Things Fall Apart Summary
Description
Here you will find a Things Fall Apart summary (Chinua Achebe's book).
We begin with a summary of the entire book, and then you can read each individual chapter's summary by visiting the links on the "Chapters" section.
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Last Updated: Monday 1 Jan, 2024
Chapters
Chapters Things Fall Apart Summary Overview
Okonkwo, a prominent warrior in a Nigerian tribal society, is tormented by the disgraceful legacy of his father Unoka, who died in shame leaving numerous unsettled debts. To counter his father's reputation, Okonkwo becomes an admired warrior and a proficient farmer, yet remains perpetually worried that his son, Nwoye, will follow in his grandfather's unsuccessful footsteps. Following a dispute with a neighboring tribe, Okonkwo takes responsibility for a fifteen-year-old boy, Ikemefuna, who he grows fond of and sees as an ideal son. Despite this, he never allows himself to openly display affection for the boy. Okonkwo also breaks tribe tradition during the sacred Week of Peace by brutally punishing his youngest wife, Ojiugo, for neglect, causing a severe stir within the community. After three years, the Oracle decrees that Ikemefuna must be killed. Despite a private warning from respected elder, Ogbuefi Ezeudu, advising him not to partake in the boy's death due to Ikemefuna's regard of him as a father, Okonkwo participates in the killing to avoid appearing weak among his tribesmen. His guilt over the death of Ikemefuna, coupled with the accidental killing of Ogbuefi Ezeudu's son at the elder's funeral, sends Okonkwo and his family into a mandatory seven-year exile as atonement for his actions. During Okonkwo's exile, missionaries arrive in his motherland of Mbanta, spreading Christianity and causing a significant shift in the beliefs of the tribe. Okonkwo's friend Obierika brings news of the disruption caused by the missionaries and supports Okonkwo by selling his yams and bringing him the profit. As Mr. Brown, the lenient missionary leader falls ill and is replaced by the strict Reverend Smith, tensions rise, climaxing in the burning of the church following a grave insult to the tribe's ancestral spirits. The leaders of Umuofia are subsequently arrested and abused, spurring Okonkwo to kill one of the court messengers. However, his clan is unwilling to go to war, leading Okonkwo to commit suicide, thus leaving his body untouchable by his clansmen due to cultural beliefs surrounding suicide.
chapter 1
Okonkwo is a distinguished warrior and a prosperous man in the Umuofia clan, a segment of a larger association comprising of nine interlinked villages, including his own, Iguedo, in the lower regions of Nigeria. He earned respect in his early days by defeating a seven-year undefeated wrestler, Amalinze the Cat, thereby bringing honor to his village. Okonkwo is the polar opposite of his late father, Unoka, who had a weak stomach for violence, was perpetually in debt, and often left his family starving. Despite his flaws, Unoka was a gifted flute player with a deep fondness for language.
chapter 2
A nighttime summons from the town crier brings the clansmen to a meeting at the market in the morning. Noted speaker, Ogbuefi Ezeugo, reveals that a woman from their tribe was murdered in Mbaino's marketplace. Outraged, Okonkwo is chosen to deliver Umuofia's terms to Mbaino due to his reputation as a fierce warrior. He demands a virgin and a young man from Mbaino--failure to comply means war, and Umuofia is known for its war prowess and magical abilities. We learn from Okonkwo’s past that he is a respected warrior, having taken five heads in battle. He even drinks palm-wine from his first captured head during significant events. Mbaino, fearing Umuofia’s show of strength, complies with their demands. The elders give the virgin to Ogbuefi Udo as a new wife while the young boy, Ikemefuna, is left in Okonkwo's care for safekeeping and guidance. Okonkwo entrusts his first wife to look after Ikemefuna. Okonkwo is not only a renowned warrior but also a wealthy man. He sustains three wives and eight children, each wife with her own hut. He has a yam-filled barn, a shrine for his ancestors, and his personal hut, known as an obi. Okonkwo despises weakness, seeing it as a trait of his father and women. As a child, he was insulted by another boy, Unoka agbala, a term for women and titleless men. This fear of being weak makes him stern with his family, particularly with his son, Nwoye, whom he finds indolent and thus frequently punishes and rebukes.
