Anthills of the Savannah - Chinua Achebe [49]
At first that holy lake was the sole shrine to Idemili. But as people multiplied and spread across the world they built little shrines farther and farther away from the lake wherever they found good land and water and settled. Still their numbers continued to increase and outstrip the provisions of every new settlement; and so the search for land and water also continued.
As it happened, good land was more plentiful than good water and before long some hamlets too far from streams and springs were relieving their burning thirst with the juice of banana stems in the worst years of dry weather. Idemili, travelling through the country disguised as a hunter, saw this and on her return sent a stream from her lake to snake through the parched settlements all the way to Orimili, the great river which in generations to come strange foreigners would search out and rename the Niger.
A deity who does as he says never lacks in worshippers. Idemili’s devotees increased in all the country between Omambala and Iguedo. But how could they carry to the farthest limits of their dispersal adequate memories of the majesty of the Pillar of Water standing in the dark lake?
Man’s best artifice to snare and hold the grandeur of divinity always crumbles in his hands, and the more ardently he strives the more paltry and incongruous the result. So it were better he did not try at all; far better to ritualize that incongruity and by invoking the mystery of metaphor to hint at the most unattainable glory by its very opposite, the most mundane starkness—a mere stream, a tree, a stone, a mound of earth, a little clay bowl containing fingers of chalk.
Thus it came about that the indescribable Pillar of Water fusing earth to heaven at the navel of the black lake became in numberless shrine-houses across the country, a dry stick rising erect from the bare, earth floor.
It is to this emblem that a man who has achieved wealth of crop and livestock and now wishes to pin an eagle’s feather on his success by buying admission into the powerful hierarchy of ozo must go to present himself and offer sacrifices before he can begin the ceremonies, and again after he has concluded them. His first visit is no more than to inform the Daughter of the Almighty of his ambition. He is accompanied by his daughter or, if he has only sons, by the daughter of a kinsman; but a daughter it must be.
This young woman must stand between him and the Daughter of the Almighty before he can be granted a hearing. She holds his hand like a child in front of the holy stick and counts seven. Then she arranges carefully on the floor seven fingers of chalk, fragile symbols of peace, and then gets him to sit on them so lightly that not one single finger may be broken.
If all has gone well thus far he will then return to his compound and commence the elaborate and costly ceremonies of ozo with feasting and dancing to the entire satisfaction of his community and their ancient custom. Then he must go back to the Daughter of the Almighty to let her know that he has now taken the high and sacred title of his people.
Neither at the first audience nor at this second does Idemili deign to answer him directly. He must go away and await her sign and pleasure. If she finds him unworthy to carry the authority of ozo she simply sends death to smite him and save her sacred hierarchy from contamination and scandal. If, however, she approves of him the only sign she condescends to give—grudgingly and by indirection—is that he will still be about after three years. Such is Idemili’s contempt