"It is. Ranavalona, the blood-stained usurper, our present queen, is filled with such bitter hatred of Christianity that she has for many years persecuted the native Christians who have been taught by white missionaries from your land. Hundreds of men and women have been murdered by her orders because they refused to forsake Christ; others have been banished to regions so unhealthy that they have died, and many have been sold into slavery."

The eyes of the guide gleamed for a moment, and his stern countenance flushed as he thus referred to the sorrows of his people, but by a strong effort he controlled his feelings, and his countenance resumed its habitual quietude.

"My mother and my sister and I," he continued, "were sold into slavery. My mother was a native lady, high in station, and a member of the court of King Radama the First, who was very favourable to Missionaries. I was an infant at that time; my little sister was not born. My father was an English trader, skilled in many handicrafts, and a great favourite with the king, who fostered the Christian religion and helped those who came to teach us. Our teachers learned our language; taught us the love of God, and, through the power of the Holy Spirit, brought many of us to the Saviour. But they were persevering and wise as well as good. Having learned our language—in which my father helped them much—they taught us to read; translated many parts of the Word of God into our tongue; sent home for presses and types, and had these printed, as well as the Pilgrim's Progress and other books.

"Peace, joy, and prosperity were spreading in our land. Idol-worship and cruel customs were being uprooted, and everything was going well when the king died—whether a Christian or not, who can tell? for, although favourable to, he never professed, Christianity. 'The Lord knoweth them that are His!' The rightful heir to the throne, according to our customs, was Rakotobe—a good young man who had been taught by the missionaries, and was nephew to the king; but Ranavalona, one of the king's wives, resolved to seize the opportunity. A bold bad woman, with a powerful will and no principle, she carried her point by reckless bloodshed. There were men at court as bad as herself who agreed to aid her. When she boldly claimed the throne, four loyal nobles asserted the claim of Rakotobe. They were instantly speared in the palace. The rightful heir was not present. Soldiers were sent to his residence to seize and kill him, before he should hear of what was going on.

"Not content with shedding blood, the cruel monsters dug the poor youth's grave before his eyes. When they were thus engaged Rakotobe kneeled down to pray, and while he was in this position they speared him and cast him into his grave. Soon after the father and mother of Rakotobe were murdered—the last being starved to death. The brother of Radama was destroyed in like manner. He lingered eight days in agony before death came to his relief. Then Rakotobe's grandmother and other relations were slain by Ranavalona's orders, and thus the murderess waded through blood to the throne of Madagascar!

"Think you," continued the guide, with a passing gleam of the anger which he strove to restrain, "think you that I owe allegiance to such a queen?"

"Truly ye do not," answered the seaman, stoutly. "My only wonder is that the people suffer her to reign."

Scarce heeding the reply the guide continued, with suppressed excitement, "but she did not rest content. It was in the year 1829 that she usurped the throne. Since then she has persecuted the Christians for more than a quarter of a century, and at times blood has flowed like water in our land. Bad as she is, however, she would have been worse but for her love to her son. Ay, the woman whose heart is a stone to most people is soft towards the young prince Rakota, in spite of the fact that this youth is favourable to the Christians and has often stood between them and his mother.

"About nine years after the queen's coronation my little sister was born, and was secretly baptised—the name of Ruth being given to her. It is our custom to prefix Ra to many names—so she is Ra-Ruth. Look at her!" He pointed to a group not far-off, where the delicate and graceful girl was busily assisting an elderly woman in her packing arrangements. "See you the lady beside her, with the grey hair and the sad worn face? That is my mother. I have said she was high at the Court of Radama the First. She was young then. I was born the year that Radama died. Ranavalona was fond of her, though she loved not her Christianity, so she continued at the palace. The Queen also became very fond of my little sister when she began to grow to womanhood, but Ra-Ruth could not return the affection of one whose hands were stained so deeply with Christian blood. I was an officer in the palace at the time, but would gladly have left, only my doing so might have roused the queen's wrath against my father and mother.

"At last the missionaries were ordered to quit the capital. In 1849 a great persecution took place. The queen became furious because her people would not cease to love and serve Jesus. She ordered many men and women to be speared and burned and tossed over precipices, but all without avail, because 'greater is He who is for us than all who can be against us.'

"My father was away on a trading expedition at this time. One day in attempting to cross a lake he was drowned." The guide's voice deepened as he went on, "He was a good loving father to me. He taught me nearly all I know, and he was no mean scholar. He also sent me to the missionary schools. After his death the Queen hardened her heart against us; and as we refused to give up praying to God and singing His praise, we were cast out of the palace—my mother and sister and I, with several others, among whom were Laihova and his sister Ramatoa. We were sold into slavery in the public market.

"Our purchaser was cruel. He put us to the hardest menial work. We remained for several years with him. The health of my poor mother and sister began to give way. Then he sold me to another man, and we were separated. This was too much, I suppose, for the English blood in me to endure quietly. I made my escape. I went back to my old owner, and, in the night, induced my mother and sister to fly. Many persecuted Christians have fled since then and are now hiding in dens and caves like hunted beasts. We soon found some of these in the depths of the forests, and agreed to band together. They made me their leader, and I brought them here, where we have lived and worshipped God in peace; but, as you have seen, we are liable to be captured at any moment."

"And if captured," said Mark, "would the Queen really put you to death?"

"I fear she would; nay, I am certain of it, because one who recently escaped from Antananarivo has just brought the news that the Queen has been visited with a fresh burst of anger against the Christians, has thrown many into prison and sent out troops to scour the country in search of those who have fled."

"But if that is so," said Hockins, earnestly, "what's the use o' you riskin' your life by goin' with us to Ant—Ant—all-alive-O! (I'll never git that name into my head!) Why not just sketch us out a rough chart o' the island on a bit o' bark, give us the bearin's o' the capital, an' let us steer a straight course for it. I'll be bound that we'll make our port easy enough."

"Yes, Hockins speaks wisely," added Mark. "It is very kind of you to take so much trouble for us, but there is no need to run such great risk on our account."

"You do not consider," replied Ravonino, "that it is more difficult for sailors to cross the wild forest than to find their way on the trackless sea, and you forget also that the way is long, that Madagascar is larger than Great Britain and Ireland put together. There are many tribes, too, some of which are not so hospitable as others. You could not avoid the dangers of this wilderness easily without a guide. Besides, I do not mean to enter the capital. I will merely guide you to within sight of it and then leave you. Fortunately you require no assistance from natives, not being encumbered with this world's goods."

"Das troo; ha, ha-a!" cried Ebony, opening his portentous mouth and shutting his eyes, "we've got no luggidge."

"Well, we shall only be too glad of your company," said Mark, with some feeling, "and we thank you most heartily for your disinterested kindness."

"My conduct is not altogether disinterested," returned the guide. "The truth is, I had no intention at first of doing more than guiding you to the right pass in the mountains, but since I have been with you my feelings have been modified, and the news which we have just received has—has filled me with anxiety, and raised in my mind the idea that— that I may even make use of you!"

"That's right," exclaimed Mark, heartily, "I'm glad if there is the smallest chance of our serving you in any way. In what way can we do so?"

For some moments the guide displayed a degree of hesitancy which his friends had not before noticed in him. Then he spoke, slowly—

"Well, the truth is, that I have a friend in the palace who is, I have been told, in great danger, owing to the wrath of Ranavalona. I thought that somehow, perhaps, you might give warning to this friend, and say that Samuel Ravoninohitriniony is in the neighbouring forest, and—"

Here the guide stopped short, and seemed to be in some perplexity. Mark Breezy, whose young and romantic spirit was deeply stirred by the prospect of adventure which his words had opened up, assured him with enthusiasm that whatever was possible for man to accomplish he might depend upon being at least vigorously attempted. To which assurance John Hockins begged to "putt the word ditto," and the negro fervently added, "Das so—me too!"

"But how are we to find your friend," asked Mark, "seeing that we don't know him, and have never seen him?"

"My friend is not a man, but a—a woman, a young girl," said Ravonino, with the slightest possible symptom of confusion, which opened the eyes of Mark instantly, and still further stirred his sympathies.

"Ravonino," he exclaimed, suddenly grasping the guide's hand, "treat me as a friend and trust me. You love this young girl! Is it not so? Nay, man, don't be angry with me. I can't help sympathising. Why, I know something of your—your—a—condition myself. The morning I left England, the very last person I said good-bye to was a fair young girl, with golden hair, and a rosebud mouth, and such lovely blue—"

"Das right, Massa," burst in Ebony, with a crow of admiration. "It doos my bery heart good to see a man as is proud ob his sweet'art. I's got one too, bress you! but she ain't fair! No, she's black as de kitchen chimbly, wid a bootiful flat nose, a mout' like a coal-scuttle, an' such eyes—oh!"

"Hold your tongue, Ebony! Now, am I not right, Ravonino?"

"You are right," answered the guide, gravely, yet without displeasure. "My Rafaravavy is in danger, and I must save her from this murderess at all hazards. It is right, however, to tell you that if you attempt to aid me you will encounter both difficulty and danger."

"Don't mention that, friend. No true man would shrink from either in a good cause," said Mark. "But when must we set out on this expedition?"

