Tu-Kila-Kila came up in his grandest panoply. The great umbrella, with the hanging cords, rose high over his head; the King of Fire and the King of Water, in their robes of state, marched slowly by his side; a whole group of slaves and temple attendants, clapping hands in unison, followed obedient at his sacred heels. But as soon as he reached the open space in front of the huts and began to speak, Felix could easily see, in spite of his own agitation and the excitement of the moment, that the implacable god himself was profoundly frightened. Last night’s storm had, indeed, been terrible; but Tu-Kila-Kila mentally coupled it with Felix’s attitude toward himself at their last interview, and really believed in his own heart he had met, after all, with a stronger god, more powerful than himself, who could make the clouds burst forth in fire and the earth tremble. The savage swaggered a good deal, to be sure, as is often the fashion with savages when frightened; but Felix could see between the lines, that he swaggered only on the familiar principle of whistling to keep your courage up, and that in his heart of hearts he was most unspeakably terrified.
“You did not do well, O King of the Rain, last night,” he said, after an interchange of civilities, as becomes great gods. “You have put out even the sacred flame on the holy hearth of the King of Fire. You have a bad heart. Why do you use us so?”
“Why do you let your people offer human sacrifices?” Felix answered, boldly, taking advantage of his position. “They are hateful in our sight, these cannibal ways. While we remain on the island, no human life shall be unjustly taken. Do you understand me?”
Tu-Kila-Kila drew back, and gazed around him suspiciously. In all his experience no one had ever dared to address him like that. Assuredly, the stranger from the sun must be a very great god—how great, he hardly dared to himself to realize. He shrugged his shoulders. “When we mighty deities of the first order speak together, face to face,” he said, with an uneasy air, “it is not well that the mere common herd of men should overhear our profound deliberations. Let us go inside your hut. Let us confer in private.”
They entered the hut alone, Muriel still clinging to Felix’s arm, in speechless terror. Then Felix at once began to explain the situation. As he spoke, a baleful light gleamed in Tu-Kila-Kila’s eye. The great god removed his mulberry-paper mask. He was evidently delighted at the turn things had taken. If only he dared—but there; he dared not. “Fire and Water would never allow it,” he murmured softly to himself. “They know the taboos as well as I do.” It was clear to Felix that the savage would gladly have sacrificed him if he dared, and that he made no bones about letting him know it; but the custom of the islanders bound him as tightly as it bound themselves, and he was afraid to transgress it.
“Now listen,” Felix said, at last, after a long palaver, looking in the savage’s face with a resolute air: “Tu-Kila-Kila, we are not afraid of you. We are not afraid of all your people. I went out alone just now to rescue that child, and, as you see, I succeeded in rescuing it. Your people have wounded me—look at the blood on my arms and chest—but I don’t mind for wounds. I mean you to do as I say, and to make your people do so, too. Understand, the nation to which I belong is very powerful. You have heard of the sailing gods who go over the sea in canoes of fire, as swift as the wind, and whose weapons are hollow tubes, that belch forth great bolts of lightning and thunder? Very well, I am one of them. If ever you harm a hair of our heads, those sailing gods will before long send one of their mighty fire-canoes, and bring to bear upon your island their thunder and lightning, and destroy your huts, and punish you for the wrong you have ventured to do us. So now you know. Remember that you act exactly as I tell you.”
Tu-Kila-Kila was evidently overawed by the white man’s resolute voice and manner. He had heard before of the sailing gods (as the Polynesians of the old school still call the Europeans); and though but one or two stray individuals among them had ever reached his remote island (mostly as castaways), he was quite well enough acquainted with their might and power to be deeply impressed by Felix’s exhortation. So he tried to temporize. “Very well,” he made answer, with his jauntiest air, assuming a tone of friendly good-fellowship toward his brother-god. “I will bear it in mind. I will try to humor you. While your time lasts, no man shall hurt you. But if I promise you that, you must do a good turn for me instead. You must come out before the people and give me a new fire from the sun, that you carry in a shining box about with you. The King of Fire has allowed his sacred flame to go out in deference to your flood; for last night, you know, you came down heavily. Never in my life have I known you come down heavier. The King of Fire acknowledges himself beaten. So give us light now before the people, that they may know we are gods, and may fear to disobey us.”
