We answered that we did not know but would think the matter over, as we had come from our own place for this purpose and meant to carry it out.
Then the audience came to an end, and we returned to our huts, leaving Dogeetah to converse with his "brother Bausi" on matters connected with the latter's health. As I passed Babemba I told him that I should like to see him alone, and he said that he would visit me that evening after supper. The rest of the day passed quietly, for we had asked that people might be kept away from our encampment.
We found Hans, who had not accompanied us, being a little shy of appearing in public just then, engaged in cleaning the rifles, and this reminded me of something. Taking the double-barrelled gun of which I have spoken, I called Mavovo and handed it to him, saying:
"It is yours, O true prophet."
"Yes, my father," he answered, "it is mine for a little while, then perhaps it will be yours again."
The words struck me, but I did not care to ask their meaning. Somehow I wanted to hear no more of Mavovo's prophecies.
Then we dined, and for the rest of that afternoon slept, for all of us, including Brother John, needed rest badly. In the evening Babemba came, and we three white men saw him alone.
"Tell us about the Pongo and this white devil they worship," I said.
"Macumazana," he answered, "fifty years have gone by since I was in that land and I see things that happened to me there as through a mist. I went to fish amongst the reeds when I was a boy of twelve, and tall men robed in white came in a canoe and seized me. They led me to a town where there were many other such men, and treated me very well, giving me sweet things to eat till I grew fat and my skin shone. Then in the evening I was taken away, and we marched all night to the mouth of a great cave. In this cave sat a horrible old man about whom danced robed people, performing the rites of the White Devil.
"The old man told me that on the following morning I was to be cooked and eaten, for which reason I had been made so fat. There was a canoe at the mouth of the cave, beyond which lay water. While all were asleep I crept to the canoe. As I loosed the rope one of the priests woke up and ran at me. But I hit him on the head with the paddle, for though only a boy I was bold and strong, and he fell into the water. He came up again and gripped the edge of the canoe, but I struck his fingers with the paddle till he let go. A great wind was blowing that night, tearing off boughs from the trees which grew upon the other shore of the water. It whirled the canoe round and round and one of the boughs struck me in the eye. I scarcely felt it at the time, but afterwards the eye withered. Or perhaps it was a spear or a knife that struck me in the eye, I do not know. I paddled till I lost my senses and always that wind blew. The last thing that I remember was the sound of the canoe being driven by the gale through reeds. When I woke up again I found myself near a shore, to which I waded through the mud, scaring great crocodiles. But this must have been some days later, for now I was quite thin. I fell down upon the shore, and there some of our people found me and nursed me till I recovered. That is all."
"And quite enough too," I said. "Now answer me. How far was the town from the place where you were captured in Mazitu-land?"
"A whole day's journey in the canoe, Macumazana. I was captured in the morning early and we reached the harbour in the evening at a place where many canoes were tied up, perhaps fifty of them, some of which would hold forty men."
"And how far was the town from this harbour?"
"Quite close, Macumazana."
Now Brother John asked a question.
"Did you hear anything about the land beyond the water by the cave?"
"Yes, Dogeetah. I heard then, or afterwards--for from time to time rumours reach us concerning these Pongo--that it is an island where grows the Holy Flower, of which you know, for when last you were here you had one of its blooms. I heard, too, that this Holy Flower was tended by a priestess named Mother of the Flower, and her servants, all of whom were virgins."
"Who was the priestess?"
"I do not know, but I heave heard that she was one of those people who, although their parents are black, are born white, and that if any females among the Pongo are born white, or with pink eyes, or deaf and dumb, they are set apart to be the servants of the priestess. But this priestess must now be dead, seeing that when I was a boy she was already old, very, very old, and the Pongo were much concerned because there was no one of white skin who could be appointed to succeed her. Indeed she /is/ dead, since many years ago there was a great feast in Pongo-land and numbers of slaves were eaten, because the priests had found a beautiful new princess who was white with yellow hair and had finger-nails of the right shape."
Now I bethought me that this finding of the priestess named "Mother of the Flower," who must be distinguished by certain personal peculiarities, resembled not a little that of the finding of the Apis bull-god, which also must have certain prescribed and holy markings, by the old Egyptians, as narrated by Herodotus. However, I said nothing about it at the time, because Brother John asked sharply:
"And is this priestess also dead?"
"I do not know, Dogeetah, but I think not. If she were dead I think that we should have heard some rumour of the Feast of the eating of the dead Mother."
"Eating the dead mother!" I exclaimed.
"Yes, Macumazana. It is the law among the Pongo that, for a certain sacred reason, the body of the Mother of the Flower, when she dies, must be partaken of by those who are privileged to the holy food."
"But the White Devil neither dies nor is eaten?" I said.
"No, as I have told you, he never dies. It is he who causes others to die, as if you go to Pongo-land doubtless you will find out," Babemba added grimly.
Upon my word, thought I to myself, as the meeting broke up because Babemba had nothing more to say, if I had my way I would leave Pongo- land and its white devil alone. Then I remembered how Brother John stood in reference to this matter, and with a sigh resigned myself to fate. As it proved it, I mean Fate, was quite equal to the occasion. The very next morning, early, Babemba turned up again.
