The ceremonies were over and the priests, with the exception of HarÛt and two who remained to attend upon him, vanished, probably to inform the male and female hierophants of their result, and through these the whole people of the White Kendah. Old HarÛt stared at us for a little while, then said in English, which he always liked to talk when Ragnall was present, perhaps for the sake of practice:

“What you like do now, eh? P’r’aps wish fly back to Town of Child, for suppose this how you come. If so, please take me with you, because that save long ride.”

“Oh! no,” I answered. “We walked here through that hole where lived the Father of Snakes who died of fear when he saw us, and just mixed with the rest of you in the court of the temple.”

“Good lie,” said HarÛt admiringly, “very first-class lie! Wonder how you kill great snake, which we all think never die, for he live there hundred, hundred years; our people find him there when first they come to this country, and make him kind of god. Well, he nasty beast and best dead. I say, you like see Child? If so, come, for you our brothers now, only please take off hat and not speak.”

I intimated that we should “like see Child,” and led by HarÛt we entered the little sanctuary which was barely large enough to hold all of us. In a niche of the end wall stood the sacred effigy which Ragnall and I examined with a kind of reverent interest. It proved to be the statue of an infant about two feet high, cut, I imagine, from the base of a single but very large elephant’s tusk, so ancient that the yellowish ivory had become rotten and was covered with a multitude of tiny fissures. Indeed, for its appearance I made up my mind that several thousands of years must have passed since the beast died from which this ivory was taken, especially as it had, I presume, always been carefully preserved under cover.

The workmanship of the object was excellent, that of a fine artist who, I should think, had taken some living infant for his model, perhaps a child of the Pharaoh of the day. Here I may say at once that there could be no doubt of its Egyptian origin, since on one side of the head was a single lock of hair, while the fourth finger of the right hand was held before the lips as though to enjoin silence. Both of these peculiarities, it will be remembered, are characteristic of the infant Horus, the child of Osiris and Isis, as portrayed in bronzes and temple carvings. So at least Ragnall, who recently had studied many such effigies in Egypt, informed me later. There was nothing else in the place except an ancient, string-seated chair of ebony, adorned with inlaid ivory patterns; an effigy of a snake in porcelain, showing that serpent worship was in some way mixed up with their religion; and two rolls of papyrus, at least that is what they looked like, which were laid in the niche with the statue. These rolls, to my disappointment, HarÛt refused to allow us to examine or even to touch.

After we had left the sanctuary I asked HarÛt when this figure was brought to their land. He replied that it came when they came, at what date he could not tell us as it was so long ago, and that with it came the worship and the ceremonies of their religion.

In answer to further questions he added that this figure, which seemed to be of ivory, contained the spirits which ruled the sun and the moon, and through them the world. This, said Ragnall, was just a piece of Egyptian theology, preserved down to our own times in a remote corner of Africa, doubtless by descendants of dwellers on the Nile who had been driven thence in some national catastrophe, and brought away with them their faith and one of the effigies of their gods. Perhaps they fled at the time of the Persian invasion by Cambyses.

After we had emerged from this deeply interesting shrine, which was locked behind us, HarÛt led us, not through the passage connecting it with the stone house that we knew was occupied by Ragnall’s wife in her capacity as Guardian of the Child, or a latter-day personification of Isis, Lady of the Moon, at which house he cast many longing glances, but back through the two courts and the pylon to the gateway of the temple. Here on the road by which we had entered the place, a fact which we did not mention to him, he paused and addressed us.

“Lords,” he said, “now you and the People of the White Kendah are one; your ends are their ends, your fate is their fate, their secrets are your secrets. You, Lord Igeza, work for a reward, namely the person of that lady whom we took from you on the Nile.”

“How did you do that?” interrupted Ragnall when I had interpreted.

“Lord, we watched you. We knew when you came to Egypt; we followed you in Egypt, whither we had journeyed on our road to England once more to seek our Oracles, till the day of our opportunity dawned. Then at night we called her and she obeyed the call, as she must do whose mind we have taken away—ask me not how—and brought her to dwell with us, she who is marked from her birth with the holy sign and wears upon her breast certain charmed stones and a symbol that for thousands of years have adorned the body of the Child and those of its Oracles. Do you remember a company of Arabs whom you saw riding on the banks of the Great River on the day before the night when she was lost to you? We were with that company and on our camels we bore her thence, happy and unharmed to this our land, as I trust, when all is done, we shall bear her back again and you with her.”

