Witch-Doctors Part 21

The village of Yagonyana, the son of Zahilazaan, was situated some five days' march to the north-west of Kawa Kendi's, in open cattle country near the fringe of the forest. Here were gathered nearly every witch-doctor and warrior of the tribe. Most of the women, children, and slaves had been sent still farther to the west, driving the cattle before them.

Bakahenzie, Zalu Zako, Marufa, and all those warriors who had escaped from the ma.s.sacre by zu Pfeiffer were distinguished from their brethren by circles of yellow earth around each left eye, and each right breast and arm was smeared with red, which is part of the ceremony of magic purification for those who have slain, lest, as is well known, the ghost of the dead wreak their wrath upon their slayers.

The affairs of the tribe were in a parlous state. The netting of the tabu had been tangled by the death of the King-G.o.d, Kawa Kendi, and the unprecedented act of the overthrow of the idol. Kawa Kendi's body, which had not been recovered so that the doctors could release his unhappy soul, might be used to make more magic against the tribe.

For three weeks there had been much discussion among the doctors, the chiefs, and the people. Opinions were at variance; no two men could agree.

Lesser wizards, who before had been content with the perquisites of the smaller offices, were now made drunken by the insecurity of Bakahenzie's position. Each of the doctors, seeing a chance to prove his superior merit and win Bakahenzie's post as chief doctor, had busily made magic to destroy the usurper, and each and every one provided a different reason for the failure thereof. Every day came news of the doings of the white G.o.d with eyes upon his hands, of shootings and floggings, of the burning of the village including the idol, the temple, and the sacred tombs of MFunya MPopo, of MKoffo, of MZrakombinyana, and other kings before them.

The council of the craft could not even decide whether Zalu Zako was to be King-G.o.d or not. Bakahenzie, whose interest lay in supporting the dynasty of the present royal family, maintained that he should be anointed forthwith. But with the downfall of the idol and his own impotence to make successful magic, Bakahenzie's prestige had been badly shaken; no longer dared he issue dicta autocratically. As ever, political ambition tore patriotism to shreds.

Marufa, former close ally of Bakahenzie, but lacking his active principle, continued to mutter incantations most impressively by himself, waiting cautiously to see which side of the river the arrow fell. Bakahenzie became seriously alarmed at the growth of Yabolo's faction and the indifference of Marufa. He knew well that submission would entail the loss of his post as well as his worldly goods; and he was aware that all men knew that his most potent and strenuous magic had failed as utterly as that of the youngest novice in the craft. His only chance to retrieve a portion of his lost reputation was to invent a more plausible excuse for failure than any other doctor had done. He did.

Although he did not know that Bak.u.ma had broken the magic circle of her own volition, he had the shrewd imagination to suggest that she had either fled with the other women during the attack or that, even if she had stayed, the askaris would have taken her from the hut. Therefore did he demand an a.s.sembly of the craft and chiefs. One of the reasons, if not the reason, of Bakahenzie's success, as of other witch-doctors before, such as Savonarola, had been a faculty, inspired by, or derived from, hysterical epilepsy, of working himself up at will into a state of convulsion without actual loss of consciousness and the spectacular exhibition of foam, which no other sorcerer had been able to simulate so successfully. Therefore Bakahenzie invoked the great Tarum (apotheosis of ancestors' spirits) who, through the convulsed body, did proclaim that the disaster had been caused by the breaking of the magic circle by one whose name was accursed; and that only could the magic of Bakahenzie be made potent, and the consequent overthrow of the Eyes-in-the-hands be a.s.sured, by the sacrifice of the victim to her destiny as the Bride of the Banana.

Marufa, appreciating the shrewdness of this move, immediately abandoned his incantations to rea.s.sume his allegiance to the cause of Bakahenzie.

The prophecy was hailed by nearly every one as a most timely excuse for the failure of magic in general. The miraculous recall of the Unmentionable One now seemed so easy of accomplishment through the person of Bak.u.ma that many of those who had sided with Yabolo deserted him, foreseeing the renewed ascendancy of Bakahenzie and fearing his wrath.

