THE CURSED LANTERN Episode 3 By Okafor Erasmus Ugochukwu

THE CURSED LANTERN Episode 3 By Okafor Erasmus Ugochukwu

Amandi snapped out of sleep when the treacherous monkey threw some palm nuts at him. He almost fell from the fork of the tree where he slept because he thought he was on his wooden bed. Fears once engulfed him when he realized that he was supposed to be a fugitive.

The primates began to gather in numbers to fight off the intruder that was occupying their territory.

Amandi already saw them regrouping and chattering as they prepared for the fight. Without delay, he jumped from the tree and continued his movement.

As Amandi ran for his life, he suddenly realized that he didn’t even know where his legs were taking him. It dawned on him that he had nothing with him except the old clothes he wore. The thoughts didn’t deter him from his quest to leave the village. As he forged ahead, the thoughts of Mazi Esomchi crossed his mind, so he stopped under the udara (African star apple) tree gasping heavily. He needed to rest a while because he hadn’t eaten anything since the previous day. He was so famished and daunted at the same time.

“The only father I know is Mr. Esomchi,” Amandi soliloquized pantingly, “I may need to go to him. But what of if I’m captured since everyone knows…”

As he was still talking, he heard some maidens discussing his ordeal, so he hid behind the tree until they passed. It was obvious that a search party had been formed to fish him out, so he left incognito.

Getting to the boundary between Umudike and Oduma village, Amandi sighted Ogbakwuogu, the commander of Umudike warriors with his team.

He needn’t guess to know that they were after him, so he hid behind the cocoyam leaves. Even though the area was filthy with a bad odor, he remained calm. In that squatting position, he discovered that they were coming in his direction, so he started shifting back.

The backward movement made Amandi bump into a masquerade. He was so afraid when he saw the masquerade, so he tried to run but the firm hands held him.

“Do not panic,” The masquerade whispered to him and took him to a hidden corner.

Amandi had to comply even though he wasn’t sure of what was about to happen next.

“Please, oke mmanwu (great masquerade), save me,” Amandi moaned in anguish, “I’ll be doomed if I’m caught. Even if you’re one of them, save me and…”

“Shhhh…you talk too much,” the man said and started unmasking himself.

It was taboo in the kingdom for a masquerade to reveal the person behind it because they are called mmuo (the spirits) and aren’t meant to be seen by anyone.

Masquerades are seen as superior beings. They are the embodiment of humans and spirits. When they are seen in public, they command so much respect because they’re believed to be a perfect representation of the spirits. Some myths even had it that some masquerades spring from the soil or the ant-holes. Some masquerades have beautiful faces connoting beauty while some look so ugly. Generally, the spirit (the masquerade) shouldn’t reveal his face because it’s taboo. He can go alone or they go in groups. Moving in a group or team is sometimes important when drumming, chanting songs, and dancing are needed. This is usually for entertainment purposes.

Amandi was surprised that it was Mazi Esomchi that was in the costume.

“Mazi Esomchi ataa isi mmanwu (has revealed the face of the spirit)” Amandi expressed with shock; with his hands on his head, “this is abomination and…”

“Do you want to leave or become an Osu (outcast) for Mmirimuo deity?” Mazi Esomchi asked as he dragged him further into the bush, “Put this on and find your way out of this village. The gods must be angry with this act but my spirit tells me that they are silent and would pretend not to see this. As for your earth-mother, she should deal with the gods so that your case would be revisited. Get out of Umudike now!”

Without much question, Amandi quickly put on the costume while Mazi Esomchi fell to the ground and began to pretend that he couldn’t walk properly.

To make his disguise perfect, Amandi started acting like a real masquerade. He began to dance and move towards the boundary where Ogbakwuogu and his search team had made strict to passersby.

On seeing the masquerade, the warriors had no option than to shift away because Amandi already had his long cane and machete with him.

“Oke mmanwu anyi ekene (Great Spirit, we greet)” the team leader hailed.

They all arched and touched the ground with one hand. This signifies respect for the spirits; it’s traditional and cultural. It also lets the masquerade know that they are initiated into the masquerade’s cult. The women are expected to run away or into the bush until the masquerade passes; except they are initiated. And if someone who hasn’t initiated bumps into the masquerade unknowingly, he or she simply shouts: ‘egbedu no n’uzo’. That is to let the masquerade know that someone who isn’t initiated into the masquerade cult is passing. With this gesture, cross-examination with some salient questions isn’t needed. He’d simply have mercy granted unto him or her.