chapter 3
Okonkwo, a self-made man, had to start as a sharecropper due to his father Unoka's failure in farming. The Oracle blamed Unoka's failures on his laziness, and he eventually succumbed to a disgraceful disease, the 'swelling,' which was considered offensive to the earth goddess. This condition led to his banishment to the Evil Forest where sick individuals were left to perish. Unoka, who didn't possess any of the community's four respected titles due to their cost, left many unsettled debts. Okonkwo, therefore, had not only to build his wealth independently, but also compensate for his father's tarnished reputation. He eventually overcame and surpassed his clansmen as a warrior, a farmer, and a provider. He acquired 800 seed yams from a prosperous clansman, Nwakibie, and an extra 400 from one of Unoka’s friends to start farming. Unfortunately, due to severe droughts and heavy rains, he retained only a third of the harvest. Other farmers who delayed their planting escaped the disastrous losses that Okonkwo and other diligent farmers experienced. This disastrous harvest greatly impacted Okonkwo, who saw his survival as proof of his resilience and strength. He felt contempt for his father’s attempts to console him with words during this time, believing that it was a time for action or silence.
chapter 4
The tribe determines that Ikemefuna will live with Okonkwo. At first, Ikemefuna is frightened and misses his home, yet he becomes popular among Okonkwo's children, thanks to his storytelling and skills, such as creating bamboo flutes and trapping small rodents. Nwoye sees him as an older brother, which delights Okonkwo. However, Okonkwo refrains from showing affection, considering it a weakness. Ikemefuna starts addressing Okonkwo as his father. In the Week of Peace, Okonkwo beats his youngest wife, Ojiugo, for leaving her hut to have her hair done instead of preparing dinner, thereby violating the peace of the sacred week. The priest mandates that Okonkwo atone by offering a goat and a hen, and paying a cloth piece and a hundred cowries. Reflecting on his error, Okonkwo complies. Ogbuefi Ezeudu remarks that the penalty for breaching the Peace of Ani in Umuofia has softened. Following the Week of Peace, the villagers start preparing the land for cultivation. Nwoye and Ikemefuna help Okonkwo sort the seed yams, but their work is not up to his standards. Okonkwo hopes that his criticism will encourage his son to be a better farmer. Ikemefuna gets comfortable in Okonkwo’s family and shares his extensive collection of folk tales.
chapter 5
Prior to the harvest, the villagers celebrate the Feast of the New Yam as an offering of gratitude to the earth goddess, Ani. Okonkwo, however, has little interest in these festivities, seeing them as periods of laziness. On this day, the women engage in a deep cleaning of their homes, discard old yams, and adorn their skin and their children's with decorative designs made from cam wood. Idle and irritated, Okonkwo lashes out at his second wife, Ekwefi, and later unsuccessfully attempts to shoot her after she mocks his poor hunting skills. Following the feast, the villagers partake in a yearly wrestling match. Ekwefi is especially fond of this event as watching Okonkwo defeat the Cat is what won her over. She had been unable to marry him then due to his poverty, but eventually left her spouse to be with Okonkwo. Ezinma, Ekwefi's sole child, brings food to Okonkwo's home. Despite his deep affection for her, Okonkwo seldom displays it. Already at his hut is Obiageli, his first wife's daughter, who has brought him food, and soon after, Nkechi, the daughter of Okonkwo’s third wife, Ojiugo, arrives with a meal for him.
chapter 6
The village green is lively with a wrestling event. Drummers are providing music while the audience is brimming with thrill. The initial rounds are between boys of fifteen and sixteen, with Maduka, son of Okonkwo's ally Obierika, claiming a swift victory. The wrestling carries on as Ekwefi, a local woman, chats with Chielo, Agbala's priestess. They share a close friendship, with Chielo affectionately referring to Ezinma as her own child. They agree that Ezinma, now ten, seems to be here to stay.
