Black Ivory, R. M. Ballantyne [reading like a writer txt] 📗
- Author: R. M. Ballantyne
Book online «Black Ivory, R. M. Ballantyne [reading like a writer txt] 📗». Author R. M. Ballantyne
While he was thus meditating vengeance, he observed that one of the approaching band advanced alone without arms, and making signs of peace. This surprised him a little, but dreading treachery, he kept under the shelter of a hut until the stranger was close to the village; then, observing that the party on the hill had laid down their arms and seated themselves on the grass, he advanced, still, however, retaining his weapons.
The stranger was a little man, and appeared timid, but seeing that the chief evidently meant no mischief, and knowing that the guns of his friends had him within range, he drew near.
“Where come you from?” demanded Kambira.
To this Antonio—for it was he—replied that his party came from the coast; that they wanted to pass through the land to see it, and to find out what it produced and what its people had to sell; that it was led by two Englishmen, who belonged to a nation that detested slavery—the same nation that sent out Dr Livingstone, who, as everybody knew, had passed through that land some years before. They were also, he said, countrymen of the men of God who had come out to teach the Manganja the Truth, who had helped them in their troubles, delivered them from the slave-traders, and some of whom had died in their land. He added that there were Manganja men and women in their company.
The “men of God” to whom Antonio referred, and to whom he had been expressly told by Harold Seadrift to refer, were those devoted missionaries mentioned in a previous chapter, who, under the leadership of the amiable and true-hearted Bishop Mackenzie, established a mission among these very Manganja hills in the year 1861. By a rare combination of Christian love and manly courage under very peculiar circumstances, they acquired extraordinary power and influence over the natives in the space of a few months, and laid the foundation of what might have been—perhaps may yet be—true Christianity in Central Africa. But the country was unhappily involved at the time in one of the wars created by the Portuguese and Arab slave-traders. The region was almost depopulated by man-stealers, and by the famine that resulted from the culture of the land having been neglected during the panic. The good bishop and several of his devoted band sank under the combined effects of climate and anxiety, and died there, while the enfeebled remnant were compelled, sorrowfully, to quit the field, to the deep regret of the surviving Manganja. (The Story of the Universities’ Mission to Central Africa, by the Reverend Henry Rowley.—We can heartily recommend this to the young—ay, and to the old—as being, next to the Adventures of Williams in the South Seas, one of the most interesting records of missionary enterprise that we ever read.)
When, therefore, Antonio mentioned Bishop Mackenzie and Dr Livingstone, a gleam of intelligent interest lit up Kambira’s swarthy countenance, and he was about to speak, but suddenly checked himself, and a stern frown chased the gleam away.
“The Manganja,” he said, after a few moments’ silence, during which poor Antonio eyed him with some distrust, “know well that these men of God were not of the same country as the Arab and the Portuguese; that they hated slavery and loved the Manganja, and that the graves of some of them are with us now; but we know also that some white men are great liars. How am I to make sure that your leaders are English? Why did you not bring down the Manganja men and women you say are with you?”
“The women were footsore, and fell behind with their men,” answered Antonio, “and we thought it best not to wait for them.”
“Go,” rejoined Kambira, waving his hand; “if you be true men let the Englishmen come to me, and also the Manganja, without guns, then I will believe you.—Go.”
The peremptory manner in which this was said left no room for reply. Antonio therefore returned to his friends, and the chief to his cover.
On consultation and consideration it was agreed that Kambira’s advice should be acted on, “For,” said Disco, removing the pipe with which he had been solacing himself during Antonio’s absence, “we can plant our fellers on the knoll here with a blunderbuss each, and arrange a signal so that, if there should be anything like foul play, we’d have nothin’ to do but hold aloft a kercher or suthin o’ that sort, an’ they’d pour a broadside into ’em afore they could wink—d’ee see?”
“Not quite clearly,” replied Harold, smiling, “because some of our fellows can’t take an aim at all, much less a good one, so they’d be as likely to shoot us as them.”
Disco pondered this a little, and shook his head, then shook the ashes out of his pipe, and said that on the whole he was willing to risk it—that they “could not expect to travel through Afriky without risking summat.”
As Chimbolo with his wife and the rest of the party came up at that moment the case was put before him. He at once advised compliance with Kambira’s request saying that the presence of himself and his friends would be quite sufficient to put the chief’s mind at rest.
