THE CURSED LANTERN Episode 2 By Okafor Erasmus Ugochukwu
The clanks caused by those unfriendly and treacherous rats and shrews woke Amandi up from that terrible sleep he had on that slackening mat. He barely slept the previous night because of the pains he had all over his body. Aside from the aches from the whips, he usually wakes up with body pains caused by sleeping on the hard wooden bed.
After the first crow of the cock at dawn, Amandi knew what time it was; a few minutes before the disturbing voice from Arunne would start to tower in the compound to force him to go to Ulasi River. It is usually very early and dark whenever Amandi goes to the stream. It was a routine that every early morning, Amandi goes to the river to fetch water with the rough udu (clay pot) that had gotten his hands worn out. Even the smooth udu that Mazi Esomchi gifted to him was secretly broken by Arunne just to keep subjecting the boy into perpetual stress and torture.
Amandi didn’t have to wait for Arunne’s scolds, so he got up wearily and hissed; venting his sorrows and regrets. Yawningly, he stretched himself and opened the door. The poor boy was surprised to see a dead eke (python) on the threshold of his hut. He was thrown into untold turmoil because it was seriously a bad omen for a python to be killed in Igbo land. The most disturbing part to Amandi was that the python wasn’t just dead but abandoned at the entrance door of his hut.
“Umudike, atwokam tata (I’m in trouble today),” Amandi murmured dispiritedly as goosebumps overran him at the moment. He stopped thinking clearly because of the dire consequences awaiting him. Nothing stopped him from using a stick to dispose of the carcass of the animal but a python is considered a sacred animal, and anything done with it in the secret would be revealed to the gods. And this would double the aftermath with a grave penalty.
It’d been long since a python was seen killed in Umudike village. About a hundred years earlier, a child mistakenly killed a python. Even in his innocence and jejuneness, he was given a punishment befitting of his age while the parents gave the dead python a proper burial like a king.
In Igbo land, the pythons are believed to be the reincarnation of the ancestors, and are regarded as ‘our fathers’. The pythons are considered sacred and believed to be the ala (land); therefore, the guardians of the land and that of the underworld. Killing a python in Igbo land is like killing one’s father which is abominable. This, according to the tradition is a way of invoking a curse on the entire community.
The sacrilegious act is so repercussive in Umudike kingdom that it’s not just the killer of the sacred creeping animal that is punished but the entire land where the abomination is committed. Some necessary rituals were expected to be carried out to exonerate the land.
Amandi wished he could go back to sleep and wake to discover it was all dreams. Seeing that he wasn’t escaping from the reality, he raised his voice and shouted: “The land of Umudike, biko gbazuo nuo…oo (please, gather in numbers)”
On hearing his voice, Mazi (Mr.) Obidinazu hurriedly got up from his bed, grabbed his obejiri (machete), and began to head in the direction the voice came from.
Lo and behold, he saw Amandi standing by the door of his hut and dreading the scared animal. He couldn’t believe his eyes, so he used his palm to clean his face to have a better vision of what he saw. “Am I dreaming?” he asked perplexingly as he stared; with his mouth agape.
“No, nna anyi (our father). It’s not a dream but the reality I met this mor…mor…morning,” Amandi faltered.
On hearing this, Obidi raised his voice and shouted: “Aru emeela! (Abomination has been committed). Everybody, please, gather in numbers to see what this efulefu (good for nothing) has done in my sacred compound,”
Amandi was shocked to hear that. He couldn’t believe that he was being accused of what he knew nothing about.
In no time, people started gathering while the great dibia (chief priest) began to beat the Ikoro (heavy and significant slit drum) to indicate that something strange has happened.
The Ikoro is used as a form of communication. It is a talking drum that summons everybody at the village square because either of the following has happened: a murder, an outbreak of war, or the land has been defiled.
The morning soon became bright enough for everybody to wake up from their beds. The python was seen clearly at this time as it lay lifeless.
People needn’t gather at the ama (premises) of Obidi’s compound but the village square since the Ikoro had been heard.
