Okonkwo is a wealthy and respected warrior of the Umuofia clan, a lower Nigerian tribe that is part of a consortium of nine connected villages, including Okonkwo’s village, Iguedo. In his youth, he brought honor to his village by beating Amalinze the Cat in a wrestling contest. Until his match with Okonkwo, the Cat had been undefeated for seven years. Okonkwo is completely unlike his now deceased father, Unoka, who feared the sight of blood and was always borrowing and losing money, which meant that his wife and children often went hungry. Unoka was, however, a skilled flute player and had a gift for, and love of, language.
One night, the town crier rings the ogene, or gong, and requests that all of the clansmen gather in the market in the morning. At the gathering, Ogbuefi Ezeugo, a noted orator, announces that someone from the village of Mbaino murdered the wife of an Umuofia tribesman while she was in their market. The crowd expresses anger and indignation, and Okonkwo travels to Mbaino to deliver the message that they must hand over to Umuofia a virgin and a young man. Should Mbaino refuse to do so, the two villages must go to war, and Umuofia has a fierce reputation for its skill in war and magic.
Okonkwo is chosen to represent his clan because he is its fiercest warrior. Earlier in the chapter, as he remembers his past victories, we learn about the five human heads that he has taken in battle. On important occasions, he drinks palm-wine from the first head that he captured. Not surprisingly, Mbaino agrees to Umuofia’s terms. The elders give the virgin to Ogbuefi Udo as his wife but are not sure what to do with the fifteen-year-old boy, Ikemefuna. The elders decide to turn him over to Okonkwo for safekeeping and instruction. Okonkwo, in turn, instructs his first wife to care for Ikemefuna.
In addition to being a skilled warrior, Okonkwo is quite wealthy. He supports three wives and eight children, and each wife has her own hut. Okonkwo also has a barn full of yams, a shrine for his ancestors, and his own hut, called an obi.
Okonkwo fears weakness, a trait that he associates with his father and with women. When Okonkwo was a child, another boy called Unoka agbala, which is used to refer to women as well as to men who have not taken a title. Because he dreads weakness, Okonkwo is extremely demanding of his family. He finds his twelve-year-old son, Nwoye, to be lazy, so he beats and nags the boy constantly.
Okonkwo built his fortune alone as a sharecropper because Unoka was never able to have a successful harvest. When he visited the Oracle, Unoka was told that he failed because of his laziness. Ill-fated, Unoka died of a shameful illness: “the swelling which was an abomination to the earth goddess.” Those suffering from swelling stomachs and limbs are left in the Evil Forest to die so that they do not offend the earth by being buried. Unoka never held any of the community’s four prestigious titles (because they must be paid for), and he left numerous debts unpaid.
As a result, Okonkwo cannot count on Unoka’s help in building his own wealth and in constructing his obi. What’s more, he has to work hard to make up for his father’s negative strikes against him. Okonkwo succeeds in exceeding all the other clansmen as a warrior, a farmer, and a family provider. He begins by asking a wealthy clansman, Nwakibie, to give him 400 seed-yams to start a farm. Because Nwakibie admired Okonkwo’s hard-working nature, he gave him eight hundred.
One of Unoka’s friends gave him another four hundred, but because of horrible droughts and relentless downpours, Okonkwo could keep only one third of the harvest. Some farmers who were lazier than Okonkwo put off planting their yams and thus avoided the grave losses suffered by Okonkwo and the other industrious farmers. That year’s devastating harvest left a profound mark on Okonkwo, and for the rest of his life he considers his survival during that difficult period proof of his fortitude and inner mettle. Although his father tried to offer some words of comfort, Okonkwo felt only disgust for someone who would turn to words at a time when either actions or silence were called for.
The clan decides that Ikemefuna will stay with Okonkwo. Ikemefuna is homesick and scared at first, but Nwoye’s mother treats him as one of her own, and he is immediately popular with Okonkwo’s children. Ikemefuna knows many stories that the children have never heard before and he possesses many impressive skills, such as making flutes out of bamboo sticks and setting traps for little bush rodents. To Okonkwo’s delight, he also becomes like an older brother to Nwoye. Okonkwo himself grows quite fond of Ikemefuna, but he does not show any affection because he considers doing so a sign of weakness, which he refuses to tolerate in himself or others.
