Chapter One.
The Lepers.
“All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be.”—Leviticus XIII. 46.
One
The Magistrate sat in his office, deep in thought. Before him, on his desk, lay a pile of documents of foolscap size—clinical reports as to some forty odd natives in the district, who had been cursed by God with the most bitter of all curses—the disease of leprosy. The Magistrate noted that the documents were livid white in colour—a variation from the orthodox blue of the ordinary printed form, and even this trivial circumstance seemed to have an unpleasant significance.
It was a month since the receipt of the circular from the Government, directing that the long-dormant “Leprosy Repression Act” be put in force, and the District Surgeon had, in the interval, been busy riding from kraal to kraal in these locations where the disease existed, obtaining the voluminous data required in each individual case. This data had now been transferred to the fateful livid forms, the imposing pile of which the Magistrate was regarding with troubled eyes.
In response to a touch upon the bell a smart-looking native constable entered the room, and a message sent through him brought Galada, sergeant of the native police, and four of his men, who stood before the desk in an attentive line. After the Magistrate’s order had been explained to them, Galada and his men left the room, went to where their horses stood, ready saddled, and rode forth respectively in five different directions. The sun was shining brightly. The season was early summer, but a light, refreshing breeze was making glad the land. The previous day had been hot, but a short thunderstorm at sunset had cleared the atmosphere and lowered the temperature, so the morning was sweet, as only a South African morning can be when cool, sea-born wind and gently ardent sunbeams flatter and caress.
Galada, the sergeant, took his course along the footpath which leads over the bush-covered “Black-water” Ridge. To his right arose, in precipitous terraces, the noble mass of the Umgano Mountain. The valleys were full of long lush grass, on which the sleek-limbed kine were greedily browsing. The long-tailed finches lilted over the reeds in anxious pursuit of their short-tailed, and therefore more nimble, mates; the crested lories called hoarsely from the mysterious depths of the jungle.
As the Sergeant reached the higher slopes of the ridge, the late flowers of retreating spring became more and more plentiful. The pink shields clustering around the orchid stems were full of struggling bees half-smothered in yellow pollen, while over each golden mass of mountain-broom a small cloud of butterflies hovered. Around the towering crags wheeled the chanting falcons, whose wild cries seemed to voice the very spirit of the mountain wilderness.
But Galada had neither eye nor ear for these things; his thoughts were almost wholly engrossed by the “beer-drink” which he knew was that day being held at the kraal of Headman Rolobèlè—an hour’s ride away—among the foothills of the Drakensberg Range. He knew that there he would find all the headmen to whom he had to convey the Magistrate’s message, as well as other good company, and an excellent brew of beer. Thus would be afforded a most fortunate opportunity of combining business and pleasure.
When Galada arrived at his destination he found the “beer-drink” in full swing. The men were all sitting in a circle before the main entrance to the cattle kraal, which was half-surrounded by a crescent of beehive-shaped huts. In the centre stood several immense earthenware pots full of the pink liquor, while several smaller pots, each with a cleft-calabash spoon floating in it, were circulating among the guests. Galada removed the saddle from his horse, let the animal loose to join the horses of the other visitors—which were being herded by a couple of boys. Then, after greeting the giver of the feast, he joined the circle of drinkers.
But the Sergeant was far too sensible a man to allow pleasure to interfere with duty to his own disadvantage, so after quenching his immediate thirst by emptying one of the largest of the secondary pots, he drew Rolobèlè and the other headmen aside for the purpose of communicating to them the Magistrate’s message, while all were yet in a state of sobriety.
“This, then, is the word of Government,” said he. “The people who have ‘the sickness’ (the Kaffirs have no name for the disease of leprosy) are to be gathered together at Izolo. From there they will be sent on in wagons to Emjanyana, where they will henceforth dwell. The Magistrate tells me to warn you that this word is a word which must be listened to and obeyed.”
The four headmen looked at each other in silence for awhile. Then Rolobèlè spoke—
“Yes, we knew of the coming of the word and we will obey. With the old men and women there will be no difficulty, but with the young men—the son of Makanda, for instance—he will be a difficult bull to drive into the Emjanyana kraal.”
“What! Makanda’s son, Mangèlè,” exclaimed Galada in a tone of surprise; “he that I saw among the drinkers; has he got it?”
