Mr. Brown's successor was the Reverend James Smith, and he was a different kind of man. He condemned1 openly Mr. Brown's policy of compromise and accommodation. He saw things as black and white. And black was evil. He saw the world as a battlefield in which the children of light were locked in mortal conflict with the sons of darkness. He spoke2 in his sermons about sheep and goats and about wheat and tares3. He believed in slaying4 the prophets of Baal.
Mr. Smith was greatly distressed5 by the ignorance which many of his flock showed even in such things as the Trinity and the Sacraments. It only showed that they were seeds sown on a rocky soil. Mr. Brown had thought of nothing but numbers. He should have known that the kingdom of God did not depend on large crowds. Our Lord Himself stressed the importance of fewness. Narrow is the way and few the number. To fill the Lord's holy temple with an idolatrous crowd clamoring for signs was a folly6 of everlasting7 consequence. Our Lord used the whip only once in His life—to drive the crowd away from His church.
Within a few weeks of his arrival in Umuofia Mr. Smith suspended a young woman from the church for pouring new wine into old bottles. This woman had allowed her heathen husband to mutilate her dead child. The child had been declared an ogbanje, plaguing its mother by dying and entering her womb to be born again. Four times this child had run its evil round. And so it was mutilated to discourage it from returning.
Mr. Smith was filled with wrath8 when he heard of this. He disbelieved the story which even some of the most faithful confirmed, the story of really evil children who were not deterred9 by mutilation, but came back with all the scars. He replied that such stories were spread in the world by the Devil to lead men astray. Those who believed such stories were unworthy of the Lord's table.
There was a saying in Umuofia that as a man danced so the drums were beaten for him. Mr. Smith danced a furious step and so the drums went mad. The over-zealous converts who had smarted under Mr. Brown's restraining hand now flourished in full favor. One of them was Enoch, the son of the snake-priest who was believed to have killed and eaten the sacred python. Enoch's devotion to the new faith had seemed so much greater than Mr. Brown's that the villagers called him the outsider who wept louder than the bereaved10.
Enoch was short and slight of build, and always seemed in great haste. His feet were short and broad, and when he stood or walked his heels came together and his feet opened outwards11 as if they had quarreled and meant to go in different directions. Such was the excessive energy bottled up in
Enoch's small body that it was always erupting in quarrels and fights. On Sundays he always imagined that the sermon was preached for the benefit of his enemies. And if he happened to sit near one of them he would occasionally turn to give him a meaningful look, as if to say, "I told you so." It was Enoch who touched off the great conflict between church and clan12 in Umuofia which had been gathering13 since Mr. Brown left.
It happened during the annual ceremony which was held in honor of the earth deity14. At such times the ancestors of the clan who had been committed to Mother Earth at their death emerged again as egwugwu through tiny ant-holes.
One of the greatest crimes a man could commit was to unmask an egwugwu in public, or to say or do anything which might reduce its immortal15 prestige in the eyes of the uninitiated. And this was what Enoch did.
The annual worship of the earth goddess fell on a Sunday, and the masked spirits were abroad. The Christian16 women who had been to church could not therefore go home. Some of their men had gone out to beg the egwugwu to retire for a short while for the women to pass. They agreed and were already retiring, when Enoch boasted aloud that they would not dare to touch a Christian. Whereupon they all came back and one of them gave Enoch a good stroke of the cane17, which was always carried. Enoch fell on him and tore off his mask. The other egwugwu immediately surrounded their desecrated19 companion, to shield him from the profane20 gaze ol women and children, and led him away. Enoch had killed an ancestral spirit, and Umuofia was thrown into confusion.
That night the Mother of the Spirits walked the length and breadth of the clan, weeping for her murdered son. It was a terrible night. Not even the oldest man in Umuofia had ever heard such a strange and fearful sound, and it was never to be heard again. It seemed as if the very soul of the tribe wept for a great evil that was coming—its own death.
On the next day all the masked egwugwu of Umuofia assembled in the marketplace. They came from all the quarters of the clan and even from the neighboring villages. The dreaded21 Otakagu came from Imo, and Ekwensu, dangling22 a white cock, arrived from Uli. It was a terrible gathering. The eerie23 voices of countless24 spirits, the bells that clattered25 behind some of them, and the clash of machetes as they ran forwards and backwards26 and saluted28 one another, sent tremors29 of fear into every heart. For the first time in living memory the sacred bull-roarer was heard in broad daylight.