chapter 7
The long-awaited locusts finally invaded, covering every leaf and blade of grass within sight. During this time, Ikemefuna has been a part of Okonkwo's household for three years, transforming Nwoye with his influence. Nwoye evolves into a more assertive and tough character, pleasing Okonkwo who credits this change to Ikemefuna's impact. Okonkwo often shares fierce, manly tales with them, even though Nwoye misses the softer stories of his mother. Still, Nwoye knows that he earns his father's approval when he disregards feminine matters. Unexpectedly, locusts engulf Umuofia. They come once every generation, appear annually for seven years, and then vanish for a lifetime. The villagers happily gather these insects for food. During this time, Ogbuefi Ezeudu visits Okonkwo but refrains from entering his home. Instead, he privately informs Okonkwo of the Oracle's command to kill Ikemefuna. Okonkwo is warned not to participate in the execution, as Ikemefuna addresses him as "father." However, Okonkwo deceives Ikemefuna by telling him he's going back to his home village, which upsets Nwoye immensely. On their journey home, Ikemefuna anticipates reuniting with his mother. Suddenly, a man violently attacks Ikemefuna with a machete. Frightened, he calls out to Okonkwo, who, fearing to appear weak, kills the boy himself. Upon Okonkwo's return, Nwoye senses his friend's demise. This tragedy leaves a deep scar on Nwoye, echoing an earlier damage when he heard the desperate cries of a newborn abandoned in the Evil Forest.
chapter 8
Okonkwo is battling depression, unable to eat or sleep. His daughter, Ezinma, tries to get him to eat and reminds him of his strength. Okonkwo mentally acknowledges Ezinma's spirit, feeling she would have made a better boy than his own sons, whom he criticizes for not being masculine enough. He confides these feelings to his friend Obierika and questions his own involvement in Ikemefuna's death. Eventually, Okonkwo starts to recover. He attributes his despair to his inactivity, believing he would have been unaffected if Ikemefuna's death had occurred during a busier period. He re-evaluates his perception of strength when he learns of an old man who passed away soon after his wife in a nearby village. Okonkwo spends more time with Obierika, helping him negotiate a bride-price for his daughter. After the negotiation, they engage in a discussion about varying customs and practices in other villages including palm-wine tapping. The conversation takes an interesting turn when a man named Machi talks about seeing white-skinned men, referring to a leper named Amadi who frequently visits their village. This anecdote elicits laughter due to the euphemistic association of leprosy with 'white skin'.
chapter 9
Awoken early by a distraught Ekwefi, Okonkwo learns that his and Ekwefi's only daughter, Ezinma, is critically ill. Okonkwo quickly gathers medicine to combat Ezinma's fever. Ekwefi dotes on her only child, demonstrating an almost equal relationship with Ezinma, an unusual practice in their culture. Ekwefi had previously given birth to nine children, but all tragically died in infancy. She started giving them names reflecting her grief and desperation, such as "Onwumbiko" ("Death, please stop") and "Ozoemena" ("Do not repeat"). When they consulted a medicine man, he revealed that an ogbanje, a malicious spirit that plagues a family by repeatedly being reborn and dying, was responsible. To deter the spirit, the medicine man disfigured the corpse of Ekwefi's third child. Ezinma, too, was believed to be an ogbanje, and was frequently ill. However, unlike her siblings, she survived every sickness. When Ezinma was nine, a year before the novel starts, a medicine man named Okagbue Uyanwa located her iyi-uwa, a small stone believed to be the ogbanje's earthly tether. Even though the stone's discovery should have ended Ezinma's affliction, every illness she contracts still instills fear in her anxious mother, Ekwefi.
