Lost in the Jungle Part 11

How pitiful were the cries of the poor Guinea-fowl! Quick, quick, quick, and all was over. The snake's mouth distended, for he had begun to swallow the bird by the head. Just then I fired in such a way as not to hit the snake, and in his fright he disgorged the bird and left him and the field, crawling out of the way as quick as possible. This time I could hear the noise of the leaves. Indeed, it went off very fast, and I was just on the point of losing sight of it, when I managed to send a load of shot into its body, breaking the spine, as it was about half way across the stream. Then I took a look at the dead Guinea-fowl. Toward the neck the feathers were very slimy from the snake-froth. The snake was now twisting about in all directions, but could neither advance nor retreat, for you know that, its spine being cut, it could not swim, and therefore soon died.

I picked up my Guinea-fowl, cut off the head of the snake, made a parcel of its body, and took the trophies of my day's sport into the village, where I gave a treat to some of my friends.

Soon after my return I went to see my friend Oyagui, who told me in a most mysterious way to wait, and that he would show me the house of the _Alumbi_ on the next day.

The next morning I did not see Oyagui, but toward sunset he came with the same mysterious air, and told me to come with him. Then he led me to the rear of his hut, where there was a little dwarfish house, which we entered. There I saw three skulls of men resting on the ochre with which he rubbed his body. One cake was red, another yellow, and another white.

There lay the skull of his father, of an uncle, and of a brother. As for the fresh head he had cut the day before, it was not to be seen. There were several fetiches hung above the skulls--fetiches which were famous, and had led his ancestors to victory, gave them success in the hunt, and had prevented them from being bewitched. One of these fetiches had two claws of the eagle called _guanionien_, and three scales of an animal called _ipi_, an ant-eater, the scales on which are very large and thick. This ipi I had thus far never been able to see, though I had heard of it. In the hut was also a plain iron chain, and in the fore-ground the remains of a burning fire. Oyagui never spoke a word, and after looking round I left, and he closed the door, which was made of the bark of trees.

The people of the village were comparatively strange, and regarded me with some fear. That day there was a new moon. In the evening all was silent; hardly a whisper could be heard. The men had painted their bodies, and there was no dancing or singing, so I retired to my hut, and was soon soundly sleeping.

By this time I began to feel tired of my hard and exciting life, and thought of gradually returning toward the sea-coast. In the morning I had made up my mind to leave, and made preparations accordingly, and on the following day I bade these people good-by, and started on my return.

CHAPTER XVII.

AT WASHINGTON ONCE MORE.--DELIGHTS OF THE SEA-Sh.o.r.e.--I HAVE BEEN MADE A MAKAGA.--FRIENDS OBJECT TO MY RETURN INTO THE JUNGLE.--QUENGUEZA TAKEN SICK.--GIVES A LETTER TO HIS NEPHEW.--TAKING LEAVE.

Time pa.s.sed away. In the mean time I had returned to Washington, that beautiful little village I had built near the sea-sh.o.r.e on the banks of the Fernand Vaz River. I brought down the innumerable trophies of my wanderings while "lost in the jungle"--gorillas, chimpanzees, kooloo-kamba, and other animals; also reptiles. The birds could be counted by thousands, the other specimens by hundreds, all of which I carefully stored.

Every day I would cross the tongue of land separating the Fernand Vaz from the sea, and would go and look at the deep water of the ocean. My eyes would try to look far into the distance, in the hope of spying a sail. There was no vessel for me. I was still alone on that deserted coast of the Gulf of Guinea.

I loved to steal away from Washington, and seat myself all alone on the sh.o.r.e, and look at the big, long, rolling billows of the surf as they came dashing along, white with foam; the booming sound they gave in breaking was like music to me. It was so nice to have left that everlasting jungle; to see prairie land and the wide expanse of the Atlantic; to look at the sun as it disappeared, apparently under the water. How grand the spectacle was! I loved to look at the gulls, to hear their shrill cries, for these cries were so unlike those of the birds of the great forest. There was also something very invigorating in that strong sea breeze that came from the south and southwest. Beyond the breakers I could see now and then the fins of some huge sharks searching for their prey; sometimes they would hardly appear to move, at other times they swam very fast.