“I trust so also, for you have wrought me a great wrong,” said Ragnall briefly, “perhaps a greater wrong than I know at present, for how came it that my boy was killed by an elephant?”

“Ask that question of Jana and not of me,” HarÛt answered darkly. Then he went on: “You also, Lord Macumazana, work for a reward, the countless store of ivory which your eyes have beheld lying in the burial place of elephants beyond the Tava River. When you have slain Jana who watches the store, and defeated the Black Kendah who serve him, it is yours and we will give you camels to bear it, or some of it, for all cannot be carried, to the sea where it can be taken away in ships. As for the yellow man, I think that he seeks no reward who soon will inherit all things.”

“The old witch-doctor means that I am going to die,” remarked Hans expectorating reflectively. “Well, Baas, I am quite ready, if only Jana and certain others die first. Indeed I grow too old to fight and travel as I used to do, and therefore shall be glad to pass to some land where I become young again.”

“Stuff and rubbish!” I exclaimed, then turned and listened to HarÛt who, not understanding our Dutch conversation, was speaking once more.

“Lords,” he said, “these paths which run east and west are the real approach to the mountain top and the temple, not that which, as I suppose, led you through the cave of the old serpent. The road to the west, which wanders round the base of the hill to a pass in those distant mountains and thence across the deserts to the north, is so easy to stop that by it we need fear no attack. With this eastern road the case is, however, different, as I shall now show you, if you will ride with me.”

Then he gave some orders to two attendant priests who departed at a run and presently reappeared at the head of a small train of camels which had been hidden, I know not where. We mounted and, following the road across a flat piece of ground, found that not more than half a mile away was another precipitous ridge of rock which had presumably once formed the lip of an outer crater. This ridge, however, was broken away for a width of two or three hundred yards, perhaps by some outrush of lava, the road running through the centre of the gap on which schanzes had been built here and there for purposes of defence. Looking at these I saw that they were very old and inefficient and asked when they had been erected. HarÛt replied about a century before when the last war took place with the Black Kendah, who had been finally driven off at this spot, for then the White Kendah were more numerous than at present.

“So Simba knows this road?” I said.

“Yes, Lord, and Jana knows it also, for he fought in that war and still at times visits us here and kills any whom he may meet. Only to the temple he has never dared to come.”

Now I wondered whether we had really seen Jana in the forest on the previous night, but coming to the conclusion that it was useless to investigate the matter, made no inquiries, especially as these would have revealed to HarÛt the route by which we approached the temple. Only I pointed out to him that proper defences should be put up here without delay, that is if they meant to make a stronghold of the mountain.

“We do, Lord,” he answered, “since we are not strong enough to attack the Black Kendah in their own country or to meet them in pitched battle on the plain. Here and in no other place must be fought the last fight between Jana and the Child. Therefore it will be your task to build walls cunningly, so that when they come we may defeat Jana and the hosts of the Black Kendah.”

“Do you mean that this elephant will accompany Simba and his soldiers, HarÛt?”

“Without doubt, Lord, since he has always done so from the beginning. Jana is tame to the king and certain priests of the Black Kendah, whose forefathers have fed him for generations, and will obey their orders. Also he can think for himself, being an evil spirit and invulnerable.”

“His left eye and the tip of his trunk are not invulnerable,” I remarked, “though from what I saw of him I should say there is no doubt about his being able to think for himself. Well, I am glad the brute is coming as I have an account to settle with him.”

“As he, Lord, who does not forget, has an account to settle with you and your servant, Light-in-Darkness,” commented HarÛt in an unpleasant and suggestive tone.

Then after we had taken a few measurements and Ragnall, who understands such matters, had drawn a rough sketch of the place in his pocket-book to serve as data for our proposed scheme of fortifications, we pursued our journey back to the town, where we had left all our stores and there were many things to be arranged. It proved to be quite a long ride, down the eastern slope of the mountain which was easy to negotiate, although like the rest of this strange hill it was covered with dense cedar forests that also seemed to me to have defensive possibilities. Reaching its foot at length we were obliged to make a detour by certain winding paths to avoid ground that was too rough for the camels, so that in the end we did not come to our own house in the Town of the Child till about midday.