Yabolo, however, made an attempt to recover the lost adherents by protesting that the Moon of the Harvest Festival had not yet come, and that therefore victory could not be obtained until two more moons had waned. But MYalu saw that by submitting to the new G.o.d he might be able to have removed the tabu upon Bak.u.ma-all things were possible to one who had overthrown the Unmentionable One-and thus obtain her by the price of submission; also he might possibly recover his wealth of ivory abandoned after the ma.s.sacre. Therefore did he with his people go over to the Yabolo faction.

Uproar and confusion ensued. Bakahenzie recovered from his trance with unprecedented rapidity and even did not require to be told what the spirit of Tarum had said through his lips. The tribe was split into fiercer factions than ever. They argued and screamed and cursed. Bakahenzie had lost the hold over them; for as the G.o.d, of which he was the sponsor, was dead, his credit had gone too. He dared no longer to remove a troublesome brother or chief by magic. His only hope was to restore the G.o.d: so to that end he declared that Zalu Zako must be anointed King-G.o.d. Uproar arose once more. But Bakahenzie's purpose had been served; he had diverted their attention from the subject of submission.

From time to time came terrified runners with horrific stories of the burning of villages, of ma.s.sacre and rapine. Bakahenzie, determined not to yield, secretly dispatched a slave to Eyes-in-the-hands with an arrow which is a sign of war; Yabolo, whose mind ran in the same tracts, sent a banana which is a sign of peace. In the meantime factions grew and multiplied. One chief counselled his followers to take their cattle and women and seek to conquer another tribe to the south-west; another wished to go west. But each and every follower began to bargain with his chief for disproportionate rewards for service. Two chiefs and five hundred men started to the south-west, but they returned because they had met in their path the skeleton of a slain elephant, which is, as everybody knows, a sure sign of disaster.

Bakahenzie sent runners far and wide to discover Bak.u.ma. As she could not be found he concluded that she had been killed or taken as a slave and urged the warriors to fight. Zalu Zako immediately desired the anointing to be delayed in order that he should not be debarred from fighting.

Bakahenzie, none too sure of his authority, was compelled to acquiesce.

Marufa, observing that the arrow was still in the air, took to his non-committal incantations again. Bakahenzie strove to keep the warriors and chiefs occupied by dissension until the result of his challenge to battle should mature. Yabolo, equally perturbed for his influence, did exactly the same with the banana in view.

Yabolo and MYalu contemplated going in to make submission, but the former wished to negotiate through Sakamata for the best terms, although he tried to persuade MYalu to go; but MYalu was suspicious and would not do so without Yabolo. But at the hour of the monkey one morning came a terrified goatherd crying news that cut the tangled threads of their intrigues as a sword cuts a goat's throat. The white G.o.d, Eyes-in-the-hands, was within an arrow's flight of the village of Yagonyana.

Consternation ensued. The village and the temporary camp of gra.s.s huts buzzed and hummed. Zalu Zako dashed out, sword and spear in hand, and in the glow of the awakened fires harangued the warriors, urged that they should make a swift detour through the forest and attack the white man as he entered the village. Bakahenzie supported this plan of campaign. MYalu, stung by the recollection of the loss of many tusks to the invader, incontinently abandoned Yabolo and pressed for a frontal attack. Yabolo contended that they send an envoy to make terms, but not very insistently.

In spite of the a.s.surance of Sakamata, he was suspicious of the new G.o.d's gentle ways. Marufa, the wise, collected those of his household who had remained with him, and quietly made his way to the forest.

But Zalu Zako's martial spirit was overcome by the clamour of those who would flee before worse befell, crying that the white G.o.d, Eyes-in-the-hands, would eat them all up with the terrible monsters who coughed flames and death; others screeched that the uniformed devils were spirits of the night and therefore invincible; for always they came in the dark. So they hesitated, shouted and argued. Then came a scout screaming that the enemy was upon them, corroborated by a vicious cough.

A pom-pom sh.e.l.l landed in the midst of the crowded village. Zalu Zako, Bakahenzie and their small following were nearly swept away in the rush of five thousand odd warriors in flight. From the forest they watched with awestruck eyes the burning of the village.

CHAPTER 13

On the morning on which zu Pfeiffer burned the village of Yagonyana, Birnier was encamped upon the southern boundary of Wongolo. By his "coup de superst.i.tion" had he recovered all his equipment except several bottles of brandy, some canned goods and two and a half pairs of pyjamas; also the field boots. The n.o.ble Inyira, son of Banyala, and his merry men never attempted to recapture their prisoners; no one save the Eater-of-Men in person could have persuaded them to return to that camp even had they had their rifles.