“Oh, yes,” replied Rolobèlè. “The doctor was here last week and found ‘the sickness’ in his hand and his knee. But you knew, surely, that his mother died of it three years ago.”
Across the heavy features of the youngest of the headmen—a man named Xaba—the ghost of a smile seemed to flit. Xaba had quite recently been appointed to the headmanship in succession to his father. There was enmity and jealousy between him and Mangèlè. Both had been paying their addresses to the same girl, and the suit of Mangèlè had prospered. He had, as a matter of fact, already paid more than one instalment of the “lobola” cattle (Note 1), and the wedding was expected to take place within a few months.
After giving full instructions as to the collection of the unfortunate sufferers, Galada, accompanied by the others, returned to the beer-feast with a clear conscience. After removing his uniform to prevent its getting soiled, he borrowed a blanket from Rolobèlè and gave himself up to enjoyment.
Mangèlè was the “great son” of his father, who was so old and infirm that he slept away his days and took no further interest in life. When the weather was cold he lay all day long on his mat next to the fireplace in his hut—a little boy being always on duty to prevent the fire either going out or setting the old man’s mat or blanket alight. In mild weather he lay outside in the open. When the sun stung he sought the shady side of the hut, and groaned grievously when the pursuing sunbeams forced him to shift his quarters.
Makanda was a rich man, and, as the greater portion of his riches belonged to his “great house,” such would, consequently, fall to Mangèlè. The latter had many half-brothers who were older than himself, but, his mother having been the “great wife,” he took precedence of the rest of the family.
A few years previously Mangèlè’s mother, who had been afflicted with leprosy for many years, died miserably. Mangèlè, when little more than a boy, had quarrelled with his father and run away from home, meaning to return no more. He wandered far and near—sometimes working at the docks at Cape Town or East London—sometimes at the gold or diamond mines. The love of home is always very deep in the Kaffir, and Mangèlè came to find the longing to return to his father’s kraal so strong, that he could no longer withstand it. For some months previously he had suffered from a feeling of painful weakness in his left hand and wrist, which had made it difficult for him to use pick or shovel.
Upon his return Mangèlè found that his mother had died recently, and that his father had become very feeble in mind and body. But the old man welcomed him with open arms. Makanda had been badly treated by his other sons, who, after the fashion in such cases, had begun to despoil him of his property in the most barefaced manner. Soon after his “great son’s” return old Makanda formally abdicated the headship of the family in his favour and thenceforth spent most of his days and all his nights in peaceful, dreamless slumber.
Mangèlè’s hand became weaker and weaker. He found that he could not exert it in the least degree without suffering dull, gnawing pain for days afterward. Then the hand began to swell and the knuckles became distorted. Shortly after this a weakness, followed by a swelling, appeared in the left knee.
A cloud seemed to settle down upon his face, and his features gradually took on that strange, pathetic, and by no means repellent, look which one so often sees in strongly marked cases of tubercular leprosy before the frightful disfiguring stage has set in. This look distinctly suggests the face of a lion in repose. In strongly marked cases the resemblance cannot fail to strike the most careless observer. There is nothing in it suggestive of ferocity, but rather of a deep, dignified, and sombre sadness, with a touch of that sublimity which belongs to everything that appalls.
Mangèlè knew well that he was smitten with the incurable disease of which his mother had died. He became solitary in his habits and would sometimes sit on a stone outside his hut the whole night through. And the sombre, leonine look deepened upon his face with the passing of the months.
At first Mangèlè had, as is usual in such cases among the Kaffirs, put down his own as well as his mother’s illness to the malevolence of an enemy, and believed that if he could counteract the spell woven against him, he would recover his health, but he no longer deceived himself on this score. The Kaffirs are, as a rule, utterly ignorant of Nature’s laws as such affect the human body, but Mangèlè was intelligent to a degree far above the average of his race. Moreover, his sojourn among the Europeans had given him enlightenment. Recently the dire significance of his situation had struck him to the heart. Now and then he would appear among his fellows at a “beer-drink” or other function, but as a rule he remained at home and brooded in solitude over his doom.
A Kaffir “beer-drink” is a very curious and distinctive feature of South African native life. One peculiarity of the “beer-drink” is that the drinkers pass through several definite stages corresponding with the amount of their potations. In the earlier the utmost good-humour prevails. Soon, however, comes a period of boasting which, if different clans are represented at the gathering, shortly changes into one electric with possibilities of strife, for vaunting leads to irritation, recrimination, and eventual blows.
