The Keepers of the King's Peace. Edgar Wallace
missionary who taught that God lived in the river, and that to fully benefit by his ju-ju it was necessary to be immersed in the flowing stream.
Between the water-God men and the cross-God men there was ever a feud, each speaking disparagingly of the other, though converts to each creed had this in common, that neither understood completely the faith into which they were newly admitted. The advantage lay with the Catholic converts because they were given a pewter medal with hearts and sunlike radiations engraved thereon (this medal was admittedly a cure for toothache and pains in the stomach), whilst the Protestants had little beyond a mysterious something that they referred to as A'lamo—which means Grace.
But when taunted by their medal-flaunting rivals and challenged to produce this "Grace," they were crestfallen and ashamed, being obliged to admit that A'lamo was an invisible magic which (they stoutly affirmed) was nevertheless an excellent magic, since it preserved one from drowning and cured warts and boils.
Bucongo, the most vigorous partisan of the cross-God men, and an innovator of ritual, found amusement in watching the Baptist missionaries standing knee-deep in the river washing the souls of the converts.
He had even been insolent to young Ferguson, the earnest leader of the American Baptist Mission, and to his intense amazement had been suddenly floored with a left-hander delivered by the sometime Harvard middle weight.
He carried his grievance and a lump on his jaw to Mr. Commissioner Sanders, who had arrived at the junction of the Isisi and the N'gomi rivers and was holding his palaver, and Sanders had been unsympathetic.
"Go worship your God in peace," said Sanders, "and let all other men worship theirs; and say no evil word to white men for these are very quick to anger. Also it is unbecoming that a black man should speak scornfully to his masters."
"Lord," said Bucongo, "in heaven all men are as one, black or white."
"In heaven," said Sanders, "we will settle that palaver, but here on the river we hold our places by our merits. To-morrow I come to your village to inquire into certain practices of which the God-men know nothing—this palaver is finished."
Now Bucongo was something more than a convert. He was a man of singular intelligence and of surprising originality. He had been a lay missioner of the Church, and had made many converts to a curious religion, the ritual of which was only half revealed to the good Jesuit fathers when at a great palaver which Bucongo summoned to exhibit his converts, the Church service was interspersed with the sacrifice of a goat and a weird procession and dance which left the representative of The Order speechless. Bucongo was called before a conference of the Mission and reprimanded.
He offered excuses, but there was sufficient evidence to prove that this enthusiastic Christian had gone systematically to work, to found what amounted to a religion of his own.
The position was a little delicate, and any other Order than the Jesuits might have hesitated to tackle a reform which meant losing a very large membership.
The fate of Bucongo's congregation had been decided when, in his anger, he took canoe, and travelling for half a day, came to the principal Mission.
Father Carpentier, full-bearded, red of face and brawny of arm, listened in the shade of his hut, pulling thoughtfully at a long pipe.
"And so, Pentini," concluded Bucongo, "even Sandi puts shame upon me because I am a cross-God man, and he by all accounts is of the water-God ju-ju."
The father eyed this perturbed sheep of his flock thoughtfully.
"O Bucongo," he said gently, "in the river lands are many beasts. Those which fly and which swim; those that run swiftly and that hide in the earth. Now who of these is right?"
"Lord, they are all right but are of different ways," said Bucongo.
Father Carpentier nodded.
"Also in the forest are two ants—one who lives in tree nests, and one who has a home deep in the ground. They are of a kind, and have the same business. Yet God put it into the little heads of one to climb trees, and of the other to burrow deeply. Both are right and neither are wrong, save when the tree ant meets the ground ant and fights him. Then both are wrong."
The squatting Bucongo rose sullenly.
"Master," he said, "these mysteries are too much for a poor man. I think I know a better ju-ju, and to him I go."
"You have no long journey, Chief," said the father sternly, "for they tell me stories of ghost dances in the forest and a certain Bucongo who is the leader of these—and of a human sacrifice. Also of converts who are branded with a cross of hot iron."
The chief looked at his sometime tutor with face twisted and puckered with rage, and turning without a word, walked back to his canoe.
The next morning Father Carpentier sent a messenger to Sanders bearing an urgent letter, and Sanders read the closely written lines with a troubled frown.
He put down the letter and came out on to the deck, to find Hamilton fishing over the side of the steamer. Hamilton looked round.
"Anything wrong?" he asked quickly.
"Bucongo of the Lesser Isisi is wrong," said Sanders. "I have heard of his religious meetings and have been a little worried—there will be a big ju-ju palaver or I'm very much mistaken. Where is Bones?"
"He has taken my sister up the creek—Bones says there are any number of egrets' nests there, and I believe he is right."
Sanders frowned again.
"Send a canoe to fetch him back," he said. "That is Bucongo's territory, and I don't trust the devil."
"Which one—Bones or Bucongo?" asked Hamilton innocently.
But Sanders was not feeling humorous.
At that precise moment Bones was sitting before the most fantastic religious assembly that ecclesiastic or layman had ever attended.
Fate and Bones had led the girl through a very pleasant forest glade—they left the light-draught Wiggle half a mile down stream owing to the shoals which barred their progress, and had come upon Bucongo in an exalted moment.
With the assurance that he was doing no more than intrude upon one of those meetings which the missionizing Chief of the Lesser Isisi so frequently held, Bones stood on the outer fringe of the circle which sat in silence to watch an unwilling novitiate getting acquainted with Bucongo's god.
The novice was a girl, and she lay before an altar of stones surmounted by a misshapen beti who glared with his one eye upon the devout gathering. The novice lay rigid, for the excellent reason that she was roped foot and hands to two pegs in the ground.
Before the altar itself was a fire of wood in which two irons were heating.
Bones did not take this in for a moment, for he was gazing open-mouthed at Bucongo. On his head was an indubitable mitre, but around the mitre was bound a strip of skin from which was suspended a circle of dangling monkey tails. For cope he wore a leopard's robe. His face was streaked red with camwood, and around his eyes he had painted two white circles.
He was in the midst of a frenzied address when the two white visitors came upon the scene, and his hand was outstretched to take the red branding-iron when the girl at Bones's side, with a little gasp of horror, broke into the circle, and wrenching the rough iron from the attendant's hand, flung it towards the circle of spectators, which widened in consequence.
"How dare you—how dare you!" she demanded breathlessly, "you horrible-looking man!"
Bucongo glared at her but said nothing; then he turned to meet Bones.
In that second of time Bucongo had to make a great decision, and to overcome the habits of a lifetime. Training and education to the dominion of the white man half raised his hand to the salute; something that boiled and bubbled madly and set his shallow brain afire, something that was of his ancestry, wild, unreasoning, brutish, urged other action. Bones had his revolver