This was the song McDermot sang to himself as he walked up the great court-yard of the Palace, past the lattice windows, behind which the silent women of the late Dakoon’s household still sat, passive and grief-stricken. How knew they what the new Dakoon would do—send them off into the hills, or kill them? McDermot was in a famous humour, for he had just come from Pango Dooni, the possessor of a great secret, and he had been paid high honour. He looked round on the court-yard complacently, and with an air of familiarity and possession which seemed hardly justified by his position. He noted how the lattices stirred as he passed through this inner court-yard where few strangers were ever allowed to pass, and he cocked his head vaingloriously. He smiled at the lizards hanging on the foundation stones, he paused to dip his finger in the basin of a fountain, he eyed good-humouredly the beggars—old pensioners of the late Dakoon—seated in the shade with outstretched hands. One of them drew his attention, a slim, cadaverous-looking wretch who still was superior to his fellows, and who sat apart from them, evidently by their wish as much as by his own.
McDermot was still humming the song to himself as he neared the group; but he stopped short, as he heard the isolated beggar repeat after him in English:
He was startled. At first he thought it might be an Englishman in disguise, but the brown of the beggar’s face was real, and there was no mistaking the high narrow forehead, the slim fingers, and the sloe-black eyes. Yet he seemed not a native of Mandakan. McDermot was about to ask him who he was, when there was a rattle of horse’s hoofs, and Cumner’s Son galloped excitedly up the court-yard.
“Captain, captain,” said he, “the Red Plague is on the city!”
McDermot staggered back in consternation. “No, no,” cried he, “it is not so, sir!”
“The man, the first, lies at the entrance of the Path by the Bazaar. No one will pass near him, and all the city goes mad with fear. What’s to be done? What’s to be done? Is there no help for it?” the lad cried in despair. “I’m going to Pango Dooni. Where is he? In the Palace?”
McDermot shook his head mournfully, for he knew the history of this plague, the horror of its ravages, the tribes it had destroyed.
The beggar leaned back against the cool wall and laughed. McDermot turned on him in his fury, and would have kicked him, but Cumner’s Son, struck by some astute intelligence in the man’s look, said:
“What do you know of the Red Plague?”
Again the beggar laughed. “Once I saved the city of Nangoon from the plague, but they forgot me, and when I complained and in my anger went mad at the door of the Palace, the Rajah drove me from the country. That was in India, where I learned to speak English; and here am I at the door of a Palace again!”
“Can you save the city from the plague?” asked Cumner’s Son, coming closer and eagerly questioning. “Is the man dead?” asked the beggar.
“Not when I saw him—he had just been taken.”
“Good. The city may be saved if—” he looked at Cumner’s Son, “if thou wilt save him with me. If he be healed there is no danger; it is the odour of death from the Red Plague which carries death abroad.”
“Why do you ask this?” asked McDermot, nodding towards Cumner’s Son.
The beggar shrugged his shoulders. “That he may not do with me as did the Rajah of Nangoon.”
“He is not Dakoon,” said McDermot.
“Will the young man promise me?”
“Promise what?” asked Cumner’s Son.
“A mat to pray on, a house, a servant, and a loaf of bread, a bowl of goat’s milk, and a silver najil every day till I die.”
“I am not Dakoon,” said the lad, “but I promise for the Dakoon—he will do this thing to save the city.”
“And if thou shouldst break thy promise?”
“I keep my promises,” said the lad stoutly.
“But if not, wilt thou give thy life to redeem it?”
“Yes.”
The beggar laughed again and rose. “Come,” said he.
“Don’t go—it’s absurd!” said McDermot, laying a hand on the young man’s arm. “The plague cannot be cured.”
“Yes, I will go,” answered Cumner’s Son. “I believe he speaks the truth. Go you to Pango Dooni and tell him all.”
He spurred his horse and trotted away, the beggar running beside him. They passed out of the court-yard, and through the Gate by the Fountain of Sweet Waters.
They had not gone far when they saw Cumner, the Governor, and six men of the artillery riding towards them. The Governor stopped, and asked him where he was going.
The young man told him all.
The Colonel turned pale. “You would do this thing!” said he dumfounded. “Suppose this rascal,” nodding towards the beggar, “speaks the truth; and suppose that, after all, the sick man should die and—”
“Then the lad and myself would be the first to follow him,” interrupted the beggar, “and all the multitude would come after, from the babe on the mat to the old man by the Palace gates. But if the sick man lives—”
The Governor looked at his son partly in admiration, partly in pain, and maybe a little of anger.
