Okonkwo was well received by his mother's kinsmen1 in Mbanta. The old man who received him was his mother's younger brother, who was now the eldest2 surviving member of that family. His name was Uchendu, and it was he who had received Okonkwo's mother twenty and ten years before when she had been brought home Irom Umuofia to be buried with her people. Okonkwo was only a boy then and Uchendu still remembered him crying the traditional farewell: "Mother, mother, mother is going."
That was many years ago. Today Okonkwo was not bringing his mother home to be buried with her people. He was taking his family of three wives and their children to seek refuge in his motherland. As soon as Uchendu saw him with his sad and weary company he guessed what had happened, and asked no questions. It was not until the following day that Okonkwo told him the full story. The old man listened silently to the end and then said with some relief: "It is a female ochu." And he arranged the requisite3 rites4 and sacrifices.
Okonkwo was given a plot of ground on which to build his compound, and two or three pieces of land on which to
farm during the coming planting season. With the help of his mother's kinsmen he built himself an obi and three huts for his wives. He then installed his personal god and the symbols of his departed fathers. Each of Uchendu's five sons contributed three hundred seed-yams to enable their cousin to plant a farm, for as soon as the first rain came farming would begin.
At last the rain came. It was sudden and tremendous. For two or three moons the sun had been gathering5 strength till it seemed to breathe a breath of fire on the earth. All the grass had long been scorched6 brown, and the sands felt like live coals to the feet. Evergreen7 trees wore a dusty coat of brown. The birds were silenced in the forests, and the world lay panting under the live, vibrating heat. And then came the clap of thunder. It was an angry, metallic8 and thirsty clap, unlike the deep and liquid rumbling9 of the rainy season. A mighty10 wind arose and filled the air with dust. Palm trees swayed as the wind combed their leaves into flying crests11 like strange and fantastic coiffure.
When the rain finally came, it was in large, solid drops of frozen water which the people called "the nuts of the water of heaven." They were hard and painful on the body as they fell, yet young people ran about happily picking up the cold nuts and throwing them into their mouths to melt.
The earth quickly came to life and the birds in the forests fluttered around and chirped12 merrily. A vague scent13 of life and green vegetation was diffused14 in the air. As the rain began to fall more soberly and in smaller liquid drops, children sought for shelter, and all were happy, refreshed and thankful.
Okonkwo and his family worked very hard to plant a new farm. But it was like beginning life anew without the vigor15 and enthusiasm of youth, like learning to become left-handed in old age. Work no longer had for him the pleasure it used to have, and when there was no work to do he sat in a silent half-sleep.
His life had been ruled by a great passion—to become one of the lords of the clan16. That had been his life-spring. And he had all but achieved it. Then everything had been broken. He had been cast out of his clan like a fish onto a dry, sandy beach, panting. Clearly his personal god or chi was not made for great things. A man could not rise beyond the destiny of his chi. The saying of the elders was not true—that if a man said yea his chi also affirmed. Here was a man whose chi said nay17 despite his own affirmation.
The old man, Uchendu, saw clearly that Okonkwo had yielded to despair and he was greatly troubled. He would speak to him after the isa-ifi ceremony.
The youngest of Uchendu's five sons, Amikwu, was marrying a new wife. The bride-price had been paid and all but the last ceremony had been performed. Amikwu and his people had taken palm-wine to the bride's kinsmen about two moons before Okonkwo's arrival in Mbanta. And so it was time for the final ceremony of confession18.
The daughters of the family were all there, some of them having come a long way from their homes in distant villages. Uchendu's eldest daughter had come from Obodo, nearly half a day's journey away. The daughters of Uehuiona were also there. It was a full gathering of umuada, in the same way as they would meet if a death occurred . There were twenty-two of them.
They sat in a big circle on the ground and the young bride in the center with a hen in her right hand. Uchendu before her, holding the ancestral staff of the family. The men stood outside the circle, watching. Their wives also. It was evening and the sun was setting
Uchendu's eldest daughter, Njide, asked her"
"Remember that if you do not answer truthfully you will suffer or even die at childbirth," she began. "How man men have lain with you since my brother first expressed his desire to marry you?"
"None," she answered simply.
"Answer truthfully," urged the other women
"None?" asked Njide.
"None," she answered.
"Swear on this staff of my fathers," said Uchendu
"I swear," said the bride.
Uchendu took the hen from her, slit19 its throat with a sharp knife and allowed some of the blood to fall on the ancestral staff.
From that day Amikwu took the young bride and she became his wife. The daughters of the clan did not return to their homes immediately but spent two more days with their kinsmen.