A fierce quarrel may arise from something utterly trivial; any two men present who dislike each other never being at a loss for a casus belli. The mere mention of an old garden dispute, or a lawsuit of half a century back between the respective grandfathers of two men who have reached the critical point, is quite enough to set the sticks whirling. Indeed, beer seems to act like a kind of sympathetic ink in bringing every ancient and half-obliterated grievance to the surface.
After the quarrelsome stage succeeds one of torpor, and from this the revellers arise with appetites which only meat, and plenty of it, can assuage. Then, unless the giver of the feast be rich and liberal enough to kill for his guests, the flocks and herds of the stock-owners in the vicinity are apt to suffer.
The stage of boasting had been reached when Galada and the headmen returned to the banquet. On different sides men were declaiming loudly of the wealth and greatness of their relations, ancestral and contemporary—several talking at the same time. Galada’s eye at once sought out Mangèlè, the son of Makanda, who had just been mentioned to him as being a leper. Mangèlè was a most splendid specimen of manhood. As he lay naked on his blanket in the bright sunshine, his splendid torso and muscular limbs seemed to be the very embodiment of health and reposeful strength. Looking more closely, however, the Sergeant was able to notice the signs of the disease which had been mentioned by Rolobèlè. Superficially, all that was wrong with the knee was a slight thickening on the outside—so slight, indeed, that Galada would certainly never have noticed the thing had his attention not been drawn to it. Mangèlè’s left hand was, however, distinctly swollen and distorted. He kept it concealed as much as possible, hiding it under a fold of the blanket he lay upon.
Mangèlè’s voice was not heard among those of the boasters. He lay silent and abstracted, slightly apart from the others, drinking deeply and apparently taking no notice of the Babel around him. For an instant he looked up as Xaba joined the circle, and the glances of these two seemed to flash at each other like spears. Then Mangèlè took another long draught of beer and bent his head lower than before.
“We of the Radèbè,” shouted ’Mzondo, a fierce-looking savage, who had a heavy ivory armlet above his left elbow, “hau—there are none like us; we are the black cattle of the pastures. My father was a bull with a strong neck and I am his calf. Look at our sticks in a fight—look how the strangers come to seek our daughters in marriage. Wau—but we are a race of chiefs—a great people.”
“We of the Amahlubi,” shouted one ’Mbulawa, “were never tillers of the fields of the Amagcaleka, nor were our daughters taken as concubines by the sons of Hintza. We were bulls when the Radèbè were oxen.”
At this reference to the captivity of the Radèbè, half a century previously, all present of that clan leaped to their feet and seized their sticks. Rolobèlè, however, managed to restore tranquillity. The majority of those present were Hlubis. The headman rebuked ’Mbulawa for his rudeness. Then, in the course of a long and eloquent speech, he adroitly led the thoughts of his guests to an episode in which both clans had equally covered themselves with glory. Thus was the anger appeased and the danger of a breach of the peace averted for the moment.
Xaba, who had for some time been drinking heavily in silence, began to dispute with one Fodo over the merits of some old family quarrel which had been settled many years previously. The sombre eye of Mangèlè followed every gesture of his enemy. Fodo was a small man, and Xaba, who in spite of his size was rather cowardly, began to address him in most insulting terms. Suddenly Mangèlè sprang to his feet, seized his sticks, and strode across the circle toward the bully. Xaba drew back before his assailant, while a number of Mangèlè’s friends threw themselves in his course and prevented him from reaching his enemy.
Under the Territorial Law, the giver of a beer-party is responsible for any breach of the peace that may occur at it. This circumstance, and the fact of the Sergeant’s presence, impelled Rolobèlè to strain every nerve to prevent fighting. After some difficulty the two furious men were forced away in different directions; they, all the time, shouting insult and defiance at each other. At length Xaba called out—
“You—bull with the water in your bones—your days are over. To-morrow you will be tied up with the sick oxen at Emjanyana. If you do not believe me, ask Galada. Good-bye; I am now going to see Nosèmbè.”
Mangèlè at once ceased from shouting and struggling, and allowed himself to be led away without resistance. His head was bent, and his heavy, leonine features set themselves into a sombre, tragic mask, out of which his eyes seemed to blaze.