“Is there no one else? I tell you I—”
“There is no one else; the lad or death for the city! I can believe the young; the old have deceived me,” interposed the beggar again.
“Time passes,” said Cumner’s Son anxiously. “The man may die. You say yes to my going, sir?” he asked his father.
The Governor frowned, and the skin of his cheeks tightened.
“Go-go, and good luck to you, boy.” He made as if to ride on, but stopped short, flung out his hand, and grasped the hand of his son. “God be with you, lad,” said he; then his jaws closed tightly, and he rode on. It was easier for the lad than for him.
When he told the story to Pango Dooni the chief was silent for a moment; then he said:
“Until we know whether it be death or life, whether Cumner’s Son save the city or lose his life for its sake, we will not call the people together in the Hall of the Heavenly Hours. I will send the heralds abroad, if it be thy pleasure, Cumner.”
At noon—the hour when the people had been bidden to cry, “Live, Prince of the Everlasting Glory!”—they were moving restlessly, fearfully through the Bazaar and the highways, and watching from a distance a little white house, with blue curtains, where lay the man who was sick with the Red Plague, and where watched beside his bed Cumner’s Son and the beggar of Nangoon. No one came near.
From the time the sick man had been brought into the house, the beggar had worked with him, giving him tinctures which he boiled with sweetmeat called the Flower of Bambaba, while Cumner’s Son rubbed an ointment into his body. Now and again the young man went to the window and looked out at the lines of people hundreds of yards away, and the empty spaces where the only life that showed was a gay-plumaged bird that drifted across the sunlight, or a monkey that sat in the dust eating a nut. All at once the awe and danger of his position fell upon him. Imagination grew high in him in a moment—that beginning of fear and sorrow and heart-burning; yet, too, the beginning of hope and wisdom and achievement. For the first time in his life that knowledge overcame him which masters us all sometimes. He had a desire to fly the place; he felt like running from the house, shrieking as he went. A sweat broke out on his forehead, his lips clung to his teeth, his mouth was dry, his breast seemed to contract, and breathing hurt him.
“What a fool I was! What a fool I was to come here!” he said.
He buried his head in his arms as he leaned against the wall, and his legs trembled. From that moment he passed from headlong, daring, lovable youth, to manhood; understanding, fearful, conscientious, and morally strong. Just as abject as was his sudden fear, so triumphant was his reassertion of himself.
“It was the only way,” he said to himself, suddenly wresting his head from his protecting arms. “There’s a chance of life, anyhow, chance for all of us.” He turned away to the sick man’s bed, to see the beggar watching him with cold, passive eyes and a curious, half-sneering smile. He braced himself and met the passive, scrutinising looks firmly. The beggar said nothing, but motioned to him to lift the sick man upright, while he poured some tincture down his throat, and bound the head and neck about with saturated linen.
There came a knocking at the door. The beggar frowned, but Cumner’s Son turned eagerly. He had only been in this room ten hours, but it seemed like years in which he had lived alone-alone. But he met firmly the passive, inquisitorial eyes of the healer of the plague, and he turned, dropped another bar across the door, and bade the intruder to depart.
“It is I, Tang-a-Dahit. Open!” came a loud, anxious voice.
“You may not come in.”
“I am thy brother-in-blood, and my life is thine.”
“Then keep it safe for those who prize it. Go back to the Palace.”
“I am not needed there. My place is with thee.”
“Go, then, to the little house by the Aqueduct.” There was silence for a moment, and then Tang-a-Dahit said:
“Wilt thou not let me enter?”
The sudden wailing of the stricken man drowned Tang-a-Dahit’s words, and without a word Cumner’s Son turned again to the victim of the Red Plague.
All day the people watched from afar, and all day long soldiers and hillsmen drew a wide cordon of quarantine round the house. Terror seized the people when the sun went down, and to the watchers the suspense grew. Ceaseless, alert, silent, they had watched and waited, and at last the beggar knelt with his eyes fixed on the sleeper, and did not stir. A little way off from him stood Cumner’s Son-patient, pale, worn, older by ten years than he was three days before.