Glad enough were we to reach it, since all three of us were tired out with our terrible night journey and the anxious emotions that we had undergone. Indeed, after we had eaten we lay down and I rejoiced to see that, notwithstanding the state of mental excitement into which the discovery of his wife had plunged him, Ragnall was the first of us to fall asleep.

About five o’clock we were awakened by a messenger from HarÛt, who requested our attendance on important business at a kind of meeting-house which stood at a little distance on an open place where the White Kendah bartered produce. Here we found HarÛt and about twenty of the headmen seated in the shade of a thatched roof, while behind them, at a respectful distance, stood quite a hundred of the White Kendah. Most of these, however, were women and children, for as I have said the greater part of the male population was absent from the town because of the commencement of the harvest.

We were conducted to chairs, or rather stools of honour, and when we two had seated ourselves, Hans taking his stand behind us, HarÛt rose and informed us that an embassy had arrived from the Black Kendah which was about to be admitted.

Presently they came, five of them, great, truculent-looking fellows of a surprising blackness, unarmed, for they had not been allowed to bring their weapons in to the town, but adorned with the usual silver chains across their breasts to show their rank, and other savage finery. In the man who was their leader I recognized one of those messengers who had accosted us when first we entered their territory on our way from the south, before that fight in which I was taken prisoner. Stepping forward and addressing himself to HarÛt, he said:

“A while ago, O Prophet of the Child, I, the messenger of the god Jana, speaking through the mouth of Simba the King, gave to you and your brother MarÛt a certain warning to which you did not listen. Now Jana has MarÛt, and again I come to warn you, HarÛt.”

“If I remember right,” interrupted HarÛt blandly, “I think that on that occasion two of you delivered the message and that the Child marked one of you upon the brow. If Jana has my brother, say, where is yours?”

“We warned you,” went on the messenger, “and you cursed us in the name of the Child.”

“Yes,” interrupted HarÛt again, “we cursed you with three curses. The first was the curse of Heaven by storm or drought, which has fallen upon you. The second was the curse of famine, which is falling upon you; and the third was the curse of war, which is yet to fall on you.”

“It is of war that we come to speak,” replied the messenger, diplomatically avoiding the other two topics which perhaps he found it awkward to discuss.

“That is foolish of you,” replied the bland HarÛt, “seeing that the other day you matched yourselves against us with but small success. Many of you were killed but only a very few of us, and the white lord whom you took captive escaped out of your hands and from the tusks of Jana who, I think, now lacks an eye. If he is a god, how comes it that he lacks an eye and could not kill an unarmed white man?”

“Let Jana answer for himself, as he will do ere long, O HarÛt. Meanwhile, these are the words of Jana spoken through the mouth of Simba the King: The Child has destroyed my harvest and therefore I demand this of the people of the Child—that they give me three-fourths of their harvest, reaping the same and delivering it on the south bank of the River Tava. That they give me the two white lords to be sacrificed to me. That they give the white lady who is Guardian of the Child to be a wife of Simba the King, and with her a hundred virgins of your people. That the image of the Child be brought to the god Jana in the presence of his priests and Simba the King. These are the demands of Jana spoken through the mouth of Simba the King.”

Watching, I saw a thrill of horror shake the forms of HarÛt and of all those with him as the full meaning of these, to them, most impious requests sank into their minds. But he only asked very quietly:

“And if we refuse the demands, what then?”

“Then,” shouted the messenger insolently, “then Jana declares war upon you, the last war of all, war till every one of your men be dead and the Child you worship is burnt to grey ashes with fire. War till your women are taken as slaves and the corn which you refuse is stored in our grain pits and your land is a waste and your name forgotten. Already the hosts of Jana are gathered and the trumpet of Jana calls them to the fight. To-morrow or the next day they advance upon you, and ere the moon is full not one of you will be left to look upon her.”

HarÛt rose, and walking from under the shed, turned his back upon the envoys and stared at the distant line of great mountains which stood out far away against the sky. Out of curiosity I followed him and observed that these mountains were no longer visible. Where they had been was nothing but a line of black and heavy cloud. After looking for a while he returned and addressing the envoys, said quite casually:

“If you will be advised by me, friends, you will ride hard for the river. There is such rain upon the mountains as I have never seen before, and you will be fortunate if you cross it before the flood comes down, the greatest flood that has happened in our day.”

This intelligence seemed to disturb the messengers, for they too stepped out of the shed and stared at the mountains, muttering to each other something that I could not understand. Then they returned and with a fine appearance of indifference demanded an immediate answer to their challenge.