“Only on one condition,” Felix answered, sternly; for he felt he had Tu-Kila-Kila more or less in his power now, and that he could drive a bargain with him. Why, he wasn’t sure; but he saw Tu-Kila-Kila attached a profound importance to having the sacred fire relighted, as he thought, direct from heaven.
“What condition is that?” Tu-Kila-Kila asked, glancing about him suspiciously.
“Why, that you give up in future human sacrifices.”
Tu-Kila-Kila gave a start. Then he reflected for a moment. Evidently, the condition seemed to him a very hard one. “Do you want all the victims for yourself and her, then?” he asked, with a casual nod aside toward Muriel.
Felix drew back, with horror depicted on every line of his face. “Heaven forbid!” he answered, fervently. “We want no bloodshed, no human victims. We ask you to give up these horrid practices, because they shock and revolt us. If you would have your fire lighted, you must promise us to put down cannibalism altogether henceforth in your island.”
Tu-Kila-Kila hesitated. After all, it was only for a very short time that these strangers could thus beard him. Their day would come soon. They were but Korongs. Meanwhile, it was best, no doubt, to effect a compromise. “Agreed,” he answered, slowly. “I will put down human sacrifices—so long as you live among us. And I will tell the people your taboo is not broken. All shall be done as you will in this matter. Now, come out before the crowd and light the fire from Heaven.”
“Remember,” Felix repeated, “if you break your word, my people will come down upon you, sooner or later, in their mighty fire-canoes, and will take vengeance for your crime, and destroy you utterly.”
Tu-Kila-Kila smiled a cunning smile. “I know all that,” he answered. “I am a god myself, not a fool, don’t you see? You are a very great god, too; but I am the greater. No more of words between us two. It is as between gods. The fire! the fire!”
Tu-Kila-Kila replaced his mask. They proceeded from the hut to the open space within the taboo-line. The people still lay all flat on their faces. “Fire and Water,” Tu-Kila-Kila said, in a commanding tone, “come forward and screen me!”
The King of Fire and the King of Water unrolled a large square of native cloth, which they held up as a screen on two poles in front of their superior deity. Tu-Kila-Kila sat down on the ground, hugging his knees, in the common squatting savage fashion, behind the veil thus readily formed for him. “Taboo is removed,” he said, in loud, clear tones. “My people may rise. The light will not burn them. They may look toward the place where Tu-Kila-Kila’s face is hidden from them.”
The people all rose with one accord, and gazed straight before them.
“The King of Fire will bring dry sticks,” Tu-Kila-Kila said, in his accustomed regal manner.
The King of Fire, sticking one pole of the screen into the ground securely, brought forward a bundle of sun-dried sticks and leaves from a basket beside him.
“The King of the Rain, who has put out all our hearths with his flood last night, will relight them again with new fire, fresh flame from the sun, rays of our disk, divine, mystic, wonderful,” Tu-Kila-Kila proclaimed, in his droning monotone.
Felix advanced as he spoke to the pile, and struck a match before the eyes of all the islanders. As they saw it light, and then set fire to the wood, a loud cry went up once more, “Tu-Kila-Kila is great! His words are true! He has brought fire from the sun! His ways are wonderful!”
Tu-Kila-Kila, from his point of vantage behind the curtain, strove to improve the occasion with a theological lesson. “That is the way we have learned from our divine ancestors,” he said, slowly; “the rule of the gods in our island of Boupari. Each god, as he grows old, reincarnates himself visibly. Before he can grow feeble and die he immolates himself willingly on his own altar; and a younger and a stronger than he receives his spirit. Thus the gods are always young and always with you. Behold myself, Tu-Kila-Kila! Am I not from old times? Am I not very ancient? Have I not passed through many bodies? Do I not spring ever fresh from my own ashes? Do I not eat perpetually the flesh of new victims? Even so with fire. The flames of our island were becoming impure. The King of Fire saw his cinders flickering. So I gave my word. The King of the Rain descended in floods upon them. He put them all out. And now he rekindles them. They burn up brighter and fresher than ever. They burn to cook my meat, the limbs of my victims. Take heed that you do the King of the Rain no harm as long as he remains within his sacred circle. He is a very great god. He is fierce; he is cruel. His taboo is not broken. Beware! Beware! Disobey at your peril. I, Tu-Kila-Kila, have spoken.”
As he spoke, it seemed to Felix that these strange mystic words about each god springing fresh from his own ashes must contain the solution of that dread problem they were trying in vain to read. That, perhaps, was the secret of Korong. If only they could ever manage to understand it!