In the city dismay and misery ruled. Boonda Broke and the dead Dakoon were forgotten. The people were in the presence of a monster which could sweep them from their homes as a hail-storm scatters the hanging nests of wild bees. In a thousand homes little red lights of propitiation were shining, and the sweet boolda wood was burning at a thousand shrines. Midnight came, then the long lethargic hours after; then that moment when all cattle of the field and beasts of the forest wake and stand upon their feet, and lie down again, and the cocks crow, and the birds flutter their wings, and all resign themselves to sleep once more. It was in this hour that the sick man opened his eyes and raised his head, as though the mysterious influence of primitive life were rousing him. He said nothing and did nothing, but lay back and drew in a long, good breath of air, and afterwards fell asleep.
The beggar got to his feet. “The man is safe,” said he.
“I will go and tell them,” said Cumner’s Son gladly, and he made as if to open the door.
“Not till dawn,” commanded the beggar. “Let them suffer for their sins. We hold the knowledge of life and death in our hands.”
“But my father, and Tang-a-Dahit, and Pango Dooni.”
“Are they without sin?” asked the beggar scornfully. “At dawn, only at dawn!”
So they sat and waited till dawn. And when the sun was well risen, the beggar threw wide open the door of the house, and called aloud to the horsemen far off, and Cumner’s Son waved with his hand; and McDermot came galloping to them. He jumped from his horse and wrung the boy’s hand, then that of the beggar, then talked in broken sentences, which were spattered by the tears in his throat. He told Cumner’s Son that his face was as that of one who had lain in a grave, and he called aloud in a blustering voice, and beckoned for troopers to come. The whole line moved down on them, horsemen and soldiers and people.
The city was saved from the Red Plague, and the people, gone mad with joy, would have carried Cumner’s Son to the Palace on their shoulders, but he walked beside the beggar to his father’s house, hillsmen in front and English soldiers behind; and wasted and ghostly, from riding and fighting and watching, he threw himself upon the bed in his own room, and passed, as an eyelid blinks, into a deep sleep.
But the beggar sat down on a mat with a loaf of bread, a bowl of goat’s milk, and a long cigar which McDermot gave him, and he received idly all who came, even to the sick man, who ere the day was done was brought to the Residency, and, out of danger and in his right mind, lay in the shade of a banyan tree, thinking of nothing save the joy of living.
It was noon again. In the Hall of the Heavenly Hours all the chiefs and great people of the land were gathered, and in the Palace yard without were thousands of the people of the Bazaars and the one-storied houses. The Bazaars were almost empty, the streets deserted. Yet silken banners of gorgeous colours flew above the pink terraces, and the call of the silver horn of Mandakan, which was made first when Tubal Cain was young, rang through the long vacant avenues. A few hundred native troops and a handful of hillsmen rode up and down, and at the Residency fifty men kept guard under command of Sergeant Doolan of the artillery—his superior officers and the rest of his comrades were at the Palace.
In the shade of a banyan tree sat the recovered victim of the Red Plague and the beggar of Nangoon, playing a game of chuck-farthing, taught them by Sergeant Doolan, a bowl of milk and a calabash of rice beside them, and cigarettes in their mouths. The beggar had a new turban and robe, and he sat on a mat which came from the Palace.
He had gone to the Palace that morning as Colonel Cumner had commanded, that he might receive the thanks of the Dakoon for the people of Mandakan; but he had tired of the great place, and had come back to play at chuck-farthing. Already he had won everything the other possessed, and was now playing for his dinner. He was still chuckling over his victory when an orderly and two troopers arrived with a riderless horse, bearing the command of Colonel Cumner for the beggar to appear at once at the Palace. The beggar looked doubtfully at the orderly a moment, then rose with an air of lassitude and languidly mounted the horse. Before he had got half-way to the Palace he suddenly slid from the horse and said:
“Why should I go? The son of the great Cumner promised for the Dakoon. He tells the truth. Light of my soul, but truth is the greatest of all! I go to play chuck-farthing.”
So saying, he turned and ran lazily back to the Residency and sat down beneath the banyan tree. The orderly had no commands to bring him by force, so he returned to the Palace, and entered it as the English Governor was ending his speech to the people. “We were in danger,” said Cumner, “and the exalted chief, Pango Dooni, came to save us. He shielded us from evil and death and the dagger of the mongrel chief, Boonda Broke. Children of heavenly Mandakan, Pango Dooni has lived at variance with us, but now he is our friend. A strong man should rule in the Palace of Mandakan as my brother and the friend of my people. I speak for Pango Dooni. For whom do you speak?”