chapter 10
In the community, a ritualistic assembly is held for delivering justice. The tribe's ancestral spirits, referred to as egwugwu, come out of a secret place off-limits to women. These spirits appear as masked men, with Okonkwo suspected as one of them. Knowing the egwugwu are just men disguised as spirits, the women and kids are still scared. The egwugwu first handle a contentious matter between a husband and wife. The husband, Uzowulu, claims his wife's three brothers assaulted him, kidnapped his wife, Mgbafo, along with their children and refused to return her dowry. The brothers of the woman accuse him of being a violent man who had been abusive towards their sister, causing her a miscarriage once. They insist Uzowulu must plead with Mgbafo to come back. They warn him if he ever abuses her again, they will castrate him. The egwugwu rule in Mgbafo's favor. A senior member of the community grumbles about such a petty issue being presented before them.
chapter 11
Ekwefi shares a tale with Ezinma about a deceitful, gluttonous tortoise. The tortoise tricks the birds into lending him feathers for wings and adopts the name "All of you" to join a feast in the sky. When asked who the feast is for, the hosts say "for all of you", leading the tortoise to gobble up the finest food and drink. Annoyed, the birds reclaim their feathers, leaving the tortoise stranded. Despite being injured due to Parrot's mischief, a medicine man restores the tortoise's shell, explaining its rough texture. Chielo, the priestess, informs Ekwefi that the Oracle, Agbala, wants to see Ezinma. Despite their fear, Okonkwo and Ekwefi cannot dissuade Chielo, who insists on obeying the god’s command. Chielo carries Ezinma away, warning others not to follow. Defying divine repercussions, Ekwefi follows them through the villages. Entering the Oracle’s cave with Ezinma, Chielo sends Ekwefi into a panic, with Ekwefi vowing to protect her daughter even against a god. Okonkwo arrives unexpectedly, machete in hand, and sits with Ekwefi. Their past is remembered; Ekwefi had deserted her first husband to marry Okonkwo. Upon her arrival at his place, they exchanged no words but shared an intimate moment.
chapter 12
Early in the morning, Chielo leaves the Oracle's shrine carrying Ezinma. She returns the child to Ekwefi's home without speaking. Okonkwo, who had been anxious but hiding his concern, had made four trips to the shrine the previous night. Initially, he found the shrine empty and understood Chielo was visiting the nine villages. By his final visit, his worry had intensified. The family of Okonkwo begins arrangements for the uri, the engagement ceremony of Obierika's daughter. Contributions of food from the locals aid the festivities while Obierika purchases a large goat as a gift to his soon-to-be in-laws. During the preparations, there's a brief halt when women fetch a loose cow and the owner pays a penalty for letting his cows roam on others' farms. The family of the future groom dispels any reservations about their generosity by bringing fifty pots of wine to the feast. The guests are welcomed by the women and the men exchange traditional greetings. The celebration is well received.
chapter 13
The announcement of Ogbuefi Ezeudu's passing reverberates through the neighbouring villages via the ekwe, a local musical instrument. The news unsettles Okonkwo, recalling the deceased's final caution to him about partaking in Ikemefuna's death. Being a distinguished warrior with three out of the clan's four titles, Ezeudu's funeral is grand and filled with ceremonial rituals, including drumming and gunfire. Tragically, Okonkwo's firearm discharges unexpectedly, resulting in the death of Ezeudu’s 16-year-old son. The act of killing a fellow clansman is a grave offense against the earth goddess, demanding Okonkwo's exile for seven years as penance. He collects his most precious possessions and relocates his family to his mother’s native village, Mbanta. As decreed by custom, men from Ezeudu’s quarter purify their village by destroying Okonkwo's properties and slaughtering his livestock. This prompts Obierika to question the severe punishment for an unintentional crime and lament the unjust deaths of his wife’s twins, wrongfully deemed guilty and discarded.
chapter 14
Okonkwo is warmly welcomed by his uncle Uchendu and his other relatives. They assist him in setting up a new home and provide him with yam seeds to begin farming. The arrival of the farming season is marked by unusually large hailstones. Okonkwo works diligently on his farm, but with less vigor, as he no longer sees a chance to become a clan leader. Uchendu notices Okonkwo's sadness but chooses to discuss it after his son's wedding, in which Okonkwo participates. The day after the wedding, Uchendu assembles the whole family, including Okonkwo. He explains that one of their common names, Nneka, signifies "Mother is Supreme". It emphasizes that a man stays in his fatherland when times are good, but turns to his motherland in times of adversity. Uchendu draws a parallel to children who seek their mother's comfort when punished by their fathers. He urges Okonkwo to gratefully accept the solace of his motherland. He draws Okonkwo's attention to the fact that others, including Uchendu himself, have faced greater hardships, having lost most of his wives and many children. Yet, Uchendu still chose life over despair.
