Though for the girl's sake, not on account of any personal repugnance or despiteful attitude, the blacks had been kept at arm's length, I was on good terms with all in the district, and took interest in their doings and folk-lore. One of their primary beliefs was that children, black and white, were actually the produce of the locality, belonging, not to chance parents, but to the very land on which they were born. The germs of life, they assumed, came from the soil; the soil assimilated all flesh after death. Infants were but phases of the life with which the soil teemed. All the neighbourhood belonged to the camp—the land and everything which sprang from it, for they were the original possessors. It was their country. They argued that such things as sweet potatoes, pumpkins and mangoes, the very roses which adorned a sprawling bush, the richly tinted crotons, the flaunting alamanda over the gateway, were, strictly speaking, common property. So, too, over those children born on the place certain proprietary rights were claimed. They were akin to them, alien to their parents. Whites and blacks born in the same district must, according to their ideas, be more closely related than folks whose birthplaces were separated by distances beyond comprehension.
Such being the general opinion, fortified by undeviating oral tradition, in Soosie's case the theory was ever so much the more arguable. She was claimed, not alone on the grounds that she was a native of their own land, but because, having been born in their own camp, she must be subject to it.
Duckbill intercepted me on the edge of the clearing one morning especially to propound the law of the land.
Soosie, he told in his pidgin English, had been given to him by her uncle. She was to be his gin now that she was grown up. “More better you hunt that fella. Him want sit down alonga camp.”
The bald proposition shook me, for I could not but see the logic of it from Duckbill's standpoint. He was the “big man,” a wizard—ugly, old, and villainously dirty. Here was the camp's husband for the coloured girl with the white heart. The idea was revolting, and then and there I resolved at whatever cost to save the girl from such degradation.
“Clear out!” I shouted, assuming frantic anger. “You fella chuck'm Soosie away when she little fella piccaninny. That one belonga me now. Suppose you fella kick'm up row big fella government come clear you fella out. No more let you sit down longa this country.”
“Country belonga me. You no humbug. You bin catch'm that fella Tchoosie l-o-n-g time. You bin make'm good fella. Belonga me now.”
The disgusting old fellow went on to explain that he intended to come up to the house that evening. “You hunt'm that fella Tchoosie, me catch'm. No good belonga you.”
I was to drive the gently nurtured girl out of the house so that this foul creature might seize her as he would a struggling wallaby, and take her to live a degraded life in the camp! Explanations and threats were of no avail. Duckbill, who was unable to comprehend that he and others of the camp had by abandonment forfeited all rights to Soosie and that she was now a “white Mary,” made it plain that he would forcibly abduct her if I would but give him the slight assistance of expulsion. Otherwise he would catch her himself.
Threatening the camp with the presence of the “big fella government” if he or any of them dared to interfere, I went off, while he shouted his orders to “hunt that fella close up karrie badgin!” (sunset).