Two
On the day after the transmission of the Magistrate’s message the different headmen concerned went round among their respective locations and warned the lepers to assemble at a certain spot near Izolo in ten days’ time. Mangèlè received the message in silence. His relations, who hated him for having prevented their spoliation of old Makanda, were delighted at the prospect of getting rid of him, but they wisely refrained from expressing their feelings on the subject in his presence.
Nosèmbè and Mangèlè were attached to each other in a manner somewhat rare among the uncivilised natives. She was the handsomest girl in the neighbourhood, and several other men besides Xaba had wished to marry her. She had never suspected for a moment that her lover was suffering from the dread, nameless disease that filled the bones with water, and when in the course of the next few days it came to be whispered that Mangèlè was one of those who had to go into confinement at Emjanyana, she laughed at the report. Later, Xaba spoke of it to her and she spat at him in her fury at the insult. When, however, she heard her father and brothers discussing the question of the return of the dowry cattle, she knew that the rumour was true, and her whole soul revolted at the injustice. Mangèlè was the strongest and handsomest man in the neighbourhood—why should he be locked up like a criminal because he happened to have a sore place upon his hand? She at once made up her mind that if her lover had to go, she would follow him into captivity.
Three days Nosèmbè waited in the hope that Mangèlè would visit her, but she waited in vain; so, on the fourth night, she arose from her mat after all the others had gone to sleep, crept out of the hut, and sped along the pathway which led over the divide beyond which his kraal was situated.
The night was sultry and the sky was brightly starlit as Nosèmbè glided between the patches of scrub which dappled the hillside at the back of the kraal. She knew the hut which Mangèlè occupied by himself; all she feared was that the dogs might give the alarm and some of the people come out and see her. As she crouched behind a bush the dogs suddenly set up a chorus of barking and rushed down the hillside on the opposite side of the kraal in pursuit of a supposed enemy. Here was her chance; she sprang up and ran swiftly down the slope to Mangèlè’s hut.
Mangèlè was sitting on a stone in front of the doorway, in an attitude expressive of the deepest dejection. His head was bowed upon the arms which rested upon his bent knees, and the corner of his blanket was drawn over it as though he could not bear even the light of the gentle stars. He heard Nosèmbè’s footstep, and lifted his sombre face. For a few seconds the two regarded each other silently; then the girl flung herself to the ground at the man’s feet and broke into a passion of tears.
Mangèlè lifted Nosèmbè from where she lay and clasped her closely to him. Her sobs ceased, but it was long before either spake a word. The girl was the first to break the silence.
“It is not true that you have to go to Emjanyana.”
“It is true.”
“But you are not sick,” she rejoined, passionately. “You are stronger than other men. And you have done no wrong. How, then, can they put you in prison?”
“I am sick,” he replied, in a heart-broken voice; “my bones are filling with water. It is right that I go away. I am a dead man.”
“Then I will go with you.”
“No, that cannot be,” he replied, in a voice broken by emotion; “no woman can go to Emjanyana unless she have ‘the sickness’; and then the men and women have to dwell apart.”
“Moimamo,” she wailed. “You cannot leave me—your child quickens even now. You have paid the dowry and I am your wife. I will sit at the gate at Emjanyana until they let me in.”
Day was almost breaking when Mangèlè led Nosèmbè back into the scrub to the footpath by which she had come. They bade each other farewell, after arranging to meet on the following night in the same way.
Nosèmbè had not gone very far before she met her father and two of her brothers, who, when they had discovered her absence, guessed where she had gone to and started out to seek for her. She met their railing and reproaches with the utmost composure. However, when night again came she found herself so carefully guarded that escape was impossible, so she was unable to keep the appointment with her lover.
Mangèlè waited the whole night through, hoping against hope that she would come. He correctly guessed the cause of her absence. When day broke he took his sticks and went forth to carry out a design he had formed in the course of his long vigil.
During the next forty-eight hours he personally visited every one of the lepers belonging to his clan in the district, and arranged with them to meet a day later in the vicinity of the Residency.
In the morning, just after the Magistrate had reached his office, he received a message asking him to meet the lepers under a certain tree, where, by tacit understanding, they had been accustomed to assemble on the rare occasions when they required to communicate direct with the authorities. Soon afterward he walked to the spot, which was situated in a kloof about three hundred yards distant.