Tu-Kila-Kila beat his tom-tom twice. In a second all the people fell flat on their faces again. Tu-Kila-Kila rose; the kings of Fire and Water held the umbrella over him. The attendants on either side clapped hands in time to the sacred tom-tom. With proud, slow tread, the god retraced his steps to his own palace-temple; and Muriel and Felix were left alone at last in their dusty enclosure.
“Tu-Kila-Kila hates me,” Felix said, later in the day, to his attentive Shadow.
“Of course,” the young man answered, with a tone of natural assent. “To be sure he hates you. How could he do otherwise? You are Korong. You may any day be his enemy.”
“But he’s afraid of me, too,” Felix went on. “He would have liked to let the people tear me in pieces. Yet he dared not risk it. He seems to dread offending me.”
“Of course,” the Shadow replied, as readily as before. “He is very much afraid of you. You are Korong. You may any day supplant him. He would like to get rid of you, if he could see his way. But till your time comes he dare not touch you.”
“When will my time come?” Felix asked, with that dim apprehension of some horrible end coming over him yet again in all its vague weirdness.
The Shadow shook his head. “That,” he answered, “it is not lawful for me so much as to mention. I tell you too far. You will know soon enough. Wait, and be patient.”
Naturally enough, it was some time before Felix and Muriel could recover from the shock of their deadly peril. Yet, strange to say, the natives at the end of three days seemed positively to have forgotten all about it. Their loves and their hates were as shortlived as children’s. As soon as the period of seclusion was over, their attentions to the two strangers redoubled in intensity. They were evidently most anxious, after this brief disagreement, to reassure the new gods, who came from the sun, of their gratitude and devotion. The men who had wounded Felix, in particular, now came daily in the morning with exceptional gifts of fish, fruit, and flowers; they would bring a crab from the sea, or a joint of turtle-meat. “Forgive us, O king,” they cried, prostrating themselves humbly. “We did not mean to hurt you; we thought your time had really come. You are a Korong. We would not offend you. Do not refuse us your showers because of our sin. We are very penitent. We will do what you ask of us. Your look is poison. See, here is wood; here are leaves and fire; we are but your meat; choose and cook which you will of us!”
It was useless Felix’s trying to explain to them that he wanted no victims, and no propitiation. The more he protested, the more they brought gifts. “He is a very great god,” they exclaimed. “He wants nothing from us. What can we give him that will be an acceptable gift? Shall we offer him ourselves, our wives, our children?”
As for the women, when they saw how thoroughly frightened of them Muriel now was, they couldn’t find means to express their regret and devotion. Mothers brought their little children, whom she had patted on the head, and offered them, just outside the line, as presents for her acceptance. They explained to her Shadow that they never meant to hurt her, and that, if only she would venture without the line, as of old, all should be well, and they would love and adore her. Mali translated to her mistress these speeches and prayers. “Them say, ‘You come back, Queenie,’” she explained in her broken Queensland English. “‘Boupari women love you very much. Boupari women glad you come. You kind; you beautiful! All Boupari men and women very much pleased with you and the gentleman, because you give back him cocoanut and fruit that you pick in the storm, and because you bring down fresh fire from heaven.’”
Gradually, after several days, Felix’s confidence was so far restored that he ventured to stroll beyond the line again; and he found himself, indeed, most popular among the people. In various ways he picked up gradually the idea that the islanders generally disliked Tu-Kila-Kila, and liked himself; and that they somehow regarded him as Tu-Kila-Kila’s natural enemy. What it could all mean he did not yet understand, though some inklings of an explanation occasionally occurred to him. Oh, how he longed now for the Month of Birds to end, in order that he might pay his long-deferred visit to the mysterious Frenchman, from whose voice his Shadow had fled on that fateful evening with such sudden precipitancy. The Frenchman, he judged, must have been long on the island, and could probably give him some satisfactory solution of this abstruse problem.
So he was glad, indeed, when one evening, some weeks later, his Shadow, observing the sky narrowly, remarked to him in a low voice, “New moon to-morrow! The Month of Birds will then be up. In the morning you can go and see your brother god at the Abode of Birds without breaking taboo. The Month of Turtles begins at sunrise. My family god is a turtle, so I know the day for it.”
