The Fugitives: The Tyrant Queen of Madagascar, R. M. Ballantyne [tohfa e dulha read online .txt] 📗

Chapter Fourteen. The Prime Minister lays Deep Plans—So does his Nephew—The Great Market-Place—A Friend in Deadly Peril, and our Three Heroes come to Grief.

Returning to his own quarters in the palace, and chafing to find that some one had informed the Queen about his son’s defection, Rainiharo encountered a favourite nephew, named Soa, who had also, unknown to his uncle, given up idolatry, and, like Prince Ramonja, been led to embrace the Gospel through the instrumentality of Prince Rakota.

“Well met, Soa,” said the premier, “I have a proclamation to make which will bring sorrow to the hearts of some of these hated Christians.”

He paused a moment, as if in thought, and Soa, a fine-looking young man of pleasant countenance and agile frame, seemed about to reply, but checked himself.

“Now, my boy,” resumed the old man, “I have a piece of work for you to do. You have heard of the arrival of the Englishmen?”

“Yes, uncle.”

“Well, I have reason to believe that they have been led hither by that son of a thunderbolt, Ravoninohitriniony, and that he is even now in hiding in the neighbourhood. At the gate you will find one of our spies who will conduct you to the cavern in which he lies concealed. Of course I could have him seized at once if I chose, but I have a deeper game to play, and want to make Ravoninohitriniony an unwitting instrument. It seems that more of the people in the palace are Christians than I knew of. It has come to my ears that some of these intend going stealthily to the cave to meet Ravoninohitriniony, for they are fond of this son of a wild-boar, and probably hope to have news by him of their banished kindred.”

Lest it should be supposed that we are putting flippant expressions into the mouth of Rainiharo, we may explain that the Malagasy define an ungrateful man as the “son of a thunderbolt,” and sometimes as the “offspring of a wild-boar,” because—so they say—the young of the wild-boar, when running by the side of its dam, continually gets in advance and turns round to bite her. The ingratitude of which our friend Ravonino was supposed to be guilty, consisted in his having forsaken the idols of the country and renounced the favour of the Queen by becoming a Christian, preferring, like Moses, to suffer affliction with the banished people of God.

“No doubt,” continued the premier, “they will be praying and psalm-singing. Now, knowing your detestation of these Christians, I have resolved to send you to their meeting as a Christian. You are wise enough to know how to act when among them. Take note of the men and women you see there, whether high or low; make out a list of them, and bring it to me. Death and chains shall be their portion, for I am fully more determined than the Queen is to stamp out this religion. Go, and do as I bid ye as quickly as you can.”

For a few seconds the youth stood perplexed and irresolute. Then he said, suddenly, “Yes, uncle, I will go, according to your bidding, as a Christian!” and hastily left the room.

Meanwhile Mark Breezy and his companions, led by Laihova, followed the throng of country-folk to the market-place. They had passed the guard at the gate by means of that potent talisman, silver, before which few gates are permanently closed. If the party had sought to pass with any pomp or circumstance, or if they had carried merchandise along with them, they could not have passed so easily; but Laihova had only to bestow some bits of silver on the guard and the way was at once clear. They might have passed without it, however, had they known of Rakota’s interference in their favour.

We speak of “bits” of silver advisedly, for the Malagasy take the simplest and most literal way of making small change; they clip their dollars into little pieces of various sizes, and therewith transact the business that in other lands is settled with pence. As these clippings are not very accurate, however, they weigh the pieces, and for this purpose every one carries about with him a tiny pair of scales in his waist-cloth. These dollars were all foreign coins, for the Malagasy at that time had, (and we believe still have), no native coinage. All silver that comes to their net is considered good fish. The standard coin is the Spanish dollar, but one will find every variety of European and American money in circulation among them. The method of clipping and weighing the small change might be thought somewhat cumbrous in European markets, for the dollar is cut up into eight sikàjy, (each about sixpence); the sikàjy into nine èranambàtra, and each èranambàtra into ten vàry-venty, each of which last is about the weight of a plump grain of rice. Four weights, marked with a government stamp, are used in weighing the money. These weights are equal, respectively, to about a half-a-dollar, a quarter-dollar, sixpence, and fourpence. Other amounts are obtained by varying these in the opposite scales and adding grains of rice. But all this forms no difficulty in Madagascar. Like most Easterns the natives there dearly love to haggle and prolong a bargain—as our travellers found to their amusement that day; for not only were the principals vociferous in their disputatious, but the bystanders entered into the spirit of the thing and volunteered their opinions!

Profound was the interest of the white men in this market, and deep was the absorption of Ebony, for that amiable negro had a faculty of totally forgetting himself and absolutely projecting himself into the shoes of other people, thus identifying himself with their interests—a faculty which cost him many anxious, indignant, pathetic, and hilarious moments.

“Das a most ’straor’nary sight,” he said, looking round with glistening eyes and expanded lips at the crowds of people who pressed along the road leading to Zomà, the great market-place.

“By the way they stare at you, Ebony,” said Hockins, “they evidently think you something ’straor’nary!”

“Not at all, ’Ockins. You’s wrong, as usual,” retorted the negro. “Dey quite used to black mans, but I tink dis de fust time dat some ob dem hab saw a man wid a face like putty.”

There was indeed some ground for the negro’s remark, for the people crowded round our heroes and gazed at them with undisguised interest.

The market-place was well suited to give some idea of the various types of countenance among the different tribes from distant parts of the island, also for making acquaintance with the products of the country and the manufactures of the people. It was a sort of museum and centre of commerce combined, with all the varied incidents, comical, semi-tragic, and otherwise, for which markets in general are more or less famed.

Here were to be seen great heaps of earthenware of red clay—pans for cooking rice, water-jars, bottles, and dishes of all sorts, as well as English crockery, especially that with the old willow-pattern design! There were great varieties of straw hats, beautifully made of rice and other straw. Elsewhere might be seen iron-work of native manufacture, some of it displaying considerable taste and skilful workmanship. There were also beds, with well-turned posts, made of a wood like mahogany, and the mattresses for these were stuffed with down from a certain flower, which made soft and comfortable couches. Lambas of many kinds were also to be seen, from those of coarse ròfia cloth to those of finer and more ornamental material—though the finest silk lambas and the more expensive European goods were not often exposed for sale there, but were to be had at the houses of the traders and manufacturers. One part of the market was devoted to wood for the rafters and framework of houses, another to the sale of vegetables and fruits—among which were sweet potatoes, manioc, beans, maize, peaches, bananas, mangoes, pine-apples, oranges, lemons, pumpkins, melons, grapes, Cape gooseberries, mulberries, guavas, pomegranates, and many others, besides bread-fruit and rice—which last is the staple food of the people.

“Oh!