As he had said, so said all the people in the Hall of the Heavenly Hours, and it was taken up with shouts by the people in the Palace yard. Pango Dooni should be Dakoon!
Pango Dooni came forward and said: “If as ye say I have saved ye, then will ye do after my desire, if it be right. I am too long at variance with this Palace to sit comfortably here. Sometime, out of my bitter memories, I should smite ye. Nay, let the young, who have no wrongs to satisfy, let the young who have dreams and visions and hopes, rule; not the old lion of the hills, who loves too well himself and his rugged ease of body and soul. But if ye owe me any debt, and if ye mean me thanks, then will ye make my son Dakoon. For he is braver than I, and between ye there is no feud. Then will I be your friend, and because my son shall be Dakoon I will harry ye no more, but bide in my hills, free and friendly, and ready with sword and lance to stand by the faith and fealty that I promise. If this be your will, and the will of the great Cumner, speak.”
Cumner bowed his head in assent, and the people called in a loud voice for Tang-a-Dahit.
The young man stepped forth, and baring his head, said:
“It is meet that the race be to the swift, to those who have proven their faith and their swords; who have the gift for ruling, and the talent of the sword to sustain it. For me, if ye will hear me, I will go another way. I will not rule. My father hath passed on this honour to me, but I yield it up to one who hath saved ye from a double death, even to the great Cumner’s Son. He rode, as ye know, through peril to Pango Dooni, bearing the call for help, and he hath helped to save the whole land from the Red Plague. But for him Mandakan would be only a place of graves. Speak, children of heavenly Mandakan, whom will ye choose?” When Cumner’s Son stood forth he was pale and astounded before the cries of greeting that were carried out through the Palace yard, through the highways, and even to the banyan tree where sat the beggar of Nangoon.
“I have done nothing, I have done nothing,” said he sincerely. “It was Pango Dooni, it was the beggar of Nangoon. I am not fit to rule.”
He turned to his father, but saw no help in his eyes for refusal. The lad read the whole story of his father’s face, and he turned again to the people.
“If ye will have it so, then, by the grace of God, I will do right by this our land,” said he.
A half-hour later he stood before them, wearing the costly robe of yellow feathers and gold and perfect silk of the Dakoon of Mandakan.
“The beggar of Nangoon who saved our city, bid him come near,” he said; but the orderly stepped forward and told his story of how the beggar had returned to his banyan tree.
“Then tell the beggar of Nangoon,” said he, “that if he will not visit me, I will visit him; and all that I promised for the Dakoon of Mandakan I will fulfil. Let Cushnan Di stand forth,” he added, and the old man came near. “The city which was yours is yours, again, and all that was taken from it shall be restored,” said he.
Then he called him by his real name, and the people were amazed.
Cushnan Di, as he had been known to them, said quietly:
“If my Lord will give me place near him as general of his armies and keeper of the gates, I will not ask that my city be restored, and I will live near to the Palace—”
“Nay, but in the Palace,” interrupted Cumner’s Son, “and thy daughter also, who hath the wisdom of heaven, that there be always truth shining in these high places.”
An hour later the Dakoon passed through the Path by the Bazaar.
“Whither goes the Dakoon?” asked a native chief of McDermot.
“To visit a dirty beggar in the Residency Square, and afterwards to the little house of Cushnan Di,” was the reply.
In the cool of a summer evening a long procession of people passed through the avenues of blossoming peach and cherry trees in Mandakan, singing a high chant or song. It was sacred, yet it was not solemn; peaceful, yet not sombre; rather gentle, aspiring, and clear. The people were not of the city alone, but they had been gathered from all parts of the land—many thousands, who were now come on a pilgrimage to Mandakan.
At the head of the procession was a tall, lithe figure, whose face shone, and whose look was at once that of authority and love. Three years’ labour had given him these followers and many others. His dreams were coming true.
“Fighting, fighting, naught but fighting for honour and glory and homes and kine, but naught for love, and naught that there may be peace.”—This was no longer true; for the sword of the young Dakoon was ever lifted for love and for peace.
The great procession stopped near a little house by the Aqueduct of the Failing Fountain, and spread round it, and the leader stepped forward to the door of the little house and entered. A silence fell upon the crowd, for they were to look upon the face of a dying girl, who chose to dwell in her little home rather than in a palace.