It was difficult for Amandi to walk over the dead python because it would either lead to death or he’d lose his sight. He remained in the hut panting and jittery.
Arunne already knew what was happening, so she prevented her children from coming out of their huts. She didn’t want her children to see the dead python let alone come close to it, so she held them by the hands and started heading to the palace.
Ojiugo and Anuka wanted to have a peep but the harsh stare and vehemence from their mother made them yield without asking questions.
As they moved fast, Arunne kept ranting.
“Mother, what’s the meaning of that?” Anuka asked feeling concerned, “What could…”
“This is the height of his misdemeanor,” Arunne yelled clapping her hands, “even to have killed a sacred python,”
“But nne (mother),” Ojiugo called out, “don’t be too sure that…”
“Shut up and don’t defend him as usual,” Arunne rebuked vehemently, “Haven’t you been noticing lots of strange things around Amandianeze?” she said as the march to the village square trudged on. “He is a cursed child and will never get away with this. We all know the consequences already,”
Anuka kept shaking his head in dismay as he remained tongue-tied. He couldn’t imagine what could be the punishment to the boy. He was both happy and scared. He was happy because his rival would soon be getting a grave punishment, but scared because the land may have been cursed. He feared that unimaginable things may start taking place.
“But nne, will they kill him?” Ojiugo asked concernedly with fears wafting through her, “I still maintain that investigation is needed for this…”
“Mechie gi onu (shut up) this little kid that knows nothing other than icho mma (use of makeover)” Anuka yelled at her, “Sometimes I wonder if you still have any brain left in this your coconut,”
Ojiugo didn’t find that insult funny, so she sought the best words that would be weighty to make her brother feel the pain. Having found the right words, she yelled: “Being my elder brother doesn’t mean you’re wiser. I have been observing you lately. Without mincing words, I may simply have to call you di okpara okuko (a fowl’s first son)”
That jeer got Anuka infuriated, so he tried to grab Ojiugo by the neck but Arunne shielded her.
“Ihere eme! (Lacking shame)” she shouted at him. “All you know is to show your strength on my beautiful daughter but to wrestle with your mates during the Igba mgba (wrestling) festival, you’d feign being sick until the end of the fete,”
Ojiugo tried hard to repress her laughter by covering her mouth with her palm but the hilarity of her mother’s words was too strong for her to resist. She started laughing scornfully at her brother.
“I suggest you shut your trap,” Arunne yelled at her, “If not being talkative and querulous, what else are you good at?”
Anuka started laughing at Ojiugo but the latter didn’t find it funny but simply hummed.
Ojiugo knew that her next reply would get her mom’s attention, so she moved away a bit and cleared her throat to be ready.
“Who knows what she wants to say?” Anuka said preemptively, “Ichoku (parrot)” he added jeeringly.
“Kedu ihe oma oga ekwu (what can she say)?” Arunne said disdainfully and continued walking in front with her son while Ojiugo dragged her feet behind.
“At least I got that talkative part from my mother,” Ojiugo said gruntingly and ran further away from her mom.
Arunne couldn’t help but snort since Ojiugo wasn’t at her reach. “You’re lucky you ran away,” she said as she disguised her laughter and pretended to be angry while smiles got her lips coated. “Let’s reach the village square first. I will come back to you later for defending that evil child,”
‘Mana okwa eziokwu (but it is true)’ Arunne thought as they continued their movement to the village square.
In no time, they got to the village square where every other villager had gathered.
Rumor travels like wildfire, so almost everyone at the palace already got the clue of what brought them all together.
Amandi remained in his hut while the three great chiefs known as ndi Eze eriri ihe (greater level of chieftains). This trio is known to be blemish because they avoid lies like a plague.
Eze or Nze (to avoid) are known to avoid lies or anything that is against the tradition of the land. Before such a title is bestowed on a man, he must have attained certain behavioral height in the village with a good reputation. Whenever there is a land dispute, they’re the ones to show the correct boundaries. If they lie, the Ibini Ukpabi will strike them down according to the belief system.
Ibini ukpabi is an oracle of the aro confederacy (the Igbos). This oracle is used to settle some cases relating to family disputes, murder, poisoning, and witchcraft.