"By day-break to-morrow. Our new hiding-place is on our way, so the change will not delay us; and from what the fugitives have told us, I hope—indeed I feel sure—that the Queen will do no further mischief for some weeks to come. But now, comrades," said the guide, rising, "we must rest if we would work to-morrow. Follow me."

He led them into one of the side caves, when the whole of the people followed, as if by preconcerted arrangement. Here a much-soiled book in a leathern cover was produced. It was a portion of the Bible in the Malagasy language. A few verses were reverently read by the guide; a brief earnest prayer was offered by a very old man; a hymn was sung, and then the people dispersed to their several sections of the cave. Finally the lights were extinguished, and the place was left in silence and darkness profound.



CHAPTER SEVEN.

DESCRIBES A MEEK MOTHER AND CROCODILE-SON. JOURNEY RESUMED AND STRANGE TREATMENT OF THE KING OF THE WATERS.

Dawn was still struggling to assert itself in the far east and the depths of the forest were still shrouded in almost midnight gloom, when the strange band of outlaws emerged from their cave, and, led by Ravonino, went forth to search for a safer dwelling-place in the still more inaccessible fastnesses of the wilderness.

They had not much difficulty in finding a suitable spot, for the particular region to which they had fled from persecution was exceedingly wild and broken in form, and abounded with concealed caverns having outlets in several directions, so that pursuit and discovery were alike difficult.

We may not delay here, however, to tell of their wanderings. Like the Christians of other lands and, more ancient times, they were hunted like wild beasts, though their only crime was a desire to serve and worship God according to the dictates of their consciences. It is the old familiar story, and comment is needless to those who understand it—

"Man's inhumanity to man Makes countless thousands mourn."

There is only one other member of the party of whom we will make mention just now, because she appears again somewhat prominently in our tale. This was a little elderly female who seemed utterly destitute of the very common human attribute of self-assertion, and in whose amiable, almost comical, countenance, one expression seemed to overbear and obliterate all others, namely that of gushing good-will to man and beast! Those who did not know Reni-Mamba thought her an amiable imbecile. Those who knew her well loved her with peculiar tenderness. Her modesty and self-abnegation were not, so far as any one knew, the result of principle. She was too unassertive to lay claim to principle! We are not sure that she understood the meaning of principle.

Before Christianity in its doctrinal form reached her she had only one source of discomfort in life, and that was, that in everything she failed! Failed to do as much as she wanted to do for other people; failed to express herself always as affectionately as she felt; failed to avoid giving slight occasions of offence, although she "never, never meant to do it!" In short she was, strange to say, a victim to self-condemnation. When the Gospel of Jesus came to her, telling, as it does, that "God is Love," that Christ came to sweep away for ever the very sins that troubled her, and that His Holy Spirit would fight for and in her, so as to make her "more than conqueror," she caught it to her heart as the very thing she needed.

She did not indeed condemn herself less—nay, she rather condemned herself more than formerly—but the joy of being on the winning side, of knowing that all sin was pardoned for His sake, of feeling assured of progressive victory now and complete victory in the end, thoroughly scattered her old troubles to the winds.

Her very name was characteristic. It is a common and curious custom in Madagascar for parents sometimes to drop their own names and take the name of their eldest child with the word raini, "father of," or reni, "mother of," prefixed. Now this amiable little elderly woman had been married young, and it so happened that her husband was away on an expedition to the coast when the first and only son was born. One of the first things that the child did after opening its black eyes on this life was to open its uncommonly large mouth, with the intention, no doubt, of howling. But circumstances apparently induced it to change its mind, for it shut its mouth without howling.

The effect of the gape on the mother was to remind her of one class of inhabitants of her native rivers—the crocodile—and cause her laughingly to style the child her "young crocodile." The Malagasy word for crocodile is mamba, and thus the child came by his name, with the usual prefix, Ra-Mamba. After a time his mother became so proud of her young crocodile that she dropped her own name entirely—congenially, as it were, obliterated herself—and ever after was known as Reni-Mamba, "mother of the crocodile."

At the time we write of, Mamba, (we will drop the "Ra"), was a stalwart handsome youth of over twenty, with no resemblance whatever to his namesake except a goodly-sized mouth and an amazing strength of appetite.

Need we say that his mother's gushing powers were expended upon him with the force of a Norwegian mill-race? It is gratifying to be able to add that the crocodile was keenly responsive!

The father of little Mamba—Andrianivo—had returned to the capital soon after his son's birth. He was a man in good position among the aristocracy of the land, and occupied a post of trust in the Queen's service. At that time the first great persecution of the Christians had begun. It was known that Andrianivo favoured the Christians. On the question being put to him, he frankly admitted that he was one of them. He was therefore despoiled of all he possessed, and banished into perpetual exile and slavery. He was sent in chains to a pestilential part of the island, with the intention that toil and disease should end his life. So secretly and promptly was he spirited away that no one could tell the precise locality to which he had been banished. His heart-broken wife and child were also sold, but were taken to a more healthy region, where the child grew and became a stout boy; his little mother, meanwhile, acting the part of a meek and faithful slave. She would probably have lived and died in this condition had not her stout son, when he grew up, resolved to become free. His mother had taught him what she knew of the Christian religion. From Ravonino he learned more, and heard of the escaped Christians who found a refuge in forests and mountains. Finally he persuaded his mother to run away with him, and thus it came about that we find them with the band of which Ravonino was leader—Laihova being lieutenant of the band.

An occasion for the display of his affectionate nature was afforded to Mamba on the morning we write of. Active as a kitten, though middle-aged, Reni-Mamba was skipping from rock to rock in a very rugged part of their route, when, her foot slipping, she fell and sprained her ankle badly.

Mamba was close to her.

"Mother!" he exclaimed, hurrying forward and raising her carefully, "why jump about like the squirrel? Are you hurt?"

"My son, help me to rise."

Gently the youth lifted her, and set her on her feet, whereupon she sank down again with a little shriek, and looked up with an expression of mingled humour and pain.

"My leg, I think, is broken!" said Reni. For the sake of brevity we will drop the "Mamba."

"Surely not, mother; it has been too tough and strong to break ever since I knew it."

Mamba spoke encouragingly; nevertheless, he examined the limb with anxious care. Being ignorant of surgery his examination was not of much use, but, fortunately, just then Mark Breezy, who had lingered behind to gather some plants, arrived on the scene. He found the injury to be a bad sprain, and did the best he could for the poor woman in the circumstances.

"Now, we must carry her," he said to the guide, "for she won't be able to walk for many days."

On this being translated, Mamba gathered his mother up as if she had been a bundle of clothes, or a baby, and marched away with her.

"Stop, stop!" cried Ravonino, "you can't carry her more than a few miles on such ground as I shall soon lead you over. We must arrange for her a filanzana."

The guide here referred to the sort of palanquin used by travellers in a country where there were no roads. It consisted of a shallow, oblong basket, with light wooden framework, filled in with plaited strips of sheepskin, and hung between two light poles or bamboos. As several such machines were used by some of the party to carry their few household necessaries, one of them was at once emptied and Reni put therein by her affectionate son. Four stout young men put the ends of the poles on their shoulders, and the party once more advanced, Mamba walking by the side of the filanzana to be ready to assist in cases of difficulty or danger, and to relieve the bearers occasionally.

That afternoon they arrived at their new abode—a large, dry cavern—the entrance to which was not only well concealed on the face of a cliff in the heart of a dense jungle, but so difficult of access that a mere handful of men might easily have maintained it against a host.

Here Ravonino made no further delay than was necessary to see the party fairly settled. Then he left them, but not before receiving many an earnest and affectionate message to friends and kindred of the fugitives still at the capital, but who had, as yet, managed to elude the vigilance and escape the malignity of Queen Ranavalona and her spies. Some of the women even wept as they bade the guide farewell, saying that they felt sure he would at last fall a victim to the relentless fury of the Queen, and that they should see his face no more.

With these the guide gently remonstrated.

"Think you not," he said, "that God is as able to protect me in Antananarivo as here in the wilderness? I go because I think that duty calls me. I expect no miracle in my behalf. I will take all possible precautions. Farewell."

Once more our three travellers found themselves advancing rapidly in single file through the forest, with the guide in advance. Before the sinking sun compelled them to encamp under the trees that night they had put many miles between them and the hiding-place of the outlawed Christians.

Next day, as they were about to resume their journey, Ravonino told them that about noon they would come to a large river, on the other side of which there was a village where they could spend the night, for the people and their chief were friendly.

"Are they Christians?" asked Mark.

"No—at least the most of them are not, though there may be a few secret converts among them; for this hot persecution at the capital has scattered the Christians far and wide through the land, so that the knowledge of the blessed Gospel spreads. Thus our God makes the wrath of man to praise Him. The remainder of wrath He has promised to restrain. If He wills it otherwise, are we not prepared to die at His bidding? Many of our people have died already under the bloody reign of Ranavalona the usurper. How many more shall perish, who can tell?"

"But how do it come about," asked Hockins, "that this here chief is friendly?"

"Because I had occasion to render him good service at one time, and he is grateful."