Amandi displayed some dancing steps and began to enter Oduma village while the warriors clapped for him. Even though he was uncomfortable in the costume, he had to endure because he needed to stay away from Umudike in the meantime.

Surprising to Amandi, he saw other masquerades heading in the same direction. He didn’t know where they were heading but he had to follow suit and pretend to be one of them.

Oduma village was filled with people. They were jubilating and having fun as if there was a festival going on.

Amandi couldn’t inquire what was going on from anyone because he was seen as the spirit and wasn’t meant to talk to the people. The spirits are believed to know all things so he didn’t have to reveal his identity.

Some fierce-looking masquerades chased people around with machetes and anyu (whips) while they had fun running from them. The oso mmwanu (masquerade’s run) was the sweetest part because they enjoyed being chased while they ran away. Those who couldn’t outrun the masquerades get whipped while others laugh at them. Even in that pain, those whipped still enjoyed the show.

Amandi wanted to go back into the bush to remove the costume but was surprised that lots of youths were already gathered around him and chanting songs. He never expected to have a team but he already got one, so he had to pretend that he was one of them.

Being that Amandi was a very good dancer, he had to show what he was good at. He started dancing and displaying some special dancing skills that hadn’t been seen in the village.

It was surprising to him that he attracted many onlookers and admirers with the dance.

People started clapping while they all took the dance to the square known as ama mmanwu (the masquerades’ square).

On getting there, the entire masquerades gathered; about twenty of them. The people began to clap for them while they showed off according to their talents and dancing skills. It was a large gathering that attracted a lot of people.

As the entertainment was going on, the fair handsome king entered the masquerade’s square with his entourage. He was accompanied by his wife, Ugwudiya, and their beautiful daughter, Ugegbe, and then his cabinets.

The music and dance stalked as the dignitaries entered.

Oturukpokpo, the chief priest, appeared. He was dressed in his special cloth made of the skin of the buffalo. He began to dance around and sprinkle spiritual water on the entire ground where the masquerades were to dance.

Amandi already knew that his cover would soon be blown immediately he saw the spiritual water. He’d soon be going bananas according to the story he heard as a child.

In the land, the masquerades are tested of their worthiness and spiritual strength with the sprinkling of the spiritual water known as ana-ama-aka (can you contend). This ana-ama-aka is meant to check if the masquerade is truly strong and fit to reveal what the gods have for his people. Anyone who isn’t fit and gets touched by the ana-ama-aka spiritual water would go mad without delay.

As the ritual was being performed, the entire masquerades began to display some special bragging dance filled with pride. They danced by spreading their legs apart and raising their hands while displaying their palms. This is a way of telling the gods above that their hands are clean without a curse or blemish.

The exceptional isikote (the head that invites trouble) dance is necessary so that the people would appreciate their masquerades. Each masquerade represents each clan in the Oduma village.

The dibia, as he sprinkled the water, began to count them to ensure that they were up to twenty in number. The masquerades were meant to represent the twenty clans in the Oduma kingdom. As this exercise continued, Amandi began to draw backward, so that he’d find his way out of the crowd. It was evident to him that his appearance would make them twenty-one in number. That was the easiest way to fish out the intruder.

All eyes were on the masquerades, so there was no way for Amandi to sneak out without being noticed.

Masquerades are believed to be spirits; therefore, Amandi couldn’t seek permission to go for urination. Even if the masquerades urinate, it must be done in secret so that no one would see them do that; that’s dignity and integrity.

Amandi was apparently in trouble but kept thinking of the last resort in case his identity was discovered.

Each masquerade that passes the test is hailed with songs of valor by the clan he represents. This shows that that particular clan is fit for the competition.

This ana-ama-aka test continued until it got to Amandi’s turn. Being that he was always good with dance, he already learned the Isikote dance steps from others. He began to dance around; even though he was so afraid and wishing to disappear from the crowd. At a point, he wanted to throw in the towel and report himself to king Onwuatuelo but he was indecisive.

As if Oturukpokpo knew that Amandi was a fake masquerade, he began to pour water on him; not just sprinkling as he did to others. The remaining spiritual water was emptied on the poor boy. It was a spiritual shower.