The time had not yet come for me to return to New York. I must go back again into the great jungle; I must discover new mountains, new rivers, new tribes of people, new beasts, and new birds; I must have more fights with gorillas, more elephant-hunting. I would be so glad to see Querlaouen, Malaouen, and Gambo.

While I was in the interior, the Commi people, in great council, had made me a _makaga_, which t.i.tle only one man, and he generally the best hunter and bravest, may bear. The office of the makaga is to lead in all desperate frays. He is the avenger of blood. If any one has murdered one of his fellow-villagers, and the murderer's townspeople refuse to give him up (which almost always happens, for they think it a shame to surrender any one who has taken refuge with them), then it is the office of the makaga to take the great warriors of the tribe, to attack and destroy the village, and cut off the heads of as many people as he can.

If any one is suspected of being a wizard, and runs away from his village, it is the business of the makaga to follow and capture him. In that case he is a kind of sheriff. In fact, he has to see that the laws are executed.

It was only among the Commi that I heard of a makaga.

So you may conceive I did not care to be a makaga, and in a great meeting of the chiefs I declared I could not be. But they all shouted, "We want you, the great slayer of beasts, to be our makaga; we want you to stay with us all the time."

I was getting well and strong again, for I had taken a long rest. I concluded I must go again into the jungle.

My good friend Ranpano said, "Why do you wish to go back into the forest? If you go again to countries where not one black man has ever gone before, we shall never see you again. I have heard that the people want you; they only desire to kill you, for they want to get your skull; they want to make a fetich of your hair. They have many fetiches, but they want one from your hair and brain. We love you; you are our white man. What you tell us to do, we do. When you say it is wrong, we do not do it. We take care of your house, your goats, your fowls, your parrots, your monkeys, and your antelopes;" then shouted with a loud voice, "We love you!"

To which all the people answered, "Yes, we love him. He is our white man, and we have no other white man."

Then the king continued: "We know that writing talks; write to us, therefore, a letter to prove to your friends, if you do not come back, that we have not hurt you; so that when a vessel from the white-man country comes, we can show your letter to the white men." These poor people had an idea that every white man must know me like they knew me.

Finally, when they saw I was bound to go once more to the jungle, they gave me up, all exclaiming in accents of wonder, "Ottangani angani (man of the white men), what is the matter with you that you have no fear?

G.o.d gave you the heart of a leopard; you were born without fear!"

Just as I was making the final preparations for my departure, a great trial came upon me. Quengueza, who had accompanied me to the coast, became dangerously ill. There were murmurs among the up-river people.

I began to despair of his life. All the medicine I gave him seemed for a while to do him no good, and he became thinner and thinner every day, till at last he looked almost like a skeleton.

How anxious I felt! Was my great and beloved African friend to die? What would the people say? for I had brought him down from his country. They would surely say that I had killed their king. I could not make out what would be the end if so great a misfortune was to happen. The murmurs of the people, which had already began, caused me sad forebodings of the future.

But there was still a bright spot.

Quengueza knew that, even if I could, I would not make him ill; he knew I loved him too well, and every day he would declare that whoever said that I had made him ill was a liar. And one morning I heard him protest that the man who would say that his friend Chally had made him ill was a wizard. Of course, after such talk, the people took good care to keep their tongues quiet.

Finally he got better and better, and became stronger. What a load of anxiety was removed from my mind!

I felt that I must go now; the rainy season was coming on. Quengueza was not strong enough; besides, he wanted to remain, for he had business to transact with some of the sea-sh.o.r.e chiefs after he was well enough to go about.

So Quengueza called one of his nephews of the name of Rapero, and as these people do not write, he gave him "his mouth;" that is to say, he sent word to his brother, or, as I discovered after, to his nephew, who reigned in his stead in Goumbi, to give me as many people as I wanted; and he ordered that his nephew Adouma must be the chief of the party who were to accompany me in the Ashira country, and to take me to Olenda, the king of that people.

My dear little Commi boy Macondai was to come with me, and he was the only one at the sea-side Quengueza would allow to return.

Then, when all was ready for our departure, I went to bid good-by to my two best friends in Africa, King Ranpano and King Quengueza. I have told you before how much I loved King Quengueza, the great chief of the Rembo River. In the presence of all the people, having his idol by his side, covered with the chalk of the Alumbi, he took my two hands in his, the palms of our hands touching each other. Then he invoked the spirits of his ancestor Kombe Ricati Ratenou, and of his mother Niavi, marking me on the forehead with the _mpeshou_ (ochre) of his mother Niavi; then he invoked her spirit, for his sake, to protect me, his great friend. He invoked, also, the spirits of his ancestors who had done great deeds to follow me once more in the jungle where he and his people had never been, so that no one could hurt me.