From the marketplace the furious band made for Enoch's compound. Some of the elders of the clan went with them, wearing heavy protections of charms and amulets30. These were men whose arms were strong in ogwu, or medicine. As for the ordinary men and women, they listened from the safety of their huts.
The leaders of the Christians31 had met together at Mr. Smith's parsonage on the previous night. As they deliberated they could hear the Mother of Spirits wailing32 for her son. The chilling sound affected33 Mr. Smith, and for the first time he seemed to be afraid.
"What are they planning to do?" he asked. No one knew, because such a thing had never happened before. Mr. Smith
would have sent for the District Commissioner34 and his court messengers, but they had gone on tour on the previous day.
"One thing is clear," said Mr. Smith. "We cannot offer physical resistance to them. Our strength lies in the Lord." They knelt down together and prayed to God for delivery.
"O Lord, save Thy people," cried Mr. Smith.
"And bless Thine inheritance," replied the men.
They decided35 that Enoch should be hidden in the parsonage for a day or two. Enoch himself was greatly disappointed when he heard this, for he had hoped that a holy war was imminent,- and there were a few other Christians who thought like him. But wisdom prevailed in the camp of the faithful and many lives were thus saved.
The band of egwugwu moved like a furious whirlwind to Enoch's compound and with machete and fire reduced it to a desolate36 heap. And from there they made for the church, intoxicated37 with destruction.
Mr. Smith was in his church when he heard the masked spirits coming. He walked quietly to the door which commanded the approach to the church compound, and stood there. But when the first three or four egwugwu appeared on the church compound he nearly bolted. He overcame this impulse and instead of running away he went down the two steps that led up to the church and walked towards the approaching spirits.
They surged forward, and a long stretch of the bamboo fence with which the church compound was surrounded gave way before them. Discordant38 bells clanged, machetes clashed and the air was full of dust and weird39 sounds. Mr. Smith heard a sound of footsteps behind him. He turned round and saw Okeke, his interpreter. Okeke had not been on the best of terms with his master since he had strongly condemned Enoch's behavior at the meeting of the leaders ol the church during the night. Okeke had gone as far as to say that Enoch should not be hidden in the parsonage, because he would only draw the wrath of the clan on the pastor40. Mr. Smith had rebuked41 him in very strong language, and had not sought his advice that morning. But now, as he came up and stood by him confronting the angry spirits, Mr. Smith looked at him and smiled. It was a wan42 smile, but there was deep gratitude43 there.
For a brief moment the onrush of the egwugwu was checked by the unexpected composure of the two men. But it was only a momentary44 check, like the tense silence between blasts of thunder. The second onrush was greater than the first. It swallowed up the two men. Then an unmistakable voice rose above the tumult45 and there was immediate18 silence. Space was made around the two men, and Ajofia began to speak.
Ajofia was the leading egwugwu of Umuofia. He was the head and spokesman of the nine ancestors who administered justice in the clan. His voice was unmistakable and so he was able to bring immediate peace to the agitated46 spirits. He then addressed Mr. Smith, and as he spoke clouds of smoke rose from his head.
"The body of the white man, I salute27 you," he said, using the language in which immortals47 spoke to men.
"The body of the white man, do you know me?" he asked.
Mr. Smith looked at his interpreter, but Okeke, who was a native of distant Umuru, was also at a loss.
Ajofia laughed in his guttural voice. It was like the laugh of rusty48 metal. "They are strangers," he said, "and they are ignorant. But let that pass." He turned round to his comrades and saluted them, calling them the fathers of Umuofia. He dug his rattling49 spear into the ground and it shook with metallic50 life. Then he turned once more to the missionary51 and his interpreter.
