Things fall apart (16 page)

Although they were almost the same age, Ezinma wielded a strong influence over her half-sister. She explained to her why they should not marry yet, and she agreed also. And so the two of them refused every offer of marriage in Mbanta.

"I wish she were a boy," Okonkwo thought within himself. She understood things so perfectly. Who else among his children could have read his thoughts so well? With two beautiful grown-up daughters his return to Umuofia would attract considerable attention. His future sons-in-law would be men of authority in the clan. The poor and unknown would not dare to come forth.

Umuofia had indeed changed during the seven years Okonkwo had been in exile. The church had come and led many astray. Not only the low-born and the outcast but sometimes a worthy man had joined it. Such a man was Ogbuefi Ugonna, who had taken two titles, and who like a madman had cut the anklet of his titles and cast it away to join the Christians. The white missionary was very proud of him and he was one of the first men in Umuofia to receive the sacrament of Holy Communion, or Holy Feast as it was called in Ibo. Ogbuefi Ugonna had thought of the Feast in terms of eating and drinking, only more holy than the village variety. He had therefore put his drinking-horn into his goatskin bag for the occasion.

But apart from the church, the white men had also brought a government. They had built a court where the District Commissioner judged cases in ignorance. He had court messengers who brought men to him for trial. Many of these messengers came from Umuru on the bank of the Great River, where the white men first came many years before and where they had built the centre of their religion and trade and government. These court messengers were greatly hated in Umuofia because they were foreigners and also arrogant and high-handed. They were called kotma, and because of their ash-coloured shorts they earned the additional name of Ashy Buttocks. They guarded the prison, which was full of men who had offended against the white man's law. Some of these prisoners had thrown away their twins and some had molested the Christians. They were beaten in the prison by the kotma and made to work every morning clearing the government compound and fetching wood for the white Commissioner and the court messengers. Some of these prisoners were men of title who should be above such mean occupation. They were grieved by the indignity and mourned for their neglected farms. As they cut grass in the morning the younger men sang in time with the strokes of their machetes: "Kotma of the ashy buttocks, He is fit to be a slave. The white man has no sense, He is fit to be a slave."

The court messengers did not like to be called Ashy-Buttocks, and they beat the men. But the song spread in Umuofia.

Okonkwo's head was bowed in sadness as Obierika told him these things.

"Perhaps I have been away too long," Okonkwo said, almost to himself. "But I cannot understand these things you tell me. What is it that has happened to our people? Why have they lost the power to fight?"

"Have you not heard how the white man wiped out Abame?" asked Obierika.

"I have heard," said Okonkwo. "But I have also heard that Abame people were weak and foolish. Why did they not fight back? Had they no guns and machetes? We would be cowards to compare ourselves with the men of Abame. Their fathers had never dared to stand before our ancestors. We must fight these men and drive them from the land."

"It is already too late," said Obierika sadly. "Our own men and our sons have joined the ranks of the stranger. They have joined his religion and they help to uphold his government. If we should try to drive out the white men in Umuofia we should find it easy. There are only two of them. But what of our own people who are following their way and have been given power? They would go to Umuru and bring the soldiers, and we would be like Abame." He paused for a long time and then said: "I told you on my last visit to Mbanta how they hanged Aneto."

"What has happened to that piece of land in dispute?" asked Okonkwo.

"The white man's court has decided that it should belong to Nnama's family, who had given much money to the white man's messengers and interpreter."

"Does the white man understand our custom about land?"

"How can he when he does not even speak our tongue? But he says that our customs are bad, and our own brothers who have taken up his religion also say that our customs are bad. How do you think we can fight when our own brothers have turned against us? The white man is very clever. He came quietly and peaceably with his religion. We were amused at his foolishness and allowed him to stay. Now he has won our brothers, and our clan can no longer act like one. He has put a knife on the things that held us together and we have fallen apart."

"How did they get hold of Ancto to hang him?" asked Okonkwo.

