Arrow of God

by Chinua Achebe

  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.’

  The first Umuaro man to kill and eat a python was Josiah Madu of Umuagu. But the story did not spread outside the little group of Christians, most of whom refused, however, to follow Josiah’s example. They were led by Moses Unachukwu, the first and the most famous convert in Umuaro.

  Unachukwu was a carpenter, the only one in all those parts. He had learnt the trade under the white missionaries who built the Onitsha Industrial Mission. In his youth he had been conscripted to carry the loads of the soldiers who were sent
to destroy Abame as a reprisal for the killing of a white man. What Unachukwu saw during that punitive expedition taught him that the white man was not a thing of fun. And so after his release he did not return to Umuaro but made his way to Onitsha, where he became house-boy to the carpenter-missionary, J. P. Hargreaves. After over ten years’ sojourn in a strange land, Unachukwu returned to Umuaro with the group of missionaries who succeeded after two previous failures in planting the new faith among his people. Unachukwu regarded the success of this third missionary effort as due largely to himself. He saw his sojourn in Onitsha as a parallel to that of the Moses of the Old Testament in Egypt.

  As the only carpenter in the neighbourhood Moses Unachukwu built almost single-handed the new church in Umuaro. Now he was not only a lay reader but a pastor’s warden although Umuaro did not have a pastor as yet, only a catechist. But it showed the great esteem in which Moses Unachukwu was held in the young church. The last catechist, Mr Molokwu, consulted him in whatever he did. Mr Good-country, on the other hand, attempted from the very first to ignore him. But Moses was not a man to be ignored lightly.

  Mr Goodcountry’s teaching about the sacred python gave Moses the first opportunity to challenge him openly. To do this he used not only the Bible but, strangely enough for a convert, the myths of Umuaro. He spoke with great power for, coming as he did from the village which carried the priesthood of Idemili, he knew perhaps more than others what the python was. On the other side, his great knowledge of the Bible and his sojourn in Onitsha which was the source of the new religion gave him confidence. He told the new teacher quite bluntly that neither the Bible nor the catechism asked converts to kill the python, a beast full of ill omen.

  ‘Was it for nothing that God put a curse on its head?’ he asked, and then turned abruptly into the traditions of Umuaro. ‘Today there are six villages in Umuaro; but this has not always been the case. Our fathers tell us that there were seven before, and the seventh was called Umuama.’ Some of the converts nodded their support. Mr Good-country listened patiently and contemptuously.

  ‘One day six brothers of Umuama killed the python and asked one of their number, Iweka, to cook yam pottage with it. Each of them brought a piece of yam and a bowl of water to Iweka. When he finished cooking the yam pottage the men came one by one and took their pieces of yam. Then they began to fill their bowls to the mark with the yam stew. But this time only four of them took their measure before the stew got finished.’

  Moses Unachukwu’s listeners smiled, except Mr Goodcountry who sat like a rock. Oduche smiled because he had heard the story as a little boy and forgotten it until now.

  ‘The brothers began to quarrel violently, and then to fight. Very soon the fighting spread throughout Umuama, and so fierce was it that the village was almost wiped out. The few survivors fled their village, across the great river to the land of Olu where they are scattered today. The remaining six villages seeing what had happened to Umuama went to a seer to know the reason, and he told them that the royal python was sacred to Idemili; it was this deity which had punished Umuama. From that day the six villages decreed that henceforth anyone who killed the python would be regarded as having killed his kinsman.’ Moses ended by counting on his fingers the villages and clans which also forbade the killing of the snake. Then Mr Goodcountry spoke.

  ‘A story such as you have just told us is not fit to be heard in the house of God. But I allowed you to go on so that all may see the foolishness of it.’ There was murmuring from the congregation which might have stood either for agreement or disagreement.

  ‘I shall leave it to your own people to answer you.’ Mr Goodcountry looked round the small congregation, but no one spoke. ‘Is there no one here who can speak up for the Lord?’

  Oduche who had thus far inclined towards Unachukwu’s position had a sudden stab of insight. He raised his hand and was about to put it down again. But Mr Goodcountry had seen him.

  ‘Yes?’

  ‘It is not true that the Bible does not ask us to kill the serpent. Did not God tell Adam to crush its head after it had deceived his wife?’ Many people clapped for him.

  ‘Do you hear that, Moses?’

  Moses made to answer, but Mr Goodcountry was not going to give him another opportunity.