Ikemefuna soon begins to call Okonkwo “father.” During the Week of Peace, Okonkwo notices that his youngest wife, Ojiugo, has left her hut to have her hair braided without having cooked dinner. He beats her for her negligence, shamefully breaking the peace of the sacred week in a transgression known as nso-ani. The priest demands that Okonkwo sacrifice a nanny goat and a hen and pay a fine of one length of cloth and one hundred cowries (shells used as currency). Okonkwo truly repents for his sin and follows the priest’s orders. Ogbuefi Ezeudu observes that the punishment for breaking the Peace of Ani has become mild in Umuofia. He also criticizes another clan’s practice of throwing the bodies of all who die during the Week of Peace into the Evil Forest.
After the Week of Peace, the villagers begin to clear the land in preparation for planting their farms. Nwoye and Ikemefuna help Okonkwo prepare the seed-yams, but he finds fault with their work. Even though he knows that they are too young to understand farming completely, he hopes that criticism will drive his son to be a great man and farmer. Ikemefuna settles into Okonkwo’s family and shares his large stock of folk tales.
Just before the harvest, the village holds the Feast of the New Yam to give thanks to the earth goddess, Ani. Okonkwo doesn’t really care for feasts because he considers them times of idleness. The women thoroughly scrub and decorate their huts, throw away all of their unused yams from the previous year, and use cam wood to paint their skin and that of their children with decorative designs. With nothing to do, Okonkwo becomes angry, and he finally comes up with an excuse to beat his second wife, Ekwefi. He then decides to go hunting with his gun. Okonkwo is not a good hunter, however, and Ekwefi mutters a snide remark under her breath about “guns that never shot.” In a fit of fury, he shoots the gun at her but misses.
The annual wrestling contest comes the day after the feast. Ekwefi, in particular, enjoys the contest because Okonkwo won her heart when he defeated the Cat. He was too poor to pay her bride-price then, but she later ran away from her husband to be with him. Ezinma, Ekwefi’s only child, takes a bowl of food to Okonkwo’s hut. Okonkwo is very fond of Ezinma but rarely demonstrates his affection. Obiageli, the daughter of Okonkwo’s first wife, is already there, waiting for him to finish the meal that she has brought him. Nkechi, the daughter of Okonkwo’s third wife, Ojiugo, then brings a meal to Okonkwo.
The wrestling match takes place on the village ilo, or common green. Drummers line the field, and the spectators are so excited that they must be held back. The wrestling begins with matches between boys ages fifteen and sixteen. Maduka, the son of Okonkwo’s friend Obierika, wins one match within seconds. As the wrestling continues, Ekwefi speaks with Chielo, the priestess of Agbala, the Oracle of the Hills and Caves. The two women are good friends, and Chielo inquires about Ezinma, whom she calls “my daughter.” They conclude that Ezinma seems to have “come to stay” because she has reached the age of ten.
Ikemefuna stays with Okonkwo’s family for three years. He seems to have “kindled a new fire” in Nwoye, who, much to Okonkwo’s pleasure, becomes more masculine in his attitude. Okonkwo knows that his son’s development is a result of Ikemefuna’s influence. He frequently invites the two into his obi to listen to violent, masculine stories. Although Nwoye misses his mother’s stories, he knows that he pleases his father when he expresses disdain for women and their concerns.
To the village’s surprise, locusts descend upon Umuofia.
They come once in a generation and will return every year for seven years before disappearing for another lifetime. The village excitedly collects them because they are good to eat when cooked. Ogbuefi Ezeudu pays Okonkwo a visit, but he will not enter the hut to share the meal. Outside, he informs Okonkwo in private that the Oracle has decreed that Ikemefuna must be killed. He tells Okonkwo not to take part in the boy’s death as Ikemefuna calls him “father.” Okonkwo lies to Ikemefuna, telling him that he will be returning to his home village. Nwoye bursts into tears.