chapter 15
In Okonkwo's second year of exile, his friend Obierika visits him with money in the form of cowries, along with startling news of the destruction of the village Abame. This desolation was triggered by the arrival of a white man on a bicycle, described as an "iron horse." The village elders, following a prophecy from their oracle that the white man would herald destruction, killed him and secured his bicycle to their sacred tree, hoping to prevent others from finding out. However, fellow white men found the bicycle and inferred their friend's fate, leading to a retaliatory massacre in Abame's market, nearly wiping out the village. When asked about the white man's communication with the villagers, Obierika reveals that the man spoke in a language the villagers couldn't comprehend. Uchendu criticizes Abame for their rash act of killing a man who was silent, a sentiment Okonkwo agrees with, but also adds that the villagers should have prepared for conflict as per the oracle's warning. Obierika's visit also has a financial motive, as he has been selling Okonkwo's significant yam produce and the seed yams during the latter's absence. The proceeds of these sales are what constitute the bags of cowries. Obierika also distributed some yams to sharecroppers for cultivation. He intends to continue providing Okonkwo with the earnings from his yams until Okonkwo can return to Iguedo.
chapter 16
Three years into Okonkwo's banishment, his friend Obierika makes a second visit to Mbanta. His motivation is the sight of Nwoye in the company of Christian missionaries who've recently arrived. Obierika notes that majority of the converts are efulefu, men with no standing who are typically overlooked by their clan. Okonkwo refuses to discuss Nwoye, but Nwoye's mother shares a bit of his story with Obierika. The tale of Nwoye's conversion is then narrated. A group of six missionaries, led by a white man, arrive in Mbanta. Their leader communicates with the villagers through an interpreter named Mr. Kiaga, whose dialect often causes laughter due to a consistent translation error. He addresses the villagers as siblings and children of God, while accusing them of idolatry. The missionaries are there to convince the villagers to abandon their idols and accept the singular true God. However, the villagers struggle to understand the concept of the Holy Trinity being one God and question why God would have a son but no spouse. Many leave in laughs when the interpreter declares that their gods are harmless. The missionaries then proceed to sing religious songs. Okonkwo deems them mad, but Nwoye is fascinated. The "new religion's poetry" provides Nwoye with answers regarding Ikemefuna's and the twins' deaths, bringing him peace "like the drops of frozen rain melting on the dry palate."
chapter 17
The missionaries ask the village leaders for a piece of land to construct a church. The leaders decide to give them a plot in the Evil Forest, assuming they would reject it due to its notorious reputation. However, the missionaries happily accept it, much to the leaders' surprise. The locals believe that the forest’s evil forces will destroy the missionaries swiftly. Contrary to their expectations, nothing bad happens, and the church even manages to gain its first three followers. The villagers rationalize this by suggesting that the ancestral spirits might be giving the trespassers a grace period of twenty-eight days before punishment. But they are utterly shocked when nothing transpires after the said period. Consequently, the church continues to attract more followers, including a pregnant woman named Nneka, who had previously given birth to twins four times. Her husband and his family are indifferent about her conversion. Meanwhile, one of Okonkwo’s family members spots Nwoye, Okonkwo's son, among the Christians and tells Okonkwo about it. Okonkwo confronts Nwoye upon his return, choking him and questioning his whereabouts. Uchendu intervenes, instructing Okonkwo to release the boy. Following the incident, Nwoye leaves home to attend a school in Umuofia, where he learns to read and write. This leaves Okonkwo wondering how he could have sired such a seemingly weak son.