"Lords, lords," he said, "a wonderful thing has happened! Last night we spoke of the Pongo and now behold! an embassy from the Pongo is here; it arrived at sunrise."
"What for?" I asked.
"To propose peace between their people and the Mazitu. Yes, they ask that Bausi should send envoys to their town to arrange a lasting peace. As if anyone would go!" he added.
"Perhaps some might dare to," I answered, for an idea occurred to me, "but let us go to see Bausi."
Half an hour later we were seated in the king's enclosure, that is, Stephen and I were, for Brother John was already in the royal hut, talking to Bausi. As we went a few words had passed between us.
"Has it occurred to you, John," I asked, "that if you really wish to visit Pongo-land here is perhaps what you would call a providential opportunity. Certainly none of these Mazitu will go, since they fear lest they should find a permanent peace--inside of the Pongo. Well, you are a blood-brother to Bausi and can offer to play the part of Envoy Extraordinary, with us as the members of your staff."
"I have already thought of it, Allan," he replied, stroking his long beard.
We sat down among a few of the leading councillors, and presently Bausi came out of his hut accompanied by Brother John, and having greeted us, ordered the Pongo envoys to be admitted. They were led in at once, tall, light-coloured men with regular and Semitic features, who were clothed in white linen like Arabs, and wore circles of gold or copper upon their necks and wrists.
In short, they were imposing persons, quite different from ordinary Central African natives, though there was something about their appearance which chilled and repelled me. I should add that their spears had been left outside, and that they saluted the king by folding their arms upon their breasts and bowing in a dignified fashion.
"Who are you?" asked Bausi, "and what do you want?"
"I am Komba," answered their spokesman, quite a young man with flash
ing eyes, "the Accepted-of-the-Gods, who, in a day to come that perhaps is near, will be the Kalubi of the Pongo people, and these are my servants. I have come here bearing gifts of friendship which are without, by the desire of the holy Motombo, the High Priest of the gods----"
"I thought that the Kalubi was the priest of your gods," interrupted Bausi.
"Not so. The Kalubi is the King of the Pongo as you are the King of the Mazitu. The Motombo, who is seldom seen, is King of the spirits and the Mouth of the gods."
Bausi nodded in the African fashion, that is by raising the chin, not depressing it, and Komba went on:
"I have placed myself in your power, trusting to your honour. You can kill me if you wish, though that will avail nothing, since there are others waiting to become Kalubi in my place."
"Am I a Pongo that I should wish to kill messengers and eat them?" asked Bausi, with sarcasm, a speech at which I noticed the Pongo envoys winced a little.
"King, you are mistaken. The Pongo only eat those whom the White God has chosen. It is a religious rite. Why should they who have cattle in plenty desire to devour men?"
"I don't know," grunted Bausi, "but there is one here who can tell a different story," and he looked at Babemba, who wriggled uncomfortably.
Komba also looked at him with his fierce eyes.
"It is not conceivable," he said, "that anybody should wish to eat one so old and bony, but let that pass. I thank you, King, for your promise of safety. I have come here to ask that you should send envoys to confer with the Kalubi and the Motombo, that a lasting peace may be arranged between our peoples."
"Why do not the Kalubi and the Motombo come here to confer?" asked Bausi.
"Because it is not lawful that they should leave their land, O King. Therefore they have sent me who am the Kalubi-to-come. Hearken. There has been war between us for generations. It began so long ago that only the Motombo knows of its beginning which he has from the gods. Once the Pongo people owned all this land and only had their sacred places beyond the water. Then your forefathers came and fell on them, killing many, enslaving many and taking their women to wife. Now, say the Motombo and the Kalubi, in the place of war let there be peace; where there is but barren sand, there let corn and flowers grow; let the darkness, wherein men lose their way and die, be changed to pleasant light in which they can sit in the sun holding each other's hands."
"Hear, hear!" I muttered, quite moved by this eloquence. But Bausi was not at all moved; indeed, he seemed to view these poetic proposals with the darkest suspicion.
"Give up killing our people or capturing them to be sacrificed to your White Devil, and then in a year or two we may listen to your words that are smeared with honey," he said. "As it is, we think that they are but a trap to catch flies. Still, if there are any of our councillors willing to visit your Motombo and your Kalubi and hear what they have to propose, taking the risk of whatever may happen to them there, I do not forbid it. Now, O my Councillors, speak, not altogether, but one by one, and be swift, since to the first that speaks shall be given this honour."
I think I never heard a denser silence than that which followed this invitation. Each of the /indunas/ looked at his neighbour, but not one of them uttered a single word.
"What!" exclaimed Bausi, in affected surprise. "Do none speak? Well, well, you are lawyers and men of peace. What says the great general, Babemba?"
"I say, O King, that I went once to Pongo-land when I was young, taken by the hair of my head, to leave an eye there and that I do not wish to visit it again walking on the soles of my feet."
"It seems, O Komba, that since none of my people are willing to act as envoys, if there is to be talk of peace between us, the Motombo and the Kalubi must come here under safe conduct."
