Arrow of God (7 page)

Nwaka’s drummer and praise-singer was none other than the priest of Idemili, the personal deity of Umunneora. This man, Ezidemili, was Nwaka’s great friend and mentor. It was he who fortified Nwaka and sent him forward. For a long time no one knew this. There were few things happening in Umuaro which Ezeulu did not know. He knew that the priest of Idemili and Ogwugwu and Eru and Udo had never been happy with their secondary role since the villages got together and made Ulu and put him over the older deities. But he would not have thought that one of them would go so far as to set someone to challenge Ulu. It was only the incident of the sacred python that opened Ezeulu’s eyes. But that was later.

The friendship between Nwaka and Ezidemili began in their youth. They were often seen together. Their mothers had told them that they were born within three days of each other, Nwaka being the younger. They were good wrestlers. But in other ways they were very different. Nwaka was tall and of a light skin; Ezidemili was very small and black as charcoal; and yet it was he who had the other like a goat on a lead. Later their lives took different paths, but Nwaka still sought the other’s advice before he did any important thing. This was strange because Nwaka was a great man and a great orator who was called Owner of Words by his friends.

It was his friendship with Ezidemili which gradually turned him into Ezeulu’s mortal enemy. One of the ways Ezidemili accomplished this was to constantly assert that in the days before Ulu the true leaders of each village had been men of high title like Nwaka.

One day as Nwaka sat with Ezidemili in his
obi
drinking palm wine and talking about the affairs of Umuaro their conversation turned, as it often did, on Ezeulu.

‘Has anybody ever asked why the head of the priest of Ulu is removed from the body at death and hung up in the shrine?’ asked Ezidemili rather abruptly. It was as though the question having waited for generations to be asked had now broken through by itself. Nwaka had no answer to it. He knew that when an Ezeulu or an Ezidemili died their heads were separated from their body and placed in their shrine. But no one had ever told him why this happened.

‘In truth I do not know,’ he said.

‘I can tell you that even Ezeulu does not know.’

Nwaka emptied the wine in his horn and hit it twice on the floor. He knew that a great story was coming, but did not want to appear too expectant. He poured himself another hornful.

‘It is a good story, but I do not think that I have ever told it to anyone before. I heard it from the mouth of the last Ezidemili just before he died.’ He paused and drank a little from his horn. ‘This palm wine has water in it. Every boy in Umuaro knows that Ulu was made by our fathers long ago. But Idemili was there at the beginning of things. Nobody made it. Do you know the meaning of Idemili?’

Nwaka shook his head slightly because of the horn at his lips.

‘Idemili means Pillar of Water. As the pillar of this house holds the roof so does Idemili hold up the Raincloud in the sky so that it does not fall down. Idemili belongs to the sky and that is why I, his priest, cannot sit on bare earth.’

Nwaka nodded his head… Every boy in Umuaro knew that Ezidemili did not sit on bare earth.

‘And that is why when I die I am not buried in the earth, because the earth and the sky are two different things. But why is the priest of Ulu buried in the same way? Ulu has no quarrel with earth; when our fathers made it they did not say that his priest should not touch the earth. But the first Ezeulu was an envious man like the present one; it was he himself who asked his people to bury him with the ancient and awesome ritual accorded to the priest of Idemili. Another day when the present priest begins to talk about things he does not know, ask him about this.’

Nwaka nodded again in admiration and fillipped his fingers.

The place where the Christians built their place of worship was not far from Ezeulu’s compound. As he sat in his
obi
thinking of the Festival of the Pumpkin Leaves, he heard their bell: GOME, GOME, GOME, GOME, GOME. His mind turned from the festival to the new religion. He was not sure what to make of it. At first he had thought that since the white man had come with great power and conquest it was necessary that some people should learn the ways of his deity. That was why he had agreed to send his son, Oduche, to learn the new ritual. He also wanted him to learn the white man’s wisdom, for Ezeulu knew from what he saw of Wintabota and the stories he heard about his people that the white man was very wise.