"Good! Das allers de right way," remarked Ebony, with an approving nod. "W'en a man's grateful he's safe—you's sure ob 'im. Is dat de ribber you refur to jes' now?"

He pointed to an opening among the trees ahead, through which the sheen of water glittering in the sunlight could be seen.

Before the guide could reply a loud shout startled them, and next moment they were surrounded by half-naked savages, who brandished their spears threateningly.

Quick as lightning, according to a pre-arranged plan in case of sudden attack, Mark, Hockins, and the negro stood back-to-back, facing in all directions—the first with his gun advanced, the seaman pointing his cutlass at the foe, and Ebony levelling a spear with which he had provided himself, little would their courage have availed them, however, if Ravonino had not been there, for a flight of spears would have ended their resistance in a moment.

"Voalavo, your chief, is my friend," said the guide, calmly, without putting himself in an attitude of defence, or showing the slightest symptom of alarm. "Is Voalavo with you?"

"Voalavo comes," they replied, at once lowering their weapons and pointing in the direction of the river, whence proceeded sounds as of the lowing of cattle.

"We have been to visit our enemies," said one of the party, who, from his tones and bearing, appeared to be a leader. "We have smitten them, and we have brought away their cattle."

As he spoke another native was seen approaching. He was a large burly jovial-looking man, somewhere about forty years of age, armed with a spear and enveloped in the native lamba, a garment used much in the same way as the Scottish plaid, which it resembled in form, though of much lighter material. The ornamentation of this garment proclaimed the wearer a person of distinction, and the evident satisfaction that beamed on his broad jovial countenance when he recognised and greeted Ravonino showed that it was Voalavo himself—the chief of the village they were approaching.

"I'm sorry to see," said the guide, after the first few words of salutation, "that my friend still delights in war and robbery."

"Don't be sorry, friend, don't be sorry," returned the chief with a hearty laugh, as he gave the other a slap on the shoulder. "Sorrow does no good. It only puts water in the eyes and makes them red. Look at me—just returned from 'war and robbery,' and as happy as a squirrel. If a man does not delight in war and robbery, what is there in the world to delight in? If I am not sorry why should you be? If you can't help it—then laugh at it and try to enjoy your sorrow. That's the way I do. It suits me. I grow fat on it!"

He certainly did grow fat—if not on laughing at sorrow, certainly on something else—and his followers, although respectfully silent, showed by their smiling faces that they sympathised with their chief's hilarious mood.

"But where did you fall in with the white men?" asked Voalavo, turning suddenly towards Mark and Hockins, who stood listening with interest and curiosity to the rapid flow of his unintelligible talk. "Such pale flowers do not grow in our forests!"

In a few words Ravonino explained the history of our adventurers as far as he knew it, and the chief, on learning that they were his friend's friends, bade them welcome, and shook hands heartily in the European fashion—a mode of expressing friendship which had probably been learned from the missionaries, who, after spending many years in Madagascar, had, about the time we write of, been all banished from the island.

"Come now," cried the chief, "the rice will soon be ready—that won't make you sorry, Ravonino, will it?—and we have yet to cross the river with the cattle in the face of the hungry crocodiles—which won't make them sorry! Come."

Turning impulsively, in the brusque careless manner which characterised him, Voalavo led the way to the banks of the river—a considerable stream—where the cattle were assembled and guarded by a band of over a hundred warriors.

"Cattle seem to be plentiful in these parts," said Mark to the guide as they walked along.

"They are numerous everywhere in Madagascar. In truth a large part of our exports to the Mauritius and elsewhere consists of cattle.—Look! the chief was right when he said the crocodiles would not be sorry to see the cattle crossing."

He pointed to a ripple on the water caused by the ugly snout of one of the creatures referred to. It seemed by the activity of its movements to be already anticipating a feast.

"Crocodiles," continued the guide, "are numerous in many of our lakes and rivers, and dangerous too, though they are naturally timid, and can be easily frightened away. I remember a curious instance of this kind happening on the east coast, where a European trader was cleverly imposed on—deceived, or, what you call—"

"Humbugged," suggested Hockins.

"Well, yes—humbugged! He was a big ignorant fellow, this trader; strong and energetic enough, but full of conceit—thought he knew almost everything, but in reality knew next to nothing, yet self-willed and obstinate enough to—to—You know the sort of man?"

"Yes, yes; a stoopid cockscomb," said Hockins. "I know the breed well— lots of 'em everywhere."

"Jus' so—a born idjit; go on, massa," said Ebony, who was always charmed at the prospect of a story or anecdote.

"Well, this trader," continued the guide, "was on his way from Antananarivo to the coast with cattle for exportation, and one day they came to a place where they had to cross a narrow part of a lake. The natives of that place advised him not to venture without trying the effect of their ody, or charms, on the crocodiles. These they said, and believed, would protect the cattle in crossing. But the trader scouted the idea, and, laughing at their superstitions, gave orders to drive the bullocks into the water. He quickly repented his obstinacy, for no sooner were they in than the crocodiles seized nine of them and dragged them down. 'Oh! bring the ody—work the ody—quick!' cried the anxious man, fearing lest all the cattle should be seized. The ody was worked instantly, and to his astonishment, as well as the triumph of the natives, the rest of the cattle crossed in safety. Even those that had been nearly drowned escaped and passed over."

"But how was dat?" asked Ebony, with a perplexed air. "If de ody was nuffin', how could it do suffin'?"

"Simply enough," returned the guide. "The charm consisted merely in noise. The natives, in canoes and on both sides of the lake, shouted furiously and beat the water with branches of trees, so that the poor crocodiles were scared away. See—there is something of the same sort going to be performed just now."

Previous to this process, however, the chief Voalavo went through a singular ceremony to propitiate the crocodiles. The Malagasy, like the ancient Egyptians, regard the crocodile with superstitious veneration. They esteem him the king of the waters, and to dispute his right to reign would, they believe, expose them to his vengeance. Hence they seldom kill crocodiles, and rather avoid whatever is likely to provoke them. It is their custom, also, sometimes to make solemn speeches and vows to the crocodiles when about to cross rivers.

Voalavo, who was unusually reckless, free-and-easy, and regardless in ordinary affairs, was nevertheless remarkably superstitious. Before giving orders to cross the river, therefore, he advanced to the water's edge and mumbled incantations or made vows in a low tone for nearly half-an-hour. Then, elevating his voice, so as to be heard across the river, he continued, addressing the crocodiles:—

"Now, I pray you, good mamba, to do me no injury, and particularly to spare my cattle, for you do not know what trouble I have had to get them. No doubt you know how anxious I and my people are to eat them, for you have much of the same desire; but I beseech you to exercise self-denial. You don't know how pleasant that will make you feel! Remember that I have never done your royal race any injury—never waged war with you or killed you. On the contrary I have always held you in the highest veneration. If you do not remember this, but forget it, I and my whole race and all my relatives will declare war and fight against you for ever more! So be good and do what I tell you!"

"Now, my men," he cried, turning round, "drive in the cattle, work the ody, and make all the dogs bark!"

In the midst of an indescribable hubbub the herds were then driven into the river, and the men—some in canoes and some on both banks—enacted the very scene which Ravonino had described. In a few minutes the whole herd was got over in safety.

Half-an-hour later and our travellers were seated in the chief's house regaling themselves with beef-steaks and marrow-bones, chickens and rice.



CHAPTER EIGHT.

A FRIEND APPEARS UNEXPECTEDLY, AND OUR TRAVELLERS SPEND A DISTURBED NIGHT.

Whatever ethereal persons may say to the contrary, there can be no doubt whatever that the consumption of food is an intellectual treat, inasmuch as it sets the body free from the cravings of appetite, and by stimulating those nervous influences which convey vigour and vitality to the brain, not only becomes the direct cause of physical gratification, but induces that state of mind which is most favourable to the development of the interesting creations of fancy and the brilliant coruscations of imagination.

We might pursue this subject further did time and space permit; but our objection to "skipping" is so great, that we shrink from giving the reader even a shadow of excuse for doing so. Moreover we dread the assault of the hypercritical reader, who will infallibly object that it is not "the consumption of food," but the resulting mental effect which is the "intellectual treat." As if we did not know that! "But," we would retort with scorn, "can any cause be separated from its effect without bringing about, so to speak, the condition of nonentity?"

Passing to the subject which gave rise to these erratic thoughts, we have to relate that the whole party, entertainers and entertained, did ample justice to the rice, beef, chicken and marrow-bones, after which Hockins wafted the natives to the seventh heaven of delight and wonder by means of his flageolet. It was very late that night before they retired to rest. It was later still before they went to sleep.

The native village at which our travellers had arrived was a rude, poor-looking place, inhabited by a brave and war-like tribe, who depended more for defence on their personal prowess and the difficulties presented by their forests, than upon ditches or ramparts. The village was, however, surrounded by a fence of trees growing so close together that it would have been almost impossible to carry the place by assault if resolutely defended from within.

The huts were roughly constructed of bamboos plastered with clay and lined with matting,—also with the large leaves of the "traveller's tree," and thatched with rushes.