During the long walk home with the men of Umuofia, Ikemefuna thinks about seeing his mother. After hours of walking, a man attacks him with a machete. Ikemefuna cries to Okonkwo for help. Okonkwo doesn’t wish to look weak, so he cuts the boy down. When Okonkwo returns home, Nwoye intuits that his friend is dead. Something breaks inside him for the second time in his life; the first time was when he heard an infant crying in the Evil Forest, where newborn twins are left to die.
Okonkwo sinks into a depression. He feels weak, and he cannot sleep or eat. When Ezinma brings him his evening meal three days later, she tells him that he must finish everything. He repeatedly wishes that she were a boy, and he berates himself for acting like a “shivering old woman.” He visits his friend Obierika and congratulates Maduka on his successful wrestling. Obierika, in turn, requests that Okonkwo stay when his daughter’s suitor arrives to determine a bride-price. Okonkwo complains to Obierika that his sons are not manly enough and says that he would be happier if Ezinma were a boy because she has “the right spirit.” He and Obierika then argue over whether it was right of Okonkwo to partake in Ikemefuna’s death.
Okonkwo begins to feel revived a bit. He decides that his unhappiness was a product of his idleness-if Ikemefuna had been murdered at a busier time of the year, he, Okonkwo, would have been completely undisturbed. Someone arrives to report the death of the oldest man in a neighboring village. Strangely, the old man’s wife died shortly thereafter. Okonkwo questions the man’s reputed strength once he learns how attached he had been to his wife.
Okonkwo sits with Obierika while Obierika bargains his daughter’s bride-price with the family of her suitor. Afterward, Obierika and his future son-in-law’s relatives talk about the differing customs in other villages. They discuss the practice of, and skill at, tapping palm trees for palm-wine. Obierika talks about hearing stories of men with skin as white as chalk. Another man, Machi, pipes in that such a man passes through the village frequently and that his name is Amadi. Those who know Amadi, a leper, laugh-the polite term for leprosy is “the white skin.”
Ekwefi awakes Okonkwo very early in the morning and tells him that Ezinma is dying. Okonkwo ascertains that Ezinma has a fever and sets about collecting medicine. Ezinma is Ekwefi’s only child and the “center of her world.” Ekwefi is very lenient with her: Ezinma calls her by her first name and the dynamic of their relationship approaches equality.
Ekwefi’s nine other children died in infancy. She developed the habit of naming them symbolic things such as “Onwumbiko,” which means, “Death, I implore you,” and “Ozoemena,” which means, “May it not happen again.” Okonkwo consulted a medicine man who told him that an ogbanje was tormenting them. An ogbanje is a “wicked” child that continually re-enters its mother’s womb only to die again and again, causing its parents grief. A medicine man mutilated the dead body of Ekwefi’s third child to discourage the ogbanje’s return.
When Ezinma was born, like most ogbanje children, she suffered many illnesses, but she recovered from all of them. A year before the start of the novel, when Ezinma was nine, a medicine man named Okagbue Uyanwa found her iyi-uwa, the small, buried pebble that is the ogbanje’s physical link to the spirit world. Although the discovery of the iyi-uwa ought to have solved Ezinma’s problems, every illness that Ezinma catches still brings terror and anxiety to Ekwefi.
The village holds a ceremonial gathering to administer justice. The clan’s ancestral spirits, which are known as egwugwu, emerge from a secret house into which no woman is allowed to step. The egwugwu take the form of masked men, and everyone suspects that Okonkwo is among them. The women and children are filled with fear even though they sense that the egwugwu are merely men impersonating spirits.
The first dispute that comes before the egwugwu involves an estranged husband and wife. The husband, Uzowulu, states that the three brothers of his wife, Mgbafo, beat him and took her and the children from his hut but would not return her bride-price. The woman’s brothers state that he is a beastly man who beat their sister mercilessly, even causing her to miscarry once. They argue that Uzowulu must beg Mgbafo to return to him. If she agrees, the brothers declare, Uzowulu must understand that they will cut his genitals off if he ever beats her again. The egwugwu decide in favor of Mgbafo. One village elder complains that such a trifling matter should not be brought before them.
