“But mother,” said Orley, in a soothing3 tone, “you must remember that Rosco and his men are not regular pirates. I only heard them shout ‘Hoist4 the black flag!’ when they seized me; but that does not prove that they did hoist it, or that Rosco agreed to do so. They were only mutineers, you see, and not hardened villains6.”
“Hardened enough when they threw you overboard, my son,” returned poor little Madame Zeppa, with a sob8.
“True; but that was in the hurry of the rising, and without orders from Rosco, as far as I know. Besides, mother, have you not often told me that God will never forsake9 His own children? Surely, then, He will not forsake father.”
“No, oh, no! the good Lord will never forsake him. He will certainly deliver his soul from sin and death; but God sometimes sees fit to allow the bodies of His children to suffer and die. It may be so now.”
“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 fervently10.
Then Orley went out to consult again with his friends. Alas11! there was no other outlet12 for their grief, save prayer and consultation13, 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 missionary14 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 spoke15 uncommonly16 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—”
“You doos that every night” interrupted Buttchee, with a grin.
Ebony ignored the interruption, and continued—
“So, you see, I dream berry bad—mos’ drefful dreams! Yes. Well, what I dream was dis. I see Massa Zeppa forced by de pierits to walk de plank17—”
“What’s that?” asked Tomeo.
Waroonga looked at Ebony for an explanation, and then translated—
“When pirates want to kill people they sometimes tie up their eyes, and bind18 their hands, and make them walk along a plank stickin’ over the ship’s side, till they fall off the end of it into the sea, where they are left to drown.”
Tomeo looked at Buttchee with a grin and nodded, as though he thought the mode of execution rather a good one; then, recollecting19 suddenly that any mode of slaying20 innocent men was inconsistent with his character as a convert to Christianity, he cast a glance of awful solemnity at Waroonga, and tried to look penitent22.
“Well, hims walk de plank like a man,” continued Ebony, “hims dood eberyting like a man. An’ w’en hims topple into de sea hims give sitch a most awful wriggle23 dat his bonds bu’sted. But hims berry sly, was Massa Zeppa—amazin’ sly. I t’ought him lie on’s back zif him be dead. Jest move a leetle to look like drownin’, an’ w’en he long way astern, he slew24 round, off wid de hanky fro hims eyes an’ larf to hisseff like one o’clock. Den5 he swum’d to a island an’ git ashore25, and climb up de rocks, an’ sit down—an’—an’—dat’s all.”
“What! be that all?” asked Waroonga.
“Dat’s all,” repeated the negro. “I no dream no more arter dat, ’cause I was woked by a fly what hab hoed up my nose, an’ kep’ bumblin’ in it like steam inside ob a kittle.”
“Well, Ebony,” asked Orlando, “what conclusions do you draw from that dream?”
“I di’nt draw no kungklooshins from it ’cos I dunno what de are. Nebber hab notin’ to do wid what I don’ understan’. But what I was t’ink was dis: in de days ob old, some time after Adam an’ Eve was born, a sartin king, called Fair-ho, or some sitch name (Waroonga there knows all about him) had a dream, that siven swine came up—”
“Kine, Ebony—not swine,” interrupted the missionary, with a good-humoured smile, “which is all the same as cows.”
“Well, den, siven fat cows come up out ob a ribber, an’ hoed slap at siven thin cows—mis’rable skinny critters that—”
“All wrong, Ebony,” again interrupted Waroonga. “It’s just the other way. The skinny ones went at the fat ones.”
“Well, ob course you must be right,” returned the negro, humbly26, “though I’d have ’spected it was t’other way. But I s’pose the skinny ones was so hungry that the fat ones hadn’t a chance wid ’em. However, it don’t matter. What I was goin’ to say was that a good man, called Joseph, went to Fair-ho an’ ’splained all his dream to him. Now, if Joseph could do dat, why shouldn’t Waroonga ’splain my dream to me?”
Tomeo and Buttchee turned looks of inquiry28 on Ebony as if to say, “What d’ye say to that, you nigger?” But the nigger said nothing for some moments. He seemed not to have viewed the matter in that light.
“Well, I don’no,” he said at last with a deep sigh, “I t’ought I’d get hold ob suthin’ when I kitch hold ob dat dream. But, I do b’lieve myself, dat part of it means dat Zeppa hims git on an island, anyhow.”
