Things Fall Apart Read online

  CHAPTER THREE

 
  The Oracle was called Agbala, and people came from far and near to consult it. They came when misfortune dogged their steps or when they had a dispute with their neighbors. They came to discover what the future held for them or to consult the spirits of their departed fathers.

  The way into the shrine was a round hole at the side of a hill, just a little bigger than the round opening into a henhouse. Worshippers and those who came to seek knowledge from the god crawled on their belly through the hole and found themselves in a dark, endless space in the presence of Agbala. No one had ever beheld Agbala, except his priestess. But no one who had ever crawled into his awful shrine had come out without the fear of his power. His priestess stood by the sacred fire which she built in the heart of the t cave and proclaimed the will of the god. The fire did not burn With a flame. The glowing logs only served to light up vaguely the dark figure of the priestess.

  Sometimes a man came to consult the spirit of his dead lather or relative. It was said that when such a spirit appeared, the man saw it vaguely in the darkness, but never heard its voice. Some people even said that they had heard the spirits Hying and flapping their wings against the roof of the cave.

  Many years ago when Okonkwo was still a boy his father, Unoka, had gone to consult Agbala. The priestess in those days was a woman called Chika. She was full of the power of her god, and she was greatly feared. Unoka stood before her and began his story.

  "Every year," he said sadly, "before 1 put any crop in the earth, I sacrifice a cock to Ani, the owner of all land. It is the law of our fathers. I also kill a cock at the shrine of Ifejioku, the god of yams. I clear the bush and set fire to it when it is dry. I sow the yarns when the first rain has fallen, and stake them when the young tendrils appear. I weed—" i;Hold your peace!" screamed the priestess, her voice terrible as it echoed through the dark void. "You have offended neither the gods nor your fathers. And when a man is at peace with his gods and his ancestors, his harvest will be good or bad according to the strength of his arm. You, Unoka, are known in all the clan for the weakness of your machete and your hoe. When your neighbors go out with their ax to cut down virgin forests, you sow your yams on exhausted farms that take no labor to clear. Thev cross seven rivers to make their farms,– you stay at home and offer sacrifices to a reluctant soil. Go home and work like a man."

  Unoka was an ill-fated man. He had a bad chi or personal god, and evil fortune followed him to the grave, or rather to his death, for he had no grave. He died of the swelling which was an abomination to the earth goddess. When a man was afflicted with swelling in the stomach and the limbs he was not allowed to die in the house. He was carried to the Evil Forest and left there to die. There was the story of a very stubborn man who staggered back to his house and had to be carried again to the forest and tied to a tree. The sickness was an abomination to the earth, and so the victim could not be buried in her bowels. He died and rotted away above the earth, and was not given the first or the second burial. Such was Llnoka's fate. When they carried him away, he took with him his flute.

  With a father like Unoka, Okonkwo did not have the start in life which many young men had. He neither inherited a barn nor a title, nor even a young wife. But in spite of these disadvantages, he had begun even in his father's lifetime to lay the foundations of a prosperous future. It was slow and painful. But he threw himself into it like one possessed. And indeed he was possessed by the fear of his father's contemptible life and shameful death.

  There was a wealthy man in Okonkwo's village who had three huge barns, nine wives and thirty children. His name was Nwakibie and he had taken the highest but one title which a man could take in the clan. It was for this man that Okonkwo worked to earn his first seed yams.

  He took a pot of palm-wine and a cock to Nwakibie. Two elderly neighbors were sent for, and Nwakibie's two giown-up sons were also present in his obi . He presented a I– 'il.i nut and an alligator pepper, which were passed round for .ill lo see and then returned to him. He broke the nut saying: We shall all live. We pray for life, children, a good harvest mil happiness. You will have what is good for you and I will li.ive what is good for me. Let the kite perch and let the eagle perch too. If one says no to the other, let his wing break."

  After the kola nut had been eaten Okonkwo brought his P.I I m– wine from the corner of the hut where it had been placed and stood it in the center of the group. He addressed Nwakibie, calling him "Our father."