There they sat, twenty-four in number. Ten of them were women. All, with the exception of Mangèlè, were old. What an awful spectacle they afforded, these four-and-twenty human creatures; all save one crushed almost out of human semblance by the wheels of the chariot of pitiless, unregarding Nature. There, against the lovely background of graceful fern and fragrant clematis, beneath the twinkling, poplar-like leaves of the spreading erethryna-tree—through which the blue sky smiled—were huddled these poor sufferers without hope of relief, guiltless vessels marred by the mysterious hand of The Great Potter. Twisted limb and crumbling stump, visages from which the gracious human lines had been obliterated by a slow, fell process more awful than the snake’s fang or the lightning’s stroke.
Over what remained of nearly every countenance seemed to hover a suggestion of that strange, leonine look which was so strongly marked in the case of Mangèlè; and to the Magistrate it seemed as if this were the only relief from a horror almost too absolute to look upon for long and keep his senses. It was as though what Schopenhauer called “the genius of the genus” had arisen from the depths of being to protest mutely against this piteous desecration of its temple by unregarding Nature and iron-visaged Fate. It was the very sublimation of tragic pathos, in the presence of which pity seemed to die of its own intensity.
All but Mangèlè sat upon the ground and endeavoured to hide, so far as possible, their worst individual disfigurements, but he stood forth as though proudly conscious of his almost perfect symmetry, and met the Magistrate’s sympathetic glance with his sombre, lion-like gaze. Then, after the usual salutations, Mangèlè began his speech. As is usual with natives to whom oratory is an inborn art, his delivery was excellent and full of dignity.
“We, men and women who are dead, though living, come to our Father, the Government, to ask for a little thing.
“God, whom the White Man has taught us to know, smote us with this sickness which has filled our bones with water for marrow, and caused our quick flesh to rot slowly, like dead wood. We acknowledge that it is only right we should be separated from other men, so that we may not give the disease to those who are clean, but we cannot dwell apart from our kindred, our cattle and the fields wherein our fathers saw the corn growing when they were little children—therefore we wish to die now, this day. Then will the sickness die with us, and our Father, the Government, will not be put to any further trouble on our account.
“What we ask of the White Chief, our Magistrate, is this: that he now, before the sun has begun to fall, send hither his policemen with rifles, and bid them shoot us skilfully so that we may suffer little pain.
Then turning to his companions, who had heard him in silence, he added—
“My brothers and sisters—children of my Father—tell our Chief if I have spoken the right word.”
An eager murmur of assent followed.
“Yes, our Chief, he has spoken the one word which is in all our hearts: kill us here, but send us not to dwell apart from our homes and our kindred.”
It was some little time before the Magistrate was able to command his feelings sufficiently to admit of his speaking. When they saw that he was about to reply, his miserable hearers leant forward with every appearance of the keenest interest. In his heart he knew that what the poor creatures asked for was for them the best. His compassion was so deep that he could have slain them with his own hand.
“The word you have spoken,” he said, “has gone through my heart like the bullet you have asked for. What can I say for your comfort? Go, my poor brothers and sisters whom God has afflicted so sorely. In the place to which your Father, the Government, is sending you, neither hunger nor cold will afflict you; you will have many friends and your days will be passed in peace. The thing you ask for I may not give, for the Law allows it not. My heart will be with you in your exile.”
Then a wail of anguished protest went up from the miserable crowd—
“Law—what have we to do with the Law—we who are dead already? We cannot dwell in a strange place. Kill us and put us under the ground on which we have lived our lives. Send the policemen with the rifles to us here at this spot—we will not shrink.”
After the Magistrate had withdrawn, the poor creatures continued their lamentations for some time. Then they seemed to fall into a condition of apathy. Mangèlè sat silently apart, with the corner of his blanket drawn over his head. This, of late, had become his habitual attitude. Eventually he arose and called for attention—
“Listen, O brothers and sisters of the sickness; the thing which the Magistrate may not do on account of the Law we may yet do for ourselves... To-morrow night at sundown let us meet at the Wizard’s Rock. There we may die as painlessly as by a rifle. To-day and to-morrow let us look our last upon our kindred, our cattle, and the land our fathers dwelt in. To-morrow night we will go down with the sun.”
Three
The Wizard’s Rock derives its name from the circumstance that in the old days—before the advent of civilised government—it was the place of execution of those hapless creatures who were condemned for the supposed practice of witchcraft.