After Birnier had dressed his own foot and the charred feet of his men, had had a good drink and a better meal, he had sought to address the balance of his mind through a medium designed for the cure of melancholy, but efficacious for many other ills, _The Anatomy of Melancholy_. He opened the one big volume which had been his companion throughout his travels at a page marked at haphazard by an ivory paper knife with the American flag upon the flat hilt, an early gift from Lucille, and began to read the remarks of Robert Burton of quaintly glorious memory upon the source of his late adventure.

"Those which are jealous, most part, if they be not otherwise relieved, proceed from suspicion to hatred, from hatred to frenzy, madness, injury, murder and despair ... Amestris, Xerxes's wife, because she found her husband's cloak in Masista's house, cut off Masista's wife's paps and gave them to the dogs, flayed her besides and cut off her ears, lips, tongue, and slit the nose of Artaynta, her daughter."

"Cheerful lady! She ought to have been zu Pfeiffer's wife," commented Birnier and went to sleep.

Birnier arose feeling rational enough to reconsider his position. The recollection of the signature on the photograph now failed to stimulate the emotional reaction as once it had done. The experience through which he had pa.s.sed had had a beneficial effect in breaking or disconnecting the train of suggestive images. At first in the recess of his mind had lurked the desire to abandon everything, to rush straight to Lucille to demand an explanation. Now the rising sun of reason cast quite different shadows upon the incident. The high light was the fact that should he do so he would be sacrificing his mission for what might prove to be ridiculous. As his mind contemplated the subject the echo of "a toi, Lucille" tended to carry a high note, but this he vented by writing a long letter to Lucille recounting the facts and frankly admitting that he had been sufficiently insane with jealousy to "go up in the air." Once or twice he ceased to write and gazed anxiously into the glare as his imagination suggested the long period of waiting for an answer, wondering whether the echo of that cursed "a toi" might not become unbearably shrill. He became a little more sentimental towards the end of the letter, remarking that perhaps he had been wrong in deserting her for so long and emphasising the rather ridiculous point that he was aware that he was not a young man. However, he let it remain, and at the first opportunity sent off the letter by runner to the nearest station in Uganda, together with an order for certain goods to be sent to a village on the Wongolo border.

Although still inclined to be emotional over the photograph, Birnier did not waste any energy over vindictive thoughts upon zu Pfeiffer, whom he philosophically regarded as irresponsible for his actions, inasmuch as he had been made that way just as any savage. He had gotten out of the toils set for him, so why should he spend time and trouble in seeking revenge which would merely consist in reporting the incident through a British station to Washington, who would open up interminable polite correspondence with the German Emba.s.sy, who would again write prodigious letters to the Colonial Minister in Berlin, who would... Ludicrous! No; he would not permit zu Pfeiffer to interfere with his plans. He would continue straight to Wongolo instead of investigating the Kivu country, where zu Pfeiffer might perhaps have another opportunity to cause more trouble. Accordingly he negotiated with the nearest village for carriers and set out, striking due west, thus approaching the Wongolo territory towards the southern boundary.

The people to the south of the Wongolo country was an inferior race, whom the Wongolo periodically raided to replenish their slaves. These Wamongo were split up into several petty chiefdoms, usually at war with one another. They had no defined theology. For they had not progressed beyond the stage of magic as far as any concept of religion, that is of praying for intercession to any power greater than themselves; whereas the mental state of the Wongolo was half-way between magic and religion, mixing and confusing the two as exemplified in the Rain-making ceremony of employing magic and alternately invoking the G.o.d and threatening him with dire penalties if he did not behave. There seemed to be no royal family or clan of the Wamongo; chiefs changed constantly as one more powerful for the moment arose; the wizards did not appear to have any political power, acting as general physicians and confining their efforts apparently to simple magic for the growing of corn, the curing of the evil eye and wounds. They were terrified of the Wongolo, much to Mungongo's pride, who never let slip an opportunity of swaggering and bruiting abroad the fame of his master as the greatest of magicians the world had ever seen. Never was he tired of relating to a grunting audience the terrible sight and effect of his master's transposition into a spirit. The yarn lost nothing in the telling.

