The meetings at the Baptist church in the village of Hambright were the most important gatherings3 in the county. On Sunday mornings everybody who could walk, young and old, saint and sinner, went to church, and by far the larger number to the Baptist church.
You could tell by the stroke of the bells that the two were rivals. The sextons acquired a peculiar4 skill in ringing these bells with a snap and a jerk that smashed the clapper against the side in a stroke that spoke5 defiance6 to all rival bells, warning of everlasting7 fire to all sinners that should stay away, and due notice to the saints that even an apostle might become a castaway unless he made haste.
The men occupied one side of the house, the women the other. Only very small boys accompanying their mothers were to be seen on the woman’s side, together with a few young men who fearlessly escorted thither8 their sweethearts.
Before the services began, between the ringing of the first and second bells, the men gathered in groups in the church yard and discussed grave questions of politics and weather. The services over the men lingered in the yard to shake hands with neighbours, praise or criticise9 the sermon, and once more discuss great events. The boys gathered in quiet, wistful groups and watched the girls come slowly out of the other door, and now and then a daring youngster summoned courage to ask to see one of them home.
The services were of the simplest kind. The Singing of the old hymns10 of Zion, the Reading of the Bible, the Prayer, the Collection, the Sermon, the Benediction11.
The Preacher never touched on politics, no matter what the event under whose world import his people gathered. War was declared, and fought for four terrible years. Lee surrendered, the slaves were freed, and society was torn from the foundations of centuries, but you would never have known it from the lips of the Rev12. John Durham in his pulpit. These things were but passing events. When he ascended13 the pulpit he was the Messenger of Eternity14. He spoke of God, of Truth, of Righteousness, of Judgment15, the same yesterday, to-day and forever.
Only in his prayers did he come closer to the inner thoughts and perplexities of the daily life of the people. He was a man of remarkable16 power in the pulpit. His mastery of the Bible was profound. He could speak pages of direct discourse17 in its very language. To him it was a divine alphabet, from whose letters he could compose the most impassioned message to the individual hearer before him. Its literature, its poetic18 fire, the epic19 sweep of the Old Testament20 record of life, were inwrought into the very fibre of his soul. As a preacher he spoke with authority. He was narrow and dogmatic in his interpretations21 of the Bible, but his very narrowness and dogmatism were of his flesh and blood, elements of his power. He never stooped to controversy22. He simply announced the Truth. The wise received it. The fools rejected it and were damned. That was all there was to it.
But it was in his public prayers that he was at his best. Here all the wealth of tenderness of a great soul was laid bare. In these prayers he had the subtle genius that could find the way direct into the hearts of the people before him, realise as his own their sins and sorrows, their burdens and hopes and dreams and fears, and then, when he had made them his own, he could give them the wings of deathless words and carry them up to the heart of God. He prayed in a low soft tone of voice; it was like an honest earnest child pleading with his father. What a hush24 fell on the people when these prayers began! With what breathless suspense25 every earnest soul followed him!
Before and during the war, the gallery of this church, which was built and reserved for the negroes, was always crowded with dusky listeners that hung spellbound on his words. Now there were only a few, perhaps a dozen, and they were growing fewer. Some new and mysterious power was at work among the negroes, sowing the seeds of distrust and suspicion. He wondered what it could be. He had always loved to preach to these simple hearted children of nature, and watch the flash of resistless emotion sweep their dark faces. He had baptised over five hundred of them into the fellowship of the churches in the village and the county during the ten years of his ministry26.
He determined27 to find out the cause of this desertion of his church by the negroes to whom he had ministered so many years.
At the close of a Sunday morning’s service, Nelse was slowly descending28 the gallery stairs leading Charlie Gaston by the hand, after the church had been nearly emptied of the white people. The Preacher stopped him near the door.
“How’s your Mistress, Nelse?”
“She’s gettin’ better all de time now praise de Lawd. Eve she stay wid er dis mornin’, while I fetch dis boy ter church. He des so sot on goin’.”
“Where are all the other folks who used to fill that gallery, Nelse?”
“You doan tell me, you aint heard about dem?” he answered with a grin.
“Well, I haven’t heard, and I want to hear.”
“De laws-a-massy, dey done got er church er dey own! Dey has meetin’ now in de school house dat Yankee ’oman built. De teachers tell ’em ef dey aint good ernuf ter set wid de white folks in dere chu’ch, dey got ter hole up dey haids, and not ’low nobody ter push em up in er nigger gallery. So dey’s got ole Uncle Josh Miller30 to preach fur ’em. He ’low he got er call, en he stan’ up dar en holler fur ’em bout29 er hour ev’ry Sunday mawnin’ en night. En sech whoopin’, en yellin’, en bawlin’! Yer can hear ’em er mile. Dey tries ter git me ter go. I tell ’em, Marse John Durham’s preach-in’s good ernuf fur me, gall’ry er no gall’ry. I tell ’em dat I spec er gall’ry nigher heaven den23 de lower flo’ enyhow—en fuddermo’, dat when I goes ter church, I wants ter hear sumfin’ mo’ dan er ole fool nigger er bawlin’. I can holler myself. En dey low I gwine back on my colour. En den I tell ’em I spec I aint so proud dat I can’t larn fum white folks. En dey say dey gwine ter lay fur me yit.”