Amandi became giddy forthwith and about to fall. This was because of the effects of the water on him. It doesn’t take time to start reflecting. He began to stagger before everyone, making people shout and shift so that he wouldn’t fall on them. As he continued to stagger, the people began to laugh contemptuously at him. An eyebrow of concern was raised by the chief priest and the elders.

Oturukpokpo approached Amandi, in a bid to humiliate him.

According to the tradition, the masquerade would be forced to kneel; as a form of shame to him and his clan.

When the humiliation was about to take place, a force overtook the boy. The supernatural force changed the stagger to a special dance step known as Ikwaada (staggering) spiritual dance.

The people were surprised that the dance took a special turn; making them clap for him.

Amandi continued to stagger as if he’d fall but he’d end up not falling but dancing. It became a very difficult dance step for anyone who wanted to learn it from him. Anyone who tries the dance steps falls or stumbles, but Amandi never did.

At a point, as he tried to gain control of himself, Amandi forced himself to stop dancing but he couldn’t. He continued to dance unwittingly even against his will.

At the end of the Ikwaada dance, those singers and drummers that escorted him to the masquerades square began to applaud his skills. Others joined in the cheers, making Amandi feel honored.

The Igwe (king) and his cabinet members were surprised with such a display of skills. Onwuatuelo was interested to know the clan the masquerade represented but he still had to be calm until the end of the show.

It was even surprising to Amandi that they were twenty masquerades instead of twenty-one since he was in their midst. It wasn’t adding up but he had to be patient. He just had to resign to fate.

“My king!” Oturukpokpo, the chief priest echoed, making everywhere calm as the people listened, “today being the day for the Ochieze festival, we’ve come to celebrate the special masquerade dance in memory of Nnanna anyi (our forefather) Oduma. For the sake of the younger generation, we always tell the story each season the celebration takes place. The reason for the reiteration is that the story needs to be indelible in our hearts, and perpetually on our lips,”

The king raised his akupe (royal traditional hand fan) as a way of showing approval as well as urging the chief priest to go on.

“My king, may you live long,” Amaechina, the onowu (kingmaker) entered, “you’re the great palm nut that doesn’t get lost while on fire. You’re the great king that we cannot live without because of his great wisdom and importance. Birikwa, odogwu na Oduma (live long, the great man of Oduma kingdom)”

The chief priest nodded and smiled. “You’ve spoken well, the great Onowu,”

As these were going on, Amandi was still wondering what happened and why he wasn’t mad yet. He was even feeling more energized and strong notwithstanding he hadn’t eaten since the previous day. He remained in the circle of the masquerades but still planning his escape route. The entire talks going on were making him uncomfortable because what he needed was a way to run far from his village. Being that Oduma was a neighboring village to Umudike, Amandi knew that it wouldn’t be long before he’s found, so he planned to find his way as far away from his village as he could.

“According to the history of Oduma kingdom,” Oturukpokpo began while there was grave serenity and deafening silence, “Oduma, our ancestor, was among the emissaries to Umundanda kingdom to seek the face of the gods. The mission was necessary because there were three market days of darkness without a light. The prolonged nightfall tugged their strings of concern and anxiety. It was obvious that the gods were angry at them. Ten of the chosen men were to meet the great Ulasi, the deity at Umundanda,”

The chief priest paused for a while, danced around, and came back to the same spot. He struck the Oji (tingling staff) to the ground and pinned it to the earth.

The people watched with respect and speculation but no one talked. Even the drop of a feather could be heard in such a silence.

“Is that our Ulasi?” Amandi thought aloud as he remembered the Ulasi River in Umudike.

“The ten people that were sent to Umundanda got confused on their way,” The dibia continued, “That was when problem ensued. When this started happening, they had a great misunderstanding and began to fight each other. The god of confusion didn’t want that quest to be accomplished. This was why he planted an apple of discord within them. Five among them killed each other before the confusion disappeared,”

“This is interesting and serious,” Amandi thought aloud again making the attention of the chief priest be attracted to his direction.

The chief priest began to sniff the air like a dog.

The villagers were speculative as they remained calm. The diviner continued to look into their eyes one after the other. His piercing look made them jittery and frightened. Some fearful ones avoided having that direct eye contact with him. At a point, he stopped sniffing the air and chuckled as if he was joking about the whole thing. In no time, he frowned and shook his head.

“Someone is distracting us!” The chief priest yelled, “Fish him out,” he ordered.