chapter 18
Numerous efulefu (men without titles or value) are drawn to the church. However, one day, several outcasts or osu, attend the service, causing discomfort amongst the converts, though no one leaves. After the service, there's a major disturbance, but Mr. Kiaga, standing his ground, refuses to ban the outcasts. He reasons that they won't perish if they violate any imposed taboos, such as cutting their hair. This staunch stance by Mr. Kiaga persuades most converts not to abandon their new religion simply because the osu have joined. The osu soon become the most devout church members. In a shocking turn of events, one of the converts claims to have killed the revered royal python. Okonkwo pushes for a violent expulsion of the Christians from Mbanta, but the leaders choose to shun them instead. Okonkwo expresses his disappointment in what he sees as a "feminine" decision by the clan. Following the announcement of expulsion, they discover the man who claimed to have killed the snake has died from sickness. This incident reaffirms the villagers' faith in their gods and they stop shunning the converts.
chapter 19
Okonkwo's period of banishment in Mbanta is nearing its finish. Prior to his homecoming to Umuofia, he organizes a grand banquet for his mother's relatives, despite his silent disappointment about missing chances to enhance his reputation in his own tribe. He additionally laments being among such non-masculine individuals. At the party, one guest appreciates Okonkwo's abundant food offering and another admires his commitment to familial ties. The latter also voices worry for the younger generation, given the growing influence of Christianity pulling people away from their heritage and customs.
chapter 20
Okonkwo, during his banishment, devised plans to expand his compound, marry two more wives, and secure titles for his sons. He had managed to digest Nwoye's shameful exit, but still wished Ezinma was male. He requested Ezinma and her sister, Obiageli, to delay their marriages until his return to Umuofia, to which they agreed. Okonkwo was hopeful that his return with two eligible daughters would draw attention. Unfortunately, Umuofia had drastically transformed during the seven-year period. The church's influence had expanded, and the villagers were now subjected to the white men's governance and justice system. The white men's authoritarian and superior attitude shocked Okonkwo, who was disappointed that his clan had not resisted them. Obierika regretfully informed him that the church's influence had weakened familial bonds, and it was now too late to expel the white men, as many clan members had aligned themselves with them. Okonkwo noted the white men's cunning tactics of displaying peaceful and benevolent intent towards the Africans, allowing them to gain a foothold. They touched on the matter of Aneto who was executed by the government for murdering a man, dissatisfied with the court's indifference to tribal customs. Okonkwo and Obierika ended their conversation with a sense of fatalism, sharing a silent moment together.
chapter 21
Many Umuofia inhabitants are somewhat content with the white men's impact in their locality. The white men have set up commerce hubs, leading to financial prosperity. Mr. Brown, a white missionary, discourages his followers from provoking the tribe. He regularly engages with Akunna, a tribal leader, debating their distinct religious beliefs. Akunna clarifies that they too, worship a single god, Chukwu, who created everything including other gods. Mr. Brown, however, disputes their existence, using a carving as an example of a false god. Akunna concedes that it's a wooden carving, but crafted by Chukwu. Their debates don't convince each other, but they gain better insight into each other's faith. Mr. Brown establishes a hospital and a school. He urges villagers to educate their children, warning them of being ruled by literate strangers otherwise. His pleas are somewhat successful, and his hospital receives commendation. When Okonkwo makes his way back to Umuofia, Mr. Brown reveals that Nwoye is studying at a teacher's college. Okonkwo reacts with hostility, threatening Mr. Brown who shortly falls ill and has to depart, leaving his followers behind. Okonkwo's daughters have numerous admirers, but his tribe's apathy towards his return disappoints him. He must wait two years for his sons' initiation ceremony, as it only happens every three years. Okonkwo laments the transformation of his formerly combative tribe.