"Tell the white man that we will not do him any harm," he said to the interpreter. "Tell him to go back to his house and leave us alone. We liked his brother who was with us before. He was foolish, but we liked him, and for his sake we shall not harm his brother. But this shrine52 which he built must be destroyed. We shall no longer allow it in our midst. It has bred untold53 abominations and we have come to put an end to it." He turned to his comrades. "Fathers of Umuofia, 1 salute you” and they replied with one guttural voice. He turned again to the missionary. "You can stay with us if you like our ways. You can worship your own god. It is good that a man should worship the gods and the spirits of his fathers. Go back to your house so that you may not be hurt. Our anger is great but we have held it down so that we can talk to you."
Mr. Smith said to his interpreter: "Tell them to go away from here. This is the house of God and I will not live to see it desecrated."
Okeke interpreted wisely to the spirits and leaders of Umuofia: "The white man says he is happy you have come to him with your grievances54, like friends. He will be happy if you leave the matter in his hands."
"We cannot leave the matter in his hands because he does not understand our customs, just as we do not understand his. We say he is foolish because he does not know our ways, and perhaps he says we are foolish because we do not know his. Let him go away."
Mr. Smith stood his ground. But he could not save his church. When the egwugwu went away the red-earth church which Mr. Brown had built was a pile of earth and ashes. And for the moment the spirit of the clan was pacified55.
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1
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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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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tares
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| 荑；稂莠；稗 | |
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slaying
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| 杀戮。 | |
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distressed
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| 痛苦的 | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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deterred
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| v.阻止，制止( deter的过去式和过去分词 ) | |
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bereaved
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| adj.刚刚丧失亲人的v.使失去（希望、生命等）( bereave的过去式和过去分词)；（尤指死亡）使丧失（亲人、朋友等）；使孤寂；抢走（财物） | |
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outwards
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| adj.外面的，公开的，向外的；adv.向外；n.外形 | |
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clan
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| n.氏族，部落，宗族，家族，宗派 | |
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gathering
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| n.集会，聚会，聚集 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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cane
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| n.手杖，细长的茎，藤条；v.以杖击，以藤编制的 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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desecrated
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| 毁坏或亵渎( desecrate的过去式和过去分词 ) | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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dangling
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| 悬吊着( dangle的现在分词 )； 摆动不定； 用某事物诱惑…； 吊胃口 | |
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eerie
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| adj.怪诞的；奇异的；可怕的；胆怯的 | |
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countless
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| adj.无数的，多得不计其数的 | |
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clattered
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| 发出咔哒声（clatter的过去式与过去分词形式） | |
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backwards
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| adv.往回地，向原处，倒，相反，前后倒置地 | |
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salute
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| vi.行礼，致意，问候，放礼炮；vt.向…致意，迎接，赞扬；n.招呼，敬礼，礼炮 | |
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saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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29
tremors
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| 震颤( tremor的名词复数 )； 战栗； 震颤声； 大地的轻微震动 | |
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amulets
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| n.护身符( amulet的名词复数 ) | |
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31
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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32
wailing
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| v.哭叫，哀号( wail的现在分词 )；沱 | |
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33
affected
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| adj.不自然的，假装的 | |
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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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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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37
intoxicated
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| 喝醉的，极其兴奋的 | |
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38
discordant
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| adj.不调和的 | |
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weird
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| adj.古怪的，离奇的；怪诞的，神秘而可怕的 | |
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40
pastor
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| n.牧师，牧人 | |
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41
rebuked
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| 责难或指责( rebuke的过去式和过去分词 ) | |
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42
wan
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| (wide area network)广域网 | |
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gratitude
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| adj.感激，感谢 | |
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momentary
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| adj.片刻的，瞬息的；短暂的 | |
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tumult
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| n.喧哗；激动，混乱；吵闹 | |
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agitated
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| adj.被鼓动的，不安的 | |
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immortals
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| 不朽的人物( immortal的名词复数 )； 永生不朽者 | |
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48
rusty
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| adj.生锈的；锈色的；荒废了的 | |
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49
rattling
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| adj. 格格作响的, 活泼的, 很好的 adv. 极其, 很, 非常 动词rattle的现在分词 | |
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50
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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51
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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52
shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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untold
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| adj.数不清的，无数的 | |
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54
grievances
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| n.委屈( grievance的名词复数 )；苦衷；不满；牢骚 | |
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pacified
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| 使（某人）安静( pacify的过去式和过去分词 )； 息怒； 抚慰； 在（有战争的地区、国家等）实现和平 | |
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