The people of Oduma village were surprised because they didn’t hear any voice. Nevertheless, they trust whatever the chief priest says, so they believed him without an iota of doubt.

“Fish him out immediately,” king Onwuatuelo seconded, “It’s never heard in this kingdom that someone talks when the story of the great Oduma is being told. Who is that that doesn’t know our tradition?” he growled and looked at the palace chief guard, “Afunwa, what are you still waiting for!”

Afunwa suddenly entered the crowd in search of the culprit. He continued to search arduously just to satisfy the king’s curiosity.

Amandi couldn’t believe that what he said whisperingly was heard. He didn’t even know the tradition of the people; therefore never knew that no one was meant to talk while the narration is going on. He wanted to apologize but didn’t know the penalty that would be apportioned to the defaulter. Aside from that, it’s unheard of that a masquerade that is filled with honor goes against the tradition of the land.

The chief priest helped to make the search easier by pointing towards Amandi’s direction. “That noise came from there,” he said convincingly and shook his head sharply.

No one would believe that a masquerade commits such aberration, so Amandi had to be calm until he’s fished out, then he’d know how to defend himself or apologize.

Getting to Amandi’s side, Ikem, a little boy of about seven years old raised his little finger and said: “I was the one that said it. And I’m sorry, my king,”

Ozioma, the boy’s mother was surprised because she knew it wasn’t her son that said it. “Nwata araputakwam (the boy has put me in trouble)” she whispered whimperingly and held the boy’s ear and began to pull it, “why are you accepting what you didn’t do?” she yelled and at the same time lowered her tone to avoid angering the king with her scolds.

Afunwa angrily held the boy and tried dragging him out but the mother, even though she was angry with the boy, tried to save him.

“He didn’t do it, I know it,” Ozioma cried out, “hapurum nwam (leave my son alone)”.

The chief guard tried to push the woman away but she held doggedly to her son. She was ready to defend him or die with him.

“Will you leave that child?” Afunwa snarled at her, “I can see you want to teach the innocent boy how to lie but it’s not happening in this kingdom, ”

Amandi, at this point, was rattled and sad because he would never watch the child being punished for what he didn’t do. At that point, he was ready to tell them everything just to save the child.

“Bring the boy and her mother here!” the king scolded at Afunwa, “first, the child would be punished for breaking the required silence and decorum. Secondly, his mother would be punished too for not raising her kid with the fear of the gods. The major punishment for her is that even before me, she’s teaching him how to lie,”

The people began to murmur but with silence maintained to avoid attracting punishment to their sides.

Ozioma wanted to maintain that her child was innocent but didn’t know what to do to avoid increasing her punishment. She was swept off her feet by the boy’s audacity in accepting to suffer for the crime he didn’t commit.

Coincidentally, the chief brief came straight to Amandi and said: “Mmanwu (masquerade) let me use your anyu (whip)”

Amandi couldn’t understand why the gods planned to torment him more and more by making everything work against him. He didn’t know if the gods were bent on torturing his conscience or making him regretful.

Reluctantly, Amandi handed over the cane to him while the diviner grabbed it with force.

As the drama was unfolding, everyone was surprised to see the beautiful princess coming to meet the boy and the mom.

Getting closer, Ugegbe squatted to the boy’s height and said: “I must defend you,” and to the mother, she said: “You’re a good mother even when I’m not happy that you tried to lure the boy into lies,”

Ugwudiya, the queen was surprised, so she tried calling her daughter back but Ugegbe wasn’t discouraged.

“My daughter,” King Onwuatuelo called respectfully, “I know you’re to defend the supposed oppressed again as you used to do, but this is traditional and it must be respected,”

The beautiful girl looked at her father, mother, and the entire people staring at her. Standing erect before them all, she said: “Since it’s traditional, I won’t stop the whipping. Let it go on,”

“Owu ya nwam (that’s it my daughter)” The king said with chuckles.

