carton away in the boot of Mrs. Emenike’s grey Mercedes and then straightened up to wait while she opened her handbag and then her wallet and stirred a lot of coins there with one finger until she found a threepenny piece, pulled it out between two fingers and dropped it into the carrier’s palm. He hesitated for a while and then limped away without saying a word.
Mrs. Emenike never cared for these old men running little boys’ errands. No matter what you gave them they never seemed satisfied. Look at this grumbling cripple. How much did he expect to be given for carrying a tiny carton a few yards? That was what free primary education had brought. It had brought even worse to the homes, Mrs. Emenike had lost three servants including her baby-nurse since the beginning of the school year. The baby-nurse problem was of course the worst. What was a working woman with a seven-month-old baby supposed to do?
However the problem did not last. After only a term of free education the government withdrew the scheme for fear of going bankrupt. It would seem that on the advice of its experts the Education Ministry had planned initially for eight hundred thousand children. In the event one million and a half turned up on the first day of school. Where did all the rest come from? Had the experts misled the government? The chief statistician, interviewed on the radio, said it was nonsense to talk about a miscalculation. The trouble was simply that children from neighbouring states had been brought in in thousands and registered dishonestly by unscrupulous people, a clear case of sabotage.