  ‘You say you are the first Christian in Umuaro, you partake of the Holy Meal; and yet whenever you open your mouth nothing but heathen filth pours out. Today a child who sucks his mother’s breast has taught you the Scriptures. Is it not as Our Lord himself said that the first shall become last and the last become first. The world will pass away but not one single word of Our Lord will be set aside.’ He turned to Oduche. ‘When the time comes for your baptism you will be called Peter; on this rock will I build my Church.’

  This caused more clapping from a part of the congregation. Moses was now fully aroused.

  ‘Do I look to you like someone you can put in your bag and walk away?’ he asked. ‘I have been to the fountainhead of this new religion and seen with my own eyes the white people who brought it. So I want to tell you now that I will not be led astray by outsiders who choose to weep louder than the owners of the corpse. You are not the first teacher I have seen; you are not the second; you are not the third. If you are wise you will face the work they sent you to do here and take your hand off the python. You can say that I told you so. Nobody here has complained to you that the python has ever blocked his way as he came to church. If you want to do your work in peace you will heed what I have said, but if you want to be the lizard that ruined his own mother’s funeral you may carry on as you are doing.’ He turned to Oduche. ‘As for you they may call you Peter or they may call you Paul or Barnabas; it does not pull a hair from me. I have nothing to say to a mere boy who should be picking palm nuts for his mother. But since you have also become our teacher I shall be waiting for the day when you will have the courage to kill a python in this Umuaro. A coward may cover the ground with his words but when the time comes to fight he runs away.’

  At that moment Oduche took his decision. There were two pythons – a big one and a small one – which lived almost entirely in his mother’s hut, on top of the wall which carried the roof. They did no harm and kept the rats away; only once were they suspected of frightening away a hen and swallowing her eggs. Oduche decided that he would hit one of them on the head with a big stick. He would do it so carefully and secretly that when it finally died people would think it had died of its own accord.

  Six days passed before Oduche found a favourable moment, and during this time his heart lost some of its strength. He decided to take the smaller python. He pushed it down from the wall with his stick but could not bring himself to smash its head. Then he thought he heard people coming and had to act quickly. With lightning speed he picked it up as he had seen their neighbour, Anosi, do many times, and carried it into his sleeping-room. A new and exciting thought came to him then. He opened the box which Moses had built for him, took out his singlet and towel and locked the python inside. He felt a great relief within. The python would die for lack of air, and he would be responsible for its death without being guilty of killing it, which seemed to him a very happy compromise.

  Ezeulu’s first son, Edogo, had left home early that day to finish the mask he was carving for a new ancestral spirit. It was now only five days to the Festival of the Pumpkin Leaves when this spirit was expected to return from the depths of the earth and appear to men as a Mask. Those who would act as his attendants were making great plans for his coming; they had learnt their dance and were now anxious about the mask Edogo was carving for them. There were other carvers in Umuaro besides him; some of them were even better. But Edogo had a reputation for finishing his work on time unlike Obiako, the master carver, who only took up his tools when he saw his customers coming. If it had been any other kind of carving Edogo would have finished it long ago, working at it any moment his hands were free. But a mask was different; he could not do it in the home under the profane gaze of women a
nd children but had to retire to the spirit-house built for such work at a secluded corner of the Nkwo market place where no one who had not been initiated into the secret of Masks would dare to approach.

  The hut was dark inside although the eye got used to it after a short while. Edogo put down the white okwe wood on which he was going to work and then unslung his goatskin bag in which he carried his tools. Apart from the need for secrecy, Edogo had always found the atmosphere of this hut right for carving masks. All around him were older masks and other regalia of ancestral spirits, some of them older than even his father. They produced a certain ambience which gave power and cunning to his fingers. Most of the masks were for fierce, aggressive spirits with horns and teeth the size of fingers. But four of them belonged to maiden-spirits and were delicately beautiful. Edogo remembered with a smile what Nwanyinma told him when he first married his wife. Nwanyinma was a widow with whom he had made friends in his bachelor days. In her jealousy against the younger rival she had told Edogo that the only woman whose breasts stayed erect year after year was the maiden-spirit.

  Edogo sat down on the floor near the entrance where there was the most light and began to work. Now and again he heard people talking as they passed through the market place from one village of Umuaro to another. But when his carving finally got hold of him he heard no more voices.

  The mask was beginning to come out of the wood when Edogo suddenly stopped and turned his ear in the direction of the voices which had broken into his work. One of the voices was very familiar; yes, it was their neighbour, Anosi. Edogo listened very hard and then stood up and went to the wall nearest the market centre. He could now hear quite clearly. Anosi seemed to be talking to two or three other men he had just met.

  ‘Yes. I was there and saw it with my own eyes,’ he was saying. ‘I would not have believed it had somebody else told me. I saw the box opened and a python inside it.’