There was a dead silence when the old chief spoke. After pausing a while, he took a piece of wild cane, which he chewed; then put in his mouth a little piece of the _mpeshou_, and chewed the two together. He then spat the stuff he had chewed on me and round me, still holding my hands, upon which he breathed gently and said, "May the spirits of my ancestors, as the wind that I have blown upon you, follow you wherever you go." And then he shouted with a tremendous voice, "Niavi, Kombe Ricati Ratenou, be with my white man in the jungle where he goes!"

[Ill.u.s.tration: BIDDING GOOD-BY TO QUENGUEZA.]

CHAPTER XVIII.

DEPARTURE.--ARRIVAL AT GOUMBI.--THE PEOPLE ASK FOR THE KING.--A DEATH PANIC IN GOUMBI.--A DOCTOR SENT FOR.--DEATH TO THE ANIEMBAS.--THREE WOMEN ACCUSED.--THEY ARE TRIED AND KILLED.

After receiving Quengueza's blessing I jumped in our canoe, and soon the merry sound of the paddles was heard, and once more I ascended the river. The breeze was fresh, the tide was coming in, and every thing was in our favor.

The sickness of Quengueza had delayed me so much that it was now October. We were in the middle of the rainy season, and it was not very comfortable weather for traveling.

My outfit was composed chiefly of powder, shot, bullets, beads, looking-gla.s.ses, bracelets of bra.s.s and copper, and a lot of trinkets for presents, and also some fine pieces of prints and silks, with a few shirts and coats, for the chiefs. I had also a clock and a musical box.

When we reached Goumbi, the head village of Quengueza's dominions, we were pretty well tired out, for on our way we had encountered two very heavy rain-storms, preceded each by a tornado. The people, not seeing him with me, asked after their king, Quengueza, crying out, "Our king went with you, why have you not brought him back? When he went with you he was well, why has he been sick?"

Then one of the king's nephews gave me Quengueza's house, and Mombon, his head slave, came to receive my orders. Old friend Etia came also, and I was delighted to see him.

Toward sunset I heard a good deal of drumming, and songs being sung to Abambou and Mbuiri. I knew at once by these songs that somebody was very sick. It proved to be Mpomo, one of the nephews of the king. Mpomo was a great friend of mine; his wives and his people had always given me plenty of food, and if you have not heard of him before, it is because he was neither a hunter, a man of the jungle, nor a warrior.

I was asked to go and see him. The people had spent the night before drumming by the side of the bed where he lay, to drive the Abambou and the aniemba away; that is to say, the devil and witchcraft. On entering the hut, I was shocked at the appearance of my old friend. I could see, by his dim eyes, that he was soon to die, and as I took hold of his wrist and touched his pulse, I found it so weak that I was afraid he could scarcely live through the approaching night. As he saw me, he extended his hands toward me (for I had taught these people to shake hands), and said, in such a pitiful and low voice, "Chally, save me, for I am dying!"

In his hut and outside of it were hundreds of people, most of them moved to tears, for they were afraid that their friend, one of the leading men of the tribe, and one of the nephews of their king, was going to die.

His wives were by his bedside, and watched him intently.

I said to him, "Mpomo, I am not G.o.d; I am unable to make a tree turn into a fish or an animal. I am a man, and my life is in the hands of G.o.d, as yours is. You must ask G.o.d, and not your fetiches, to make you well." Unfortunately, they all thought I could make him well. His friends insisted that I should give him medicine. At last I gave him some. In that country I was afraid to give medicine to men who were very sick. This will seem strange to you, but you will not wonder at it when I tell you that these savages are very superst.i.tious. If the sick person got well after I had given him the medicine, it was all right; but if he got worse, then I was blamed, for they said, "If he had not taken the medicine of the white man instead of our own, he would have got well."

I warned them that I thought Mpomo could not get well. I loved him as well as they did, and felt very sorry. But they all replied, with one voice, "Mpomo will not die unless somebody has bewitched him."