Ekwefi tells Ezinma a story about a greedy, cunning tortoise. All of the birds have been invited to a feast in the sky and Tortoise persuades the birds to lend him feathers to make wings so that he can attend the feast as well. As they travel to the feast, Tortoise also persuades them to take new names for the feast according to custom. He tells the birds that his name will be “All of you.” When they arrive, Tortoise asks his hosts for whom the feast is prepared. They reply, “For all of you.” Tortoise proceeds to eat and drink the best parts of the food and wine. The birds, angry and disgruntled at receiving only scraps, take back the feathers that they had given to Tortoise so that he is unable to fly home.
Tortoise persuades Parrot to deliver a message to his wife: he wants her to cover their compound with their soft things so that he may jump from the sky without danger. Maliciously, Parrot tells Tortoise’s wife to bring out all of the hard things. When Tortoise jumps, his shell breaks into pieces on impact. A medicine man puts it together again, which is why Tortoise’s shell is not smooth.
Chielo, in her role as priestess, informs Ekwefi that Agbala, Oracle of the Hills and Caves, wishes to see Ezinma. Frightened, Okonkwo and Ekwefi try to persuade Chielo to wait until morning, but Chielo angrily reminds Okonkwo that he must not defy a god’s will. Chielo takes Ezinma on her back and forbids anyone to follow. Ekwefi overcomes her fear of divine punishment and follows anyway. Chielo, carrying Ezinma, makes her rounds of the nine villages. When Chielo finally enters the Oracle’s cave, Ekwefi resolves that if she hears Ezinma crying she will rush in to defend her-even against a god. Okonkwo startles her when he arrives at the cave with a machete. He calms Ekwefi and sits with her. She remembers when she ran away from her first husband to be Okonkwo’s wife. When he answered her knock at his door, they exchanged no words. He led her to his bed and began to undo her clothing.
At dawn, Chielo exits the shrine with Ezinma on her back. Without saying a word, she takes Ezinma to Ekwefi’s hut and puts her to bed. It turns out that Okonkwo was extremely worried the night before, although he did not show it. He forced himself to wait a while before walking to the Oracle’s shrine. When he found it empty, he realized that Chielo was making her rounds to the nine villages, so he returned home to wait. In all, he made four trips to and from the caves. By the time he departed for the cave for the last time, Okonkwo was “gravely worried.”
Okonkwo’s family begins to prepare for Obierika’s daughter’s uri, a betrothal ceremony. The villagers contribute food to the festivities and Obierika buys a huge goat to present to his future in-laws. The preparations are briefly interrupted when the women retrieve an escaped cow and the cow’s owner pays a fine for setting his cows loose on his neighbors’ farms. The suitor’s family members arrive and settle the clan’s doubts about their generosity by bringing an impressive fifty pots of wine to the celebration. The women greet the visitors and the men exchange ceremonial greetings. The feast is a success.
Ogbuefi Ezeudu’s death is announced to the surrounding villages with the ekwe, a musical instrument. Okonkwo shudders. The last time Ezeudu visited him was to warn him against taking part in Ikemefuna’s death. Since Ezeudu was a great warrior who took three of the clan’s four titles, his funeral is large and elaborate. The men beat drums and fire their guns. Okonkwo’s gun accidentally explodes and kills Ezeudu’s sixteen-year-old son.
Killing a clansman is a crime against the earth goddess, so Okonkwo must atone by taking his family into exile for seven years. Okonkwo gathers his most valuable belongings and takes his family to his mother’s natal village, Mbanta. According to the mandates of tradition, the men from Ezeudu’s quarter burn Okonkwo’s buildings and kill his animals to cleanse the village of his sin. Obierika questions why a man should suffer so much for an accidental killing. He then mourns the deaths of his wife’s twins, whom he was forced to throw away, wondering what crime they committed.
Okonkwo’s uncle, Uchendu, and the rest of his kinsmen receive him warmly. They help him build a new compound of huts and lend him yam seeds to start a farm. Soon, the rain that signals the beginning of the farming season arrives, in the unusual form of huge drops of hail. Okonkwo works hard on his new farm but with less enthusiasm than he had the first time around. He has toiled all his life because he wanted “to become one of the lords of the clan,” but now that possibility is gone. Uchendu perceives Okonkwo’s disappointment but waits to speak with him until after his son’s wedding. Okonkwo takes part in the ceremony.