  "Nna ayi ," he said. "1 have brought you this little kola. As our people say, a man who pays respect to the great paves the way for his own greatness. I have come to pay you my respects and also to ask a favor. But let us drink the wine first."

  Everybody thanked Okonkwo and the neighbors brought out their drinking horns from the goatskin bags they carried. Nwakibie brought down his own horn, which was fastened to the rafters. The younger of his sons, who was also the youngest man in the group, moved to the center, raised the pot on his left knee and began to pour out the wine. The first cup went to Okonkwo, who must taste his wine before anyone else. Then the group drank, beginning with the eldest man. When everyone had drunk two or three horns, Nwakibie sent for his wives. Some of them were not at home and only four came in.

  "Is Anasi not in?" he asked them. They said she was coming. Anasi was the first wife and the others could not drink before her, and so they stood waiting.

  Anasi was a middle-aged woman, tall and strongly built. There was authority in her bearing and she looked every inch the ruler of the womenfolk in a large and prosperous family. She wore the anklet of her husband's titles, which the first wife alone could wear.

  She walked up to her husband and accepted the horn from him. She then went down on one knee, drank a little and handed back the horn. She rose, called him by his name and went back to her hut. The other wives drank in the same way, in their proper order, and went away.

  The men then continued their drinking and talking. Ogbuefi Idigo was talking about the palm-wine tapper, Obiako, who suddenly gave up his trade.

  "There must be something behind it," he said, wiping the foam of wine from his mustache with the back of his left hand. "There must be a reason for it. A toad does not run in the daytime for nothing."

  "Some people say the Oracle warned him that he would fall off a palm tree and kill himself," said Akukalia.

  "Obiako has always been a strange one," said Nwakibie. "I have heard that many years ago, when his father had not been dead very long, he had gone to consult the Oracle. The Oracle said to him, 'Your dead father wants you to sacrifice a goat to him.' Do you know what he told the Oracle? He said,

  'Ask my dead father if he ever had a fowl when he was alive.'" I verybody laughed heartily except Okonkwo, who laughed uneasily because, as the saying goes, an old woman is always uneasy when dry bones are mentioned in a proverb. Okonkwo irmembered his own father.

  At last the young man who was pouring out the wine liclcl up half a horn of the thick, white dregs and said, "What we are eating is finished."

  "We have seen it," the others replied. "Who will drink the dregs?" he asked. "Whoever has a lob in hand," said Idigo, looking at Nwakibie's elder son Igwelo with a malicious twinkle in his eye.

  Everybody agreed that Igwelo should drink the dregs. I Ic accepted the half-full horn from his brother and drank it. As Idigo had said, Igwelo had a job in hand because he had married his first wife a month or two before. The thick dregs <>f palm-wine were supposed to be good for men who were going in to their wives.

  After the wine had been drunk Okonkwo laid his difficulties before Nwakibie.

  "I have come to you for help," he said. "Perhaps you can already guess what i
t is. I have cleared a farm but have no yams to sow. I know what it is to ask a man to trust another with his yams, especially these days when young men are afraid of hard work. I am not afraid of work. The lizard that lumped from the high iroko tree to the ground said he would praise himself if no one else did. I began to fend for myself at an age when most people still suck at their mothers' breasts. If you give me some yam seeds I shall not fail you."

  Nwakibie cleared his throat. "It pleases me to see a young man like you these days when our youth has gone so soft. Many young men have come to me to ask for yams but I have refused because I knew they would just dump them in the earth and leave them to be choked by weeds. When 1 say no to them they think 1 am hard hearted. But it is not so. Eneke the bird says that since men have learned to shoot without missing, he has learned to fly without perching. I have learned to be stingy with my yams. But I can trust you. I know it as I look at you. As our fathers said, you can tell a ripe corn by its look. I shall give you twice four hundred yams. Go ahead and prepare your farm."