She was carried forth on a litter, and set down, and the long procession passed by her as she lay. She smiled at all an ineffable smile of peace, and her eyes had in them the light of a good day drawing to its close. Only once did she speak, and that was when all had passed, and a fine troop of horsemen came riding up.
This was the Dakoon of Mandakan and his retinue. When he dismounted and came to her, and bent over her, he said something in a low tone for her ear alone, and she smiled at him, and whispered the one word “Peace!”
Then the Dakoon, who once was known only as Cumner’s Son, turned and embraced the prophet Sandoni, as he was now called, though once he had been called Tang-a-Dahit the hillsman.
“What message shall I bear thy father?” asked the Dakoon, after they had talked a while.
Sandoni told him, and then the Dakoon said:
“Thy father and mine, who are gone to settle a wild tribe of the hills in a peaceful city, send thee a message.” And he held up his arm, where a bracelet shone.
The Prophet read thereon the Sacred Countersign of the hillsmen.
We were camped on the edge of a billabong. Barlas was kneading a damper, Drysdale was tenderly packing coals about the billy to make the water boil, and I was cooking the chops. The hobbled horses were picking the grass and the old-man salt-bush near, and Bimbi, the black boy, was gathering twigs and bark for the fire. That is the order of merit—Barlas, Drysdale, myself, the horses and Bimbi. Then comes the Cadi all by himself. He is given an isolated and indolent position, because he was our guest and also because, in a way, he represented the Government. And though bushmen do not believe much in a far-off Government—even though they say when protesting against a bad Land Law, “And your Petitioners will ever Pray,” and all that kind of yabber-yabber—they give its representative the lazy side of the fire and a fig of the best tobacco when he bails up a camp as the Cadi did ours. Stewart Ruttan, the Cadi, was the new magistrate at Windowie and Gilgan, which stand for a huge section of the Carpentaria country. He was now on his way to Gilgan to try some cases there. He was a new chum, though he had lived in Australia for years. As Barlas said, he’d been kept in a cultivation-paddock in Sydney and Brisbane; and he was now going to take the business of justice out of the hands of Heaven and its trusted agents the bushmen, and reduce the land to the peace of the Beatitudes by the imposing reign of law and summary judgments. Barlas had just said as much, though in different language.
I knew by the way that Barlas dropped the damper on the hot ashes and swung round on his heel that he was in a bad temper. “And so you think, Cadi,” said he, “that we squatters and bushmen are a strong, murderous lot; that we hunt down the Myalls—[Aborigines]—like kangaroos or dingoes, and unrighteously take justice in our own hands instead of handing it over to you?”
“I think,” said the Cadi, “that individual and private revenge should not take the place of the Courts of Law. If the blacks commit depredations—”
“Depredations!” interjected Drysdale with sharp scorn.
“If they commit depredations and crimes,” the Cadi continued, “they should be captured as criminals are captured elsewhere and be brought in and tried. In that way respect would be shown to British law and—” here he hesitated slightly, for Barlas’s face was not pleasant to see—“and the statutes.”
But Barlas’s voice was almost compassionate as he said: “Cadi, every man to his trade, and you’ve got yours. But you haven’t learned yet that this isn’t Brisbane or Melbourne. You haven’t stopped to consider how many police would be necessary for this immense area of country if you are really to be of any use. And see here,”—his face grew grim and dark, “you don’t know what it is to wait for the law to set things right in this Never Never Land. There isn’t a man in the Carpentaria and Port Darwin country but has lost a friend by the cowardly crack of a waddy in the dead of night or a spear from behind a tree. Never any fair fighting, but red slaughter and murder—curse their black hearts!” Barlas gulped down what seemed very like a sob.
Drysdale and I knew how strongly Barlas felt. He had been engaged to be married to a girl on the Daly River, and a week before the wedding she and her mother and her two brothers were butchered by blacks whom they had often befriended and fed. We knew what had turned Barlas’s hair grey and spoiled his life.
Drysdale took up the strain: “Yes, Cadi, you’ve got the true missionary gospel, the kind of yabber they fire at each other over tea and buns at Darling Point and Toorak—all about the poor native and the bad, bad men who don’t put peas in their guns, and do sometimes get an eye for an eye and a tooth for a tooth.... Come here, Bimbi.” Bimbi came.
