The Fugitives: The Tyrant Queen of Madagascar by R. M. Ballantyne (the giving tree read aloud .TXT) 📕

lands and, more ancient times, they were hunted like wild beasts, though their only crime was a desire to serve and worship God according to the dictates of their consciences. It is the old familiar story, and comment is needless to those who understand it—

“Man’s inhumanity to man
Makes countless thousands mourn.”

There is only one other member of the party of whom we will make mention just now, because she appears again somewhat prominently in our tale. This was a little elderly female who seemed utterly destitute of the very common human attribute of self-assertion, and in whose amiable, almost comical, countenance, one expression seemed to overbear and obliterate all others, namely that of gushing good-will to man and beast! Those who did not know Réni-Mamba thought her an amiable imbecile. Those who knew her well loved her with peculiar tenderness. Her modesty and self-abnegation were not, so far as any one knew, the result of principle. She was too unassertive to lay claim to principle! We are not sure that she understood the meaning of principle.

Before Christianity in its doctrinal form reached her she had only one source of discomfort in life, and that was, that in everything she failed! Failed to do as much as she wanted to do for other people; failed to express herself always as affectionately as she felt; failed to avoid giving slight occasions of offence, although she “never, never meant to do it!” In short she was, strange to say, a victim to self-condemnation. When the Gospel of Jesus came to her, telling, as it does, that “God is Love,” that Christ came to sweep away for ever the very sins that troubled her, and that His Holy Spirit would fight for and in her, so as to make her “more than conqueror,” she caught it to her heart as the very thing she needed.

She did not indeed condemn herself less—nay, she rather condemned herself more than formerly—but the joy of being on the winning side, of knowing that all sin was pardoned for His sake, of feeling assured of progressive victory now and complete victory in the end, thoroughly scattered her old troubles to the winds.

Her very name was characteristic. It is a common and curious custom in Madagascar for parents sometimes to drop their own names and take the name of their eldest child with the word raini, “father of,” or réni, “mother of,” prefixed. Now this amiable little elderly woman had been married young, and it so happened that her husband was away on an expedition to the coast when the first and only son was born. One of the first things that the child did after opening its black eyes on this life was to open its uncommonly large mouth, with the intention, no doubt, of howling. But circumstances apparently induced it to change its mind, for it shut its mouth without howling.

The effect of the gape on the mother was to remind her of one class of inhabitants of her native rivers—the crocodile—and cause her laughingly to style the child her “young crocodile.” The Malagasy word for crocodile is mamba, and thus the child came by his name, with the usual prefix, Ra-Mamba. After a time his mother became so proud of her young crocodile that she dropped her own name entirely—congenially, as it were, obliterated herself—and ever after was known as Réni-Mamba, “mother of the crocodile.”

At the time we write of, Mamba, (we will drop the “Ra”), was a stalwart handsome youth of over twenty, with no resemblance whatever to his namesake except a goodly-sized mouth and an amazing strength of appetite.

Need we say that his mother’s gushing powers were expended upon him with the force of a Norwegian mill-race? It is gratifying to be able to add that the crocodile was keenly responsive!

The father of little Mamba—Andrianivo—had returned to the capital soon after his son’s birth. He was a man in good position among the aristocracy of the land, and occupied a post of trust in the Queen’s service. At that time the first great persecution of the Christians had begun. It was known that Andrianivo favoured the Christians. On the question being put to him, he frankly admitted that he was one of them. He was therefore despoiled of all he possessed, and banished into perpetual exile and slavery. He was sent in chains to a pestilential part of the island, with the intention that toil and disease should end his life. So secretly and promptly was he spirited away that no one could tell the precise locality to which he had been banished. His heart-broken wife and child were also sold, but were taken to a more healthy region, where the child grew and became a stout boy; his little mother, meanwhile, acting the part of a meek and faithful slave. She would probably have lived and died in this condition had not her stout son, when he grew up, resolved to become free. His mother had taught him what she knew of the Christian religion. From Ravonino he learned more, and heard of the escaped Christians who found a refuge in forests and mountains. Finally he persuaded his mother to run away with him, and thus it came about that we find them with the band of which Ravonino was leader—Laihova being lieutenant of the band.

An occasion for the display of his affectionate nature was afforded to Mamba on the morning we write of. Active as a kitten, though middle-aged, Réni-Mamba was skipping from rock to rock in a very rugged part of their route, when, her foot slipping, she fell and sprained her ankle badly.

Mamba was close to her.

“Mother!” he exclaimed, hurrying forward and raising her carefully, “why jump about like the squirrel? Are you hurt?”

“My son, help me to rise.”

Gently the youth lifted her, and set her on her feet, whereupon she sank down again with a little shriek, and looked up with an expression of mingled humour and pain.