“If my dear father got upon anything, it must have been an island,” said Orlando sadly.
“That’s troo,” remarked Mrs Waroonga. “Keep your mouth shut, my da’lin’.”
She referred to her brown baby, which she placed with some violence on her knee. It is well to remark here that little Zariffa had been supplied with a coal-scuttle bonnet29 proportioned to her size, made by her mother out of native straw, and that she did not wear anything else in the way of costume.
After Ebony’s dream had been thoroughly30 discussed in all its bearings, and viewed in every possible point of relation to their great sorrow, the council adjourned31, as usual, to various duties about the flourishing little village, and Orlando went to lay the result before his mother, who, although she could not believe these deliberations would end in anything practical, found it impossible, nevertheless, to resist the influence of so much faith and strong hopefulness, so that she was somewhat comforted, as it were, in spite of herself. Time flew by, and upwards32 of three years elapsed without anything happening at Ratinga Island to throw a single ray of light on the fate of the lost man.
During that period, however, much that was interesting and encouraging occurred to comfort the heart of the native missionary and the sorrowing Marie Zeppa. In the first place they received several visits from the mission-vessel33, with small supplies of such luxuries as sugar, tea, and coffee for the body, and, for the spirit, a few bundles of tracts34 and books printed in the native tongue, among which, you may be sure, were many copies of the Book of books, the blessed Bible. Carpenters’ and smiths’ tools were also brought to them, so that they not only carried on their house-building and other operations with greater ease than heretofore, but even essayed the building of small boats with considerable success.
On the occasion of these visits, supplies of clothing were also left for the use of those converts who could be persuaded to put them on. But in these matters of taste Waroonga was not so successful as he had been in spiritual things. After his first disastrous35 landing, he had found no difficulty in persuading the natives to burn their false gods, and put away their too numerous wives—reserving only one to each man;—but when it was suggested that the usual bit of cloth round the loins was not quite sufficient for Christians36, and that additional clothing was desirable, they betrayed decided37 symptoms of a tendency to rebel.
Savages38 in all parts of the world are usually much influenced for good or evil by the example of their chiefs. Those of Ratinga were no exception to the general rule, and the chiefs Tomeo and Buttchee did not encourage the putting on of clothes. In the matter of head-dress they had indeed given in; but when one day, Waroonga presented Tomeo with a pair of what are called slop-made trousers, and advised him to put them on, slapping his own at the same time, and asserting (we trust truthfully) that they were comfortable, Tomeo looked at them with an air of contempt and Buttchee, who was irreverent, laughed.
After much persuasion39, however, and being good-natured, he consented to try. He got one leg in easily enough, but when he attempted to put in the other, not being accustomed to the feat40, he staggered and had to let the leg down. Raising it a second time, he made a successful plunge41, got the foot in, lost his balance, made a frantic42 effort to disengage his foot, and fell to the ground.
“Sit down, my friend, and try it again,” said Waroonga, encouragingly.
Our missionary was of a gentle, loving disposition43. His successes were in every case the result of suasion. He never sought to coerce44 men. Tomeo with childlike simplicity45 rebuked46 his own awkwardness, and humbly seated his huge body on a bank for another effort. In this position he got his legs easily into the trousers and drew them on, but when he stood up to complete the operation, it was found that they were very much too small for him, besides which he had put them on with the back to the front!
“Ah! my friend, they do not fit,” said Waroonga, thinking it unnecessary to refer to the error. “I will find a larger pair for you in the store. But try this coat. It is the kind worn by the white man when he goes to see his friends. It will be much easier to put on, I think.” So saying, Waroonga produced a blue surtout with bright brass47 buttons.
“No,” said Tomeo, drawing himself up with dignity, and putting the garment aside, “I do not require it. Has not a coat of skin been given to me? I want no other.”
And truly, the dark brown skin which fitted so perfectly48 to his muscular frame—tattooed as it was with many elegant devices—seemed to warrant his rejection49 of the ill-made surtout. But in Ratinga, as elsewhere, tastes differ. Buttchee’s fancy was caught by the brass buttons, and he volunteered to put on the coat, although he had looked with scorn on the trousers.
Like his brother chief, however, he experienced considerable difficulty, especially in distinguishing the difference between the left arm-hole and the breast pocket, despite the able assistance of Waroonga. At last he got the coat partially50 on, and with a mighty51 heave, forced it upon his broad shoulders. Then he stood with arms awkwardly curved and extended, uncertain what to do next. He was by no means properly into the garment, and his look of solemn inquiry said as much to the missionary.