Before the rule of the European in South Africa there was, among the natives, a strong recrudescence from time to time of the lamentable belief that the land was full of malevolent wizards and witches, who spent most of their time in weaving deadly spells against man and beast. The consequences were terrible; men and women were put to death upon the flimsiest suspicion; torture of the most horrible kind was freely resorted to, and the wildest confession wrung from the agonised lips of some was taken as absolute confirmation of the most preposterous apprehensions.
Not more than thirty years ago many a dolorous procession wended its way up to this jutting peak, from the base of which, hundreds of feet below, a slope, covered with noble forest, fell away to a deep and rapid river. The doomed wretch would be blindfolded and placed, standing, at the edge of the precipice. Then the executioner would deal him a smashing blow on the side of the head with a heavily knobbed stick, and thus hurl him into the abyss.
Among the broken rocks below, the curious may, even at this late day, find fragments of human bones. The place has an evil reputation; no native boy cares to go near it; no bribe would induce one to visit it alone. Now and then a few of the bolder spirits, finding themselves in the forest, make an excursion to the foot of the great rock, but they steal along breathlessly from tree to tree and from stone to stone, taking cover at each and listening fearfully lest the restless “imishologu”—the spirits of the wicked ones who have died violently—should be unseasonably awake. Then the fall of a dead bough, the rush of a troop of monkeys through the branches, the slightest unfamiliar echo from the beetling crag, will send them flying toward the open in speechless terror, with ashen-grey faces and staring eyes. Afterward they will boast loudly to their friends of the bravery evinced in the visit, omitting, of course, all reference to the invariable panic.
The day following the assembling of the lepers at the Magistracy died splendidly. To seaward the milk-white thunderclouds which marked the track of the monsoon towered into the deep azure, and when the sun began to sink behind the great mountain range to westward, every stately vapour-turret took on a changing glory, while in the inky vaults between incessant lightnings played.
Since early in the afternoon the poor lepers had been laboriously ascending the mountain by the different footpaths. Many were hardly able to hobble, but these were assisted by others whose legs were not so badly affected. Mangèlè bore upon his broad back an old man whose feet had completely crumbled away. Leaving this poor creature at the summit, he returned and helped the weaker among the others to ascend. The sun was still some little distance above the horizon when the last of the self-doomed band sank panting at the edge of the cliff. Of the four-and-twenty who had come to the Residency to interview the Magistrate, twenty had assembled at the Rock. The others, three women and a man, had felt their courage fail them, so had decided to accept their less violent, though dreaded, fate and go to Emjanyana.
’Mpofu, the oldest of the men, dragged his shapeless frame to a stone, against which he leant, supporting himself by his stick at the same time. He trembled violently and made several attempts before he succeeded in speaking. Then his voice came in a husky quaver. The others turned toward him with an air of expectancy.
“It is,” he said, “a long time since I last stood on this spot. I was then hardly a man; Hintza was Chief. We came here to look upon the killing of Gungubèlè, who was ‘smelt out’ for having bewitched his elder brother. I leant my head over the edge of the rock and listened for the thud of his body as it struck the stones, far down. I thought the wind had borne it away, but at length it struck me like a club. Many seasons have since passed, but that sound has ever since been in my ears. And now—when my body falls—”
A shudder passed through the crouching creatures; one or two of the women began to whimper and a few near the verge drew back with looks of terror. Mangèlè sprang to his feet.
“What is this?” he cried in an angry voice; “has ‘the sickness’ filled your heart as well as your bones with water, O ’Mpofu, my father? Is yours the voice that calls dogs thirsty for death back from the fountain? Was it not your word that made me the leader of this army of dead men who are yet alive—and will you now turn them back on the day of battle? Shame on you. Listen to me, oh, my brothers, and not to this old man whose heart shrinks because of a sound he heard on a day before we were born. I am young, and death is more bitter to the young than to the old. My kraal is full of cattle; the dowry has been paid for my bride, yet I stand here to-day and am not afraid to die. Listen now to a new word in a strange tongue, but a word which you nevertheless may understand if you will:
“For a long time I have known that my sickness was like your own—the sickness that no doctor can cure. Through the long nights, when others slept, I have sat alone under the stars, and the voices of the darkness have taught me many things. Now, the greatest and strangest of these things was this: that I loved you who have suffered through your long lives what I am but beginning to suffer, and it is out of that love that I have brought you here to-day to put an end to your pain. Out of the darkness came another strange word—a word which has taught me how to die, to die with my eyes open; but I could not bear to die and leave you helpless in the pain you have endured so long. All this is the wisdom which I have learned from those voices of which the darkness is full.”