So great was Felix’s impatience to settle this question, that almost before the sun was up next day he had set forth from his hut, accompanied as usual by his faithful Shadow. Their way lay past Tu-Kila-Kila’s temple. As they went by the entrance with the bamboo posts, Felix happened to glance aside through the gate to the sacred enclosure. Early as it was, Tu-Kila-Kila was afoot already; and, to Felix’s great surprise, was pacing up and down, with that stealthy, wary look upon his cunning face that Muriel had so particularly noted on the day of their first arrival. His spear stood in his hand, and his tomahawk hung by his left side; he peered about him suspiciously, with a cautious glance, as he walked round and round the sacred tree he guarded so continually. There was something weird and awful in the sight of that savage god, thus condemned by his own superstition and the custom of his people to tramp ceaselessly up and down before the sacred banyan.
At sight of Felix, however, a sudden burst of frenzy seemed to possess at once all Tu-Kila-Kila’s limbs. He brandished his spear violently, and set himself spasmodically in a posture of defence. His brow grew black, and his eyes darted out eternal hate and suspicion. It was evident he expected an instant attack, and was prepared with all his might and main to resist aggression. Yet he never offered to desert his post by the tree or to assume the offensive. Clearly, he was guarding the sacred grove itself with jealous care, and was as eager for its safety as for his own life and honor.
Felix passed on, wondering what it all could mean, and turned with an inquiring glance to his trembling Shadow. As for Toko, he had held his face averted meanwhile, lest he should behold the great god, and be scorched to a cinder; but in answer to Felix’s mute inquiry he murmured low: “Was Tu-Kila-Kila there? Were all things right? Was he on guard at his post by the tree already?”
“Yes,” Felix replied, with that weird sense of mystery creeping over him now more profoundly than ever. “He was on guard by the tree and he looked at me angrily.”
“Ah,” the Shadow remarked, with a sigh of regret, “he keeps watch well. It will be hard work to assail him. No god in Boupari ever held his place so tight. Who wishes to take Tu-Kila-Kila’s divinity must get up early.”
They went on in silence to the little volcanic knoll near the centre of the island. There, in the neat garden plot they had observed before, a man, in the last relics of a very tattered European costume, much covered with a short cape of native cloth, was tending his flowers and singing to himself merrily. His back was turned to them as they came up. Felix paused a moment, unseen, and caught the words the stranger was singing:
“Très jolie,Peu polie,Possédant un gros magot;Fort en gueule,Pas bégueule;Telle était—”
The stranger looked up, and paused in the midst of his lines, open-mouthed. For a moment he stood and stared astonished. Then, raising his native cap with a graceful air, and bowing low, as he would have bowed to a lady on the Boulevard, he advanced to greet a brother European with the familiar words, in good educated French, “Monsieur, I salute you!”
To Felix, the sound of a civilized voice in the midst of so much strange and primitive barbarism, was like a sudden return to some forgotten world, so deeply and profoundly did it move and impress him. He grasped the sunburnt Frenchman’s rugged hand in his. “Who are you?” he cried, in the very best Parisian he could muster up on the spur of the moment. “And how did you come here?”
“Monsieur,” the Frenchman answered, no less profoundly moved than himself, “this is, indeed, wonderful! Do I hear once more that beautiful language spoken? Do I find myself once more in the presence of a civilized person? What fortune! What happiness! Ah, it is glorious, glorious.”
For some seconds they stood and looked at one another in silence, grasping their hands hard again and again with intense emotion; then Felix repeated his question a second time: “Who are you, monsieur? and where do you come from?”
“Your name, surname, age, occupation?” the Frenchman repeated, bursting forth at last into national levity. “Ah, monsieur, what a joy to hear those well-known inquiries in my ear once more. I hasten to gratify your legitimate curiosity. Name: Peyron; Christian name: Jules; age: forty-one; occupation: convict, escaped from New Caledonia.”
Under any other circumstances that last qualification might possibly have been held an undesirable one in a new acquaintance. But on the island of Boupari, among so many heathen cannibals, prejudices pale before community of blood; even a New Caledonian convict is at least a Christian European. Felix received the strange announcement without the faintest shock of surprise or disgust. He would gladly have shaken hands then and there with M. Jules Peyron, indeed, had he introduced himself in even less equivocal language as a forger, a pickpocket, or an escaped house-breaker.
“And you, monsieur?” the ex-convict inquired, politely.
Felix told him in a few words the history of their accident and their arrival on the island.