The following day, Uchendu gathers together his entire family, including Okonkwo. He points out that one of the most common names they give is Nneka, meaning “Mother is Supreme”-a man belongs to his fatherland and stays there when life is good, but he seeks refuge in his motherland when life is bitter and harsh. Uchendu uses the analogy of children, who belong to their fathers but seek refuge in their mothers’ huts when their fathers beat them. Uchendu advises Okonkwo to receive the comfort of the motherland gratefully. He reminds Okonkwo that many have been worse off-Uchendu himself has lost all but one of his six wives and buried twenty-two children. Even so, Uchendu tells Okonkwo, “I did not hang myself, and I am still alive.”
During the second year of Okonkwo’s exile, Obierika brings several bags of cowries to Okonkwo. He also brings bad news: a village named Abame has been destroyed. It seems that a white man arrived in Abame on an “iron horse” (which we find out later is a bicycle) during the planting season. The village elders consulted their oracle, which prophesied that the white man would be followed by others, who would bring destruction to Abame. The villagers killed the white man and tied his bicycle to their sacred tree to prevent it from getting away and telling the white man’s friends. A while later, a group of white men discovered the bicycle and guessed their comrade’s fate. Weeks later, a group of men surrounded Abame’s market and destroyed almost everybody in the village. Uchendu asks Obierika what the first white man said to the villagers. Obierika replies that he said nothing, or rather, he said things that the villagers did not understand. Uchendu declares that Abame was foolish to kill a man who said nothing. Okonkwo agrees that the villagers were fools, but he believes that they should have heeded the oracle’s warning and armed themselves.
The reason for Obierika’s visit and for the bags of cowries that he brings Okonkwo is business. Obierika has been selling the biggest of Okonkwo’s yams and also some of his seed-yams. He has given others to sharecroppers for planting. He plans to continue to bring Okonkwo the money from his yams until Okonkwo returns to Iguedo.
Two years after his first visit (and three years after Okonkwo’s exile), Obierika returns to Mbanta. He has decided to visit Okonkwo because he has seen Nwoye with some of the Christian missionaries who have arrived. Most of the other converts, Obierika finds, have been efulefu, men who hold no status and who are generally ignored by the clan. Okonkwo will not talk about Nwoye, but Nwoye’s mother tells Obierika some of the story.
The narrator tells the story of Nwoye’s conversion: six missionaries, headed by a white man, travel to Mbanta. The white man speaks to the village through an interpreter, who, we learn later, is named Mr. Kiaga. The interpreter’s dialect incites mirthful laughter because he always uses Umuofia’s word for “my buttocks” when he means “myself.” He tells the villagers that they are all brothers and sons of God. He accuses them of worshipping false gods of wood and stone. The missionaries have come, he tells his audience, to persuade the villagers to leave their false gods and accept the one true God. The villagers, however, do not understand how the Holy Trinity can be accepted as one God. They also cannot see how God can have a son and not a wife. Many of them laugh and leave after the interpreter asserts that Umuofia’s gods are incapable of doing any harm. The missionaries then burst into evangelical song. Okonkwo thinks that these newcomers must be insane, but Nwoye is instantly captivated. The “poetry of the new religion” seems to answer his questions about the deaths of Ikemefuna and the twin newborns, soothing him “like the drops of frozen rain melting on the dry palate.”
The missionaries request a piece of land on which to build a church. The village leaders and elders offer them a plot in the Evil Forest, believing that the missionaries will not accept it. To the elders’ amazement, the missionaries rejoice in the offer. But the elders are certain that the forest’s sinister spirits and forces will kill the missionaries within days. To their surprise, however, nothing happens, and the church soon wins its first three converts. The villagers point out that sometimes their ancestral spirits will allow an offending man a grace period of twenty-eight days before they punish his sins, but they are completely astounded when nothing happens after twenty-eight days. The church thus wins more converts, including a pregnant woman, Nneka. Her four previous pregnancies produced twins, and her husband and his family are not sorry to see her go.