“Can you not guess it?” answered HarÛt. Then changing his tone he drew himself to his full height and thundered out at them: “Get you back to your evil spirit of a god that hides in the shape of a beast of the forest and to his slave who calls himself a king, and say to them: ‘Thus speaks the Child to his rebellious servants, the Black Kendah dogs: Swim my river when you can, which will not be yet, and come up against me when you will; for whenever you come I shall be ready for you. You are already dead, O Jana. You are already dead, O Simba the slave. You are scattered and lost, O dogs of the Black Kendah, and the home of such of you as remain shall be far away in a barren land, where you must dig deep for water and live upon the wild game because there little corn will grow.’ Now begone, and swiftly, lest you stop here for ever.”

So they turned and went, leaving me full of admiration for the histrionic powers of HarÛt.

I must add, however, that being without doubt a keen observer of the weather conditions of the neighbourhood, he was quite right about the rain upon the mountains, which by the way never extended to the territory of the People of the Child. As we heard afterwards, the flood came down just as the envoys reached the river; indeed, one of them was drowned in attempting its crossing, and for fourteen days after this it remained impassable to an army.

That very evening we began our preparations to meet an attack which was now inevitable. Putting aside the supposed rival powers of the tribal divinities worshipped under the names of the Child and Jana, which, while they added a kind of Homeric interest to the contest, could, we felt, scarcely affect an issue that must be decided with cold steel and other mortal weapons, the position of the White Kendah was serious indeed. As I think I have said, in all they did not number more than about two thousand men between the ages of twenty and fifty-five, or, including lads between fourteen and twenty and old men still able-bodied between fifty-five and seventy, say two thousand seven hundred capable of some sort of martial service. To these might be added something under two thousand women, since among this dwindling folk, oddly enough, from causes that I never ascertained, the males out-numbered the females, which accounted for their marriage customs that were, by comparison with those of most African peoples, monogamous. At any rate only the rich among them had more than one wife, while the poor or otherwise ineligible often had none at all, since inter-marriage with other races and above all with the Black Kendah dwelling beyond the river was so strictly taboo that it was punishable with death or expulsion.

Against this little band the Black Kendah could bring up twenty thousand men, besides boys and aged persons who with the women would probably be left to defend their own country, that is, not less than ten to one. Moreover, all of these enemies would be fighting with the courage of despair, since quite three-fourths of their crops with many of their cattle and sheep had been destroyed by the terrific hail-burst that I have described. Therefore, since no other corn was available in the surrounding land, where they dwelt alone encircled by deserts, either they must capture that of the White Kendah, or suffer terribly from starvation until a year later when another harvest ripened.

The only points I could see in favour of the People of the Child were that they would fight on the vantage ground of their mountain stronghold, a formidable position if properly defended. Also they would have the benefit of the skill and knowledge of Ragnall and myself. Lastly, the enemy must face our rifles. Neither the White nor the Black Kendah, I should say, possessed any guns, except a few antiquated flintlock weapons that the former had captured from some nomadic tribe and kept as curiosities. Why this was the case I do not know, since undoubtedly at times the White Kendah traded in camels and corn with Arabs who wandered as far as the Sudan, or Egypt, nomadic tribes to whom even then firearms were known, although perhaps rarely used by them. But so it was, possibly because of some old law or prejudice which forbade their introduction into the country, or mayhap of the difficulty of procuring powder and lead, or for the reason that they had none to teach them the use of such new-fangled weapons.

Now it will be remembered that, on the chance of their proving useful, Ragnall, in addition to our own sporting rifles, had brought with him to Africa fifty Snider rifles with an ample supply of ammunition, the same that I had trouble in passing through the Customs at Durban, all of which had arrived safely at the Town of the Child. Clearly our first duty was to make the best possible use of this invaluable store. To that end I asked HarÛt to select seventy-five of the boldest and most intelligent young men among his people, and to hand them over to me and Hans for instruction in musketry. We had only fifty rifles but I drilled seventy-five men, or fifty per cent. more, that some might be ready to replace any who fell.

From dawn to dark each day Hans and I worked at trying to convert these Kendah into sharpshooters. It was no easy task with men, however willing, who till then had never held a gun, especially as I must be very sparing of the ammunition necessary to practice, of which of course our supply was limited. Still we taught them how to take cover, how to fire and to cease from firing at a word of command, also to hold the rifles low and waste no shot. To make marksmen of them was more than I could hope to do under the circumstances.

