"It should be ready in four days or even three," said Obiageli. "They are young tubers."
"They are not all that young," said Ekwefi. "I planted the farm nearly two years ago. It is a poor soil and that is why the tubers are so small."
Okonkwo never did things by halves. When his wife Ekwefi protested that two goats were sufficient for the feast he told her that it was not her affair.
"I am calling a feast because I have the wherewithal. 1 cannot live on the bank of a river and wash my hands with spittle. My mother's people have been good to me and 1 must show my gratitude."
And so three goats were slaughtered and a number of fowls. It was like a wedding feast. There was foo-foo and yam pottage, egusi soup and bitter-leaf soup and pots and pots of palm-wine.
All the umunna were invited to the feast, all the descendants of Okolo, who had lived about two hundred years before. The oldest member of this extensive family was Okonkwo's uncle, Uchendu. The kola nut was given him to break, and he prayed to the ancestors. He asked them for health and children. "We do not ask for wealth because he that has health and children will also have wealth. We do not pray to have more money but to have more kinsmen. We are better than animals because we have kinsmen. An animal rubs its itching flank against a tree, a man asks his kinsman to scratch him." He prayed especially for Okonkwo and his family. He then broke the kola nut and threw one of the lobes on the ground for the ancestors.
As the broken kola nuts were passed round, Okonkwo's wives and children and those who came to help them with the cooking began to bring out the food. His sons brought out the pots of palm-wine. There was so much food and drink that many kinsmen whistled in surprise. When all was laid out, Okonkwo rose to speak.
"I beg you to accept this little kola," he said. "It is not to pay you back for all you did for me in these seven years. A child cannot pay for its mother's milk. I have only called you together because it is good for kinsmen to meet."
Yam pottage was served first because it was lighter than foo-foo and because yam always came first. Then the foo-foo was served. Some kinsmen ate it with egusi soup and others with bitter-leaf soup. The meat was then shared so that every member of the umunna had a portion. Every man rose in order of years and took a share. Even the few kinsmen who had not been able to come had their shares taken out for them in due term.
As the palm-wine was drunk one of the oldest members of the umunna rose to thank Okonkwo:
"If I say that we did not expect such a big feast I will be suggesting that we did not know how openhanded our son, Okonkwo, is. We all know him, and we expected a big feast. But it turned out to be even bigger than we expected. Thank you. May all you took out return again tenfold. It is good in these days when the younger generation consider themselves wiser than their sires to see a man doing things in the grand, old way. A man who calls his kinsmen to a feast does not do so to save them from starving. They all have food in their own homes. When we gather together in the moonlit village ground it is not because of the moon. Every man can see it in his own compound. We come together because it is good for kinsmen to do so. You may ask why I am saying all this. I say it because I fear for the younger generation, for you people." He waved his arm where most of the young men sat. "As for me, 1 have only a short while to live, and so have Uchendu and Unachukwu and Emefo. But I fear for you young people because you do not understand how strong is the bond of kinship. You do not know what it is to speak with one voice. And what is the result? An abominable religion has settled am
ong you. A man can now leave his father and his brothers. He can curse the gods of his fathers and his ancestors, like a hunter's dog that suddenly goes mad and turns on his master. I fear for you,– I fear for the clan." He turned again to Okonkwo and said, "Thank you for calling us together." ravj
CHAPTER TWENTY
Seven years was a long time to be away from one's clan. A man's place was not always there, waiting for him. As soon as he left, someone else rose and filled it. The clan was like a lizard,– if it lost its tail it soon grew another.
Okonkwo knew these things. He knew that he had lost his place among the nine masked spirits who administered justice in the clan. He had lost the chance to lead his warlike clan against the new religion, which, he was told, had gained ground. He had lost the years in which he might have taken the highest titles in the clan. But some of these losses were not irreparable. He was determined that his return should be marked by his people. He would return with a flourish, and regain the seven wasted years.
Even in his first year in exile he had begun to plan for his return. The first thing he would do would be to rebuild his compound on a more magnificent scale. He would build a bigger barn than he had had before and he would build huts lor two new wives. Then he would show his wealth by initiating his sons into the ozo society. Only the really great men in the clan were able to do this. Okonkwo saw clearly the high esteem in which he would be held, and he saw himself taking the highest title in the land.
As the years of exile passed one by one it seemed to him that his chi might now be making amends for the past disaster. His yams grew abundantly, not only in his motherland but also in Umuofia, where his friend gave them out year by year to sharecroppers.
Then the tragedy of his first son had occurred. At first it appeared as if it might prove too great for his spirit. But it was a resilient spirit, and in the end Okonkwo overcame his sorrow. He had five other sons and he would bring them up in the way of the clan.
He sent for the five sons and they came and sat in his obi . The youngest of them was four years old.
"You have all seen the great abomination of your brother. Now he is no longer my son or your brother. 1 will only have a son who is a man, who will hold his head up among my people. If any one of you prefers to be a woman, let him follow Nwoye now while I am alive so that I can curse him. II you turn against me when I am dead I will visit you and break your neck."
Okonkwo was very lucky in his daughters. He never stopped regretting that Ezinma was a girl. Of all his children she alone understood his every mood. A bond of sympathy had grown between them as the years had passed.
Ezinma grew up in her father's exile and became one ol the most beautiful girls in Mbanta. She was called Crystal of Beauty, as her mother had been called in her youth. The young ailing girl who had caused her mother so much heartache had been transformed, almost overnight, into a healthy, buoyant maiden. She had, it was true, her moments of depression when she would snap at everybody like an angry dog. These moods descended on her suddenly and for no apparent reason. But they were very rare and short-lived. As long as they lasted, she could bear no other person but her father.
Many young men and prosperous middle-aged men of Mbanta came to marry her. But she refused them all, because her father had called her one evening and said to her: "There are many good and prosperous people here, but I shall be happy if you marry in Umuofia when we return home."
That was all he had said. But Ezinma had seen clearly all the thought and hidden meaning behind the few words. And she had agreed.
"Your half-sister, Obiageli, will not understand me," Okonkwo said. "But you can explain to her."
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 Dis trict Commissioner judged cases in ignorance. He had couri 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 center of their religion and trade and gov ernment. 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 the? ash-colored 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 ash buttocks ,