“Yes, master,” Bimbi said.
“You kill that black-fellow mother belonging to you?”
“Yes, master.”
“Yes,” Drysdale continued, “Bimbi went out with a police expedition against his own tribe, and himself cut his own mother’s head off. As a race, as a family, the blacks have no loyalty. They will track their own brothers down for the whites as ruthlessly as they track down the whites. As a race they are treacherous and vile, though as individuals they may have good points.”
“No, Cadi,” once more added Barlas, “we can get along very well without your consolidated statutes or High Courts or Low Courts just yet. They are too slow. Leave the black devils to us. You can never prove anything against them in a court of law. We’ve tried that. Tribal punishment is the only proper thing for individual crime. That is what the nations practise in the islands of the South Seas. A trader or a Government official is killed. Then a man-of-war sweeps a native village out of existence with Hotchkiss guns. Cadi, we like you; but we say to you, Go back to your cultivation-paddock at Brisbane, and marry a wife and beget children before the Lord, and feed on the Government, and let us work out our own salvation. We’ll preserve British justice and the statutes, too. ... There, the damper, as Bimbi would say, is ‘corbon budgery’, and your chop is done to a turn, Cadi. And now let’s talk of something that doesn’t leave a bad taste in the mouth.”
The Cadi undoubtedly was more at home with reminiscences of nights at the Queensland Club and moonlight picnics at lovely Humpy Bong and champagne spreads in a Government launch than at dispensing law in the Carpentaria district. And he had eager listeners. Drysdale’s open-mouthed, admiring “My word!” as he puffed his pipe, his back against an ironbark tree, was most eloquent of long banishment from the delights of the “cultivation-paddock”; and Barlas nodded frequently his approval, and was less grim than usual. Yet, peaceful as we were, it might have puzzled a stranger to see that all of us were armed—armed in this tenantless, lonely wilderness! Lonely and tenantless enough it seemed. There was the range of the Copper-mine hills to the south, lighted by the wan moon; and between and to the west a rough scrub country, desolating beyond words, and where even edible snakes would be scarce; spots of dead-finish, gidya, and brigalow-bush to north and east, and in the trees by the billabong the cry of the cockatoo and the laughing-jackass. It was lonely, but surely it was safe. Yes, perhaps it was safe!
It was late when we turned in, our heads upon our saddles, for the Cadi had been more than amusing—he had been confidential, and some political characters were roughly overhauled for our benefit, while so-called Society did not escape flagellation. Next morning the Cadi left us. He gave us his camps—Bora Bora, Budgery-Gar, Wintelliga, and Gilgan—since we were to go in his direction also soon. He turned round in his saddle as he rode off, and said gaily: “Gentlemen, I hope you’ll always help to uphold the majesty of the law as nobly as you have sustained its envoy from your swags.”
Drysdale and I waved our hands to him, but Barlas muttered something between his teeth. We had two days of cattle-hunting in the Copper-mine hills, and then we started westward, in the tracks of the Cadi, to make for Barlas’s station. The second day we camped at Bora Bora Creek. We had just hobbled the horses, and were about to build a fire, when Bimbi came running to us. “Master, master,” he said to Drysdale, “that fellow Cadi yarraman mumkull over there. Plenty myall mandowie!”—(‘Master, master, the Cadi’s horse is dead over there, and there are plenty of black fellows’ tracks about.’)
We found the horse pierced with spears. The Cadi had evidently mounted and tried to get away. And soon, by a clump of the stay-a-while bush, we discovered, alas! the late companion of our camp-fire. He was gashed from head to foot, and naked.
We buried him beneath a rustling sandal-tree, and on its bark carved the words:
“Sacred to the memory of Stewart Ruttan.”
And beneath, Barlas added the following:
“The Cadi sleeps. The Law regards him not.”
In a pocket of the Cadi’s coat, which lay near, we found the picture of a pretty girl. On it was written:
“To dearest Stewart, from Alice.”
Barlas’s face was stern and drawn. He looked at us from under his shaggy brows.
“There’s a Court to be opened,” he said. “Do you stand for law or justice?”
“For justice,” we replied.