“Try another heave, my friend,” said Waroonga, in a tone of encouragement.
Buttchee tried, with the result of a mysterious and incomprehensible noise at his back.
“What is that?” he said quickly, with looks of alarm, as he endeavoured to glance over his shoulder.
“I fear,” replied Waroonga with some hesitation52, “that the coat has burst!”
There could be no doubt whatever about that, for a long strip of the chief’s back was visible, as if a gusset of brown leather had been introduced into the blue coat, from the waist to the collar.
For a considerable time after this, both chiefs declined further experiments in the clothing way, but ultimately Tomeo was induced to wear a striped flannel53 jersey54, and Buttchee, of his own accord, adopted a scarlet55 flannel petticoat that had been given to his wife. Thus was the ice of conservatism broken in the island of Ratinga, and liberal views prevailed thenceforward in the matter of costume—whether to the advancement56 of taste and decency57 remains58 to this day an open question, as all liberal and conservative questions will probably remain till the crack of doom59.
One day, to the inexpressible surprise and joy of the islanders, a large vessel was seen to pass through the narrow opening in the coral reef, and cast anchor in the lagoon60. The excitement on Ratinga was great, for vessels61 rarely had occasion to visit the island, although some of them, probably South Sea whalers, were seen to pass it on the horizon two or three times a year.
Immediately four canoes full of natives put off to visit the stranger; but on reaching her they were sternly told to keep off, and the order was silently enforced by the protruding62 muzzle63 of a carronade, and the forbidding aspect of several armed men who looked over the side. “We are men of peace,” said Waroonga, who was in the foremost canoe, “and come as Christian21 friends.”
“We came to offer you hospitality,” returned the missionary in a remonstrative65 tone.
“An’ we came to take all the hospitality we want of you without waitin’ for the offer,” retorted the sailor, “so you’d better go back to where you came from, an’ keep yourselves quiet, if ye don’t want to be blowed out o’ the water.”
This was sufficient. With disappointed looks the natives turned their canoes shoreward and slowly paddled home.
“Depend upon it, this is another pirate,” said Orlando, when Waroonga reported to him the result of his visit.
“What would you advise us to do?” asked Waroonga.
Lest the reader should be surprised at this question, we must remind him that Orlando had, in the course of these three years, grown up almost to manhood. The southern blood in his veins66, and the nature of the climate in which he had been born and brought up, may have had something to do with his early development; but, whatever the cause, he had, at the early age of eighteen, become as tall and nearly as powerful as his father had been, and so like to him in aspect and manner, that the natives began to regard him with much of that respect and love which they had formerly67 entertained towards Antonio. Of course Orlando had not the sprinkling of grey in his short black curly hair which had characterised the elder Zeppa; but he possessed68 enough of the black beard and moustache, in a soft rudimental form, to render the resemblance to what his sire had been very remarkable69. His poor little mother left the management of all her out-of-door affairs with perfect confidence to her son. Tomeo and Buttchee also had begun to regard him as his father’s successor.
“I would advise you to do nothing,” said Orley, in reply to Waroonga’s question, “beyond having all the fighting men of the village prepared for action, and being ready at a moment’s notice to receive the strangers as friends if they choose to come as such.”
“Well, then, Orley, I will be ready for them, as you tell to me, if they comes in peace; if not, you must go and carry out your own advice, for you is manager of all secular70 affairs here.”
In the afternoon a large boat, full of men armed to the teeth, put off from the side of the strange vessel, which was barque-rigged, and rowed to the beach near the mouth of a small stream. Evidently the object of the visit was to procure71 fresh water. Having posted his men in ambush72, with orders to act in strict accordance with his signals, Orlando sauntered down alone and unarmed to the place where the sailors were filling their water-casks.
“Is your captain here?” he asked quietly.
The men, who were seemingly a band of thorough ruffians, looked at him in surprise, but went on filling their casks.
“Indeed!” said Orlando, with a look of surprise.
“Yes, indeed, and let me tell you that we have no time to trouble ourselves wi’ you or yours; but since you’ve put yourself in our power, we make you stay here till we’ve done watering.”