chapter 22
A rigid and uncompromising man, Reverend James Smith, takes over from Mr. Brown, insisting on strict adherence to biblical law. Smith's hardline approach displeases those who valued Mr. Brown’s lenient and unconventional methods. However, fervent converts like Enoch are relieved to be free from Mr. Brown’s policy of restraint. During a yearly ritual honoring the earth deity, Enoch unmasked an egwugwu, a taboo act equated to murdering a spiritual ancestor. In retaliation, the egwugwu set Enoch’s dwelling on fire. The egwugwu subsequently confront Reverend Smith and his congregation outside the church. They express their intention to demolish the church as a way to purify their village from Enoch’s grave offense. Smith refuses to back down, forbidding the destruction of the church. Afraid of the repercussions of delivering bad news, Smith’s interpreter modifies the Reverend's words, conveying that Smith insists they let him handle the situation. However, the egwugwu disregard Smith’s directive and set the church ablaze.
chapter 23
Despite his clan's refusal to oust the Christians, Okonkwo feels content. He and other villagers arm themselves, ready for potential conflict. The District Commissioner, back from his trip, asks for a meeting with Umuofia's leading men. They attend, armed only with machetes to maintain decorum. The Commissioner, adopting a patronizing tone, suggests they discuss the burnt church calmly. Abruptly, soldiers ambush, handcuff, and incarcerate them. In jail, they endure derogatory remarks and physical assault. A peculiar form of bail, two hundred bags of cowries, is demanded. The court's messengers inform Umuofia that the leaders' freedom will cost two hundred and fifty bags of cowries. The increase allows the messengers to profit from the transaction. The town crier calls for an emergency meeting, and even Ezinma cuts short her trip to her future in-laws. The village's decision is to gather the required cowries to settle the fine.
chapter 24
Once set free, the ex-prisoners return to their community, their gloomy faces striking fear into the hearts of the women and children. The village is engulfed in a peculiar, unsettling quiet. Ezinma brings Okonkwo food and together with Obierika, they observe his whip-scarred back. The village herald calls for a gathering the next day, setting a grim mood among the clan. As dawn breaks, the villagers assemble. Okonkwo, having barely slept due to anticipation, has made up his mind about his future actions, irrespective of the clan's decision. He examines his war attire and finds his raffia skirt, feathered hat, and shield in good shape. As he recalls his past victories, he ruminates on how mankind has evolved. The meeting draws men from all nine clan villages. The opening speaker mourns the havoc wreaked by the white man and his church, lamenting the disrespect towards their gods and ancestors. He alerts the clan about the potential for fratricide if they choose to confront the white men. As he speaks, five court messengers arrive, with their leader demanding the meeting be dissolved. Before the words fully escape the leader's lips, Okonkwo slays him with his machete. Chaos ensues, but not the type Okonkwo anticipated: the villagers let the messengers flee and the meeting dissolves. Okonkwo’s action is even questioned. Realizing his clan won't wage war, Okonkwo cleans his machete and leaves.
chapter 25
The District Commissioner stumbles upon a group of men at Okonkwo's residence. Upon inquiring about Okonkwo's whereabouts, he is told that Okonkwo is absent. Despite repeating his query, the Commissioner's question is met with the same response from Obierika. Growing impatient, the Commissioner threatens to jail them, leading Obierika to give in and guide him to Okonkwo. Though confused, the Commissioner follows Obierika and fellow tribesmen to a bush behind Okonkwo's dwelling where Okonkwo's lifeless body is found hanging from a tree. Upon discovering the body, Obierika explains to the Commissioner that suicide is viewed as a major transgression in their culture, making it forbidden for them to handle Okonkwo's body. They have sought help from outsiders from a far-off village, yet they also request assistance from the Commissioner. When questioned why they can't handle it themselves, they explain that it's considered taboo to touch or bury such a body, hence only outsiders are permitted to do so. Obierika, in a rare outburst of anger, faults the Commissioner for Okonkwo's demise and praises his late friend's virtues. The Commissioner agrees to grant their request, though he leaves the task to his staff while deeming his experience a valuable addition to his understanding of African traditions. The Commissioner, penning a book on Africa, contemplates the unique circumstances of Okonkwo's death as a potential chapter or at least a few paragraphs. He has already decided on the title: The Pacification of the Primitive Tribes of the Lower Niger.