In a few minutes the plan was carried out and Kambira satisfied of the good faith of his visitors. Nevertheless he did not at once throw open his arms to them. He stood upon his dignity; asked them a good many questions, and answered a good many more, addressing himself always to Antonio as the spokesman, it being a point of etiquette not to address the principal of the party. Then, presents were exchanged, in the management of which a considerable time was spent. One of the warriors having in the meantime been despatched to recall the fugitives, these began to pour out of the woods, the frail old people and forsaken toddlers being the last to return, as they had been the last to fly.
After this, fires were kindled, fowls were chased, caught, slain, plucked, roasted, and boiled; hippopotamus-flesh was produced, the strangers were invited to make themselves at home, which they very soon did. Beer and bang were introduced; the celebrated fiddler was reinstated, the dance, which had been so long delayed, was at last fairly begun, and, as if to make the picture perfect and felicity complete, the moon came out from behind a thick cloud, and clothed the valley with a flood of silver light.
As two or three of Harold’s people were not very well just at that time, he resolved to remain at Kambira’s village for a few days to give them rest, and afterwards to push on to the country of his friend Chimbolo.
This arrangement he came to the more readily that he was short of provisions, and Kambira told him that a particular part of the country near the shores of a lake not far distant abounded with game of all sorts.
To Disco Lillihammer he explained his plans next day, while that worthy, seated under the shade of a banyan-tree, was busily engaged with what he styled his “mornin’ dooties”—namely, the filling and smoking of his cutty-pipe.
“You see, Disco,” he said, “it won’t do to knock up the men with continuous travel, therefore I shall give them a spell of rest here. Kambira tells me that there is plenty of game, large and small, to be had not far off, so that we shall be able to replenish our stock of meat and perchance give the niggers a feast such as they have not been accustomed to of late, for it is not too much to expect that our rifles will do more execution, at all events among lions and elephants, than native spears. Besides, I wish to see something of the people, who, being what we may call pure out-and-out savages—”
“Savages!” interrupted Disco, removing his pipe, and pointing with the stem of it to the village on an eminence at the outskirts of which they were seated; “d’ee call them folk savages?”
Harold looked at the scene before him, and paused for a few moments; and well he might, for not fifty yards off the blacksmith was plying his work energetically, while a lad sat literally between a pair of native bellows, one of which he blew with his left hand, the other with his right and, beyond these, groups of men and women wrought at their primitive looms or tilled their vegetable gardens and patches of land.
“Savages!” repeated Disco, still pointing to the village with the stem of his pipe, and gazing earnestly at his companion, “humph!”
It is probable that Disco might have said more, but he was an accurate judge of the precise moment when a pipe is about to go out, and delay will prove fatal. He therefore applied himself diligently to suck and cherish the dying spark. Having revived its powers to such an extent that clouds enveloped his visage, and his nose, being red, loomed luridly through them, he removed the pipe, and again said, “Humph! They ain’t a bit more savages, sir, than you or me is.”
“Perhaps not,” replied Harold. “To say truth, it would be difficult to point out any peculiarity that justifies the name, except the fact that they wear very little clothing, and neither go to school nor church.”
“They wears no clothin’,” rejoined Disco, “’cause they don’t need for to do so; an’ they don’t go to church or school, ’cause they hain’t got none to go to—that same bein’ not the fault o’ the niggers, but o’ them as knows better.”
“There’s truth in what you say, Disco,” returned Harold, with a smile, “but come, you must admit that there is something savage in the custom they have of wearing these hideous lip-rings.”
The custom to which he referred is one which prevails among several of the tribes of Africa, and is indeed so utterly hideous and outrageous that we should be justified in refusing to believe it, were we not assured of the fact by Dr Livingstone and other missionaries and travellers of unquestionable integrity. The ring is worn in the upper lip, not hanging from it but fitted into a hole in it in such a manner as to thrust the lip straight and far out from the face. As the ring is about the size of an ordinary napkin-ring, it may be easily believed, that time is required for the formation of the deformity. At an early age the middle of the upper lip of a girl is pierced close to the nose, and a small pin introduced to prevent the hole closing up. After it is healed the pin is taken out and a larger one forced into its place, and so for weeks, months, and years the process of increasing the size of the lip goes on, until a ring of two inches in diameter can be introduced. Nearly all the women in these parts use this ring, or, as it is called, pelele. Some make them of bamboo, others of ivory or tin. When a wearer of the pelele smiles, the action of the cheek muscles draws the lip tight which has the effect of raising the ring towards the eyebrows, so that the nose is seen in the middle of it, and the teeth are exposed, a revelation which shows that the latter have been chipped to sharp points so as to resemble the teeth of a cat or crocodile.
“No doubt,” said Disco, in reply to Harold’s remark, “the lip-rings are uncommon ugly, but the principle o’ the thing,
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