Seven years was a long time to be away from one's clan1. A man's place was not always there, waiting for him. As soon as he left, someone else rose and filled it. The clan was like a lizard2, if it lost its tail it soon grew another.
Okonkwo knew these things. He knew that he had lost his place among the nine masked spirits who administered justice in the clan. He had lost the chance to lead his warlike clan against the new religion, which, he was told, had gained ground. He had lost the years in which he might have taken the highest titles in the clan. But some of these losses were not irreparable. He was determined3 that his return should be marked by his people. He would return with a flourish, and regain4 the seven wasted years.
Even in his first year in exile he had begun to plan for his return. The first thing he would do would be to rebuild his compound on a more magnificent scale. He would build a bigger barn than he had had before and he would build huts for two new wives. Then he would show his wealth by initiating5 his sons into the ozo society. Only the really great men in the clan were able to do this. Okonkwo saw clearly the high esteem6 in which he would be held, and he saw himself taking the highest title in the land.
As the years of exile passed one by one it seemed to him that his chi might now be making amends7 for the past disaster. His yams grew abundantly, not only in his motherland but also in Umuofia, where his friend gave them out year by year to sharecroppers.
Then the tragedy of his first son had occurred. At first it appeared as if it might prove too great for his spirit. But it was a resilient spirit, and in the end Okonkwo overcame his sorrow. He had five other sons and he would bring them up in the way of the clan.
He sent for the five sons and they came and sat in his obi. The youngest of them was four years old.
"You have all seen the great abomination of your brother. Now he is no longer my son or your brother. I will only have a son who is a man, who will hold his head up among my people. If any one of you prefers to be a woman, let him follow Nwoye now while I am alive so that I can curse him. If you turn against me when I am dead I will visit you and break your neck."
Okonkwo was very lucky in his daughters. He never stopped regretting that Ezinma was a girl. Of all his children she alone understood his every mood. A bond of sympathy had grown between them as the years had passed.
Ezinma grew up in her father's exile and became one of the most beautiful girls in Mbanta. She was called Crystal of Beauty, as her mother had been called in her youth. The young ailing8 girl who had caused her mother so much heartache had been transformed, almost overnight, into a healthy, buoyant maiden9. She had, it was true, her moments of depression when she would snap at everybody like an angry dog. These moods descended10 on her suddenly and for no apparent reason. But they were very rare and short-lived. As long as they lasted, she could bear no other person but her father.
Many young men and prosperous middle-aged11 men of Mbanta came to marry her. But she refused them all, because her father had called her one evening and said to her: "There are many good and prosperous people here, but I shall be happy if you marry in Umuofia when we return home."
That was all he had said. But Ezinma had seen clearly all the thought and hidden meaning behind the few words. And she had agreed.
"Your half-sister, Obiageli, will not understand me," Okonkwo said. "But you can explain to her."
Although they were almost the same age, Ezinma wielded12 a strong influence over her half-sister. She explained to her why they should not marry yet, and she agreed also. And so the two of them refused every offer of marriage in Mbanta.
"I wish she were a boy," Okonkwo thought within himself. She understood things so perfectly13. Who else among his children could have read his thoughts so well? With two beautiful grown-up daughters his return to Umuofia would attract considerable attention. His future sons-in-law would be men of authority in the clan. The poor and unknown would not dare to come forth14.
Umuofia had indeed changed during the seven years Okonkwo had been in exile. The church had come and led many astray. Not only the low-born and the outcast but sometimes a worthy15 man had joined it. Such a man was Ogbuefi Ugonna, who had taken two titles, and who like a madman had cut the anklet of his titles and cast it away to join the Christians16. The white missionary17 was very proud of him and he was one of the first men in Umuofia to receive the sacrament of Holy Communion, or Holy Feast as it was called in Ibo. Ogbuefi Ugonna had thought of the Feast in terms of eating and drinking, only more holy than the village variety. He had therefore put his drinking-horn into his goatskin bag for the occasion.