“But I’m made to understand that someone can take another’s position when mild punishment is involved” the princess asserted, proving a point, “let me remind you, my king, lord, and ever-loving father,” she added with a curtsy of reverence, “you once told me of the story of one Chukwuemeka who mistakenly took his neighbors six tubers of yam thinking they were his. When it was time for him to be punished, his best friend, Amakaeze received the thirty-six strokes of the cane just to save Chukwuemeka. The truth was later revealed by the gods. Mazi chukwuemeka was compensated by you with a plot of land. As we are standing right here, the plot of land belongs to Amakaeze because Chukwuemeka felt it was necessary to give out the land to him. The reason, according to you is that ‘ike nyuru ahuru ka-aga apia utali (the anus that farts gets whipped)’. It’s he who suffers that reaps the fruit of his labor and sacrifice. With those words of yours, my precious father, I hereby present myself for the whipping so that the child and his mother would be allowed to be…”

“No, please, my princess,” Ozioma pleaded with Ugegbe and knelt before her, “You cannot do this. Aru (Abomination). It is anomalous for a royalty to do that for a lowly and a commoner like me. I am your subject and…” she paused for a while and continued: “I’m sorry, I spoke without being authorized to do so,” She dragged her son with her. They came before the king, lay prostrate, and made the boy do the same, “You may now execute your slaves and allow us to die in peace,”

Tears filled the eyes of the softhearted ones in the crowd, especially Ugwudiya, the queen. She couldn’t withstand seeing the poor widow being punished, so she held her husband’s hand and whispered: “tamper justice with mercy,”

The king’s heart melted on hearing the voice of his beloved wife. Initially, he was bent on using the Ozioma and her son as scapegoats but his wife’s voice got him indecisive.

“But it’s traditional,” the king whispered back to her.

“Then be ready to face the humiliation that’d be meted out on our daughter,” she called to his mind, “Ugegbe is very smart and intelligent. She already used your words against you. Tell me how you can escape this without allowing her to be whipped like a commoner before the entire people meant to be her subjects,”

The king was tongue-tied at this point, so he took a deep breath as he thought about his wife’s words. He was choked by indecision but thoughts of how his daughter would be humiliated made him reconsider his resolution. He had to simply swallow his pride and rescind his decision.

After a while of thoughtfulness, he looked at his teary daughter and became piteous. He also watched how helpless the poor widow and her child looked as they remained prostrated on the ground.

He raised his staff of office and said: “Woman, get up and never repeat this. Let the story go on,”

The princess was so proud of her father, so she came forward to him and embraced him fondly before everyone. She saw that Ozioma and her son were still lying on the ground, so she helped them to stand and dusted their bedraggled clothes. With so much respect for her father, Ugegbe knelt before him and said: “May Ahiajoku and Ada always favor you by favoring our land with a rich harvest. As long as a man as noble and reputable as you are seated on the most important seat in Oduma, blessings from the gods are ours, ”

“Iseee (Amen)” the people roared in unison.

Ahiajoku and Ada are the god and goddess of agriculture respectively. Eri, the great ancestral father from Nri, where the entire Igbo originated from was struck with famine. Eri, according to myths, originated from chi-ukwu (god in heaven). He was not born by a human but by a great god. During the great famine in his land, Eri prayed to his god to intervene. So Chi-ukwu instructed him to sacrifice Ahiajoku his first son and Ada, his first daughter so that other children of his would be saved. Being that the order was from the revered supernatural being, Eri didn’t hesitate to sacrifice his first son and first daughter. He cut their fleshes into pieces and spread them all over the farmland. A few days after the burial of his beloved children, yam and palm tree started growing from the places where the fleshes of Ahiajoku were buried while vegetables and cocoyam began to grow where the fleshes of the Ada were buried. Since that day, famine disappeared from the land, leading to rich harvests. That was why Ahiajoku became the god of agriculture.

After showering praises on the king, Ugegbe went to her mother and held her closely.

Ugwudiya stroked her daughter’s long hair and whispered: “You’re truly the Ugegbe (mirror) which mirrors the hearts and intentions of her people. Thank you, nwaoma (good child), ”

The people began to clap for the king. This made him realize that his subjects were all in support of his decision.

King Onwuatuelo was surprised because he was even thinking that he’d get a secret boo from his subjects but ended up getting applause. He didn’t know that even his cabinet members were sympathetic to the poor widow and her child. With this, he smiled feeling happy for having such a wonderful daughter and adorable wife.

Ozioma and her son went back to their position unhurt. It was bewildering to Amandi as he noticed how the little child looked through him as if he wasn’t there. He wasn’t sure if the child knew he was the one that was meant to be punished or not. At noticing the boy’s short-lived stare at him, his heart raced faster.

Amandi heaved a deep sigh of relief because the boy was spared. He felt so elated and happy, feeling that for the first time, the gods favored him and did not torture him as usual.