Aside from the Nze titleholders known for their truthfulness, the Eze eriri ihe has more authority than the regular Nze.
Onuchukwu, Nnebue, and Omemma were the three special chieftaincy titleholders respected in the village. Whenever they are seen to deliberate on matters, then it must be a serious one. The three were the eze eriri ihe of the Umudike kingdom.
As king Uwadiegwu and his people waited at the village square, the three elders and the chief priest that was known as Ijiji ana-esolu mma (the housefly whose death is prepared with the sharpening of the knife) formed a circle in Obidi’s compound.
There was a grave silence amongst them as they held each other’s shoulders in that circle while the Oji (the chief priest’s staff) was pinned to the earth at the center of the circle. The Oji was a pivot without its presence, no consultation of the Chi-Ukwu (god in heaven) would be done.
As the silence thrived, Amandi who was left helpless remained speculative and unsettled. He couldn’t imagine what his end would look like because the thought of that was enough to send him to his grave untimely. He kept praying secretly and calling upon his father’s Ikenga (personal god) to hear him from wherever it was hidden by Obidi.
After a couple of minutes, the silent meeting ended. The chief priest instructed his servants to bring forward the casket he brought from his shrine. This was to be used to bury python. The python was removed with a stick because no man born of a woman should touch it with his bare hands. This was to avoid a rare illness known as Odin du onwu ka mma (better dead than alive). This illness leaves the victim wishing to be dead because the bad spirits would keep tormenting him, making him restless. It’s like being alive but living in hell. So no one dared touch the dead python.
The weather suddenly became cloudy, making the three elders shudder. The chief priest who was fully dressed in red apparel signifying danger hissed and shook his head regrettably.
Getting closer to the door, he struck the Oji and recited some abracadabra, and then closed his eyes for a while. In a few minutes, he opened his eyes and took a deep breath.
“You can now come out, ” Ijiji, the chief priest said and beckoned Amandi forward, “Son, follow us to the village square to avoid keeping the king waiting,” After saying that, he started leaving; striking the Oji at intervals while the three elders followed.
Amandi followed at their pace but sunk in the abyss of unclearness of the mind. He was troubled to the point that strange headache set it. He was already feeling the heaviness of his punishment even before getting to their destination. For the moment, Amandi felt like a prisoner of war being taken to the execution ground.
In a jiffy, they were at the village square where the king was seated and waiting impatiently.
The people began to murmur among themselves when the chief priest was sighted. They all made space to allow the mouthpiece of the gods and the three wise men to pass. As this happened, they avoided having body contact with Amandi.
The poor boy was made to kneel before the black dwarfish king.
King Uwadiegwu Ozuruonye was disturbed already but he had to hear from the chief priest and the three elders first.
“Igweee (His Royal Highness), long live the king,” Ijiji said with reverence to the king.
The king raised his staff of office as a greeting to the chief priest. “What’s the meaning of what I heard?” He queried impatiently.
“My king, you’re the only man who has gone to the land of umuofeke (the wasted fools) and came back the wisest!” he eulogized, “the only king that has made the tall wish to be close to the ground to be able to see the beauty of the earth,” he continued, “the powerful king that made us know that the sweetness of a woman wouldn’t make the manhood to disappear into the stomach with it. I greet you, my king and my lord,”
The king felt elated amid the tension of the moment. He smiled and nodded approvingly.
“The female toad said that a husband is so sweet,” King Ozuruonye began, “And for that reason, when she got married to the male toad, she carried him permanently on her back,” He shook his head piteously and dejectedly, and continued, “but the way things has turned, the back of the female toad is now on fire that she wishes to take a break,”
Having understood the desperation of the king, Akukaria, the Onowu (kingmaker) looked directly into his eyes, and said: “Having the entire Umudike kingdom on your shoulder isn’t easy. Yes, you’re like the female toad who’d been enjoying the marriage to the male toad, but recently, the sleep stopped being sound but filled with nightmares,”
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“Therefore, I need to wake up from that sleep,” The king added mutteringly, “the gods are silent for a while now,”
After the eulogy, Ojanwune, the flutist started playing the flute and dancing before the king. This was traditional to make the mind of the king lucid in terms of passing judgment. Whenever something mind-troubling for the king happens, the duty of the flutist is greatly required.