When Mangèlè ceased speaking his hearers broke out into loud wailing. One of the women crept shrinkingly to the verge of the precipice, glanced over the edge, and drew back with a shriek. Then she covered her face with her blanket and lay upon the ground, grovelling. The others, who had silently watched her, broke into renewed and terror-stricken wails as she drew back. Mangèlè once more began to speak, a note of thunder in his voice; all at once shrank into silence.
“This will I do for the sake of the love I bear you, and for that ye know not your own minds, nor what is good for you; this will I do because my heart is strong where yours is weak: I will hurl you one by one over the rock and then follow you myself. Look your last upon the sun, oh my brothers and sisters whom I love, for you are about to die.”
At this the wretched creatures grovelled about Mangèlè’s feet, beseeching him to spare their lives. They would, they said, go to Emjanyana and live peacefully like cattle in the kraal of their father, the Government. Their hearts were full of water; they were old and weak. They would not have minded death by shooting, at the Residency, but this was an evil place which bore a bad name from the most ancient days. The House of Death was cold and the road to it, over the steep cliff and the sharp stone beneath, painful. Even though they were sick they still could feel the warmth of the sun. If he loved them, let Mangèlè leave them until Death came of his own accord and sought them out.
Mangèlè stood with bent head in the middle of the prostrate crowd and listened to their piteous pleadings. When at length he lifted his face a change had come over it—a wistful, transfiguring gentleness had taken the place of the look of stern indignation it had borne when he last spoke. Silencing the wailing creatures with a gesture, he said:
“Peace, peace; your words have made me weak. Live, then, since you fear to die.”
Mangèlè stepped from among the crouching throng and took his stand on the very verge of the cliff. The sun was just about to disappear; its last level beams swept across the world and seemed to search out and reveal every noble curve and graceful line in the ebon limbs and trunk of the splendidly proportioned man who was about to destroy his beauty to save it from loathsome decay—they lit the noble face and head until these took on a sublime look of leonine anguish and the sombre eyes seemed to glare a tremendous indictment against Nature and Fate.
“Farewell, brothers and sisters who have not been taught how to die. Tell the girl Nosèmbè that my thoughts were of her as I sped to the sharp rocks.”
As he spoke the last word Mangèlè sprang backward over the cliff. Old ’Mpofu and a woman shut their eyes and bent their heads sideways toward the verge. A few seconds afterward a heavy thud from below smote on the ears of all. A low groan broke from their lips—
A sound of approaching footsteps and laboured breathing was heard, and just afterward a tall young woman stepped in among the huddled throng. It was Nosèmbè, who, having heard a rumour of the impending tragedy, hastened to join the man she loved and die with him.
“Ho, ye who are here,” she said, after her eye had swept around the circle, “how is it then that your leader has not come? But there is his blanket and his stick; speak; where is Mangèlè, my lover?”
No one dared to answer; all sank their faces to the earth.
“Ha!” Nosèmbè cried, “I see the truth ye dare not speak—he is dead and ye are not ashamed to be alive... He waits for me... I take him his unborn child.”
Then, with a long, shrill call upon her lover’s name, Nosèmbè leaped into the abyss.
Shortly after these events, on a day that was a dream of beauty, a couple of wagons drawn by long teams of oxen crossed the Lunda Divide by the road to Emjanyana. In the wagons were seated those of the lepers who were unable to walk. Hobbling after them came the rest, a dreary band, their heads bent, their whole appearance suggestive of stolid and hopeless misery. None attempted to turn back. They had attained the calm of consent.
When the top of the divide was reached the drivers called a halt for the purpose of breathing the oxen. The poor lepers gazed back long and lovingly at the valleys wherein they had dwelt all their lives and which they never more would see.
No tear was shed; not a word was spoken; not a sigh or a groan broke the silence. The police who formed the escort had dismounted for a space at the side of the road.
After a few minutes Sergeant Galada signed to the drivers to proceed, and the wagons rumbled heavily down the slope. The lepers sat on the ground, still gazing backward, and seemingly unconscious that the wagons had gone forward.
Then the policemen came up and gently—very gently—urged the exiled and disinherited creatures to continue their journey.
Note 1. The dowry paid by the bridegroom to the bride’s father after the manner of the ancient Spartans.