“The remaining five warriors,” the chief priest continued, “continued the journey until they got to the Mmirimuo River. That was where they met their waterloo. They were so thirsty that they needed a drink. They couldn’t bear the thirst for water, so four among them were tempted to drink. That was where they met their end. They were all drowned in the river while their souls were trapped there. Oduma continued the journey without looking back. He was so afraid but ended up reaching Umundanda after the entire stress. It was revealed that our deity was one of the sons to Ulasi, of Umundanda. Our people angered the gods by killing a virgin supposed to be dedicated to Obum, our oracle. The virgin was meant to serve as a priestess and not to be slain. That was where the people got it all wrong. Obum became angry and decided to shut the eyes of heaven on his people. That was why there were three days of darkness. It took a special intervention by Ulasi of Umundada to appeal to his son, Obum to forgive our land. Being that Obum likes to dance a lot as the best sacrifice he accepts, our ancestor Oduma, danced for four market days without stopping just to appease him. By the time this was done, his wife, Mmasinachi, was heavily pregnant. The dance broke down Oduma at the end of the fourth-market day. He fell ill from that day. The gods already received his sacrifice but his health began to deteriorate. The day that the shut eyes of the heavens opened again, Oduma was so happy. He took time with his last strength to narrate his entire ordeal to his wife. After the narration, he closed his eyes and passed away smiling. Even the day he was being lowered into the earth, the smiles remained on his face as if he was still alive. The special dance by the masquerades today is to commemorate the great Oduma of old. The reason why masquerades are chosen for the dance is that Oduma was a true traditionalist and always invites the masquerades to his house. This gave him the name, Enyi mmanwu (friends of the masquerades). Since those years, we started celebrating this Ochieze (laughter) festival. That’s why we’re all gathered here to be happy and laugh as loud as we can just as our ancestor; even to his grave,”

The people started clapping for the chief priest, at the end of the historical narration. The children were happy, especially those hearing the story for the first time.

“Now, we declare the dancing competition open,” Amaechina, the kingmaker announced leading to cheers among the people.

The dance competition among the masquerades was so interesting because many of them were good with their hands and feet. Amid other good dancers, Amandi’s dance steps, especially the Ikwaada (staggering) dance gave him an edge over others, making him the winner. There was a great celebration when Amandi was announced the winner, making everyone, especially women and children to start learning the difficult Ikwaada dance.

Umunko clan of Oduma kingdom won the village competition since it was their masquerade that gave them the victory.

Ozioma and her son were happy because they were from the same clan.

Amandi was happy but at the same time confused because he couldn’t understand how he’d be representing a clan he didn’t hail from.

According to the headcount, there were meant to be twenty-one masquerades which would have made him the odd one. That would have been the easiest way for the people of Oduma to know that a stranger was in their midst. But they ended up with the expected number being twenty masquerades. This got Amandi so groggy.

As the entire confusion kept rumbling in his head, Amandi began to plan for an escape route but unfortunately, all eyes and attention were on him as the winner of the dancing competition.

When he was about to leave, he looked straight ahead and sighted the real Umunko masquerade as he approached the square.

The costume was identical to what Amandi had on him. He was perplexed and worked up. Untold headache set in. He wished to just close his eyes and vanish. Amandi couldn’t withstand the punishment or penalty, so he had to find his way out of the crowd by any means possible. He began to move away before someone discovers that he was an impersonator.

As he tried to take off, Ikem the little boy, pulled him by the hand and said: “Mmuo (Spirit), I know it was you that murmured,”

Amandi was shocked to hear this, so he bolted immediately into the bush so that no one would see him; especially when the masquerade meant to represent the Umunko clan had surfaced. From his hiding place in the bush, he peeped and observed. He saw how the Umunko clan was celebrating their masquerade. The masquerade acted confused because he must have had his reasons for being late to the occasion but no one would believe that he wasn’t the same masquerade that just won the dancing competition. Whoever was behind the costume just had to enjoy the moment while it lasted.

As this was going on, Amandi began to think of how he got the costume from Mazi Esomchi who was supposed to be a quivering old man. He couldn’t wrap his head around the fact that the old man looked so strong and gallant when he handed over the costume to him.

Amandi had to act fast before someone sees him in the bush and raises an alarm. He hurriedly removed the costume and hid it under the heap of forage and found his way back into the celebratory Ochieze festival and joined in the jubilation.

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To be continued…

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