The Poisonwood Bible
Page 121
Oh, well, I told him.That is what we call Democracy.
Strange to say, at our house the next morning it was suddenly peace on earth. Father acted like nothing much had happened. He had cuts and poisonwood boils on his arms from all his thrashing in the bushes, but yet he just drank his tea at breakfast without a word and then put some poultice on his arms and went out on the porch to read his Bible. We wondered: Is he looking for the world’s longest The Verse to give Leah on the subject of impudence? Is he looking up what Jesus might have to say about preachers that murder their own daughters? Or maybe he’d decided he couldn’t win this fight, so he was going to pretend it never happened and Leah was beneath his notice. With Father, life’s just one surprise after another.
Leah did at least have the brains to make herself scarce. She stayed either at Anatole’s school or out in the woods having a bow-and-arrow contest with Nelson to see who could shoot a bug off a branch. That was the kind of thing she usually did. But there was plenty of nervous tension left in our household, believe you me. Ruth May peed in her pants just because Father coughed out on the porch. And guess who had to be the one to get her cleaned up: me. I did not appreciate what we were being put through, all because of Leah.
That evening was the night before the hunt, with Leah still keeping her distance. But her pal Anatole found an evil sign outside his hut. So we were told by Nelson. Mother had sent him over to the school to take Leah some boiled eggs for dinner, and he came running back to tell us Anatole was over there looking like he’d seen a ghost. Nelson wouldn’t say what the evil sign was, just that it was a dreaded kibaazu sign of a bad curse put on Anatole. We kind of thought he might have made the whole thing up. Nelson could be dramatic.
Well, no, sir. Next morning bright and early, Anatole found a green mamba snake curled up by his cot, and it was just by the grace of God he didn’t get bit on the leg and die on the spot. Good luck, or a miracle, one. They said he usually always gets out of bed before daybreak and goes out for his constitutional and would have stepped right on it, but that morning for some reason he woke up too early and decided to light his lamp and read in bed awhile before getting up, and that’s when he saw it. He thought someone had thrown a rope inside his house for another evil sign, but then it moved! No more signs; this was the true evil thing! The story went buzzing around the village quicker even than if we’d had telephones. People were running around because it was the big day and they had to get ready, but this gave them something extra to think about, and boy oh boy, they did. I don’t care if they were followers of God almighty or the things that bump you in the night, they were praying to it now, believe you me. Thanking their lucky stars that what happened to Anatole hadn’t happened to them.
Adah
BETO NKITUTASALA means: What are we doing? Doing, we are what? Alas atuti knot eb. Alas. The night before the hunt there was no sleep at all. Eye on sleep peels no eye! We thought we were looking, but could not see what was before us. Leopards walked upright on the paths and snakes moved quietly from their holes. The S on the floor -was not for sleep.
People are bantu; the singular is muntu. Muntu does not mean exactly the same as person, though, because it describes a living person, a dead one, or someone not yet born. Muntu persists through all those conditions unchanged. The Bantu speak of “self” as a vision residing inside, peering out through the eyeholes of the body, waiting for whatever happens next. Using the body as a mask, muntu watches and waits without fear, because muntu itself cannot die. The transition from spirit to body and back to spirit again is merely a venture. It is a ride on the power of nommo, the force of a name to call oneself. Nommo rains from a cloud, rises in the vapor from a human mouth: a song, a scream, a prayer. A drum gives nommo in Congo, where drums have language. A dance gives nommo where bodies are not separate from the will that inhabits them. In that other long-ago place, America, I was a failed combination of too-weak body and overstrong will. But in Congo I am those things perfectly united: Adah.
The night before the hunt, while no one slept, every muntu in Kilanga danced and sang: drums, lips, bodies. In song they named the animals that would become our feast and salvation in the morning. And they named the things they feared: Snake. Hunger. Leopards that walk upright on the paths like men. These are the nommo, they chanted, these bodies living and dancing and joining together with slick, black other bodies, all beating the thing with feathers: beating out the dear, dear hope, a chance to go on living. But muntu did not care if the bodies lived or died on the morrow. Muntu peered out through the eyeholes, watching closely to see what would happen next.