“I have no intention of leaving you,” replied Orley, seating himself on a rock, with a pleasant smile.
“Perhaps he might be troublesome,” remarked Orlando; “but I would advise you to finish your work here in peace, for I have a band of three hundred men up in the bush there—not ordinary savages, let me tell you, but men with the fear of God in their hearts, and the courage of lions in their breasts—who would think it an easy matter to sweep you all off the face of the earth. They are ready to act at my signal—or at my fall—so it will be your wisdom to behave yourselves.”
The quiet, almost gentle manner in which this was said, had a powerful effect on the men. Without more words they completed the filling of the casks, and then, re-embarking, pushed off. It was obvious that they acted in haste. When they had gone about a couple of boat-lengths from the beach, one of the men rose up with a musket75, and Orlando distinctly heard him say—
“Shall I send a bullet into him?”
“If you do, the captain will skin you alive,” was the reply from one of the other men.
The alternative did not seem agreeable to the first speaker, for he laid down his musket, and resumed his oar7.
Soon after the boat reached her, the sails of the stranger were spread, and she glided76 slowly out of the lagoon.
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1
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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soothing
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| adj.慰藉的；使人宽心的；镇静的 | |
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hoist
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| n.升高，起重机，推动；v.升起，升高，举起 | |
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den
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| n.兽穴；秘密地方；安静的小房间，私室 | |
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villains
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| n.恶棍( villain的名词复数 )；罪犯；（小说、戏剧等中的）反面人物；淘气鬼 | |
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oar
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| n.桨，橹，划手；v.划行 | |
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sob
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| n.空间轨道的轰炸机；呜咽，哭泣 | |
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forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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fervently
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| adv.热烈地，热情地，强烈地 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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outlet
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| n.出口/路；销路；批发商店；通风口；发泄 | |
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consultation
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| n.咨询；商量；商议；会议 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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uncommonly
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| adv. 稀罕(极，非常) | |
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plank
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| n.板条，木板，政策要点，政纲条目 | |
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bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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recollecting
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slaying
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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wriggle
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slew
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ashore
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humbly
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| adv. 恭顺地，谦卑地 | |
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promptly
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| adv.及时地，敏捷地 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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bonnet
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| n.无边女帽；童帽 | |
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thoroughly
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adjourned
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| （使）休会， （使）休庭( adjourn的过去式和过去分词 ) | |
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upwards
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vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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tracts
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| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
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disastrous
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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feat
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| n.功绩；武艺，技艺；adj.灵巧的，漂亮的，合适的 | |
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plunge
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| v.跳入，(使)投入，(使)陷入；猛冲 | |
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frantic
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| adj.狂乱的，错乱的，激昂的 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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coerce
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| v.强迫，压制 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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rebuked
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| 责难或指责( rebuke的过去式和过去分词 ) | |
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brass
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| n.黄铜；黄铜器，铜管乐器 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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rejection
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| n.拒绝，被拒，抛弃，被弃 | |
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partially
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| adv.部分地，从某些方面讲 | |
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mighty
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| adj.强有力的；巨大的 | |
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hesitation
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| n.犹豫，踌躇 | |
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flannel
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| n.法兰绒；法兰绒衣服 | |
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jersey
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| n.运动衫 | |
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scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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advancement
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| n.前进，促进，提升 | |
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decency
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| n.体面，得体，合宜，正派，庄重 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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doom
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| n.厄运，劫数；v.注定，命定 | |
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lagoon
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| n.泻湖，咸水湖 | |
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vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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protruding
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| v.（使某物）伸出，（使某物）突出( protrude的现在分词 )；凸 | |
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muzzle
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| n.鼻口部；口套；枪(炮)口；vt.使缄默 | |
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growled
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| v.（动物）发狺狺声， （雷）作隆隆声( growl的过去式和过去分词 )；低声咆哮着说 | |
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remonstrative
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| adj.抗议的，忠告的 | |
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veins
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| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
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formerly
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| adv.从前，以前 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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ambush
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| n.埋伏(地点)；伏兵；v.埋伏；伏击 | |
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insolent
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| adj.傲慢的，无理的 | |
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buck
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| n.雄鹿，雄兔；v.马离地跳跃 | |
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musket
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| n.滑膛枪 | |
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glided
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| v.滑动( glide的过去式和过去分词 )；掠过；（鸟或飞机 ） 滑翔 | |
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