“Comment?” the Frenchman exclaimed, with surprise and delight. “A lady as well; a charming English lady! What an acquisition to the society of Boupari!Quelle chance! Quel bonheur!Monsieur, you are welcome, and mademoiselle too! And in what quality do you live here? You are a god, I see; otherwise you would not have dared to transgress my taboo, nor would this young man—your Shadow, I suppose—have permitted you to do so. But which sort of god, pray? Korong—or Tula?”
“They call me Korong,” Felix answered, all tremulous, feeling himself now on the very verge of solving this profound mystery.
“And mademoiselle as well?” the Frenchman exclaimed, in a tone of dismay.
“And mademoiselle as well,” Felix replied. “At least, so I make out. We are both Korong. I have many times heard the natives call us so.”
His new acquaintance seized his hand with every appearance of genuine alarm and regret. “My poor friend,” he exclaimed, with a horrified face, “this is terrible, terrible! Tu-Kila-Kila is a very hard man. What can we do to save your life and mademoiselle’s! We are powerless! Powerless! I have only that much to say. I condole with you! I commiserate you!”
“Why, what does Korong mean?” Felix asked, with blanched lips. “Is it then something so very terrible?”
“Terrible! Ah, terrible!” the Frenchman answered, holding up his hands in horror and alarm. “I hardly know how we can avert your fate. Step within my poor hut, or under the shade of my Tree of Liberty here, and I will tell you all the little I know about it.”
“You have lived here long?” Felix asked, with tremulous interest, as he took a seat on the bench under the big tree, toward which his new host politely motioned him. “You know the people well, and all their superstitions?”
“Hélas, yes, monsieur,” the Frenchman answered, with a sigh of regret. “Eighteen years have I spent altogether in this beast of a Pacific; nine as a convict in New Caledonia, and nine more as a god here; and, believe me, I hardly know which is the harder post. Yours is the first White face I have ever seen since my arrival in this cursed island.”
“And how did you come here?” Felix asked, half breathless, for the very magnitude of the stake at issue—no less a stake than Muriel’s life—made him hesitate to put point-blank the question he had most at heart for the moment.
“Monsieur,” the Frenchman answered, trying to cover his rags with his native cape, “that explains itself easily. I was a medical student in Paris in the days of the Commune. Ah! that beloved Paris—how far away it seems now from Boupari! Like all other students I was advanced—Republican, Socialist—what you will—a political enthusiast. When the events took place—the events of ‘70—I espoused with all my heart the cause of the people. You know the rest. The bourgeoisie conquered. I was taken red-handed, as the Versaillais said—my pistol in my grasp—an open revolutionist. They tried me by court-martial—br’r’r—no delay—guilty, M. le President—hard labor to perpetuity. They sent me with that brave Louise Michel and so many other good comrades of the cause to New Caledonia. There, nine years of convict life was more than enough for me. One day I found a canoe on the shore—a little Kanaka canoe—you know the type—a mere shapeless dug-out. Hastily I loaded it with food—yam, taro, bread-fruit—I pushed it off into the sea—I embarked alone—I intrusted myself and all my fortunes to the Bon Dieu and the wide Pacific. The Bon Dieu did not wholly justify my confidence. It is a way he has—that inscrutable one. Six weeks I floated hither and thither before varying winds. At last one evening I reached this island. I floated ashore. And,enfin, me voilà!”
“Then you were a political prisoner only?” Felix said, politely.
M. Jules Peyron drew himself up with much dignity in his tattered costume. “Do I look like a card-sharper, monsieur?” he asked simply, with offended honor.
Felix hastened to reassure him of his perfect confidence. “On the contrary, monsieur,” he said, “the moment I heard you were a convict from New Caledonia, I felt certain in my heart you could be nothing less than one of those unfortunate and ill-treated Communards.”
“Monsieur,” the Frenchman said, seizing his hand a second time, “I perceive that I have to do with a man of honor and a man of feeling. Well, I landed on this island, and they made me a god. From that day to this I have been anxious only to shuffle off my unwelcome divinity, and return as a mere man to the shores of Europe. Better be a valet in Paris, say I, than a deity of the best in Polynesia. It is a monotonous existence here—no society, no life—and thecuisine—bah, execrable! But till the other day, when your steamer passed, I have scarcely even sighted a European ship. A boat came here once, worse luck, to put off two girls (who didn’t belong to Boupari), returned indentured laborers from Queensland; but, unhappily, it was during my taboo—the Month of Birds, as my jailers call it—and though I tried to go down to it or to make signals of distress, the natives stood round my hut with their spears in line, and prevented me by main force from signalling to them or communicating with them. Even the other day, I never heard of your arrival till a fortnight had elapsed, for I had been sick with fever, the fever of the country, and as soon as my Shadow told me of your advent it was my taboo again, and I was obliged to defer for myself the honor of calling upon my new acquaintances. I am a god, of course, and can do what I like; but while my taboo is on,ma foi, monsieur, I can hardly call my life my own, I assure you.”