The chief's hut, in which the white guests were feasted, was of course larger and somewhat better in construction than the others. Its floor, composed of hard-beaten clay, was covered with matting, clean pieces of which were spread for the visitors to squat upon, for there were no chairs, stools, or tables. In the north-west corner was the hearth—a square of between two and three feet, with a few large stones for supporting the cooking utensils, but without chimney of any kind. Smoke was allowed to find an exit as it best could by crevices in the roof and by a small window or hole in the north gable. A few cooking-pots, earthen jars, rice-baskets, some knives, a wooden chest, and several spears, completed the furniture.

Against the northern roof-post hung a small bottle-shaped basket, which contained the household sampey, or god, or charm. In Madagascar this usually consists of a meaningless stone; sometimes a chip of wood, the leaf of a tree, or a flower, and this is what the natives pray to and profess to trust in!

Our travellers found, after supper was over, that they were not to sleep in the chief's house, for they were led to that of a head-man of the village, and told they were to rest with him. This man was old, and seemed to have no wife or family, for the only person at home at the time, besides himself, was an old woman, perhaps his sister, who looked after the household. He was a hospitable old man, however, and made them heartily welcome to their beds of matting in the north end of the hut. Unfortunately the south end of it was usually occupied by pigs and poultry. These were expelled for the occasion, but they insisted several times on returning to their own abode, being unable, apparently, to believe that their expulsion was really intended! As there were several openings in the hut, the difficulty of excluding the animals was great, for when expelled at one hole, amid remonstrative shrieks and screams, they quickly re-entered at another with defiant grunts and cacklings.

By stopping up the holes, however, the enemy was finally overcome. Then the old man, having retired to his corner, and the sister having departed, Mark Breezy, John Hockins, James Ginger, and Ravonino drew round the fire, heaped-on fresh logs, lay down at full length on their mats, and prepared to enjoy that sleepy chat which not unfrequently precedes, sometimes even postpones, repose.

"That was a curious speech that Voalavo made to the crocodile, Ravonino," said Mark. "Do you really think he believed it did any good?"

"Yes, truly, he believed it. This is a land of charms and superstition. Voalavo is of too honest and straightforward a nature to practise what he does not believe in."

"Does you b'lieve in charms an' soopistition?" asked Ebony, with expectant eyes.

"What need to ax that, you stoopid nigger?" said Hockins; "don't you know he's a Christian?"

"Das true, 'Ockins. I hoed an' forgot."

"But tell me, Ravonino, are de crokindiles awrful rampageous when dey're roused?"

"Yes, they are pretty bad," said the guide, clearing his throat, for he was fond of expatiating on the wonders and beauties of his native land! "And although they look sluggish enough when sprawling on mud-banks, half-asleep in the sun, you would be surprised to see them go after fish, which is their principal food. Their favourite haunts are the deep rugged banks of a river or lake overhung with trees, where they can hide themselves and watch for prey. It is not only in water that they are dangerous. They fasten their teeth, if they get the chance, on any animal that comes to the river to drink. They sometimes get hold of bullocks when drinking, and often do so when the cattle are swimming across. They are unnaturally ferocious, too, for they will devour their own young."

"Oh! de brutes!" exclaimed Ebony, poking the fire with a bit of stick savagely. "Don't de mudders fight for de young uns?"

"Not they. The mothers lay their eggs in the sand and leave them to look after themselves. The others are sly, and—"

"Dat's de fadders, brudders, an' unkles ob de eggs, you mean?"

"Yes, that's what I mean. The old he-crocodiles watch where the eggs are laid, an' when it's about time for them to break an' let the young ones out, these monsters go into the water at the edge and wait. When the baby-crocodiles get out of prison they make straight for the water, where the old villains are ready to receive an' devour them. Some times the young ones are stupid when they are born, they take the wrong road and escape their relations' teeth only to get to the rice-grounds and fall into the hands of the natives. Many of the eggs, too, are destroyed, before they are hatched, by vultures and other birds, as well as by serpents. Men also gather them by hundreds, boil them and dry them in the sun to preserve them for use or sale."

"The miserable young things seem to have a poor chance of life then," said Mark, sleepily.

"Das so, massa. I'd rader be a nigger dan a crokindile."

Hockins said nothing, being sound asleep.

"What makes that rattling among the cooking-pots?" asked Mark, looking round lazily.

"Rats," replied the guide. "Didn't you see them running along the roof when you came in?"

"No, I didn't."

"Look up now, then, and you'll see them on the beams."

Mark and Ebony both looked up, and beheld a row of rats on the beam overhead—their bead-like eyes glittering as they gazed over one side of the beam, and their long tails just showing on the other.

"Das funny," said the negro, who was in sympathy with the whole brute creation!

Mark thought it very much the reverse of funny, but held his peace.

"Dar's a ole grey un, massa, right ober 'Ockins's head—a tremenjous big 'un. Don't you see 'im wid a griggy young un beside 'im?"

Whether the griggy young one was also larky we cannot tell, but while the negro was speaking it executed a flourish (whether intentional or otherwise who can say?) which knocked the big grey rat off the beam, and caused it to fall with a heavy flop on Hockins's face. Three others fell off in their anxiety to observe the result.

Hockins leapt up with an indignant roar, and the rats leaped among the pots and pans with a horrified squeak, while Ebony and the others looked on with excruciating enjoyment.

The scurrying of many little feet among the household implements told that the grey rat's friends were numerous though unseen, and the angry grunting of pigs proved that other slumbers had been broken. Of course the whole party were thoroughly awakened by this incident, but they took it good-humouredly, and, after replenishing the fire, lay down again, and resolutely shut their eyes and ears.

Slumber was once more stealing over them, when a noise at the door of the hut awakened them. Next moment they started up, for two warriors of the tribe entered with a prisoner between them.

"We caught this man entering our village," said one of the warriors, fiercely, to the guide; "we would have taken him to our chief, but he says that you are his friend—yet I think he lies."

"He speaks the truth," returned Ravonino, calmly. "He is my friend. Doubtless he has good reasons for coming here. Leave him with us, we will guard him till morning."

The warriors at once released their prisoner and retired, while the man stepping forward into clearer light revealed the handsome countenance of Laihova.

"Sit down, my brother," said Ravonino to the youth, in tones of unusual tenderness, "and let me know what brings you here so unexpectedly."

"I come to offer my service," replied the youth, with a modest air. "You have told me that you go to Antananarivo to rescue Rafaravavy. Your face is known to every one in the town. If you enter it, your death will be certain."

"But I do not intend to enter it," said Ravonino; "these my white friends will aid me."

"The white men may be wise and brave, but they know not how to aid you, I am not so well-known in the town. I will venture into it, and will show them where to go and what to do."

The guide shook his head and was silent for some moments. He seemed uncertain how to act.

"What says Laihova?" asked Mark Breezy at this point, for the conversation having been conducted in the native tongue they as yet understood nothing.

The guide briefly explained, and then turned to the young man.

"But how can you think of leaving your friends in the cave, Laihova? They may require your strong arm; and my sister is—"

"It was my friends who advised me to leave them," said the youth, quickly, "and Ra-Ruth bade me go. Besides, have we not entered into the Covenant of Blood?"

"Well, you may come with us. After all, Ra-Ruth is right."

"What does he mean by the Covenant of Blood?" asked Mark when the guide explained what had just been said.

"It means that he and I are united by one of the closest ties that bind the men of this island. No doubt you will think it a strange alliance, nevertheless it is a true and a strong bond of brotherhood. It is meant to unite two people in sacred friendship, so that ever afterwards they feel bound to help and defend each other. When two persons agree to form this bond, a meeting is arranged for the performance of the ceremony and taking the vow. Some gunpowder and a ball are brought, with a little ginger, a spear, and two particular kinds of grass. A fowl is also used. Its head is nearly cut off, and it is left to bleed during the ceremony. Then a long vow of mutual friendship, assistance, and defence is pronounced. After this each man drinks a few drops of the other's blood. To obtain it they make a small cut in the skin of the centre of the bosom, which they call 'the mouth of the heart.'"

"And did you go through this ceremony with Laihova?" asked Mark.

"I did, many years ago, when we were little more than boys. He saved my life by jumping into a deep pool in a lake and rescuing me from the crocodiles. I had fallen in off the steep bank. I could not swim, and he could. After that we made the alliance of brotherhood. Laihova was not a Christian at that time. Since then God has made use of me to rescue him from a more awful death than that which threatened me. Laihova is grateful, and, knowing that I run much risk in going near the capital, has come, as you see, to help me."

"Not a bad style of brotherhood that," said Hockins, with a tremendous yawn. "Eh, Ebony? What d'ee think of you an' me goin' in for the same sort o' thing?"

"P'r'aps," answered Ebony, with a responsive yawn which threw that of Hockins quite into the shade, "p'r'aps black blood mightn't agree wid your stummick. But I say, Massa Breezy, don' you tink it a'most time we was goin' to sleep?"

As the night was far spent—or, rather, the morning far advanced—by that time, the whole party willingly assented. Laihova was supplied with a separate mat, the embers of the wood-fire were drawn together, and they all lay down once more, to make the most of what remained of the period of repose. But circumstances were against them.