When Ojanwune was through, the chief priest raised his voice and said: “At a point, I began to ask if the gods have rejected me as their subject,”
On hearing that, people whimpered in despair. There was noise everywhere because they never believed that such would happen. It was obvious to the people that they were about to experience multiple misfortunes.
The king couldn’t get it, so he stood from his throne and said: “What’s the meaning of this, wise one?”
As the noise from the crowd lasted, the three elders murmured among themselves.
When everywhere was calm, Nze Omemma came forward and said: “On our way to the village square, we saw two fingers of plantain joined together and…”
“What!” the king outcried, “what did you just say, Ichie Omemma?”
“Yes, it’s true,” Nze Nnebue concurred, “It’s obvious that what happened many years ago is about to visit us,”
The pregnant women among them became afraid on hearing this. There was great fear because it was seen as an abomination in the land for two fingers of plantain to be joined. If such is seen, it means that conjoined twins would be born.
Nze Onuchukwu opened his animal-skinned bag and brought out the plantain.
People began to shout as they all closed their eyes to avoid seeing it.
“This is strange indeed,” the king said with dismay, “What has become of my kingdom?” he muttered with a heavy heart, “why are all these happening at the same time?”
The chief priest pointed at one of the pregnant women and said to his servants: “Bring her to me let’s end this now before a curse is born into Umudike village, ”
They quickly went to her and forced her to meet the chief priest, even though she wasn’t following them yieldingly. She felt like the scapegoat at the moment.
When the heavily pregnant woman was brought to the dibia (chief priest), he looked intently into her eyes and smiled.
“The gods are wise,” The chief priest said smilingly, “bringing you out here isn’t to lay curses on you but to bless you,”
The words of exhortation got Nwanyibuife, the pregnant woman hopeful. She tried to kneel before Ijiji in respect to the gods but she was stopped because of her condition as a pregnant woman.
“Take this plantain,” Nze Onuchukwu said as he encouraged her to obey, “put your hands behind you and split it. Let your eyes remain shut while you hand it over to the chief priest for disposal,”
“It is necessary,” The king raised his voice and said to the hearing of the people, “If this isn’t done, then the conjoined babies would be born soon. Throwing them away in the evil forest wouldn’t be the end of the bad omen but the woman that gave birth to them would suffer. Not just the woman but the entire kingdom will experience famine for many market-days (years). Many would die. This happened many years back. Our fathers told us the story. No one here was alive when it happened. That wouldn’t be the best, so it’s better we end this now since there is a solution,”
“You spoke well, my king,” the chief priest affirmed, “and the woman who would be delivering the conjoined twins is the one chosen to do the separation and…”
The crowd began to murmur as they remained amazed on hearing that. They began to praise Chukwu Abiama (god) for allowing them to have the problem about to be averted on time.
Having heard this, Nwanyibuife didn’t hesitate to perform the ritual since she’d known the implication. When she was done splitting the plantain, she handed it over to the chief priest as instructed.
All eyes remained closed as this happened, except the chief priest whose eyes were wide open. He collected the split plantain and wrapped it with a special tiger-skinned cloth and handed it over to his servant. The servant put it into a clay pot.
“Now, we’re back to the business of the day,” The chief priest began while everyone listened ardently, “The alo (umbilical cord) of this young man is fighting against him which means that his destiny has been endangered,”
The crowd began to wail as they imagined the implication of the curse on Amandi. Many onlookers snapped their fingers as a sign of rejection of such in their lives and that of their families.
Amandi fell to the ground and began to cry while some of the people among the crowd pitied him.
Obidi looked at his wife stealthily and smiled. Arunne was so happy that they’d finally achieved their goal. They simply had to disguise their glee and pretend to be disturbed by such a thunderbolt.