But now Ezeulu was becoming afraid that the new religion was like a leper. Allow him a handshake and he wants to embrace. Ezeulu had already spoken strongly to his son who was becoming more strange every day. Perhaps the time had come to bring him out again. But what would happen if, as many oracles prophesied, the white man had come to take over the land and rule? In such a case it would be wise to have a man of your family in his band. As he thought about these things Oduche came out from the inner compound wearing a white singlet and a towel which they had given him in the school. Nwafo came out with him, admiring his singlet. Oduche saluted his father and set out for the mission because it was Sunday morning. The bell continued ringing in its sad monotone.

Nwafo came back to the
obi
and asked his father whether he knew what the bell was saying. Ezeulu shook his head.

‘It is saying: Leave your yam, leave your cocoyam and come to church. That is what Oduche says.’

‘Yes,’ said Ezeulu thoughtfully. ‘It tells them to leave their yam and their cocoyam, does it? Then it is singing the song of extermination.’

They were interrupted by loud and confused talking inside the compound, and Nwafo ran out to see what it was. The voices were getting louder and Ezeulu who normally took no interest in women’s shouting began to strain his ear. But Nwafo soon rushed back.

‘Oduche’s box is moving,’ he said, out of breath with excitement. The tumult in the compound grew louder. As usual the voice of Ezeulu’s daughter, Akueke, stood out above all others.

‘What is called “Oduche’s box is moving”?’ he asked, rising with deliberate slowness to belie his curiosity.

‘It is moving about the floor.’

‘There is nothing that a man will not hear nowadays.’ He went into his inner compound through the door at the back of his
obi
. Nwafo ran past him to the group of excited women outside his mother’s hut. Akueke and Matefi did most of the talking. Nwafo’s mother, Ugoye, was speechless. Now and again she rubbed her palms together and showed them to the sky.

Akueke turned to Ezeulu as soon as she saw him. ‘Father, come and see what we are seeing. This new religion…’

‘Shut your mouth,’ said Ezeulu, who did not want anybody, least of all his own daughter, to continue questioning his wisdom in sending one of his sons to join the new religion.

The wooden box had been brought from the room where Oduche and Nwafo slept and placed in the central room of their mother’s hut where people sat during the day.

The box, which was the only one of its kind in Ezeulu’s compound, had a lock. Only people of the church had such boxes made for them by the mission carpenter and they were highly valued in Umuaro. Oduche’s box was not actually moving; but it seemed to have something inside it struggling to be free. Ezeulu stood before it wondering what to do. Whatever was inside the box became more violent and actually moved the box around. Ezeulu waited for it to calm down a little, bent down and carried the box outside. The women and children scattered in all directions.

‘Whether it be bad medicine or good one, I shall see it today,’ he said as he carried the box at arm’s length like a potent sacrifice. He did not pass through his
obi
, but took the door in the red-earth wall of his compound. His second son, Obika, who had just come in followed him. Nwafo came closely behind Obika, and the women and children followed fearfully at a good distance. Ezeulu looked back and asked Obika to bring him a matchet. He took the box right outside his compound and finally put it down by the side of the common footpath. He looked back and saw Nwafo and the women and children.

‘Every one of you go back to the house. The inquisitive monkey gets a bullet in the face.’

They moved back not into the compound but in front of the
obi
. Obika took a matchet to his father who thought for a little while and put the matchet aside and sent him for the spear used in digging up yams. The struggling inside the box was as fierce as ever. For a brief moment Ezeulu wondered whether the wisest thing was not to leave the box there until its owner returned. But what would it mean? That he, Ezeulu, was afraid of whatever power his son had imprisoned in a box. Such a story must never be told of the priest of Ulu.

He took the spear from Obika and wedged its thin end between the box and its lid. Obika tried to take the spear from him, but he would not hear it.

‘Stand aside,’ he told him. ‘What do you think is fighting inside? Two cocks?’ He clenched his teeth in an effort to lever the top open. It was not easy and the old priest was covered with sweat by the time he succeeded in forcing the box. What they saw was enough to blind a man. Ezeulu stood speechless. The women and the children who had watched from afar came running down. Ezeulu’s neighbour, Anosi, who was passing by branched in, and soon a big crowd had gathered. In the broken box lay an exhausted royal python.

‘May the Great Deity forbid,’ said Anosi.