The church wins many converts from the efulefu, titleless, worthless men. One day, several osu, or outcasts, come to church. Many of the converts move away from them, though they do not leave the service. Afterward, there is an uproar, but Mr. Kiaga firmly refuses to deny the outcasts membership in the church. He argues that they will not die if they cut their hair or break any of the other taboos that have been imposed upon them. Mr. Kiaga’s steadfast conviction persuades most of the other converts not to reject their new faith simply because the outcasts have joined them. The osu soon become the most zealous members of the church. To the clan’s disbelief, one boasts that he killed the sacred royal python. Okonkwo urges Mbanta to drive the Christians out with violence, but the rulers and elders decide to ostracize them instead. Okonkwo bitterly remarks that this is a “womanly” clan. After announcing the new policy of ostracism, the elders learn that the man who boasted of killing the snake has died of an illness. The villagers’ trust in their gods is thereby reaffirmed, and they cease to ostracize the converts.
Okonkwo’s seven years of exile in Mbanta are drawing to an end. Before he returns to Umuofia, he provides a large feast for his mother’s kinsmen. He is grateful to them but secretly regrets the missed opportunity to have increased further his status and influence among his own clan. He also regrets having spent time with such un-masculine people. At the feast, one man expresses surprise that Okonkwo has been so generous with his food and another praises Okonkwo’s devotion to the kinship bond. He also expresses concern for the younger generation, as Christianity is winning people away from their families and traditions.
Okonkwo has planned since his first year in exile to rebuild his compound on a larger scale. He also wants to take two more wives and get titles for his sons. He has managed to get over Nwoye’s disgraceful departure, but he still regrets that Ezinma is a girl. He asked that she wait to marry in Umuofia, after his exile, to which she consented. She even persuaded her sister, Obiageli, to do the same. Okonkwo hopes to attract interest when he returns with two beautiful, marriageable daughters. However, Umuofia is much changed after seven years. The church has grown in strength and the white men subject the villagers to their judicial system and rules of government.
They are harsh and arrogant, and Okonkwo cannot believe that his clan has not driven the white men and their church out. Sorrowfully, Obierika explains that the church has weakened the ties of kinship and that it is too late to drive the white men out. Many of the clansmen are now on the white man’s side. Okonkwo observes that the white man is very shrewd because he came in peace and appeared to have only benevolent interests in the Africans, who thus permitted him to stay. They discuss the story of Aneto, who was hanged by the government after he killed a man with whom he had a dispute. Aneto had been unsatisfied with the new court’s ruling on the dispute because it ignored custom. Obierika and Okonkwo conclude their discussion on a fatalistic note, sitting in silence together.
Many people of Umuofia are not entirely unhappy with the white men’s influence on their community. They have set up trading posts, and money is flowing into the village. Mr. Brown, the white missionary, restrains his flock from antagonizing the clan. He and Akunna, one of the clan’s leaders, meet often to debate and discuss their respective religious views. Akunna explains that the clan also has just one god, Chukwu, who created the world and the other gods. Mr. Brown replies that there are no other gods. He points to a carving and states that it is not a god but a piece of wood. Akunna agrees that it is a piece of wood, but wood created by Chukwu. Neither converts the other, but each leaves with a greater understanding of the other’s faith.
Mr. Brown builds a hospital and a school.
He begs the villagers to send their children to school and warns them that if they do not, strangers who can read and write will come to rule them. His arguments are fairly effective and his hospital wins praise for its treatments. When Okonkwo first returns to Umuofia, Mr. Brown goes to tell him that Nwoye is in a training college for teachers. Okonkwo chases him away with threats of violence. Not long afterward, Mr. Brown’s health begins to fail, and, sad, he leaves his flock.
Okonkwo’s daughters attract many suitors, but to his grave disappointment, his clan takes no particular interest in his return. The ozo initiation ceremony occurs only once in three years, meaning that he must wait two years to initiate his sons. He deeply regrets the changes in his once warlike people.
Reverend James Smith, a strict and intolerant man, replaces Mr. Brown. He demands the utmost obedience to the letter of the Bible and disapproves of Mr. Brown’s tolerant and unorthodox policies. The more zealous converts are relieved to be free of Mr. Brown’s policy of restraint. One such convert, Enoch, dares to unmask an egwugwu during the annual ceremony to honor the earth deity, an act equivalent to killing an ancestral spirit. The next day, the egwugwu burn Enoch’s compound to the ground. They then gather in front of the church to confront Reverend Smith and his fellow Christians. They tell the Christians that they only wish to destroy the church in order to cleanse their village of Enoch’s horrible sin. Smith replies that he will stand his ground. He forbids them to touch the church, but his interpreter alters Smith’s statement for fear that the unvarnished truth will be too harsh and that he will suffer as the messenger of bad news. He tells the egwugwu that Smith demands that they leave the matter in his hands. They ignore Smith’s orders and burn the church.