But apart from the church, the white men had also brought a government. They had built a court where the District Commissioner18 judged cases in ignorance. He had court messengers who brought men to him for trial. Many of these messengers came from Umuru on the bank of the Great River, where the white men first came many years before and where they had built the center of their religion and trade and government. These court messengers were greatly hated in Umuofia because they were foreigners and also arrogant19 and high-handed. They were called kotma, and because of their ash-colored shorts they earned the additional name of Ashy Buttocks. They guarded the prison, which was full of men who had offended against the white man's law. Some of these prisoners had thrown away their twins and some had molested20 the Christians. They were beaten in the prison by the kotma and made to work every morning clearing the government compound and fetching wood for the white Commissioner and the court messengers. Some of these prisoners were men of title who should be above such mean occupation. They were grieved by the indignity21 and mourned for their neglected farms. As they cut grass in the morning the younger men sang in time with the strokes of their machetes:
"Kotma of the ashy buttocks,
He is fit to be a slave. The white man has no sense,
He is fit to be a slave."
The court messengers did not like to be called Ashy-Buttocks, and they beat the men. But the song spread in Umuofia.
Okonkwo's head was bowed in sadness as Obierika told him these things.
"Perhaps I have been away too long," Okonkwo said, almost to himself. "But I cannot understand these things you tell me. What is it that has happened to our people? Why have they lost the power to fight?"
"Have you not heard how the white man wiped out Abame?" asked Obierika.
"I have heard," said Okonkwo. "But I have also heard that Abame people were weak and foolish. Why did they not fight back? Had they no guns and machetes? We would be cowards lo compare ourselves with the men of Abame. Their fathers had never dared to stand before our ancestors. We must fight these men and drive them from the land."
"It is already too late," said Obierika sadly. "Our own men and our sons have joined the ranks of the stranger. They have joined his religion and they help to uphold his government. If we should try to drive out the white men in Umuofia we should find it easy. There are only two of them. But what of our own people who are following their way and have been given power? They would go to Umuru and bring the soldiers, and we would be like Abame." He paused for a long time and then said: "I told you on my last visit to Mbanta how they hanged Aneto."
"What has happened to that piece of land in dispute?" asked Okonkwo.
"The white man's court has decided22 that it should belong to Nnama's family, who had given much money to the white man's messengers and interpreter."
"Does the white man understand our custom about land?"
"How can he when he does not even speak our tongue? But he says that our customs are bad, and our own brothers who have taken up his religion also say that our customs are bad. How do you think we can fight when our own brothers have turned against us? The white man is very clever. He came quietly and peaceably with his religion. We were amused at his foolishness and allowed him to stay. Now he has won our brothers, and our clan can no longer act like one. He has put a knife on the things that held us together and we have fallen apart."
"How did they get hold of Ancto to hang him?" asked Okonkwo.
"When he killed Oduche in the fight over the land, he fled to Aninta to escape the wrath23 of the earth. This was about eight days after the fight, because Oduche had not died immediately from his wounds. It was on the seventh day that he died. But everybody knew that he was going to die and Aneto got his belongings24 together in readiness to flee. But the Christians had told the white man about the accident, and he sent his kotma to catch Aneto. He was imprisoned25 with all the leaders of his family. In the end Oduche died and Aneto was taken to Umuru and hanged. The other people were released, but even now they have not found the mouth with which to tell of their suffering."
The two men sat in silence for a long while afterwards.
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clan
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| n.氏族，部落，宗族，家族，宗派 | |
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lizard
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| n.蜥蜴，壁虎 | |
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determined
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| adj.坚定的；有决心的 | |
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regain
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| vt.重新获得，收复，恢复 | |
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initiating
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| v.开始( initiate的现在分词 )；传授；发起；接纳新成员 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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amends
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| n. 赔偿 | |
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ailing
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| v.生病 | |
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maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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descended
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| a.为...后裔的，出身于...的 | |
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middle-aged
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| adj.中年的 | |
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12
wielded
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| 手持着使用（武器、工具等）( wield的过去式和过去分词 )； 具有； 运用（权力）； 施加（影响） | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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forth
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| adv.向前；向外，往外 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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16
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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commissioner
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| n.（政府厅、局、处等部门）专员，长官，委员 | |
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arrogant
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| adj.傲慢的，自大的 | |
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molested
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| v.骚扰( molest的过去式和过去分词 )；干扰；调戏；猥亵 | |
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indignity
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| n.侮辱，伤害尊严，轻蔑 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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belongings
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| n.私人物品，私人财物 | |
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imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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