"When he killed Oduche in the fight over the land, he fled to Aninta to escape the wrath of the earth. This was about eight days after the fight, because Oduche had not died immediately from his wounds. It was on the seventh day that he died. But everybody knew that he was going to die and Aneto got his belongings together in readiness to flee. But the Christians had told the white man about the accident, and he sent his kotma to catch Aneto. He was imprisoned with all the leaders of his family. In the end Oduche died and Aneto was taken to Umuru and hanged. The other people were released, but even now they have not found the mouth with which to tell of their suffering."

The two men sat in silence for a long while afterwards.

CHAPTER TWENTY-ONE

There were many men and women in Umuofia who did not feel as strongly as Okonkwo about the new dispensation. The white man had indeed brought a lunatic religion, but he had also built a trading store and for the first time palm-oil and kernel became things of great price, and much money flowed into Umuofia.

And even in the matter of religion there was a growing feeling that there might be something in it after all, something vaguely akin to method in the overwhelming madness.

This growing feeling was due to Mr. Brown, the white missionary, who was very firm in restraining his flock from provoking the wrath of the clan. One member in particular was very difficult to restrain. His name was Enoch and his father was the priest of the snake cult. The story went around that Enoch had killed and eaten the sacred python, and that his father had cursed him.

Mr. Brown preached against such excess of zeal. Everything was possible, he told his energetic flock, but everything was not expedient. And so Mr. Brown came to be respected even by the clan, because he trod softly on its faith. He made friends with some of the great men of the clan and on one of his frequent visits to the neighbouring villages he had been presented with a carved elephant tusk, which was a sign of dignity and rank. One of the great men in that village was called Akunna and he had given one of his sons to be taught the white man's knowledge in Mr. Brown's school.

Whenever Mr. Brown went to that village he spent long hours with Akunna in his obi talking through an interpreter about religion. Neither of them succeeded in converting the other but they learned more about their different beliefs.

"You say that there is one supreme God who made heaven and earth," said Akunna on one of Mr. Brown's visits. "We also believe in Him and call Him Chukwu. He made all the world and the other gods."

"There are no other gods," said Mr. Brown. "Chukwu is the only God and all others are false. You carve a piece of wood--like that one" (he pointed at the rafters from which Akunna's carved Ikenga hung), "and you call it a god. But it is still a piece of wood."

"Yes," said Akunna. "It is indeed a piece of wood. The tree from which it came was made by Chukwu, as indeed all minor gods were. But He made them for His messengers so that we could approach Him through them. It is like yourself. You are the head of your church."

"No," protested Mr. Brown. "The head of my church is God Himself."

"I know," said Akunna, "but there must be a head in this world among men. Somebody like yourself must be the head here."

"The head of my church in that sense is in England."

"That is exactly what I am saying. The head of your church is in your country. He has sent you here as his messenger. And you have also appointed your own messengers and servants. Or let me take another example, the District Commissioner. He is sent by your king."

"They have a queen," said the interpreter on his own account.

"Your queen sends her messenger, the District Commissioner. He finds that he cannot do the work alone and so he appoints kotma to help him. It is the same with God, or Chukwu. He appoints the smaller gods to help Him because His work is too great for one person."

"You should not think of Him as a person," said Mr. Brown. "It is because you do so that you imagine He must need helpers. And the worst thing about it is that you give all the worship to the false gods you have created."

"That is not so. We make sacrifices to the little gods, but when they fail and there is no one else to turn to we go to Chukwu. It is right to do so. We approach a great man through his servants. But when his servants fail to help us, then we go to the last source of hope. We appear to pay greater attention to the little gods but that is not so. We worry them more because we are afraid to worry their Master. Our fathers knew that Chukwu was the Overlord and that is why many of them gave their children the name Chukwuka--

"Chukwu is Supreme."

"You said one interesting thing," said Mr. Brown. "You are afraid of Chukwu. In my religion Chukwu is a loving Father and need not be feared by those who do His will."