Ojiugo was so commoved but never knew that it was her parents that led to the misfortune being faced by Amandi. She suddenly became restive but didn’t have any clue of how to help. She felt so angry for being helpless in that situation. Her eyes were blurred with tears as she watched the distressed boy languish in hopelessness.
“But what could have made someone’s earth-mother to be against him?” Nze Omemma thought aloud as he paced around thinking.
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Amandi wanted to speak concerning the use of Anunuebe stick on him but felt so discouraged to say that, so he remained calm.
“And what would be the aftermath of this?” Akukaria, the onowu (kingmaker) asked looking perplexed, “this boy, as we all know is a very good boy,”
“Ana-ako (mouthing-off),” Arunne murmured and snorted contemptuously but secretly at the kingmaker.
“No one would say he has ever charged so high to tap palm wine for him or her in this village,” he continued, “I don’t see the reason why he’d be getting such treatment from his earth-mother that takes care of his nkwu alo (the tree used to plant Amandi’s umbilical cord.
The king was so dejected and didn’t know what to say. He was full of pity but at the same time disturbed because the dead python’s case was still pending.
“I am confused about something,” the king aired; making people listen.
“Go ahead, my king,” Akukaria urged, “we, your subjects are here to listen”
The king cleared his husky throat and said: “According to my mother when she was pregnant with me, something happened. A dwarf came from nowhere and walked around her. He jumped over her leg even after knowing the implication of…”
Murmuring ensued because the people just realized why their king was a dwarf even when there was nothing like dwarfism in his lineage.
The Onowu raised his hand to signal that they should stop making noise while the king was still talking.
“Continue, my king,” Onowu encouraged.
Everywhere was calm as they listened.
“The dwarf left after doing this,” King Uwadiegwu went on, “As we all know, in this clan, whenever such happens, the child would be born a dwarf. Even if it was a tall man that jumps over the leg of a pregnant woman, that dwarfish offspring must be born. Having a dwarf isn’t the only consequence the woman faces, but the baby would look like the man who caused it,”
After saying this, he took and deep breath and looked at Amandi with pity.
“I’m surprised that this is the first time you’re talking about this, Igwe,” Nze Nnebue said and chuckled, “In those days, your mother was accused of sleeping with a dwarf but no one knew what she kept hidden without revealing to any of us. Your father, the late king angrily got Akpuda, the dwarf murdered even though he was his favorite palace clown then. Now I’m beginning to connect the dots,”
The king was even surprised hearing that part because no one ever told him about the killing of the palace clown.
“Well, this is my first time to hear this too,” The king admitted and smiled, “but the reason why I’m narrating this is that I want to give this young man some hope. Even my size never stopped me from becoming the king. Not just the king, but the good king. So, Amandianeze, it’s time for you to reconcile with your earth-mother to know if they can reverse the course. As it stands now, people would be running away from you because you’d be seen as a cursed child. You’re still one of us and we must find a solution to that,”
Amandi suddenly began to hear the voices of children echoing in his head. It was deafening that he had to cover his ears to stop hearing from them but it became louder.
People were surprised seeing him act like someone whose eardrum was about to burst into pieces. No one dared come closer to him except the chief priest.
Ijiji knew that something spiritual was going on but couldn’t explain what it was. He tried to summon the spirits to know the connection between the conflict Amandi had with his earth-mother and the strange action he was displaying. The harder he tried, the more he failed to comprehend why the gods remained silent.
“Something is wrong,” Ijiji said and looked at the people one after the other, “The gods are angry but wouldn’t say what’s going on. Look at the cloud and deduce from the change above,”
Amandi entered into a trance. He found himself in the lonely desert. There were lots of lanterns but they suddenly disappeared leaving just the brightest one. As the voices of the children became louder, serious headaches and fever overtook him.
People began to shift away because they were beginning to believe that Amandi could be cursed.
“The boy isn’t cursed but unfortunate,” The chief priest said aloud, “there is something about his mission he knows nothing about. Even the gods have been silent for a reason I cannot explain,”
Amandi suddenly felt as if he had some energy overtaking him. He wiped his tears, got up, and started leaving even without the permission to do so.