True, being tired and healthy men, they dropped off at once with the facility of infants, and during a quarter of an hour or so, while the fire continued to emit an occasional flicker, all went well; but when the last vestige of flame died away, the rats again came out with bead-like eyes and cautious tread. Gradually they became bolder. Impunity never fails to encourage presumption. In short they soon began to hold a sort of carnival. The pots and pans became, as it were, musical, to the evident distress of the slumbering seaman—especially when the large grey rat fairly overturned a small rice-jar, which in its fall removed several props from other utensils and caused a serious clatter. Still the wearied men slept through it all, until the enemy took to scampering over their bodies. Then the enraged Ebony, being partially awakened, made a fierce grasp at one of the foe, and caught Hockins by the ear. Of course the result was a howl, and a sleepy request from Mark, to "Stop that noise!"

But even that incident failed to arouse them thoroughly, though it filled the rats with temporary horror, and caused them to flee.

The last word reminds us that there were others there that night, besides rats, to disturb the sleepers' dreams—but we merely make a suggestive hint at that!

Soon the rats returned in greater force and more demonstrative hilarity than ever. They evidently went in for a game of hide-and-seek round and over the slumberers, causing the sleepy growls of John Hockins to resemble the fitful mutterings of distant thunder.

Thus they went on until the grey dawn of morning appeared. Then an extremely large cock, in the south-east corner of the hut, feeling that it had enjoyed a sufficiently good night's rest, flapped its ungainly wings, stretched out its neck, and gave vent to a clarion-crow which—

"Brute!" exclaimed Hockins, not even giving us time to finish the sentence!

He said no other word, but seizing a piece of wood, sent it forth with such true and effective aim, that he cleared not only the cock, but all his wives off their perch, and sent them in cackling consternation out of the hut by the nearest hole in the wall.

After that the much-tried party slumbered in peace until the sun was high.



CHAPTER NINE.

A JOVIAL CHIEF, AND NEW EXPERIENCES OF VARIOUS KINDS.

The friendly hospitality of the chief of this village was found to be likely to cause delay, for he would not hear of his visitors departing until they had been feasted and entertained with games and hunting.

As they were completely in his power there was nothing for it but to submit with the best grace possible, although Ravonino was naturally anxious to push on.

"You see it won't do to look as if we were indifferent to his hospitality," said the guide. "He would be greatly offended, for you must know that the Malagasy pride themselves on their hospitality. Come, we will go and have a look at the neighbouring woods while they are preparing breakfast for us, and I will tell you a story about the late King Radama."

"Was that the good king you told us about who did so much for the missionaries, though he wasn't a Christian himself?" asked Hockins, as they all passed through the enclosure of the village and entered the woods.

"Yes, the same," replied the guide, "though whether he was a Christian or not I cannot tell. I judge no man. He made no profession of Christianity, but he was kind to the missionaries—very different from Ranavalona."

"Das de oosurper, what you call 'er?" said Ebony.

"Just so," returned the guide. "Well, as I was saying, our people are very hospitable. Everywhere, almost, throughout the country, when a traveller enters a village, a present is usually brought to him of rice, poultry, or fruit, or whatever they have on hand. You'll find out that for yourselves as you go along—"

"A bery proper state ob tings," remarked Ebony.

"And whatever house you come to," continued Ravonino, "the owner will invite you politely to enter, and make you welcome. Of course there are greedy and surly people here and there, but these are an exception to the rule. Well, on one occasion King Radama heard of some people of that sort. You must know that our chiefs have always required that they should be entertained on the best the people could provide. It is an old custom. Well, Radama made a law that all the provisions and other kinds of property should belong to the people, but all the houses in the country should belong to the sovereign; and he ordered the inhabitants to furnish lodgings to his servants and soldiers wherever they went. In order to make sure that his orders were obeyed the King soon after went in disguise to a village some distance off, and towards evening entered a peasant's house and asked to be taken in for the night.

"The heads of the family did not refuse, but rendered their hospitality in such a way as showed that he was not welcome. Next day he went to another house. There he was kindly welcomed, civilly treated, and the best they had in the house was set before him. In the morning when taking leave he made himself known, no less to the surprise than consternation of the family, and he left, assuring them that their hospitality should not be forgotten. The King kept his word, for he afterwards sent his officers to the village with a stern reproof to his first entertainer and a handsome present to the other."

Just as the guide finished his anecdote a resplendent butterfly of enormous size rose from the bushes, and Mark, to whom it was quite a new specimen, bounded after it, but failed to effect a capture.

"Neber mind, massa," said the sympathetic Ebony, "you'll hab better luck nex' time—p'r'aps!"

"Besides," added the guide, "there are plenty more where that came from, for we have got into a good region for insects."

"Seems to me," said Hockins, "it's a good region for everything. Look at that now,"—he pointed to an object in front of him. "I would say that was a spider if it warn't as big as a bird, and hadn't set up a fishin'-net for a web!"

Although not strictly correct, the seaman's description had a foundation in truth, for some of the spiders of Madagascar are enormous, and their webs so thick that it requires a considerable effort to break them. Moreover they are said to be poisonous, and the bite of some even deadly.

The contemplation of those creatures, however, had to be cut short at that time, as they did not dare to risk keeping Voalavo waiting breakfast for them.

"We are going to stick pigs and hunt wild cattle," said the jovial chief, with his mouth full of chicken and rice, when they arrived. "We will show the white men some fun."

On this being translated Ebony hoped that the black man was included in the white, and Mark asked if the hunting-ground was far-off.

"A long way," said the chief, "we shan't reach it till night. But that's no matter, for night is our time to hunt."

He said this with a twinkle in his eye, for he saw well enough that his guests were impatient to be gone.

"But," continued he, on observing that they did not seem cheered by the prospect, "our road to the hunting-plain lies on your way to Antananarivo, so you won't lose time."

As he spoke he opened a small box containing a brown sort of dust, of which he put as much as he possibly could between the teeth of his lower jaw and the lip.

"What in all the world is he doin'?" asked Hockins of the guide in a low tone.

"He is taking snuff."

"I always s'posed," remarked Ebony, "dat snuff was tooken by de nose!"

"So it is, they tell me, in England; but we have a different fashion here, as you see, and quite as foolish."

"You don't mean that it's tobacco he treats in that way?" exclaimed Mark.

"Not pure tobacco, but tobacco mixed with other things—something like the cheap cigars which you English are said to smoke!" replied Ravonino with something of a humorous twinkle in his eyes. "But we don't smoke. We only snuff. In making our snuff we first dry the tobacco leaves and grind them to powder. Then to this we add the ashes of the leaves of a sweet-smelling herb, the mixture being twice as much tobacco as ashes; a small quantity of potash or salt is added, and then it is considered fit for use."

"Don't your people smoke at all?" asked Hockins.

"Not much, and never tobacco—except those on the coast who have been corrupted by Europeans. Some of us used to smoke rongona, a kind of hemp. It is a powerful stimulant, and used to be taken by warriors before going out to battle, because it drove them nearly mad, and so fitted them for their bloody work. Government has lately forbidden its use—but it is still used in secret."

"They've got baccy, an' don't smoke!" murmured Hockins to himself in a kind of meditative surprise, as though he had just been told that the natives possessed food and did not eat.

"But you don't smoke?" remarked the guide.

"That's 'cause I hain't got baccy nor pipe. You give me pipe and baccy an' I'll smoke you into fits in no time."

"Do you feel the want of it much?"

"Not much. At first I did, most awful, but now I'm gettin' over it."

The guide was silent. He might have remarked, "Yet now, if you had the chance, you would enslave yourself again!" but, not being of an argumentative turn of mind, he merely shook his head and changed the subject. It was well, for Hockins was one of those people who, "if convinced against their will, remain of the same opinion still."

After breakfast, while the young men of the tribe armed themselves and made preparation for the expedition, Ravonino took his friends through the village, the inhabitants of which were evidently as deeply interested in seeing the white men as the latter were in seeing the brown; for each were objects of curiosity to the other.

During the stroll our friends saw the weaving of the lamba—the large plaid-like garment of hempen cloth worn extensively in the island. The looms were rude and simple, but the fabrics produced were wonderfully good in appearance and texture, some being made of a kind of coarse silk. Many of them were ornamented, and rendered very heavy with immense quantities of small leaden beads fastened to the garment either in straight or curved rows, the lead having been procured from traders at the coast, and the beads having been manufactured by themselves. These natives wore but little clothing—merely a cloth round the loins, and sometimes a jacket made of coarse material. The lamba is usually worn over the shoulders in the cool of the morning, but at the time we write of most of the men who used the garment, had bound it tightly round their waists.

Our travellers were made acquainted at this time with a game which interested them greatly—especially arousing the enthusiasm of the negro. It was a kicking game, played by some of the more active among the young men, who, having got ready for the field quickly, were waiting for their slower companions. The chief peculiarity of the game consisted in the mode of kicking, namely backwards, in the horse or donkey fashion. The guide explained that the name of the game, when literally translated, was, "striking blue with the sole of the foot!" It is a desperate game, and when played, as it frequently is, by hundreds of active and powerful young men, the results are sometimes sprained ankles, broken legs, etcetera.