Progress was slow. Every afternoon, as regular as the sun set, clouds of sepia sailed up from the west to clothe the world in a grey deluge of falling water. Fortunately they were travelling up a watershed so that there were no large rivers to cross. As they approached the Wongolo border rumours began of a white G.o.d with eyes upon his hands and live fire in his mouth who, so said the delighted Wamongo, had entirely eaten up the hated Wongolo. They seemed prepared to accept Birnier, when suggesting that he should make magic for them to conquer the Wongolo, as another terrible white G.o.d, and were accordingly polite. But Mungongo, vastly indignant, denied the story; according to him, no power on earth could have subdued his race, except perhaps the mighty Moonspirit (the name he had bestowed upon Birnier).

But when Birnier arrived at the first village of the Wongolo the absence of warriors corroborated the wild tales they had heard. The inhabitants of old men, boys and women surrounded the camp to gaze in awestruck curiosity at the white whom they believed to be the brother of the Eyes-in-the-hands. This calumny Mungongo strenuously gainsaid, and anew recounted the marvellous feats of magic of Moonspirit who could, he a.s.sured his compatriots, eat up Eyes-in-the-hands as easily as a crocodile would swallow a goat. Yet in spite of their terror they insisted that Birnier must go through the ceremony of purification inc.u.mbent upon all strangers in order to exorcise the evil influence of their eyes and souls; also the customary present must be sent to the king and his august permission to enter awaited, although no man knew where he was since the capital had been burned. Mungongo waxed furious. He informed them that Moonspirit was a friend of the Son-of-the-Snake, and moreover had before been in the country; that if they vexed Moonspirit he would enchant the whole village so that no man could move hand or foot. No matter, said they, that was the rule and must be done. They were impressed but obstinate.

From the description of this destroying G.o.d, who was the colour of a stripped banana and tall as a palm tree, had fire in his mouth and eyes upon his hands-it was some time before he could recognise the "eyes"-and whose companions were devils strangely clothed, dragging horrific monsters who spat earthquakes, Birnier had no difficulty in recognising zu Pfeiffer, and recollected the significant pumping at dinner regarding the Wongolo country. However he had renounced any idea of revenge, but the discovery of friend zu Pfeiffer as the terrifying G.o.d amused him: quickened a desire to overset the gentleman's plans. He smiled with a slight hardening of the line about his mouth as he began to consider what might be done.

As far as he could estimate by recalling the size of the native barracks at Fort Ingonya, he reckoned that zu Pfeiffer could not possibly have more than three hundred men, unless he had been reinforced from the east.

Roughly he calculated that the Wongolo ought to be able to put about ten thousand warriors in the field. That number under any sort of leadership, even though they were only armed with spears and swords, should wipe out the three hundred, in spite of the discipline and two or three machine-guns, by sheer weight of numbers. But, from what he had already heard, zu Pfeiffer had evidently caught them unprepared, wiped out a ma.s.s and secured a supernatural effect by destroying the idol. He remembered his talk on das Volkliches and his comment that zu Pfeiffer was unusually well informed upon the psychology of the native mind.

During two days disputing in the native manner news came in of fresh ma.s.sacres, adding to the general terror. He sent for the headman and with him held a long shauri. The result was that the old fellow conceived the wonderful idea, already suggested by his lesser brethren, of enlisting the services of this white man, reputed to be a most marvellous magician, in their protection.

Then having had his wits sharpened by his own originality and a sheath knife, the headman promptly discovered that the ceremony of exorcism could not be performed because the local wizard had departed with every ounce of magic for the front. Still there were obstinate and fearful persons who wished that Birnier should send a message to the king and wait until he had the permission. Another two days were lost until this objection was overcome by certain presents of "bafta," destined for the king, being handed over to the village.

On the week's march across Wongolo, Mungongo triumphantly held spellbound audiences at every village through which they pa.s.sed. As they neared the site of the City of the Snake, where they heard zu Pfeiffer was encamped, they encountered deserted villages. When they came upon the smouldering embers of one Birnier consented to turn aside from the regular trail in order to pa.s.s to the west of Kawa Kendi's where, so the natives said, were Zalu Zako and Bakahenzie.

