“Yes, mother, but also it may not be so now. Let us take a hopeful view, and do what we can to find out—to find—to—”
Poor Orlando broke down here, laid his head on his little mother’s shoulder, and wept for his mind had suddenly run itself blank. What was there to find out? what could they do? Nothing, absolutely nothing, except pray; and they did that fervently.
Then Orley went out to consult again with his friends. Alas! there was no other outlet for their grief, save prayer and consultation, for action was, in the circumstances, impossible.
“Bin t’ink, t’inkin’ horroble hard all last night. Couldn’ sleep a wink,” said Ebony one day, some weeks after the return of Orlando, when, according to custom, he and the native missionary and his wife, with the chiefs Tomeo and Buttchee, assembled for a consultation in the palm-grove.
“What have you been thinking about?” asked Orley.
“Yous fadder, ob course.”
“Of course,” repeated the boy, “but what have you been thinking about him—anything new?”
“Not zackly noo,” returned the negro, with a very earnest look, “but ole t’oughts turned in a noo d’rection. Sit down, Tomeo, an’ I will tell you—an’ try to forgit yous hat if poss’ble. It’s ’xtroarnar good lookin’, a’most as much good lookin’ as yousself, so you got no occashin to be always t’inkin’ about it.”
We may remark here that both Tomeo and Buttchee understood a little of Ebony’s English, though they could not speak a word. The reader will understand, therefore, that when we put words in their mouths we only give a free translation of their language. In like manner Ebony understood a little of the Ratinga tongue, but could not speak much of it, and Waroonga, who himself spoke uncommonly bad, though fluent, English, interpreted when necessary.
“Well, you mus’ know,” said Ebony, “dat jus before I goes to bed las’ night I heat a little too much supper—”