"Oh! das de game for me!" cried the enthusiastic Ebony, who could hardly be restrained from joining. "De sole ob my foot's awrful broad, an' I could strike black as well as blue. Do let me try, massa!"

Fortunately, perhaps, for our negro, the chief came out of his hut at that moment and gave the signal for the hunters to advance, thus bringing the game and Ebony's aspirations to an abrupt end. The young men at once fell to the rear, and the whole party sallied forth into the forest.

It was magnificent weather, with just cloud enough to prevent the sun being overpoweringly hot, and the tract of country over which they passed was surpassingly beautiful. To Mark Breezy it seemed as if all the winged insects in the island had come forth to welcome him. There were butterflies of various sizes and brilliant colours flitting to and fro among the wild-flowers, besides dragon-flies, grasshoppers of exquisite beauty, spiders with coats of gold and silver, caterpillars half-a-foot long in gorgeous array of black, scarlet, and yellow, and many other creatures which we may not pause to describe here, though Mark and the guide frequently paused to look at them, insomuch that they were often left a considerable way behind. One of the butterflies which Mark caught at that time was very beautiful, and a slow flier. It actually measured eight inches across the extended wings.

Of larger animals they saw none; and it may be as well to remark here that there are no large carnivora in Madagascar—no lions, tigers, leopards panthers, or creatures of that sort—nothing larger than a wild-cat and a wolf being known. Neither are there elephants, giraffes, rhinoceroses, hippopotami, antelope, nor deer; the only large animals being two species of ox, and the wild-boar, goats and sheep, and crocodiles. There are also huge bats, an animal of the monkey tribe called the lemur, hedgehogs, and rabbits.

The lemurs are very pretty little things, and, being gentle affectionate creatures, are sometimes tamed and kept as pets.

The scenery, we have said, was beautiful. At one turn of the road in particular a landscape of such beauty appeared suddenly before them that Mark was arrested as if spell-bound; it was such a gorgeous combination of luxuriant foliage—ferns and palms and bamboos, interlaced with creepers, and enlivened by streams which brawled and tumbled in picturesque cascades, over which hundreds of butterflies sported in the sunshine. From the height of land on which they stood a wide, well-watered plain was seen to extend far below them. It was hemmed in on either side by wooded hills and backed by the interior highlands. Far down the hill-side their companions could be seen wending their way through the tangled shrubbery, just in rear of the native hunters, led by their energetic chief Voalavo. As the men carried spears, the points of which glittered in the sun, the party had quite a martial aspect.

To our young student the whole scene was enchanting. It had the effect of subduing and solemnising his feelings in a way which he had never before experienced. The earnest, religious cast of his companion's spirit also tended not a little to deepen this feeling and induce him for the first time in his life to understand that "nature's God" was in very truth present with him.

"Is not the hand of the Master here?" said Ravonino, after a long silence.

"Truly, my friend, it is," replied the young man, "and your remark puts me to shame. For many a time, through the microscope and the human frame and the surrounding world, might I have seen this Master-hand everywhere—if my eyes had been open."

The guide turned on Mark an earnest, inquiring look.

"Friend," he said, impressively, "if this be so, you are now very specially awakened to the Truth. If you have passed through and seen so much without recognising God in his creatures, you have been brought for the first time to know yourself. Turn now—now—to the Saviour, and you will henceforth see a glory in all things that you never saw before. Turn, my friend—for 'now is the accepted time.'"

Ravonino spoke with such an earnest look and tone that the youth could not doubt the sincerity of his belief in the Saviour whom he so affectionately held up to his view.

"Ravonino, I believe you are right. God help me to turn!"

"He has helped you already," said the guide. "That prayer, if true, never yet came from an unrenewed heart."

As he spoke a shout from those further down the hill-side stopped the conversation and obliged the friends to resume the descent.

"That is the plain, I am told," said Ravonino, "where they expect to find wild cattle, and where we shall have to encamp, no doubt, till night enables us to hunt."

"Not a very cheerful time to go sporting," said Mark.

"They do not count it sport," remarked his comrade, gravely. "They are short of meat, and hunt for food."

A few minutes later and the party was encamped in the thick woods that bordered the plain.



CHAPTER TEN.

TELLS OF A GRAND HUNT AND OTHER THINGS.

While the party of hunters awaited the approach of night, (for the wild cattle feed chiefly at night), they kept as quiet as possible. The scouts had brought news that a large herd was feeding on a part of the plain which was not far distant, although concealed from view by the formation of the land.

Still thinking of the recent conversation which he had had with the guide, Mark Breezy retired a little from the rest of the party and flung himself on the ground under a tree to rest and meditate.

He was not left long, however, in solitude, for Hockins and Ebony soon discovered his retreat. Each of these worthies was armed with a spear.

"Hallo, Doctor," exclaimed the former, as he came up, "are you not supplied with a weapon?"

"Yes, I am," replied Mark, pointing to a native spear which lay at his side, "but I think I won't use it."

"Why not, massa?" asked Ebony.

"Because I don't yet know how to go about this style of hunting, and if I were to attempt anything I might spoil the sport. I intend merely to look on."

"Right you are, sir," remarked the sailor. "P'r'aps it'll be as well for all of us to keep in the background."

"Pooh!" ejaculated Ebony, turning up his nose—a needless action, as it was well-turned up already—"pooh! I not keep in de background! You're all wrong. W'en you knows nuffin, jest you wait till you knows suffin'—ebber so little—an' den go at 'im."

"That's just what I said I should do, Ebony. I will merely look on at first."

"But how long does you prepose to look on, massa? Ain't five or six minits enuff? Dis is what I's a-gwine to do. I'll foller close on de chief—what you call 'im?—Vollyvo—an' w'en I sees him stick one hox, das nuff for me. I den go at 'im on my own hook, an' stick away right an' left!"

"I'll give you a wide berth, then, for it's as like as not that you'll stick some o' the hunters in the dark," said Hockins, rising, for just then there was a stir in the camp as if preparation was being made to go out.

A few minutes later and Laihova came to them with the news that he had heard the chief say they were getting ready, as it was necessary to make a long round through the woods to get well to leeward of the cattle.

This process of getting ready consisted in every man stripping and washing himself all over in order to get rid of the smell of the smoke of their huts. Even the guests were obliged to conform to the custom. Then they set off in profound silence, every man being armed with a couple of spears, excepting the guests, who were allowed only one spear each, it being feared that if they carried two they might chance to rattle them together and thus alarm the game, for the kind of cattle they were about to attack are exceedingly active and suspicious—always on the alert, continually snuffing and snorting at the bare idea, as it were, of an approaching enemy. Unlike the tame cattle of the island, these animals have no hump, but strongly resemble the ordinary cattle of England, save that their horns are shorter and their bellowings deeper. They are, however, very savage, and when wounded or annoyed are apt to attack their enemies with terrible ferocity.

To Mark Breezy and his companions the expedition proved to be full of excitement, for, apart from the novelty of the situation, and uncertainty as to what lay before them or was expected of them, the extreme darkness of the night, and the quick silent stealthy motion of the almost invisible hunters, filled their minds with—if we may say so—awfully pleasurable anticipations!

The whole band followed their chief in single file, and as he was intimately familiar with the topography of the region, the only anxiety of each man was to tread carefully in his footsteps.

As for Ebony, his whole soul and spirit were in the enterprise, as well as his black body, and the varying expression of his mobile features would have charmed the heart of a physiognomist, had such a man been there with light enough to enable him to see. As there was no physiognomist, and no light, the reader must fall back on imagination.

Intent on carrying out his pre-arranged plans, our negro walked close behind the chief—so close indeed, that he inadvertently brought his spear down rather heavily on the left shoulder of that fiery person, for which he received a buffet on the ear, and an order to keep further back. In other circumstances the plucky spirit of Ebony would have been roused to indignation—perhaps to retaliation; but a sense of justice was strong in that negro's breast. Overwhelmed with shame at his clumsiness, and eager to rectify the error—yet not daring to speak, for silence had been strictly enjoined—he raised the spear over his shoulder and turned the point backwards, thereby bringing it down on the head of the man in the rear.

Doubly shocked at this, he raised his weapon to the perpendicular, and knocked some tropical bird violently off the lower branches of a tree. It fluttered screeching to the ground, and bounced angrily into the bushes.

The whole band of hunters came to a sudden and breathless halt, but no word was uttered. In a few moments the chief resumed his silent march, and the ghostly column moved on—Ebony, greatly subdued but by no means crushed, keeping his weapon at such a slope as would prevent its doing damage to birds above or men below.

Thus they proceeded for nearly an hour, at the end of which time they could hear the wild cattle roaring and bellowing not far-off.

When the hunters had got completely to leeward, and were beginning to draw quite near to the feeding-ground, they advanced with increased caution, and some of the men began to pull the tops of the grass with their hands, as they went, in order to mimic as nearly as possible the noise made by an ox grazing.

The instant this sound reached the ears of the cattle they became absolutely silent, neither bellowing nor feeding! It was evident that they were listening with the utmost attention. Understanding this, the hunters stood quite still, without a whisper, but a few of those who were adepts at the art continued their imitation of cropping the grass. After listening for a time the animals appeared to arrive at the conclusion that it was a false alarm, for they re-commenced feeding, and the hunters continued their stealthy approach.