The king was angry with that behavior from Amandi, so he tried to stop him but the chief priest told him to allow the boy to go.
“Now that the boy isn’t here, how will the burial ceremony and the ritual be done,” The king asked seeking Ijiji’s wise counsel.
“I will take care of whatever it will cost monetarily,” Obidi promised.
Those who never knew how wicked he was to Amandi praised him for being a father to the orphan. They never knew that the man simply wanted to cover his ugly tracks since his aim was already achieved.
***
As Amandi was heading to an unknown destination without even knowing where he was heading, he began to hear the voices again. The voices in his head were trying to communicate but he was too distracted to listen, let alone understand.
All he needed was to walk away from his problem but he didn’t even know where he was meant to be at the moment. He simply wanted to move further away from his compound even if it meant leaving Umudike and not coming back. His mind was preoccupied with self-exile at that particular time.
He couldn’t leave without his ete (palm wine tapping rope) so he needed it to get it from his hut. Palm wine tapping was his only means of livelihood, so without the rope, there would be no food on his table. He fondly calls this rope odumeje (my escort).
It wasn’t easy going back to his compound because it was obvious that Obidi and his wife would have been home waiting to devour him like a marauding beast. He had no clothes to carry along while leaving the village because they were all old and torn. All he needed was the odumeje. He first thought of sneaking into his hut to steal it but that wouldn’t help because Anuka would have been monitoring when he’d be back. With this deterring thought, he decided to leave it behind and move on.
As Amandi went through the narrow pathways, he felt empty because he didn’t carry his odumeje. Feeling so awkward at the moment, he began to find his way to his compound; ready for whatever would be meted out on him.
On getting close, he discovered that many people were gathered in his compound so he stopped to observe what was going on.
According to the tradition of the land, since Obidike, the father of Amandi was the first son; he inherited his father’s house as his own. But since his death, Obidinazu, the usurper took it as his property because the child wasn’t of age then. Even when Amandi grew into adulthood, he couldn’t get his father’s property back because his dead father was always telling him to be calm. Those dreams made him appear weak and tolerable even when he’d been pushed to the wall. Amandi was not just a stranger but a slave in his father’s compound.
Getting closer, Amandi saw Ojiugo in the backyard cooking in the kitchen situated at the back of the house. He tiptoed and whistled to call her attention.
Seeing Amandi, Ojiugo was so happy, so she tried to shout but he shushed her. She snooped around to be sure that no one was watching, so she came to meet her brother.
“De (elder) Amandi,” she called tearfully with a heavy heart, “I don’t know how to express how sorry and sorrowful I am because of the way…”
As she was talking, a footstep was heard, so they furtively moved behind the ukwu ojoko (plantain tree) to avoid being sighted.
“What’s happening and why are there many villagers in our compound?” Amandi asked curiously, “It’s not unconnected with this recent occurrence. Am I right?”
Ojiugo shook his head in sadness. She shrugged gloomily as she tried being miserly with divulging information. She was heavyhearted that she couldn’t talk but Amandi gave her ample time to gather her momentum.
Even though Amandi was eager to learn the true situation, he still was patient enough to allow her to take her time to talk.
After a while, the depressed girl hissed. “My father has agreed to foot the bills that the burial of the python requires,” she announced as she looked around searchingly but swiftly, “the latest now is that you would have to carry the coffin on your head during the ritual and be the one to dig the earth and bury the python,”
“Tell me you’re joking,” Amandi said feeling giddy as if he was about to blackout.
“I wish I am,” Ojiugo said and held his shivering hands to comfort him, “The problem is that Mmirimuo River is where you’d be bathed after the ritual. It’s good news, right?” she asked feeling unsure of the implication,”
Amandi suddenly leaned on the Ngwu tree to help him relax a bit to understand the statement that was already rumbling in his head.
“I hope you know that Mmirimuo River is believed to be owned by a deity that protects the entire pythons in Umudike kingdom,” Amandi explained to Ojiugo, “and if I dare bath in the river, I’d be enslaved to it. This comes with severe consequences and I’m not ready to be made useless by such a deity,”
Ojiugo was speechless at this point. She didn’t know that her brother was to face a serious trouble. She placed her two hands on her head and shed tears.