"I have said that cannot be, O King."
"If so, all is finished, O Komba. Rest, eat of our food and return to your own land."
Then Brother John rose and said:
"We are blood-brethren, Bausi, and therefore I can speak for you. If you and your councillors are willing, and these Pongos are willing, I and my friends do not fear to visit the Motombo and the Kalubi, to talk with them of peace on behalf of your people, since we love to see new lands and new races of mankind. Say, Komba, if the king allows, will you accept us as ambassadors?"
"It is for the king to name his own ambassadors," answered Komba. "Yet the Kalubi has heard of the presence of you white lords in Mazitu-land and bade me say that if it should be your pleasure to accompany the embassy and visit him, he would give you welcome. Only when the matter was laid before the Motombo, the oracle spoke thus:
"'Let the white men come if come they will, or let them stay away. But if they come, let them bring with them none of those iron tubes, great or small, whereof the land has heard, that vomit smoke with a noise and cause death from afar. They will not need them to kill meat, for meat shall be given to them in plenty; moreover, among the Pongo they will be safe, unless they offer insult to the god.'"
These words Komba spoke very slowly and with much emphasis, his piercing eyes fixed upon my face as though to read the thoughts it hid. As I heard them my courage sank into my boots. Well, I knew that the Kalubi was asking us to Pongo-land that we might kill this Great White Devil that threatened his life, which, I took it, was a monstrous ape. And how could we face that or some other frightful brute without firearms? My mind was made up in a minute.
"O Komba," I said, "my gun is my father, my mother, my wife and all my other relatives. I do not stir from here without it."
"Then, white lord," answered Komba, "you will do well to stop in this place in the midst of your family, since, if you try to bring it with you to Pongo-land, you will be killed as you set foot upon the shore."
Before I could find an answer Brother John spoke, saying:
"It is natural that the great hunter, Macumazana, should not wish to be parted from what which to him is as a stick to a lame man. But with me it is different. For years I have used no gun, who kill nothing that God made, except a few bright-winged insects. I am ready to visit your country with naught save this in my hand," and he pointed to the butterfly net that leaned against the fence behind him.
"Good, you are welcome," said Komba, and I thought that I saw his eyes gleam with unholy joy. There followed a pause, during which I explained everything to Stephen, showing that the thing was madness. But here, to my horror, that young man's mulish obstinacy came in.
"I say, you know, Quatermain," he said, "we can't let the old boy go alone, or at least I can't. It's another matter for you who have a son dependent on you. But putting aside the fact that I mean to get----" he was about to add, "the orchid," when I nudged him. Of course, it was ridiculous, but an uneasy fear took me lest this Komba should in some mysterious way understand what he was saying. "What's up? Oh! I see, but the beggar can't understand English. Well, putting aside everything else, it isn't the game, and there you are, you know. If Mr. Brother John goes, I'll go too, and indeed if he doesn't go, I'll go alone."
"You unutterable young ass," I muttered in a stage aside.
"What is it the young white lord says he wishes in our country?" asked the cold Komba, who with diabolical acuteness had read some of Stephen's meaning in his face.
"He says that he is a harmless traveller who would like to study the scenery and to find out if you have any gold there," I answered.
"Indeed. Well, he shall study the scenery and we have gold," and he touched the bracelets on his arm, "of which he shall be given as much as he can carry away. But perchance, white lords, you would wish to talk this matter over alone. Have we your leave to withdraw a while, O King?"
Five minutes later we were seated in the king's "great house" with Bausi himself and Babemba. Here there was a mighty argument. Bausi implored Brother John not to go, and so did I. Babemba said that to go would be madness, as he smelt witchcraft and murder in the air, he who knew the Pongo.
Brother John replied sweetly that he certainly intended t
o avail himself of this heaven-sent opportunity to visit one of the few remaining districts in this part of Africa through which he had not yet wandered. Stephen yawned and fanned himself with a pocket- handkerchief, for the hut was hot, and remarked that having come so far after a certain rare flower he did not mean to return empty- handed.
"I perceive, Dogeetah," said Bausi at last, "that you have some reason for this journey which you are hiding from me. Still, I am minded to hold you here by force."
"If you do, it will break our brotherhood," answered Brother John. "Seek not to know what I would hide, Bausi, but wait till the future shall declare it."
Bausi groaned and gave in. Babemba said that Dogeetah and Wazela were bewitched, and that I, Macumazana, alone retained my senses.
"Then that's settled," exclaimed Stephen. "John and I are to go as envoys to the Pongo, and you, Quatermain, will stop here to look after the hunters and the stores."
"Young man," I replied, "do you wish to insult me? After your father put you in my charge, too! If you two are going, I shall come also, if I have to do so mother-naked. But let me tell you once and for all in the most emphatic language I can command, that I consider you a brace of confounded lunatics, and that if the Pongo don't eat you, it will be more than you deserve. To think that at my age I should be dragged among a lot of cannibal savages without even a pistol, to fight some unknown brute with my bare hands! Well, we can only die once--that is, so far as we know at present."
Complete Allan Quatermain Omnibus - Volumes 1 - 10 Page 158