“But your taboo is up to-day,” Felix said, “so my Shadow tells me.”
“Your Shadow is a well-informed young man,” M. Peyron answered, with easy French sprightliness. “As for my donkey of a valet, he never by any chance knows or tells me anything. I had just sent him out—the pig—to learn, if possible, your nationality and name, and what hours you preferred, as I proposed later in the day to pay my respects to mademoiselle, your friend, if she would deign to receive me.”
“Miss Ellis would be charmed, I’m sure,” Felix replied, smiling in spite of himself at so much Parisian courtliness under so ragged an exterior. “It is a great pleasure to us to find we are not really alone on this barbarous island. But you were going to explain to me, I believe, the exact nature of this peril in which we both stand—the precise distinction between Korong and Tula?”
“Alas, monsieur,” the Frenchman replied, drawing circles in the dust with his stick with much discomposure, “I can only tell you I have been trying to make out the secret of this distinction myself ever since the first day I came to the island; but so reticent are all the natives about it, and so deep is the taboo by which the mystery is guarded, that even now I, who am myself Tula, can tell you but very little with certainty on the subject. All I can say for sure is this—that gods called Tula retain their godship in permanency for a very long time, although at the end some violent fate, which I do not clearly understand, is destined to befall them. That is my condition as King of the Birds—for no doubt they have told you that I, Jules Peyron—Republican, Socialist, Communist—have been elevated against my will to the honors of royalty. That is my condition, and it matters but little to me, for I know not when the end may come; and we can but die once; how or where, what matters? Meanwhile, I have my distractions, my littleagréments—my gardens, my music, my birds, my native friends, my coquetries, my aviary. As King of the Birds, I keep a small collection of my subjects in the living form, not unworthy of a scientific eye. Monsieur is no ornithologist? Ah, no, I thought not. Well, for me, it matters little; my time is long. But for you and Mademoiselle, who are both Korong—” He paused significantly.
“What happens, then, to those who are Korong?” Felix asked, with a lump in his throat—not for himself, but for Muriel.
The Frenchman looked at him with a doubtful look. “Monsieur,” he said, after a pause, “I hardly know how to break the truth to you properly. You are new to the island, and do not yet understand these savages. It is so terrible a fate. So deadly. So certain. Compose your mind to hear the worst. And remember that the worst is very terrible.”
Felix’s blood froze within him; but he answered bravely all the same, “I think I have guessed it myself already. The Korong are offered as human sacrifices to Tu-Kila-Kila.”
“That is nearly so,” his new friend replied, with a solemn nod of his head. “Every Korong is bound to die when his time comes. Your time will depend on the particular date when you were admitted to Heaven.”
Felix reflected a moment. “It was on the 26th of last month,” he answered, shortly.
“Very well,” M. Peyron replied, after a brief calculation. “You have just six months in all to live from that date. They will offer you up by Tu-Kila-Kila’s hut the day the sun reaches the summer solstice.”
“But why did they make us gods then?” Felix interposed, with tremulous lips. “Why treat us with such honors meanwhile, if they mean in the end to kill us?”
He received his sentence of death with greater calmness than the Frenchman had expected. “Monsieur,” the older arrival answered, with a reflective air, “there comes in the mystery. If we could solve that, we could find out also the way of escape for you. For thereisa way of escape for every Korong: I know it well; I gather it from all the natives say; it is a part of their mysteries; but what it may be, I have hitherto, in spite of all my efforts, failed to discover. All Idoknow is this: Tu-Kila-Kila hates and dreads in his heart every Korong that is elevated to Heaven, and would do anything, if he dared, to get rid of him quietly. But he doesn’t dare, because he is bound hand and foot himself, too, by taboos innumerable. Taboo is the real god and king of Boupari. All the island alike bows down to it and worships it.”
“Have you ever known Korongs killed?” Felix asked once more, trembling.