Soon they came to the thinly scattered shrubbery which marked the termination of the woods and the beginning of the plain. And now, profoundly dark though the night was, they could faintly perceive the forms of their game looming black against the dark sky beyond— themselves being quite invisible, however, owing to their background of forest.

Nearer and nearer the men moved, still cropping the grass as they advanced, until they fairly got up to the herd, and were less liable to disturb them, for, being almost invisible, they were, no doubt, mistaken for members of the family!

As the hunters now scattered, Ebony had some difficulty in keeping close enough to the chief to observe his movements. Voalavo himself was too intent upon his work to think of anything else, or to care who was near him.

Gradually he approached close enough to an animal to thrust his spear deep into its side. It sprang from the ground and made a noise as if hurt by the horn of a comrade, but this is so common an event that the rest of the cattle were in no way disturbed by it.

The chief saw by the staggering of the animal that it was mortally wounded, and that there was no need to follow it up, as it could be easily tracked and found in daylight. He therefore turned to attack another animal that was close at hand.

"Now den," said Ebony to himself mentally, "your time's come. Go at 'im!"

Lowering his weapon to the charge, he glanced round and observed the indistinct form of an animal on his right. It was apparently a little one.

"Weal is as good as beef," thought Ebony, as he made a silent but furious rush, scarcely able to restrain a shout of anticipated victory.

The spear-point missed the animal, just grazing its back, and went deep into the ground, while the negro plunged with crushing violence on the back of John Hockins, who had been trying to approach his game a la Red Indian!

To say that poor Ebony was filled with horror, as well as shame and self-abhorrence, is but a feeble statement.

"Don't speak, you black monster!" whispered the seaman in his ear, as he seized him by the throat.

The rush of apology which had sprung from Ebony's heart was checked abruptly at the lips.

Hockins released him, picked up his spear, and resumed his creeping way. By this time several of the hunters had dealt silent death around them, but still the herd failed to take alarm!

Being left alone Ebony's courage returned, and with it his enthusiasm.

"Come," he muttered, mentally, as he drew the spear from the ground, "'Ockins not killed yet. Das one good job. No use to cry for not'ing. You try again, Ginjah. Better luck nixt time."

Greatly encouraged by these thoughts he advanced on tip-toe—spear at the charge—eyes glancing sharply all round. Suddenly a tall form seemed to rise up right in front of him. The negro's heart leaped violently. He was on the point of charging when a doubt assailed him. The creature before him, though scarce distinguishable from the surrounding gloom, was not long-bodied like an ox. He could perceive that clearly. It was tall like a man—very tall. Perhaps it was Mark Breezy? The recent mistake made him think anything possible!

"Is dat you, massa?" he whispered, in anxious alarm.

A furious bellow was the reply, followed by a still more furious charge. Ebony had forgotten that an ox "end on" and head up is tall and not long!

Happily, in stepping back he tripped, and the animal went right over him. But the alarm had been given, and a sudden thundering of feet told that the entire herd had taken to flight, while the shouting and cries of the hunters, added to the confused roaring, showed that there was now no need for concealment.

When the muster-roll was called it was found that nobody was missing or hurt, though several had to tell of narrow escapes, especially John Hockins, whose account of Ebony's exploit formed, at the feast that followed, subject of interesting converse and much comment during the brief intervals of relaxation between beef-steaks and marrow-bones.

Daylight revealed the fact that somewhere between thirty and forty animals had been killed outright, besides a dozen or so which, having been fatally wounded, were afterwards followed up and some of them secured.

But daylight also brought a large party of men from a distant village with a pressing invitation to Voalavo and his men to pay them a visit, and a possibly disinterested offer to assist him in the consumption of the cattle which he had slain; for it chanced that several young men of this village were encamped in the woods that night near the spot where the hunters attacked the cattle. Knowing full well what was being done, these youths hurried home to tell what was going on. The head-man of the village was on good terms with Voalavo at the time, besides being a distant relative. Hence the message and the invitation.

As our happy-go-lucky chief was out in what may be termed a larky state of mind, and had nothing particular to do, he accepted the invitation. The meat was slung to bamboo poles, hoisted on the shoulders of his men, and away they went over the plains to pay this visit. Happily the village lay on the way to the capital, so that the guide and his party could still accompany them without losing ground.

The plain over which they passed was a very wide one, seeming to extend to the very base of the distant mountains of the interior, but our travellers were mistaken in their ideas about it. The plain was itself part of the mountain region into which they had already advanced, but by so gradual an ascent that they had scarcely perceived the rise in the land—a deception which was increased somewhat by the frequent descents they had to make when passing over ridges.

On the way Hockins pushed up alongside of Ravonino, who was walking beside Mark.

"Ravvy," said the seaman, (for to this had he at last curtailed the guide's name), "where do these fellows fall in wi' the iron to make their spearheads and other things?"

"In the earth," answered the guide.

"What! D'ee mean to say that you manufacture your own iron in them parts?"

"Of course we do. Think you that no people can work in iron except the British? We have plenty iron ore of good quality in the island. One of our mountains is so full of ore that we call it the iron mountain. It is named in our language the mountain of Ambohimiangavo."

"An' how d'ee work the ore o' this Am-Ambo-bo-bominable-avo mountain?" asked the sailor.

"We smelt it, of course. We break the lumps of ore into smallish bits and spread them on charcoal, layer and layer about, in a hollow in the ground. This is covered over with a top-dressing of stone and clay. Then we set it on fire and keep the blast going with wooden bellows, till the metal is melted and runs in a mass to the bottom of the hole. This we break into smaller pieces, purify them with more fire, and run them into bars convenient for use. Our bellows," continued the guide, "are not like yours, with two boards and leather between. The rats would soon make short work with these. They are two cylinders formed from the trunk of a tree, with a piston in each, packed with coarse cloth, and having valves. An old musket-barrel carries the air to the furnace, and, by pumping them time about, the blow is kept going continuously."

"Why, how do you come to know so much about valves, pistons, cylinders, and such like?" asked Mark.

"You forget that my father was an Englishman," returned the guide, "and, besides being a trader, was a sort of Jack-of-all-trades. He taught me many things about which the kinsfolk of my mother know very little. You must not suppose that because some of us are only half-civilised we can do nothing neatly or well. Many of our men are skilful workers in metal, and we owe much of our power in that way to English missionaries, who brought Christian mechanics to the capital. There is hardly anything in the shape of wrought iron-work that we cannot execute if we have a model or pattern. We can work also in copper and brass. But it is not only in metals that we can work fairly well—indeed very well, if we are to take the word of some of your own countrymen who have seen and judged our work—we are also pretty good at pottery and cabinet-making. As you have seen, we can weave good cloth of cotton and silk, and some of our ingenious men have even tried their hands at clock-making and musical instruments."

"From what you say, Madagascar will soon become a great country, I should think," said Mark, somewhat amused as well as interested by the evident enthusiasm of the guide.

Ravonino shook his head. "My country might become great," he returned, "but there are some things much against her. The system of forced service to the government instead of taxes is one. This tends to repress ingenuity, for the cleverer and more ingenious a man is the more will be demanded of him, both by the government and his own feudal superior. Then the love of strong drink is too common among us; and last, as well as most serious, great multitudes of our people have no regard at all for their Maker."

"Why, Ravonino," said Mark, with something of a smile, "from the way you speak of 'our' people and 'my' country, I fear you think more of your Malagasy than your English extraction."

For a few moments the guide was silent. At length he said, slowly, "England has indeed done us a service that we can never repay. She has sent us the blessed Gospel of Jesus Christ. She is also the land of my father, and I reverence my father. He was very kind and good to me. But this is the land of my mother! I am a man of Madagascar."

It was evident from the expressive features of Ebony, who had joined them, that he heartily approved of this maternal preference, but the gravity of the guide's countenance, no less than his pathetic tones, prevented his giving the usual candid vent to his ever-ready opinion.

Towards the afternoon the party arrived at the native village, where grand preparations for festivities had been made. It was evident also that some parts of the festive libations had been taken in advance, for the head-man had reached the solemnised point of intoxication, and some of his young men the owlish condition.

In some parts of this island of Madagascar, as in other parts of the world, the people reduced themselves to great poverty through strong drink. Though they had abundance of rice, and much beef, which latter was salted for exportation, they sold so much of their food for arrack— imported by traders from Mauritius and Bourbon—that little was left for the bare maintenance of life, and they, with their families, were often compelled to subsist on roots. They did not understand "moderate drinking"! Intoxication was the rule until the arrack was done. The wise King Radama the First attempted to check the consumption of ardent spirits by imposing a heavy duty on them, but his efforts were only partially successful.

The tribe to which our travellers were at this time introduced had just succeeded in obtaining a quantity of the coarse and fiery spirits of the traders. Their native visitors being quite ready to assist in the consumption thereof, there was every prospect of a disgusting exhibition of savagery that night.

"Don't you think we might escape this feast?" said Mark to the guide, after the ceremony of introduction was over, "by urging the importance of our business at Antananarivo?"