“I’m sorry to hear this,” said the Preacher thoughtfully.
“Yassir, hits des lak I tell yer. I spec dey gone fur good. Niggers aint got no sense nohow. I des wish I own ’em erbout er week! Dey gitten madder’n madder et me all de time case I stay at de ole place en wuk fer my po’ sick Mistus. Dey sen’ er Kermittee ter see me mos’ ev’ry day ter ’splain ter me I’se free. De las’ time dey come I lam one on de haid wid er stick er wood erfo dey leave me lone31.”
“You must be careful, Nelse.”
“Yassir, I nebber hurt ’im. Des sorter crack his skull32 er little ter show ’im what I gwine do wid ’im nex’ time dey come pesterin’ me.”
“Have they been back to see you since?”
“Dat dey aint. But dey sont me word dey gwine git de Freeman’s Buro atter me. En I sont ’em back word ter sen Mr. Buro right on en I land ’im in de middle er a spell er sickness, des es sho es de Lawd gimme strenk.”
“You can’t resist the Freedman’s Bureau, Nelse.”
“What dat Buro got ter do wid me, Marse John?”
“They’ve got everything to do with you, my boy. They have absolute power over all questions between the Negro and the white man. They can prohibit you from working for a white person without their consent, and they can fix your wages and make your contracts.”
“Well, dey better lemme erlone, or dere’ll be trouble in dis town, sho’s my name’s Nelse.”
“Don’t you resist their officer. Come to me if you get into trouble with them,” was the Preacher’s parting injunction.
Nelse made his way out leading Charlie by the hand, and bowing his giant form in a quaint33 deferential34 way to the white people he knew. He seemed proud of his association in the church with the whites, and the position of inferiority assigned him in no sense disturbed his pride. He was muttering to himself as he walked slowly along looking down at the ground thoughtfully. There was infinite scorn and defiance in his voice.
“Bu-ro! Bu-ro! Des let ’em fool wid me! I’ll make ’em see de seben stars in de middle er de day!”
点击收听单词发音
1 generosity | |
n.大度,慷慨,慷慨的行为 | |
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2 desperately | |
adv.极度渴望地,绝望地,孤注一掷地 | |
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3 gatherings | |
聚集( gathering的名词复数 ); 收集; 采集; 搜集 | |
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4 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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5 spoke | |
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
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6 defiance | |
n.挑战,挑衅,蔑视,违抗 | |
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7 everlasting | |
adj.永恒的,持久的,无止境的 | |
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8 thither | |
adv.向那里;adj.在那边的,对岸的 | |
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9 criticise | |
v.批评,评论;非难 | |
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10 hymns | |
n.赞美诗,圣歌,颂歌( hymn的名词复数 ) | |
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11 benediction | |
n.祝福;恩赐 | |
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12 rev | |
v.发动机旋转,加快速度 | |
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13 ascended | |
v.上升,攀登( ascend的过去式和过去分词 ) | |
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14 eternity | |
n.不朽,来世;永恒,无穷 | |
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15 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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16 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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17 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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18 poetic | |
adj.富有诗意的,有诗人气质的,善于抒情的 | |
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19 epic | |
n.史诗,叙事诗;adj.史诗般的,壮丽的 | |
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20 testament | |
n.遗嘱;证明 | |
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21 interpretations | |
n.解释( interpretation的名词复数 );表演;演绎;理解 | |
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22 controversy | |
n.争论,辩论,争吵 | |
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23 den | |
n.兽穴;秘密地方;安静的小房间,私室 | |
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24 hush | |
int.嘘,别出声;n.沉默,静寂;v.使安静 | |
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25 suspense | |
n.(对可能发生的事)紧张感,担心,挂虑 | |
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26 ministry | |
n.(政府的)部;牧师 | |
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27 determined | |
adj.坚定的;有决心的 | |
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28 descending | |
n. 下行 adj. 下降的 | |
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29 bout | |
n.侵袭,发作;一次(阵,回);拳击等比赛 | |
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30 miller | |
n.磨坊主 | |
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31 lone | |
adj.孤寂的,单独的;唯一的 | |
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32 skull | |
n.头骨;颅骨 | |
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33 quaint | |
adj.古雅的,离奇有趣的,奇怪的 | |
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34 deferential | |
adj. 敬意的,恭敬的 | |
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