On the second day Uchendu called together his sons and daughters and his nephew, Okonkwo. The men brought their goatskin mats, with which they sat on the floor, and the women sat on a sisal mat spread on a raised bank of earth. Uchendu pulled gently at his gray beard and gnashed his teeth. Then he began to speak, quietly and deliberately20, picking his words with great care:
"It is Okonkwo that 1 primarily wish to speak to," he began. "But I want all of you to note what 1 am going to say. I am an old man and you are all children. 1 know more about the world than any of you. If there is any one among you who thinks he knows more let him speak up." He paused, but no one spoke21.
"Why is Okonkwo with us today? This is not his clan. We are only his mother's kinsmen. He does not belong here. He is an exile, condemned22 for seven years to live in a strange land. And so he is bowed with grief. But there is just one question I would like to ask him. Can you tell me, Okonkwo, why it is that one of the commonest names we give our children is Nneka, or "Mother is Supreme23?" We all know that a man is the head of the family and his wives do his bidding. A child belongs to its father and his family and not to its mother and her family. A man belongs to his fatherland and not to his motherland. And yet we say Nneka - 'Mother is Supreme.' Why is that?"
There was silence. "1 want Okonkwo to answer me," said Uchendu.
"I do not know the answer," Okonkwo replied.
"You do not know the answer? So you see that you are a child. You have many wives and many children—more children than I have. You are a great man in your clan. But you are still a child, my child. Listen to me and I shall tell you. But there is one more question I shall ask you. Why is it that when a woman dies she is taken home to be buried with her own kinsmen? She is not buried with her husband's kinsmen. Why is that? Your mother was brought home to me and buried with my people. Why was that?"
Okonkwo shook his head.
"He does not know that either," said Uchendu, "and yet he is full of sorrow because he has come to live in his motherland for a few years." He laughed a mirthless laughter, and turned to his sons and daughters. "What about you? Can you answer my question?"
They all shook their heads.
"Then listen to me," he said and cleared his throat. "It's true that a child belongs to its father. But when a father beats his child, it seeks sympathy in its mother's hut. A man belongs to his fatherland when things are good and life is sweet. But when there is sorrow and bitterness he finds refuge in his motherland. Your mother is there to protect you. She is buried there. And that is why we say that mother is supreme. Is it right that you, Okonkwo, should bring to your mother a heavy face and refuse to be comforted? Be careful or you may displease24 the dead. Your duty is to comfort your wives and children and take them back to your fatherland after seven years. But if you allow sorrow to weigh you down and kill you they will all die in exile." He paused for a long while. "These are now your kinsmen." He waved at his sons and daughters.
"You think you are the greatest sufferer in the world? Do you know that men are sometimes banished25 for life? Do you know that men sometimes lose all their yams and even their children? I had six wives once. I have none now except that young girl who knows not her right from her left. Do you know how many children I have buried—children I begot26 in my youth and strength? Twenty-two. I did not hang myself, and I am still alive. If you think you are the greatest sufferer in the world ask my daughter, Akueni, how many twins she has borne and thrown away. Have you not heard the song they sing when a woman dies?
"'For whom is it well, for whom is it well? There is no one for whom it is well.'
"I have no more to say to you."
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1
kinsmen
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| n.家属，亲属( kinsman的名词复数 ) | |
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eldest
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| adj.最年长的，最年老的 | |
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3
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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4
rites
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| 仪式，典礼( rite的名词复数 ) | |
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5
gathering
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| n.集会，聚会，聚集 | |
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6
scorched
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| 烧焦，烤焦( scorch的过去式和过去分词 )； 使（植物）枯萎，把…晒枯； 高速行驶； 枯焦 | |
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7
evergreen
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| n.常青树；adj.四季常青的 | |
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8
metallic
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| adj.金属的；金属制的；含金属的；产金属的；像金属的 | |
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9
rumbling
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| n. 隆隆声, 辘辘声 adj. 隆隆响的 动词rumble的现在分词 | |
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10
mighty
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| adj.强有力的；巨大的 | |
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crests
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| v.到达山顶（或浪峰）( crest的第三人称单数 )；到达洪峰，达到顶点 | |
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12
chirped
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| 鸟叫，虫鸣( chirp的过去式 ) | |
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scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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14
diffused
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| 散布的，普及的，扩散的 | |
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15
vigor
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| n.活力，精力，元气 | |
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16
clan
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| n.氏族，部落，宗族，家族，宗派 | |
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17
nay
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| adv.不；n.反对票，投反对票者 | |
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18
confession
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| n.自白，供认，承认 | |
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19
slit
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| n.狭长的切口；裂缝；vt.切开，撕裂 | |
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20
deliberately
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| adv.审慎地；蓄意地；故意地 | |
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21
spoke
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| 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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22
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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23
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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24
displease
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| vt.使不高兴，惹怒；n.不悦，不满，生气 | |
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25
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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26
begot
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| v.为…之生父( beget的过去式 )；产生，引起 | |
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