"But we must fear Him when we are not doing His will," said Akunna. "And who is to tell His will? It is too great to be known."

In this way Mr. Brown learned a good deal about the religion of the clan and he came to the conclusion that a frontal attack on it would not succeed. And so he built a school and a little hospital in Umuofia. He went from family to family begging people to send their children to his school. But at first they only sent their slaves or sometimes their lazy children. Mr. Brown begged and argued and prophesied. He said that the leaders of the land in the future would be men and women who had learned to read and write. If Umuofia failed to send her children to the school, strangers would come from other places to rule them. They could already see that happening in the Native Court, where the D. C. was surrounded by strangers who spoke his tongue. Most of these strangers came from the distant town of Umuru on the bank of the Great River where the white man first went.

In the end Mr. Brown's arguments began to have an effect. More people came to learn in his school, and he encouraged them with gifts of singlets and towels. They were not all young, these people who came to learn. Some of them were thirty years old or more. They worked on their farms in the morning and went to school in the afternoon. And it was not long before the people began to say that the white man's medicine was quick in working. Mr. Brown's school produced quick results. A few months in it were enough to make one a court messenger or even a court clerk. Those who stayed longer became teachers,- and from Umuofia labourers went forth into the Lord's vineyard. New churches were established in the surrounding villages and a few schools with them. From the very beginning religion and education went hand in hand. Mr. Brown's mission grew from strength to strength, and because of its link with the new administration it earned a new social prestige. But Mr. Brown himself was breaking down in health. At first he ignored the warning signs. But in the end he had to leave his flock, sad and broken.

It was in the first rainy season after Okonkwo's return to Umuofia that Mr. Brown left for home. As soon as he had learned of Okonkwo's return five months earlier, the missionary had immediately paid him a visit. He had just sent Okonkwo's son, Nwoye, who was now called Isaac, to the new training college for teachers in Umuru. And he had hoped that Okonkwo would be happy to hear of it. But Okonkwo had driven him away with the threat that if he came into his compound again, he would be carried out of it.

Okonkwo's return to his native land was not as memorable as he had wished. It was true his two beautiful daughters aroused great interest among suitors and marriage negotiations were soon in progress, but, beyond that, Umuofia did not appear to have taken any special notice of the warrior's return. The clan had undergone such profound change during his exile that it was barely recognisable. The new religion and government and the trading stores were very much in the people's eyes and minds. There were still many who saw these new institutions as evil, but even they talked and thought about little else, and certainly not about Okonkwo's return.

And it was the wrong year too. If Okonkwo had immediately initiated his two sons into the ozo society as he had planned he would have caused a stir. But the initiation rite was performed once in three years in Umuofia, and he had to wait for nearly two years for the next round of ceremonies.

Okonkwo was deeply grieved. And it was not just a personal grief. He mourned for the clan, which he saw breaking up and falling apart, and he mourned for the warlike men of Umuofia, who had so unaccountably become soft like women.

CHAPTER TWENTY-TWO

Mr. Brown's successor was the Reverend James Smith, and he was a different kind of man. He condemned openly Mr. Brown's policy of compromise and accommodation. He saw things as black and white. And black was evil. He saw the world as a battlefield in which the children of light were locked in mortal conflict with the sons of darkness. He spoke in his sermons about sheep and goats and about wheat and tares. He believed in slaying the prophets of Baal.

Mr. Smith was greatly distressed by the ignorance which many of his flock showed even in such things as the Trinity and the Sacraments. It only showed that they were seeds sown on a rocky soil. Mr. Brown had thought of nothing but numbers. He should have known that the kingdom of God did not depend on large crowds. Our Lord Himself stressed the importance of fewness. Narrow is the way and few the number. To fill the Lord's holy temple with an idolatrous crowd clamouring for signs was a folly of everlasting consequence. Our Lord used the whip only once in His life--to drive the crowd away from His church.