"Not easily. Voalavo is one of those determined and hearty men who insist on all their friends enjoying themselves as they themselves do. To-morrow we may persuade him to let us go. Besides, I do not object to stay, for I intend to preach them a sermon on ungodliness and intemperance in the middle of the feast."

Mark could scarcely forbear smiling at what he deemed the originality of the guide's intention, as well as the quiet decision with which he stated it.

"Don't you think," he said, "that this way of bearding the lion in his den may rouse the people to anger?"

"I know not—I think not; but it is my business to be instant in season and out of season," replied Ravonino, simply.

Mark said no more. He felt that he had to do with a Christian of a somewhat peculiar type, and thereafter he looked forward with not a little curiosity and some anxiety to the promised sermon. He was doomed, like the reader, to disappointment in this matter, for that night had not yet run into morning when an event occurred which modified and hastened the proceedings of himself and his friends considerably.



CHAPTER ELEVEN.

AN UNINVITED GUEST APPEARS WITH NEWS THAT DEMANDS INSTANT ACTION.

The villagers and their guests were still in the midst of the feast, and the arrack had not yet begun to stimulate their imaginations, so that the deeds of their ancestors—which formed the chief subject of conversation—were still being recounted with some regard to modesty and truth, when Voalavo said to the assemblage, with a beaming countenance, that he had a treat in store for them.

"You are all fond of music," he said. "Who does not know that the Malagasy are good singers? The songs you have already sung have delighted my ears, and the clapping of your hands has been in the best of time; but you shall soon have music such as the idols would enjoy, I have no doubt, when in a merry mood."

The chief uttered the last sentence with an air of good-natured contempt, for he was what we may style an unbeliever in all gods—not an uncommon state of mind in men of superior intelligence when they think seriously of the debasing absurdities of idolatry.

"Now, my friend," he said, turning to John Hockins, with an air and tone of command, "let them hear the little pipe on which you—you— tootle-ootle."

Hockins had much ado to keep his gravity as he drew out the flageolet, and every eye was instantly fixed on him in glaring expectancy.

It need hardly be said that the effect of the sweet instrument was very powerful, and it is probable that the party of admirers might have taxed the seaman's powers of performance to the uttermost, if they had not been suddenly interrupted by the entrance of a tall wild-looking man, who was evidently in a state of tremendous excitement.

He wore the usual cloth round the loins, and the lamba, which was thrown like a Scottish chieftain's plaid over his left shoulder—but these garments bore evidence of rough usage and hard travel. The man was not a stranger, for, as he suddenly stood panting vehemently in the midst of the party, with his long arms outstretched, Voalavo addressed him in tones of surprise.

"Razafil!" he exclaimed. "Glad are we to see the Bard of Imarina. Your coming is well-timed. We are feasting, and singing, and story-telling. Words from the poet will be welcome."

Notwithstanding the friendly reception thus accorded to the Bard of Imarina, it was evident that the words were thrown away upon him, for he continued for some time to glare and pant while perspiration rolled down his face, and it became clear to every one that something was wrong with him. At last he spoke in a kind of low singing tone which harmonised with his appearance—

"Vain man! Observ'st thou not the dead? The morning warmth from them has fled, Their mid-day joy and toil are o'er, Though near, they meet fond friends no more."

He paused and looked wildly yet tremblingly round, as if in search of some one, but took no notice of his friends, many of whom were present at the gathering. Then he continued in the same strain—

"A gate of entrance to the tomb we see, But a departure thence there ne'er shall be. The living waves his signal high, But where's the loved one's fond reply? Ah! where are those thus doomed to die?

"Vain man! observ'st thou not the dead? No more their homeward path they tread. The freeman lost may ransom'd be, By silver's magic power set free; But, once the deadly hand has laid them low, No voice can move them, for they cease to know. Regardless of our love they lie; Unknown the friends that o'er them sigh; Oh! where are those thus doom'd to die?"

Again the poor man paused, and gasped as if some terrible agony were rending his bosom, yet no tear moistened his eyes, from which there seemed to gleam the wild light of insanity. His appearance and words had sunk like a pall upon the festive party, but no one spoke or moved. It was as if they were spell-bound. Once more the poet spoke, and this time in tones of deepest pathos—

"Vain man! why groan ye for the dead? To be with Jesus they have fled, With shattered limbs—'mid scorching flame, They sang the praises of His name; Now, joy unspeakable, they tread the shore Whence ransom'd sinners shall depart no more. But ah! while mangled corpses lie, Our trembling, riven hearts will cry— 'Why, why were those thus doom'd to die?'"

The man ceased; his arms fell listlessly by his side, and his chin sank on his breast.

"I fear much," whispered Ravonino to Mark, "that I understand but too well what he means."

Without waiting for a reply the guide rose. Going up to Razafil he laid his hand gently on his arm, and said—

"My brother!"

The bard looked at him earnestly for a few seconds, then, grasped him by the wrist as with a grip of iron.

"Ravoninohitriniony," he said, fiercely, "my little one is dead! She is gone! They took her—a mere child—they tortured her, but she would not yield. Hear what I say. You knew her well—the soft one; the tender one, who was always so pliable, so unselfish, so easily led,—she would not yield! They led her to the place of execution; they tied her to a stake and kindled the fire about her beautiful limbs,—my little child, Raniva! I saw the skin upon her flesh blacken and crack and blaze. But she sang! sang loud and clear! I would have rushed into the fire to her but they held me back—four strong men held me! When she was consumed they led me away to the torture—but I burst from them—escaped—I know not how—I care not! for my little one is lost!—lost!—"

"Nay, Razafil—not lost!" said Ravonino, in a quiet but firm tone, for he saw the gleam increasing in the poor father's eyes. "Did you not say just now that she is singing with joy unspeakable the praises of His name?"

The words were fitly spoken. The father's agonised soul was quieted, but as quietness partly returned to him, a new expression appeared on his countenance.

"Listen," he said, still holding the guide's wrist in his powerful grasp. "I go to my poor wife. She is safe in the cave with Reni-Mamba—"

"Not in the cave you think of," interrupted the guide, explaining the change of abode which had been recently made by the Christian fugitives.

"No matter," returned the bard, "I know all the caves, and can find the one she has gone to. But now I must warn you—warn all of you who are Christians," he added, with emphasis, looking round upon the natives, "if there be any such among you—that Queen Ranavalona has got one of her bad fits again. She has ordered that no one is to sing or pray to Jesus, or to read the Word of God, on pain of imprisonment, death, or being sold into slavery. Many have been sold already, and some have died. Things would have been even worse, for the English missionary has left Antananarivo, but Prince Rakota remains our friend. Still, he cannot save every one. He could not save my Raniva! Now," he added, turning to the guide abruptly, as if anxious to keep his mind from dwelling on his terrible bereavement, "you must go to Antananarivo with all haste if you would save Rafaravavy, for she is in great danger."

The bard had touched a cord in Ravonino's breast which vibrated sensitively.

"She has not confessed? She is not in prison?" he asked, quickly, with emotion which was too powerful to be entirely suppressed.

"As to confessing," returned Razafil, "there is no need for her to do that, for it is well-known that she is a Christian; but the queen is fond of her and wishes to spare her. Nevertheless, she is so exceeding mad against us just now, that there is no saying when her forbearance may come to an end. If you would save Rafaravavy, you must get her out of the palace without delay."

The guide did not reply for a few seconds. It was evident, from the knitted brows and the pallor of his countenance, that he was endeavouring to make up his mind to some course of action. Suddenly the frown passed from his brow, his countenance became perfectly calm, and his eyes closed.

"He is speaking with God," whispered Laihova to one who sat near him.

Laihova may have been right. If so, the prayer was a very brief one, for the guide turned almost immediately to Voalavo and explained that in the circumstances it was absolutely necessary for him and his comrades to depart at once for the capital.

The chief, being a sympathetic as well as a hilarious soul, made no objection, but rather urged him to make haste.

Ravonino then turned to his white companions, who could, of course, only guess at the meaning of all that had been said, and explained to them the whole matter. They rose at once, and, having no preparations to make, professed to be ready to start there and then.

Now, while they were yet speaking, the festive party received another surprise, or alarm, which was even more exciting than the previous one.

A young man suddenly burst into the village with the announcement that a body of the Queen's soldiers were close at hand. They had been sent off in pursuit of Razafil, with directions to scour the country, and bring in as many Christian fugitives as possible, and he—the young man—being a fast runner, had been sent in advance by some friends of the bard to warn him of his danger.

"I would not try to avoid them if I stood alone," said Razafil, softly. "Should I shrink from dying for Jesus, after seeing my Raniva go to Him in a chariot of fire? But I stand not alone. My wife claims my support, and my little boy."

While he was speaking, it was seen that a few of the hunters, as well as one or two inhabitants of the village, rose quietly and left the place. These were either professing or suspected Christians, who were anxious to make their escape from the danger that threatened.

After bidding Voalavo farewell, the guide and his friends left the village and struck into the woods. They were accompanied by the bard a short distance, until a point was reached where their routes diverged, and here, after a few words of brotherly sympathy and counsel from Ravonino, the bereaved man went on his solitary way, and the others directed their course towards the capital.