‘An abomination has happened,’ said Akueke.

Matefi said: ‘If this is medicine, may it lose its potency.’

Ezeulu let the spear fall from his hand. ‘Where is Oduche?’ he asked. No one answered. ‘I said where is Oduche?’ His voice was terrible.

Nwafo said he had gone to church. The sacred python now raised its head above the edge of the box and began to move in its dignified and unhurried way.

‘Today I shall kill the boy with my own hands,’ said Ezeulu as he picked up the matchet which Obika had brought at first.

‘May the Great Deity forbid such a thing,’ said Anosi.

‘I have said it.’

Oduche’s mother began to cry, and the other women joined her. Ezeulu walked slowly back to his
obi
with the matchet. The royal python slid away into the bush.

‘What is the profit of crying?’ Anosi asked Ugoye. ‘Won’t you find where your son is and tell him not to return home today?’

‘He has spoken the truth, Ugoye,’ said Matefi. ‘Send him away to your kinsmen. We are fortunate the python is not dead.’

‘You are indeed fortunate,’ said Anosi to himself as he continued on his way to Umunneora to buy seed-yams from his friend. ‘I have already said that what this new religion will bring to Umuaro wears a hat on its head.’ As he went he stopped and told anyone he met what Ezeulu’s son had done. Before midday the story had reached the ears of Ezidemili whose deity, Idemili, owned the royal python.

It was five years since Ezeulu promised the white man that he would send one of his sons to church. But it was only two years ago that he fulfilled the promise. He wanted to satisfy himself that the white man had not come for a short visit but to build a house and live.

At first Oduche did not want to go to church. But Ezeulu called him to his
obi
and spoke to him as a man would speak to his best friend and the boy went forth with pride in his heart. He had never heard his father speak to anyone as an equal.

‘The world is changing,’ he had told him. ‘I do not like it. But I am like the bird Eneke-nti-oba. When his friends asked him why he was always on the wing he replied: “Men of today have learnt to shoot without missing and so I have learnt to fly without perching.” I want one of my sons to join these people and be my eye there. If there is nothing in it you will come back. But if there is something there you will bring home my share. The world is like a Mask dancing. If you want to see it well you do not stand in one place. My spirit tells me that those who do not befriend the white man today will be saying
had we known
tomorrow.’

Oduche’s mother, Ugoye, was not happy that her son should be chosen for sacrifice to the white man. She tried to reason with her husband, but he was impatient with her.

‘How does it concern you what I do with my sons? You say you do not want Oduche to follow strange ways. Do you not know that in a great man’s household there must be people who follow all kinds of strange ways? There must be good people and bad people, honest workers and thieves, peace-makers and destroyers; that is the mark of a great
obi
. In such a place, whatever music you beat on your drum there is somebody who can dance to it.’

If Oduche had any reluctance left after his father had talked to him it was removed as soon as he began to go to church. He found that he could learn very quickly and he began to think of the day when he could speak the language of the white man, just as their teacher, Mr Molokwu, had spoken with Mr Holt when he had visited their church. But there was somebody else who had impressed Oduche even more. His name was Blackett, a West Indian missionary. It was said that this man although black had more knowledge than white men. Oduche thought that if he could get one-tenth of Blackett’s knowledge he would be a great man in Umuaro.

He made very good progress and was popular with his teacher and members of the church. He was younger than most other converts, being only fifteen or sixteen. The teacher, Mr Molokwu, expected great things of him and was preparing him for baptism when he was transferred to Okperi. The new teacher was a man from the Niger Delta. He spoke the white man’s language as if it was his own. His name was John Goodcountry.

Mr Goodcountry told the converts of Umuaro about the early Christians of the Niger Delta who fought the bad customs of their people, destroyed shrines and killed the sacred iguana. He told them of Joshua Hart, his kinsman, who suffered martyrdom in Bonny.

‘If we are Christians, we must be ready to die for the faith,’ he said. ‘You must be ready to kill the python as the people of the rivers killed the iguana. You address the python as Father. It is nothing but a snake, the snake that deceived our first mother, Eve. If you are afraid to kill it do not count yourself a Christian.’