Beyond a belt of forest was open rolling country. They came to a village of five huts where dwelt some herdsmen, although most of the cattle had been driven westwards. Mungongo, seeking at Birnier's suggestion for some one who had actually been present at the village when zu Pfeiffer attacked, discovered a young girl who had escaped. He brought the daughter of Bakala into the presence of Moonspirit still pathetically clutching the amulet which Marufa had sold her. But from Bak.u.ma, who had fled to the forest at the first a.s.sault and afterwards to this herdsmen's village where the fact of the tabu would not yet have penetrated, Birnier could interpret little of value. Of the whereabouts of Zalu Zako she knew no more than the peasants. She remembered Infunyana, as he had been called on his previous visit to the City of the Snake, and to her it seemed that a G.o.d had descended from the blue sky personally to aid her. So utterly incomprehensible and terrifying had the attack appeared that unconsciously the inevitability of her doom was shaken; if such things could happen, she felt rather than thought, then who could say what else was possible? She asked permission to travel with Moonspirit. Birnier, who knew from her dress, or lack of it, that she was unmarried, smiled as he wondered whether she was seeking her lover.

Throughout their journey they had not met a single warrior; but as they neared the place of the king they began to meet groups of them. At the sight of the first headdress Bak.u.ma bolted into the gra.s.s, nor did she reappear until after they had gone. Later she came to Birnier and asked permission to hide within his tent when the warriors appeared, and to his question began to explain the fate to which she had been doomed. Naturally this account of the Marriage of the Bride of the Banana at the Harvest Festival was of value as well as of interest to Birnier, from whom it had been concealed when in the country before. He cross-questioned her and made notes; but Bak.u.ma could give him practically no details of what actually happened, a secret well guarded by the craft.

They looked downcast, these warriors, and were doubtful what to do on meeting another white. Many had never before seen a white man and were inclined to bestow upon Moonspirit all the attributes which they had given to Eyes-in-the-hands. Eh! said they, Eyes-in-the-hands is a more powerful G.o.d than the Unmentionable One, for has he not eaten him up?

Eyes-in-the-hands has imprisoned the thunder and the lightning in a bag which he looses at will. Who could withstand him? Had they better not submit before his wrath had eaten them all up? E-eh! man cannot fight with a G.o.d, as any fool knows.

They were returning to their homes to make pilgrimage to the new G.o.d, to propitiate him with oxen and with ivory lest worse befall. However they knew where Zalu Zako was hidden, also the wizards whose magic was as a drop of water in a fire. Mungongo did not fail to relate the marvels of Moonspirit which he had seen with his own eyes, he and those with him. The warriors listened without being in the least impressed. That, said they, was merely woman's magic to what Eyes-in-the-hands could do! Aie-e! had not they fallen dead in ma.s.ses at the cough of one of his monster spirits!

Aie-e! had not the look of him burned up the Unmentionable One as a straw in a fire! Therefore was he not greater than the G.o.d? Aie-e! was he not burning their villages at will! Aie-e, brothers, they must hasten to appease the wrath of so terrible a G.o.d!

Birnier saw that it was useless to attempt to argue with them. Zu Pfeiffer, with his shrewd stroke at the kernel of their faith in the symbol of the idol, had established a kind of G.o.dhead; and by his ferocious ma.s.sacres had thoroughly cowed them. However Birnier secured one man to guide him to where Zalu Zako, the witch-doctors and those who remained with him, were in hiding.

On the fringe of the dense forest they camped. The warrior guide went to acquaint Zalu Zako of their approach, else otherwise the sight of a white might provoke an attempt at ma.s.sacre or flight. On the third day the man returned bearing greetings from Zalu Zako personally who remembered well Infunyana, the only white man whom he had ever met.

For two days, on a faint trail, in a steamy heat pulsing with chromatic birds and lizards, they journeyed through the forest, the skirts of the vast Ituri whose deepest recess is the home of the pygmy. One early forenoon they were halted by the warrior in apparently trackless jungle and bidden to camp. Mungongo was indignant, but protest was useless as the man refused to conduct them any farther, saying that Zalu Zako would come to them. So the carriers cut a circle and built a zareba and the messenger was swallowed by the green wall bearing presents of two rifles.

CHAPTER 14