“I even thought that the supposed bath in the river is to wash away the consequences as a result of performing the burial rituals,”
“But why will the Igwe (king) allow such to happen?” Amandi asked confusingly, “the last time I checked, he was a good man. So what happened within these few hours? Was he not the one that said I shouldn’t be stigmatized by the villagers? So being enslaved to Mmirimuo deity is meant to be a better option?”
Amandi held tenaciously to the Ngwu tree because of its spiritual values. Everything at that particular time was an enigma to him.
Ngwu tree is considered a sacred tree in Igbo culture. It is not meant to be cut down or even used as firewood. In the folklore, a song points at the Ngwu tree as being scared and shouldn’t be touched by the ax. The masquerades in their usual songs describe the Ngwu tree as masked spirits thereby warning the people not to test the powers of the sacred tree. According to myths, anyone who attempts to test the powers of the tree would not end well in life.
Amandi expected that the tree would perform some wonders to reverse whatever was happening to him but it seemed as if the spiritual realm was in shambles.
“I can’t just say, but something must me amidst this decision,” Ojiugo said after a long silence; even though she was in haste to let Amandi take a decision, “I suggest you run as fast as your legs can carry you. Move out of this village and never come back to…”
Without delay as she was still talking, Amandi tried to bolt out of her presence but Ojiugo drew him back, “Please, once in a while, come and check on me,” she continued sobbingly, “We can be meeting at Ukwu mbembe (Black Plum tree) in every eke market-day. I will miss you greatly” she added; with beads of tears dropping on her animal-skinned apparel.
In Igbo tradition, days are counted by the market days. There are four markets in the land: eke, orie, afor, and nkwo. These four market days are used for counting the weeks and years.
Amandi felt estranged at the moment because it seemed as if everything was working against him. He couldn’t understand why his father’s Ikenga (personal deity) would be taken away by his wicked uncle and the gods remained silent. Thinking of the dead python that he didn’t kill got him more confused because the gods did nothing too. The one that broke his heart most was for his earth-mother to desert him too and making his destiny enshrouded in mystery and vagueness.
“Even in this sorrowful moment,” Amandi began smilingly and ruefully, “you just reminded me of the way we used to wait under ukwu mbembe to struggle for who picks the next fruit that’d fall. I can’t forget that easily, my precious sister. I promise to use our usual catcalling signs to alert you whenever I want us to meet at the black plum tree. I love you, ezigbo nwannem (my wonderful sister)”
Amandi pulled Ojiugo into a hug, kissed her forehead, and disappeared; running as fast as he could.
Ojiugo’s feet were stuck to the ground as she continued to watch his beloved stepbrother vanish in the wink of an eye. She, at the moment, reminisced on how they used to climb the Ukpaka (African oil bean) trees in the dry season. In her mind, she never stopped hearing the voices of the village elders warning her to stop climbing trees because women shouldn’t be climbing trees in Igbo land. The mental image that made her cry profusely was remembering when Amandi thought her how to build the king’s palace using the heaps of sand. The same mock palace put Amandi in trouble when Anuka destroyed what took them many hours to build. The cry of the saddened poor Ojuigo made Amandi fight Anuka for the first time. Even though Anuka was older and always bullied Amandi, he got thoroughly beaten that very day. The most demeaning part was that Amandi forced him to chew a mouthful of the sand used in building the mock palace. That humiliation gave Anuka the nickname, Ikeadi (weakling). Whenever his mates wanted to humiliate him, that nickname resurfaces. Ojiugo couldn’t forget easily how Amandi was beaten mercilessly when he got home. Amandi wasn’t just battered but starved of food for three market days. That memorable fight never left the lips of children in the village in those days.
As she thought of these, she streamed with tears and wished Amandi would come back but there was nothing she could do. The need for Amandi to run away from being enslaved by Mmirimuo (water of the spirits) River outbalanced her wish of having him back to the house.