Strange to say, at our house the next morning it was suddenly peace on earth. Father acted like nothing much had happened. He had cuts and poisonwood boils on his arms from all his thrashing in the bushes, but yet he just drank his tea at breakfast without a word and then put some poultice on his arms and went out on the porch to read his Bible. We wondered: Is he looking for the world’s longest The Verse to give Leah on the subject of impudence? Is he looking up what Jesus might have to say about preachers that murder their own daughters? Or maybe he’d decided he couldn’t win this fight, so he was going to pretend it never happened and Leah was beneath his notice. With Father, life’s just one surprise after another.
Leah did at least have the brains to make herself scarce. She stayed either at Anatole’s school or out in the woods having a bow-and-arrow contest with Nelson to see who could shoot a bug off a branch. That was the kind of thing she usually did. But there was plenty of nervous tension left in our household, believe you me. Ruth May peed in her pants just because Father coughed out on the porch. And guess who had to be the one to get her cleaned up: me. I did not appreciate what we were being put through, all because of Leah.
That evening was the night before the hunt, with Leah still keeping her distance. But her pal Anatole found an evil sign outside his hut. So we were told by Nelson. Mother had sent him over to the school to take Leah some boiled eggs for dinner, and he came running back to tell us Anatole was over there looking like he’d seen a ghost. Nelson wouldn’t say what the evil sign was, just that it was a dreaded kibaazu sign of a bad curse put on Anatole. We kind of thought he might have made the whole thing up. Nelson could be dramatic.
Well, no, sir. Next morning bright and early, Anatole found a green mamba snake curled up by his cot, and it was just by the grace of God he didn’t get bit on the leg and die on the spot. Good luck, or a miracle, one. They said he usually always gets out of bed before daybreak and goes out for his constitutional and would have stepped right on it, but that morning for some reason he woke up too early and decided to light his lamp and read in bed awhile before getting up, and that’s when he saw it. He thought someone had thrown a rope inside his house for another evil sign, but then it moved! No more signs; this was the true evil thing! The story went buzzing around the village quicker even than if we’d had telephones. People were running around because it was the big day and they had to get ready, but this gave them something extra to think about, and boy oh boy, they did. I don’t care if they were followers of God almighty or the things that bump you in the night, they were praying to it now, believe you me. Thanking their lucky stars that what happened to Anatole hadn’t happened to them.
Adah
BETO NKITUTASALA means: What are we doing? Doing, we are what? Alas atuti knot eb. Alas. The night before the hunt there was no sleep at all. Eye on sleep peels no eye! We thought we were looking, but could not see what was before us. Leopards walked upright on the paths and snakes moved quietly from their holes. The S on the floor -was not for sleep.
People are bantu; the singular is muntu. Muntu does not mean exactly the same as person, though, because it describes a living person, a dead one, or someone not yet born. Muntu persists through all those conditions unchanged. The Bantu speak of “self” as a vision residing inside, peering out through the eyeholes of the body, waiting for whatever happens next. Using the body as a mask, muntu watches and waits without fear, because muntu itself cannot die. The transition from spirit to body and back to spirit again is merely a venture. It is a ride on the power of nommo, the force of a name to call oneself. Nommo rains from a cloud, rises in the vapor from a human mouth: a song, a scream, a prayer. A drum gives nommo in Congo, where drums have language. A dance gives nommo where bodies are not separate from the will that inhabits them. In that other long-ago place, America, I was a failed combination of too-weak body and overstrong will. But in Congo I am those things perfectly united: Adah.
The night before the hunt, while no one slept, every muntu in Kilanga danced and sang: drums, lips, bodies. In song they named the animals that would become our feast and salvation in the morning. And they named the things they feared: Snake. Hunger. Leopards that walk upright on the paths like men. These are the nommo, they chanted, these bodies living and dancing and joining together with slick, black other bodies, all beating the thing with feathers: beating out the dear, dear hope, a chance to go on living. But muntu did not care if the bodies lived or died on the morrow. Muntu peered out through the eyeholes, watching closely to see what would happen next.