“My leg, I think, is broken!” said Réni. For the sake of brevity we will drop the “Mamba.”

“Surely not, mother; it has been too tough and strong to break ever since I knew it.”

Mamba spoke encouragingly; nevertheless, he examined the limb with anxious care. Being ignorant of surgery his examination was not of much use, but, fortunately, just then Mark Breezy, who had lingered behind to gather some plants, arrived on the scene. He found the injury to be a bad sprain, and did the best he could for the poor woman in the circumstances.

“Now, we must carry her,” he said to the guide, “for she won’t be able to walk for many days.”

On this being translated, Mamba gathered his mother up as if she had been a bundle of clothes, or a baby, and marched away with her.

“Stop, stop!” cried Ravonino, “you can’t carry her more than a few miles on such ground as I shall soon lead you over. We must arrange for her a filanzana.”

The guide here referred to the sort of palanquin used by travellers in a country where there were no roads. It consisted of a shallow, oblong basket, with light wooden framework, filled in with plaited strips of sheepskin, and hung between two light poles or bamboos. As several such machines were used by some of the party to carry their few household necessaries, one of them was at once emptied and Réni put therein by her affectionate son. Four stout young men put the ends of the poles on their shoulders, and the party once more advanced, Mamba walking by the side of the filanzana to be ready to assist in cases of difficulty or danger, and to relieve the bearers occasionally.

That afternoon they arrived at their new abode—a large, dry cavern—the entrance to which was not only well concealed on the face of a cliff in the heart of a dense jungle, but so difficult of access that a mere handful of men might easily have maintained it against a host.

Here Ravonino made no further delay than was necessary to see the party fairly settled. Then he left them, but not before receiving many an earnest and affectionate message to friends and kindred of the fugitives still at the capital, but who had, as yet, managed to elude the vigilance and escape the malignity of Queen Ranavalona and her spies. Some of the women even wept as they bade the guide farewell, saying that they felt sure he would at last fall a victim to the relentless fury of the Queen, and that they should see his face no more.

With these the guide gently remonstrated.

“Think you not,” he said, “that God is as able to protect me in Antananarivo as here in the wilderness? I go because I think that duty calls me. I expect no miracle in my behalf. I will take all possible precautions. Farewell.”

Once more our three travellers found themselves advancing rapidly in single file through the forest, with the guide in advance. Before the sinking sun compelled them to encamp under the trees that night they had put many miles between them and the hiding-place of the outlawed Christians.

Next day, as they were about to resume their journey, Ravonino told them that about noon they would come to a large river, on the other side of which there was a village where they could spend the night, for the people and their chief were friendly.

“Are they Christians?” asked Mark.

“No—at least the most of them are not, though there may be a few secret converts among them; for this hot persecution at the capital has scattered the Christians far and wide through the land, so that the knowledge of the blessed Gospel spreads. Thus our God makes the wrath of man to praise Him. The remainder of wrath He has promised to restrain. If He wills it otherwise, are we not prepared to die at His bidding? Many of our people have died already under the bloody reign of Ranavalona the usurper. How many more shall perish, who can tell?”

“But how do it come about,” asked Hockins, “that this here chief is friendly?”

“Because I had occasion to render him good service at one time, and he is grateful.”

“Good! Das allers de right way,” remarked Ebony, with an approving nod. “W’en a man’s grateful he’s safe—you’s sure ob ’im. Is dat de ribber you refur to jes’ now?”

He pointed to an opening among the trees ahead, through which the sheen of water glittering in the sunlight could be seen.

Before the guide could reply a loud shout startled them, and next moment they were surrounded by half-naked savages, who brandished their spears threateningly.

Quick as lightning, according to a pre-arranged plan in case of sudden attack, Mark, Hockins, and the negro stood back-to-back, facing in all directions—the first with his gun advanced, the seaman pointing his cutlass at the foe, and Ebony levelling a spear with which he had provided himself, little would their courage have availed them, however, if Ravonino had not been there, for a flight of spears would have ended their resistance in a moment.

“Voalavo, your chief, is my friend,” said the guide, calmly, without putting himself in an attitude of defence, or showing the slightest symptom of alarm. “Is Voalavo with you?”

“Voalavo comes,” they replied, at once lowering their weapons and pointing in the direction of the river, whence proceeded sounds as of the lowing of cattle.

“We have been to visit our enemies,” said one of the party, who, from his tones and bearing, appeared to be a leader. “We have smitten them, and we have brought away their cattle.”

As he spoke another native was seen approaching. He was a large burly jovial-looking man, somewhere about forty years of age, armed with a spear and enveloped in the native lamba, a garment used much in the same way as the Scottish plaid, which it resembled in form, though of much lighter material. The ornamentation of this garment proclaimed the