Even though she was indecisive and unsure of her suggestion to Amandi, Ojiugo was at least sure that the lowly boy would be taking a long break from the incessant molestations from her parents.
“Ojiugo! Ojiugo, nwa nti ike! (Hearing loss daughter)” she heard as her mother’s voice rang from her compound; bringing the girl back from the realm of thoughtfulness.
The sorrowful girl hissed and started rushing back to meet her mother. She was gravely feeling sad but at least happy for having helped her brother to disappear. Even though she was happy, she felt uneasy because she didn’t know what Amandi was about to face in the self-exile. In that battle of thoughts within her, she silently prayed to his brother’s chi (personal god) to protect him.
In Igbo land, a man is created by his chi. It’s believed that no two people have the same chi. Even identical twins can never have one chi; no wonder they must not have the same attitude due to the uniqueness caused by their gods.
When Ojiugo got to the kitchen side, she discovered that the food was already burnt as the thick smokes rose like incense into the air.
The burnt pot had been removed from the fire while her enraged mom had a long cane with her as she waited for her to return from wherever she went to.
The frightened girl didn’t have to come closer because she already knew the penalty.
“Nne, please, forgive me,” she pleaded and knelt a few meters away. In that kneeling position, she was ever ready to take off to avoid being whipped, “I went to defecate in the bush,” she lied and faked a cry just to trigger her mom’s soft spot.
“Where is your stupid brother?” Arunne growled at her. She was not ready to listen to her lies, “I repeat, where has he disappeared to?”
“Anuka must be in his room, nne (mother)” Ojiugo replied abruptly just to show that she was cooperative and ready to comply.
“I didn’t ask of your brother but asked of your stupid brother!” Arunne shouted at her, “Anuka is your brother,” she pointed out. And in a low tone, she added: “even though that one has his share of mmegheri (stupidity),”
Ojiugo wanted to laugh because of the funny statement but concealed her lips to avoid igniting her mother’s anger.
“I have heard you, nne,” she said trying hard to stifle the imminent laughter.
“Good,” Arunne stated with a nod, “Hold your ear and listen,” she added and demonstrated by holding her ear.
Ojiugo followed suit and held her ears. “I’m doing that already, nne,”
“That’s good,” Arunne said and cleared her throat, “Amandianeze is your stupid brother while Anuka is your brother. Get that into your thick skull,”
“Okay, ma,”
“What did I say, Ojiugo?” the mom shouted louder.
“Amandianeze is my stupid brother,” Ojiugo said hesitantly.
“Better for you!” she screamed, “In fact, that boy isn’t even your brother at all,”
“Okay, nne,” she answered with skepticism.
“So where is your stupid brother?” She queried sternly to command obedience, “kedu nkata unu kpara (what’s your plans with him)? I know there must be one. Start talking!” she scolded; making her daughter be startled.
“Nooo, we didn’t plan anything…0000,” Ojiugo stressed with fear as she tried to run away if her mom was to come closer, “But I thought Amandi was supposed to be at the palace…sorry, at the village square,” she stammered, “How will I ever know where he is?”
“Hmmm, onye asi (liar)” Arunne mouthed and hissed, “I’ll soon find out. You know your mother has long ears. You better not be part of his disappearance or you’ll get it hot,”
After saying that, Arunne started humming some unfamiliar songs as she left in search of Amandi.
“That was close. Very close,” Ojiugo said and heaved a deep sigh of relief.
She suddenly got up from her kneeling position, rushed into the kitchen, and started washing the burnt pot. It was obvious that her mom would be returning to the kitchen to fix the dinner soon after searching for Amandi.
Ojiugo had to be fast so that she wouldn’t have to share the kitchen with her troublesome mom when she returns.
#OpraDre THE CURSED LANTERN THE CURSED LANTERN THE CURSED LANTERN THE CURSED LANTERN THE CURSED LANTERN THE CURSED LANTERN THE CURSED LANTERN THE CURSED LANTERN THE CURSED LANTERN THE CURSED LANTERN THE CURSED LANTERN
To be continued…
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