  Okonkwo thanked him again and again and went home feeling happy. He knew that Nwakibie would not refuse him, but he had not expected he would be so generous. He had not hoped to get more than four hundred seeds. He would now have to make a bigger farm. He hoped to get another four hundred yams from one of his father's friends at Isiuzo.

  Share-cropping was a very slow way of building up a barn of one's own. After all the toil one only got a third of the harvest. But for a young man whose father had no yams, there was no other way. And what made it worse in Okonkwo's case was that he had to support his mother and two sisters from his meagre harvest. And supporting his mother also meant supporting his father. She could not be expected to cook and eat while her husband starved. And so at a very early age when he was striving desperately to build a barn through share-cropping Okonkwo was also fending for his father's house. It was like pouring grains of corn into a bag full of holes. His mother and sisters worked hard enough, but they grew women's rops, like coco-yams, beans and cassava. Yam, the king of i ops, was a man's crop.

  The year that Okonkwo took eight hundred seed-yams Irom Nwakibie was the worst year in living memory. Nothing happened at its proper time,– it was either too early or too late. It seemed as if the world had gone mad. The first rains were Lite, and, when they came, lasted only a brief moment. The blazing sun returned, more fierce than it had ever been known, and scorched all the green that had appeared with the rnins. The earth burned like hot coals and roasted all the yams l hat had been sown. Like all good farmers, Okonkwo had begun to sow with the first rains. He had sown four hundred seeds when the rains dried up and the heat returned. He watched the sky all day for signs of rain clouds and lay awake all night. In the morning he went back to his farm and saw the withering tendrils. He had tried to protect them from the smoldering earth by making rings of thick sisal leaves around them. But by the end of the day the sisal rings were burned dry and gray. He changed them every day, and prayed that the rain might fall in the night. But the drought continued for eight market weeks and the yams were killed.

  Some farmers had not planted their yams yet. They were the lazy easy-going ones who always put off clearing their farms as long as they could. This year they were the wise ones. They sympathized with their neighbors with much shaking of the head, but inwardly they were happy for what they took to be their own foresight.

  Okonkwo planted what was left of his seed-yams when the rains finally returned. He had one consolation. The yams he had sown before the drought were his own, the harvest of the previous year. He still had the eight hundred from Nwakibie and the four hundred from his father's friend. So he would make a fresh start.

  But the year had gone mad. Rain fell as it had never fallen before. For days and nights together it poured down in violent torrents, and washed away the yam heaps. Trees were uprooted and deep gorges appeared everywhere. Then the rain became less violent. But it went from day to day without a pause. The spell of sunshine which always came in the middle of the wet season did not appear. The yams put on luxuriant green leaves, but every farmer knew that without sunshine the tubers would not grow.

  That year the harvest was sad, like a funeral, and many farmers wept as they dug up the miserable and rotting yams. One man tied his cloth to a tree branch and hanged himself.

  Okonkwo remembered that tragic year with a cold shiver throughout the rest of his life. It always surprised him when he thought of it later that he did not sink under the load of despair. He knew that he was a fierce fighter, but that year-had been enough to break the heart of a lion.

  "Since I survived that year," he always said, "I shall survive anything." He put it down to his inflexible will.

  His father, Unoka, who was then an ailing man, had said to him during that terrible harvest month: "Do not despair. 1 know you will not despair. You have a manly and a proud heart. A proud heart can survive a general failure because such

  ,, failure does not prick its pride. It is more difficult and more hitter when a man fails alone ."

  Unoka was like that in his last days. His love of talk had grown with age and sickness. It tried Okonkwo's patience yond words.

  CHAPTER FOUR

  "Looking at a king's mouth," said an old man, "one would think he never sucked at his mother's breast." He was talking about Okonkwo, who had risen so suddenly from great poverty and misfortune to be one of the lords of the clan. The old man bore no ill will towards Okonkwo. Indeed he respected him for his industry and success. But he was struck, as most people were, by Okonkwo's brusqueness in dealing with less successful men. Only a week ago a man had contradicted him at a kindred meeting which they held to discuss the next ancestral feast. Without looking at the man Okonkwo had said: "This meeting is for men." The man who had contradicted him had no titles. That was why he had called him a woman. Okonkwo knew how to kill a man's spirit.