With the exception of these men nearly the entire male population were working day and night to get in the harvest. This proved a very difficult business, both because some of the crops were scarcely fit and because all the grain had to be carried on camels to be stored in and at the back of the second court of the temple, the only place where it was likely to be safe. Indeed in the end a great deal was left unreaped. Then the herds of cattle and breeding camels which grazed on the farther sides of the Holy Mount must be brought into places of safety, glens in the forest on its slope, and forage stacked to feed them. Also it was necessary to provide scouts to keep watch along the river.

Lastly, the fortifications in the mountain pass required unceasing labour and attention. This was the task of Ragnall, who fortunately in his youth, before he succeeded unexpectedly to the title, was for some years an officer in the Royal Engineers and therefore thoroughly understood that business. Indeed he understood it rather too well, since the result of his somewhat complicated and scientific scheme of defence was a little confusing to the simple native mind. However, with the assistance of all the priests and of all the women and children who were not engaged in provisioning the Mount, he built wall after wall and redoubt after redoubt, if that is the right word, to say nothing of the shelter trenches he dug and many pitfalls, furnished at the bottom with sharp stakes, which he hollowed out wherever the soil could be easily moved, to discomfit a charging enemy.

Indeed, when I saw the amount of work he had concluded in ten days, which was not until I joined him on the mountain, I was quite astonished.

About this time a dispute arose as to whether we should attempt to prevent the Black Kendah from crossing the river which was now running down, a plan that some of the elders favoured. At last the controversy was referred to me as head general and I decided against anything of the sort. It seemed to me that our force was too small, and that if I took the rifle-men a great deal of ammunition might be expended with poor result. Also in the event of any reverse or when we were finally driven back, which must happen, there might be difficulty about remounting the camels, our only means of escape from the horsemen who would possibly gallop us down. Moreover the Tava had several fords, any one of which might be selected by the enemy. So it was arranged that we should make our first and last stand upon the Holy Mount.

On the fourteenth night from new moon our swift camel-scouts who were posted in relays between the Tava and the Mount reported that the Black Kendah were gathered in thousands upon the farther side of the river, where they were engaged in celebrating magical ceremonies. On the fifteenth night the scouts reported that they were crossing the river, about five thousand horsemen and fifteen thousand foot soldiers, and that at the head of them marched the huge god-elephant Jana, on which rode Simba the King and a lame priest (evidently my friend whose foot had been injured by the pistol), who acted as a mahout. This part of the story I confess I did not believe, since it seemed to me impossible that anyone could ride upon that mad rogue, Jana. Yet, as subsequent events showed, it was in fact true. I suppose that in certain hands the beast became tame. Or perhaps it was drugged.

Two nights later, for the Black Kendah advanced but slowly, spreading themselves over the country in order to collect such crops as had not been gathered through lack of time or because they were still unripe, we saw flames and smoke arising from the Town of the Child beneath us, which they had fired. Now we knew that the time of trial had come and until near midnight men, women and children worked feverishly finishing or trying to finish the fortifications and making every preparation in our power.

Our position was that we held a very strong post, that is, strong against an enemy unprovided with big guns or even firearms, which, as all other possible approaches had been blocked, was only assailable by direct frontal attack from the east. In the pass we had three main lines of defence, one arranged behind the other and separated by distances of a few hundred yards. Our last refuge was furnished by the walls of the temple itself, in the rear of which were camped the whole White Kendah tribe, save a few hundred who were employed in watching the herds of camels and stock in almost inaccessible positions on the northern slopes of the Mount.

There were perhaps five thousand people of both sexes and every age gathered in this camp, which was so well provided with food and water that it could have stood a siege of several months. If, however, our defences should be carried there was no possibility of escape, since we learned from our scouts that the Black Kendah, who by tradition and through spies were well acquainted with every feature of the country, had detached a party of several thousand men to watch the western road and the slopes of the mountain, in case we should try to break out by that route. The only one remaining, that which ran through the cave of the serpent, we had taken the precaution of blocking up with great stones, lest through it our flank should be turned.

In short, we were rats in a trap and where we were there we must either conquer or die—unless indeed we chose to surrender, which for most of us would mean a fate worse than death.