He did not make guns or Don Jesucristo. Many things He did not make!”
The pastor shut his eyes a moment, seeking strength. “Good,” he said at last in a patient voice. “Who made the other things? Who made me? Please tell me.”
Nicolas did not hesitate. “Metzabok.”
“But who is Metzabok?” cried the pastor, letting an outraged note show in his voice. The word for God he had always known only as Hachakyum.
“Metzabok makes all the things that do not belong here,” said Nicolas.
The pastor rose, took out his handkerchief and wiped his forehead. “You hate me,” he said, looking down at the Indian. The word was too strong, but he did not know how to say it any other way.
Nicolas stood up quickly and touched the pastor’s arm with’ his hand.
“No. That is not true. You are a good man. Everyone likes you.”
Pastor Dowe backed away in spite of himself. The touch of the brown hand was vaguely distasteful to him. He looked beseechingly into the Indian’s face and said, “But Hachakyum did not make me?”
“No.”
There was a long pause.
“Will you come next time to my house and hear me speak?”
Nicolas looked uncomfortable.
“Everyone has work to do,” he said.
“Mateo says you want music,” began the pastor.
Nicolas shrugged. “To me it is not important. But the others will come if you have music. Yes, that is true. They like music.”
“But
“They say you have a
The pastor looked away, thinking: “There is no way to keep anything from these people.” Along with all his other house-hold goods and the things left behind by his wife when she died, he had brought a little portable phonograph. It was somewhere in the storeroom piled with the empty valises and cold-weather garments.
“Tell them I will play the
The little girl ran after him and stood watching him as he walked up the road.
On his way through the village the pastor was troubled by the reflection that he was wholly alone in this distant place, alone in his struggle to bring the truth to its people. He consoled himself by recalling that it is only in each man’s own consciousness that the isolation exists; objectively man is always a part of something.
When he arrived home he sent Mateo to the storeroom to look for the portable phonograph. After a time the boy brought it out, dusted it and stood by while the pastor opened the case. The crank was inside. He took it out and wound the spring. There were a few records in the compartment at the top. The first he examined were “Let’s Do It,” “Crazy Rhythm,” and “Strike up the Band,” none of which Pastor Dowe considered proper accompaniments to his sermons. He looked further. There was a recording of Al Jolson singing “Sonny Boy” and a cracked copy of “She’s Funny That Way.” As he looked at the labels he remembered how the music on each disc had sounded. Unfortunately Mrs. Dowe had disliked hymn music; she had called it “mournful.”
“So here we are,” he sighed, “without music.”
Mateo was astonished. “It does not play?”
“I can’t play them this music for dancing, Mateo.”
“No, Mateo!” said the pastor forcefully, and he put on “Crazy Rhythm” to illustrate his point. As the thin metallic tones issued from the instrument, Mateo’s expression changed to one of admiration bordering on beatitude.
“It cannot be done,” he said with finality, closing the lid.
Nevertheless on Saturday he remembered that he had promised Nicolas there would be music at the service, and he decided to tell Mateo to carry the phonograph out to the pavilion in order to have it there in case the demand for it should prove to be pressing. This was a wise precaution, because the next morning when the villagers arrived they were talking of nothing but the music they were to hear.
His topic was “The Strength of Faith,” and he had got about ten minutes into the sermon when Nicolas, who was squatting directly in front of him, quietly stood up and raised his hand. Pastor Dowe frowned and stopped talking.
Nicolas spoke: “Now music, then talk. Then music, then talk. Then music.” He turned around and faced the others. “That is a good way.” There were murmurs of assent, and everyone leaned a bit farther forward on his haunches to catch whatever musical sounds might issue from the pavilion.
The pastor sighed and lifted the machine onto the table, knocking off the Bible that lay at the edge. “Of course,” he said to himself with a faint bitterness. The first record he came to was “Crazy Rhythm.” As it started to play, an infant nearby, who had been singsonging a series of meaningless sounds, ceased making its parrotlike noises, remaining silent and transfixed as it stared at the platform. Everyone sat absolutely quiet until the piece was over. Then there was a hubbub of approbation. “Now more talk,” said Nicolas, looking very pleased.
The pastor continued. He spoke a little haltingly now, because the music had broken his train of thought, and even by looking at his notes he could not be sure just how far he had got before the interruption. As he continued, he looked down at the people sitting nearest him. Beside Nicolas he noticed the little girl who had watched him from the doorway, and he was gratified to see that she was wearing a small garment which managed to cover her. She was staring at him with an expression he interpreted as one of fascinated admiration.
Presently, when he felt that his audience was about to grow restive (even though he had to admit that they never would have shown it outwardly) he put on “Sonny Boy.” From the reaction it was not difficult to guess that this selection was finding less favor with its listeners. The general expression of tense anticipation at the beginning of the record soon relaxed into one of routine enjoyment of a less intense degree. When the piece was finished, Nicolas got to his feet again and raised his hand solemnly, saying: “Good. But the other music is more beautiful.”
The pastor made a short summation, and, after playing “Crazy Rhythm” again, he announced that the service was over.
In this way “Crazy Rhythm” became an integral part of Pastor Dowe’s weekly service. After a few months the old record was so badly worn that he determined to play it only once at each gathering. His flock submitted to this show of economy with bad grace. They complained, using Nicolas as emissary.
“But the music is old. There will be no more if I use it all,” the pastor explained.
Nicolas smiled unbelievingly. “You say that. But you do not want us to have it.”
The following day, as the pastor sat reading in the patio’s shade, Mateo again announced Nicolas, who had entered through the kitchen and, it appeared, had been conversing with the servants there. By now the pastor had learned fairly well how to read the expressions on Nicolas’s face; the one he saw there now told him that new exactions were at hand.
Nicolas looked respectful. “Senor,” he said, “we like you because you have given us music when we asked you for it. Now we are all good friends. We want you to give us salt.”
“Salt?” exclaimed Pastor Dowe, incredulous. “What for?”
Nicolas laughed good-naturedly, making it clear that he thought the pastor was joking with him. Then he made a gesture of licking. “To eat,” he said.
“Ah, yes,” murmured the pastor, recalling that among the Indians rock salt is a scarce luxury.
“But we have no salt,” he said quickly.
“Oh, yes, senor. There.” Nicolas indicated the kitchen.
The pastor stood up. He was determined to put an end to this haggling, which he considered a demoralizing element in his official relationship with the village. Signaling for Nicolas to follow, he walked into the kitchen, calling as he entered, “Quintina, show me our salt.”
Several of the servants, including Mateo, were standing in the room. It was Mateo who opened a low cupboard and disclosed a great stack of grayish cakes piled on the floor. The pastor was astonished. “So many kilos of salt!” he exclaimed.
Mateo calmly told him it had been brought with them all the way from Ocosingo. “For us,” he added, looking