  Everybody at the kindred meeting took sides with Osugo when Okonkwo called him a woman. The oldest man present said sternly that those whose palm-kernels were cracked for them by a benevolent spirit should not forget to be humble. Okonkwo said he was sorry for what he had said, and the meeting continued.

  But it was really not true that Okonkwo's palm-kernels li.nl been cracked for him by a benevolent spirit. He had nicked them himself. Anyone who knew his grim struggle inainst poverty and misfortune could not say he had been lucky. If ever a man deserved his success, that man was 1 >konkwo. At an early age he had achieved fame as the great<-.t wrestler in all the land. That was not luck. At the most one < ould say that his cfci or personal god was good. But the Ibo people have a proverb that when a man says yes his cfoi says ves also. Okonkwo said yes very strongly,– so his cfci agreed. And not only his chi but his clan too, because it judged a man by the work or his hands. That was why Okonkwo had been Chosen by the nine villages to cany a message of war to their enemies unless they agreed to give up a young man and a virgin to atone for the murder of Udo's wife. And such was the deep fear that their enemies had for Umuofia that they treated Okonkwo like a king and brought him a virgin who was given to Udo as wife, and the'lad Ikemefuna.

  The elders of the clan had decided that Ikemefuna should be in Okonkwo's care for a while. But no one thought It would be as long as three years. They seemed to forget all •ibout him as soon as they had taken the decision.

  At first Ikemefuna was very much afraid. Once or twice he tried to run away, but he did not know where to begin. He thought of his mother and his three-year-old sister and wept bitterly. Nwoye's mother was very kind to him and treated him as one of her own children. But all he said was: "When shall I go home?" When Okonkwo heard that he would not cat any food he came into the hut with a big stick in his hand and stood over him while he swallowed his yams, trembling. A few moments later he went behind the hut and began to vomit painfully. Nwoye's mother went to him and placed her hands on his chest and on his back. He was ill for three market weeks, and when he recovered he seemed to have over
come his great fear and sadness.

  He was by nature a very lively boy and he gradually became popular in Okonkwo's household, especially with the children. Okonkwo's son, Nwoye, who was two years younger, became quite inseparable from him because he seemed to know everything. He could fashion out flutes from bamboo stems and even from the elephant grass. He knew the names of all the birds and could set clever traps for the little bush rodents. And he knew which trees made the strongest bows.

  Even Okonkwo himself became very fond of the boy—inwardly of course. Okonkwo never showed any emotion openly, unless it be the emotion of anger. To show affection was a sign of weakness,– the only thing worth demonstrating was strength. He therefore treated Ikemefuna as he treated everybody else—with a heavy hand. But there was no doubt that he liked the boy. Sometimes when he went to big village meetings or communal ancestral feasts he allowed Ikemefuna to accompany him, like a son, carrying his stool and his goatskin bag. And, indeed, Ikemefuna called him father.

  Ikemefuna came to Umuofia at the end of the carefree season between harvest and planting. In fact he recovered from his illness only a few days before the Week of Peace l)i'gan. And that was also the year Okonkwo broke the peace, ,md was punished, as was the custom, by Ezeani, the priest of I he earth goddess.

  Okonkwo was provoked to justifiable anger by his youngest wife, who went to plait her hair at her friend's house and ilid not return early enough to cook the afternoon meal. ()konkwo did not know at first that she was not at home. After waiting in vain for her dish he went to her hut to see what she was doing. There was nobody in the hut and the fireplace was cold.

  "Where is Ojiugo?" he asked his second wife, who came out of her hut to draw water from a gigantic pot in the shade ol a small tree in the middle of the compound.

  "She has gone to plait her hair."

  Okonkwo bit his lips as anger welled up within him.