Four days later in a ravine at Budgery-Gar a big camp of blacks were feasting. With loathsome pantomime they were re-enacting the murders they had committed within the past few days; murders of innocent white women and children, and good men and true—among them the Cadi, God help him! Great fires were burning in the centre of the camp, and the bodies of the black devils writhed with hideous colour in the glare. Effigies of murdered whites were speared and mangled with brutal cries, and then black women of the camp were brought out, and mockeries of unnameable horrors were performed. Hell had emptied forth its carrion.
But twelve bitter white men looked down upon this scene from the scrub and rocks above, and their teeth were set. Barlas, their leader, turned to them and said: “This court is open. Are you ready?”
The click of twelve rifles was the reply.
When these twelve white jurymen rode away from the ravine there was not one but believed that justice had been done by the High Court of Budgery-Gar.
There was a culminating growth of irritation on board the Merrie Monarch. The Captain was markedly fitful and, to a layman’s eye, unreliable at the helm; the Hon. Skye Terryer was smoking violently, and the Newspaper Correspondent—representing an American syndicate—chewed his cigar in silence.
“Yes,” Gregson, the Member of Parliament, continued, “if I had my way I’d muster every mob of Chinamen in Australia, I’d have one thundering big roundup, and into the Pacific and the Indian Sea they’d go, to the crack of a stock-whip or of something more convincing.” The Hon. Skye Terryer was in agreement with the Squatting Member in the principle of his argument if not in the violence of his remedies. He was a young travelling Englishman; one of that class who are Radicals at twenty, Independents at thirty, and Conservatives at forty. He had not yet reached the intermediate stage. He saw in this madcap Radical Member one of the crude but strong expressions of advanced civilisation. He had the noble ideal of Australia as a land trodden only by the Caucasian. The Correspondent, much to our surprise, had by occasional interjections at the beginning of the discussion showed that he was not antipathetic to Mongolian immigration. The Captain?
“Yes, I’d give ‘em Botany Bay, my word!” added the Member as an anti-climax.
The Captain let go the helm with a suddenness which took our breath away, apparently regardless that we were going straight as an arrow on the Island of Pentecost, the shore of which, in its topaz and emerald tints, was pretty enough to look at but not to attack, end on. He pushed both hands down deep into his pockets and squared himself for war.
“Gregson,” he said, “that kind of talk may be good enough for Parliament and for labour meetings, but it is not proper diet for the Merrie Monarch. It’s a kind of political gospel that’s no better than the creed of the Malay who runs amuck. God’s Providence—where would your Port Darwin Country have been without the Chinaman? What would have come to tropical agriculture in North Queensland if it had not been for the same? And what would all your cities do for vegetables to eat and clean shirts to their backs if it was not for the Chinkie? As for their morals, look at the police records of any well-regulated city where they are—well-regulated, mind you, not like San Francisco! I pity the morals of a man and the stupidity of him and the benightedness of him that would drive the Chinaman out at the point of the bayonet or by the crack of a rifle. I pity that man, and—and I wash my hands of him.”
And having said all this with a strong Scotch accent the Captain opportunely turned to his duty and prevented us from trying conclusions with the walls of a precipice, over which fell silver streams of water like giant ropes up which the Naiads might climb to the balmy enclosures where the Dryads dwelt. The beauty of the scene was but a mechanical impression, to be remembered afterward when thousands of miles away, for the American Correspondent now at last lit his cigar and took up the strain.
“Say, the Captain’s right,” he said. “You English are awful prigs and hypocrites, politically; as selfish a lot as you’ll find on the face of the globe. But in this matter of the Chinaman there isn’t any difference between a man from Oregon and one from Sydney, only the Oregonian isn’t a prig and a hypocrite; he’s only a brute, a bragging, hard-handed brute. He got the Chinaman to build his railways—he couldn’t get any other race to do it—same fix as the planter in North Queensland with the Polynesian; and to serve him in pioneer times and open up the country, and when that was done he turns round and says: ‘Out you go, you Chinkie—out you go and out you stay! We’re going to reap this harvest all alone; we’re going to Chicago you clean off the table!’ And Washington, the Home of Freedom and Tammany Tigers, shoves a prohibitive Bill through the Legislature, as Parkes did in Sydney; only Parkes talked a lot of Sunday-school business about the solidarity of the British race, and Australia for the Australians, and all that patter; and the Oregonian showed his dirty palm of selfishness straight out, and didn’t blush either. ‘Give ‘em Botany Bay! Give’em the stock-whip and the rifle!’ That’s a nice gospel for the Anglo-Saxon dispensation.”