Okonkwo is almost happy again, despite the fact that his clan did not agree to kill the Christians or drive them away. Even so, he and the rest of the villagers are on their guard, and for the next two days they arm themselves with guns and machetes. The District Commissioner returns from his tour and requests that the leaders of Umuofia meet with him. They go, taking only their machetes because guns would be “unseemly.” The commissioner talks to them in condescending terms and says that they should discuss the church’s burning “as friends.” No sooner have they put their machetes on the floor than a group of soldiers surprises them. They are handcuffed and thrown in jail for several days, where they suffer insults and physical abuse. A kind of bail is set at two hundred bags of cowries. The court messengers tell the people of Umuofia that they must pay a fine of two hundred and fifty bags of cowries or their leaders will be hanged-by upping the price these messengers will make a profit as intermediaries. The town crier announces an emergency village meeting. Even Ezinma returns home from her twenty-eight-day visit to her future in-laws. The next morning they decide to collect the cowries necessary to pay the fine.
After their release, the prisoners return to the village with such brooding looks that the women and children from the village are afraid to greet them. The whole village is overcome with a tense and unnatural silence. Ezinma takes Okonkwo some food, and she and Obierika notice the whip marks on his back. The village crier announces another meeting for the following morning, and the clan is filled with a sense of foreboding. At sunrise, the villagers gather. Okonkwo has slept very little out of excitement and anticipation. He has thought it over and decided on a course of action to which he will stick no matter what the village decides as a whole. He takes out his war dress and assesses his smoked raffia skirt, tall feather headgear, and shield as in adequate condition. He remembers his former glories in battle and ponders that the nature of man has changed. The meeting is packed with men from all of the clan’s nine villages.
The first speaker laments the damage that the white man and his church have done to the clan and bewails the desecration of the gods and ancestral spirits. He reminds the clan that it may have to spill clansmen’s blood if it enters into battle with the white men. In the middle of the speech, five court messengers approach the crowd. Their leader orders the meeting to end. No sooner have the words left the messenger’s mouth than Okonkwo kills him with two strokes of his machete. A tumult rises in the crowd, but not the kind for which Okonkwo hopes: the villagers allow the messengers to escape and bring the meeting to a conclusion. Someone even asks why Okonkwo killed the messenger. Understanding that his clan will not go to war, Okonkwo wipes his machete free of blood and departs.
When the District Commissioner arrives at Okonkwo’s compound, he finds a small group of men sitting outside. He asks for Okonkwo, and the men tell him that Okonkwo is not at home. The commissioner asks a second time, and Obierika repeats his initial answer. The commissioner starts to get angry and threatens to imprison them all if they do not cooperate. Obierika agrees to lead him to Okonkwo in return for some assistance. Although the commissioner does not understand the gist of the exchange, he follows Obierika and a group of clansmen. They proceed to a small bush behind Okonkwo’s compound, where they discover Okonkwo’s body dangling from a tree. He has hanged himself.
Obierika explains that suicide is a grave sin and his clansmen may not touch Okonkwo’s body. Though they have sent for strangers from a distant village to help take the body down, they also ask the commissioner for help. He asks why they cannot do it themselves, and they explain that his body is evil now and that only strangers may touch it. They are not allowed to bury it, but again, strangers can. Obierika displays an uncharacteristic flash of temper and lashes out at the commissioner, blaming him for Okonkwo’s death and praising his friend’s greatness. The commissioner decides to honor the group’s request, but he leaves and orders his messengers to do the work. As he departs, he congratulates himself for having added to his store of knowledge of African customs.
The commissioner, who is in the middle of writing a book about Africa, imagines that the circumstances of Okonkwo’s death will make an interesting paragraph or two, if not an entire chapter. He has already chosen the title: The Pacification of the Primitive Tribes of the Lower Niger.