The suddenness of the attack overwhelmed the Member, but he was choking with wrath. Had he not stone-walled in the New South Wales Parliament for nine hours, and been placed on a Royal Commission for that service? “My word!” But the box of cigars was here amiably passed, and what seemed like a series of international complications was stayed. It was perhaps fortunate, however, that at this moment a new interest sprang up. We were rounding a lofty headland crowned with groves of cocoa-palms and bananas and with trailing skirts of flowers and vines, when we saw ahead of us a pretty little bay, and on the shore a human being plainly not a Polynesian. Up the hillside that rose suddenly from the beach was a thatched dwelling, not built open all round like most native houses, and apparently having but one doorway. In front of the house, and near it, was a tall staff, and on the staff the British Flag.
In a moment we, too, had the British Flag flying at our mast-head.
Long ago I ceased to wonder at coincidences, still I confess I was scarcely prepared for the Correspondent’s exclamation, as, taking the marine glass from his eyes, he said: “Well, I’m decalogued if it ain’t a Chinaman!”
It certainly was so. Here on the Island of Pentecost, in the New Hebrides, was a Celestial washing clothes on the beach as much at home as though he were in Tacoma or Cooktown. The Member’s “My oath!” Skye Terryer’s “Ah!” and the Captain’s chuckle were as weighty with importance as though the whole question of Chinese immigration were now to be settled. As we hove-to and dropped anchor, a boat was pushed out into the surf by a man who had hurriedly come down the beach from the house. In a moment or two he was alongside. An English face and an English voice greeted us, and in the doorway of the house were an English woman and her child.
What pleasure this meeting gave to us and to the trader—for such he was, those only can know who have sailed these Southern Seas through long and nerveless tropic days, and have lived, as this man did with his wife and child, for months never seeing a white face, and ever in danger of an attack from cannibal tribes, who, when apparently most disposed to amity, are really planning a massacre. Yet with that instinct of gain so strong in the Anglo-Saxon, this trader had dared the worst for the chance of making money quickly and plentifully by the sale of copra to occasional vessels. The Chinaman had come with the trader from Queensland, and we were assured was “as good as gold.” If colour counted, he looked it. At this the pro-Mongolian magnanimously forbore to show any signs of triumph. The Correspondent, on the contrary, turned to the Chinaman and began chaffing him; he continued it as the others, save myself, passed on towards the house.
This was the close of the dialogue: “Well, John, how are you getting on?”
“Welly good,” was John’s reply; “thirletty dollars a month, and learn the plan of salvation.”
The Correspondent laughed.
“Well, you good Englishman, John? You like British flag? You fight?”
And John, blinking jaundicely, replied: “John allee samee Linglishman-muchee fightee blimeby—nigger no eatee China boy;” and he chuckled.
A day and a night we lingered in the little Bay of Vivi, and then we left it behind; each of us, however, watching till we could see the house on the hillside and the flag no longer, and one at least wondering if that secret passage into the hills from the palm-thatched home would ever be used as the white dwellers fled for their lives.
We had promised that, if we came near Pentecost again on our cruise, we would spend another idle day in the pretty bay. Two months passed and then we kept our word. As we rounded the lofty headland the Correspondent said: “Say, I’m hankering after that baby!” But the Captain at the moment hoarsely cried: “God’s love! but where are the house and the flag?”
There was no house and there was no flag above the Bay of Vivi.
Ten minutes afterwards we stood beside the flag-staff, and at our feet lay a moaning, mangled figure. It was the Chinaman, and over his gashed misery were drawn the folds of the flag that had flown on the staff. What horror we feared for those who were not to be seen needs no telling here.
As for the Chinaman, it was as he said; the cannibals would not “eatee Chinee boy.” They were fastidious. They had left him, disdaining even to take his head for a trophy.
Hours after, on board the Merrie Monarch, we learned in fragments the sad story. It was John Chinaman that covered the retreat of the wife and child into the hills when the husband had fallen.
The last words that the dying Chinkie said were these: “Blitish flag wellee good thing keepee China boy walm; plentee good thing China boy sleepee in all a-time.”
So it was. With rude rites and reverent hands, we lowered him to the deep from the decks of the Merrie Monarch, and round him was that flag under which he had fought for English woman and English child so valorously.