“Yes, monsieur. Many of them, alas! And this is what happens. When the Korong’s time is come, as these creatures say, either on the summer or winter solstice, he is bound with native ropes, and carried up so pinioned to Tu-Kila-Kila’s temple. In the time before this man was Tu-Kila-Kila, I remember—”
“Stop,” Felix cried. “I don’t understand. Has there then been more than one Tu-Kila-Kila?”
“Why, yes,” the Frenchman answered. “Certainly, many. And there the mystery comes in again. We have always among us one Tu-Kila-Kila or another. He is a sort of pope, or grand lama,voyez-vous?No sooner is the last god dead than another god succeeds him and takes his name, or rather his title. This young man who now holds the place was known originally as Lavita, the son of Sami. But what is more curious still, the islanders always treat the new god as if he were precisely the self-same person as the old one. So far as I have been able to understand their theology, they believe in a sort of transmigration of souls. The soul of the Tu-Kila-Kila who is just dead passes into and animates the body of the Tu-Kila-Kila who succeeds to the office. Thus they speak as though Tu-Kila-Kila were a continuous existence; and the god of the moment, himself, will even often refer to events which occurred to him, as he says, a hundred years ago or more, but which he really knows, of course, only by the persistent tradition of the islanders. They are a very curious people, these Bouparese. But what would you have? Among savages, one expects things to be as among savages.”
Felix drew a quiet sigh. It was certain that on the island of Boupari that expectation, at least, was never doomed to disappointment. “And when a Korong is taken to Tu-Kila-Kila’s temple,” he asked, continuing the subject of most immediate interest, “what happens next to him?”
“Monsieur,” the Frenchman answered, “I hardly know whether I do right or not to say the truth to you. Each Korong is a god for one season only; when the year renews itself, as the savages believe, by a change of season, then a new Korong must be chosen by Heaven to fill the place of the old ones who are to be sacrificed. This they do in order that the seasons may be ever fresh and vigorous. Especially is that the case with the two meteorological gods, so to speak, the King of the Rain and the Queen of the Clouds. Those, I understand, are the posts in their pantheon which you and the lady who accompanies you occupy.”
“You are right,” Felix answered, with profoundly painful interest. “And what, then, becomes of the king and queen who are sacrificed?”
“I will tell you,” M. Peyron answered, dropping his voice still lower into a sympathetic key. “But steel your mind for the worst beforehand. It is sufficiently terrible. On the day of your arrival, this, I learn from my Shadow, is just what happened. That night, Tu-Kila-Kila made his great feast, and offered up the two chief human sacrifices of the year, the free-will offering and the scapegoat of trespass. They keep then a festival, which answers to our own New-Year’s day in Europe. Next morning, in accordance with custom, the King of the Rain and the Queen of the Clouds were to be publicly slain, in order that a new and more vigorous king and queen should be chosen in their place, who might make the crops grow better and the sky more clement. In the midst of this horrid ceremony, you and mademoiselle, by pure chance, arrived. You were immediately selected by Tu-Kila-Kila, for some reason of his own, which I do not sufficiently understand, but which is, nevertheless, obvious to all the initiated, as the next representatives of the rain-giving gods. You were presented to Heaven on their little platform raised about the ground, and Heaven accepted you. Then you were envisaged with the attributes of divinity; the care of the rain and the clouds was made over to you; and immediately after, as soon as you were gone, the old king and queen were laid on an altar near Tu-Kila-Kila’s home, and slain with tomahawks. Their flesh was next hacked from their bodies with knives, cooked, and eaten; their bones were thrown into the sea, the mother of all waters, as the natives call it. And that is the fate, I fear the inevitable fate, that will befall you and mademoiselle at these wretches’ hands about the commencement of a fresh season.”
Felix knew the worst now, and bent his head in silence. His worst fears were confirmed; but, after all, even this knowledge was better than so much uncertainty.
And now that he knew when “his time was up,” as the natives phrased it, he would know when to redeem his promise to Muriel.
“But you hinted at some hope, some chance of escape,” Felix cried at last, looking up from the ground and mastering his emotion. “What now is that hope? Conceal nothing from me.”
“Monsieur,” the Frenchman answered, shrugging his shoulders with an expression of utter impotence, “I have as good reasons for wishing to find out all that as even you can have.Yoursecret ismysecret; but with all my pains and astuteness I have been unable to discover it. The natives are reticent, very reticent indeed, about all these matters. They fear taboo; and they fear Tu-Kila-Kila. The women, to be sure, in a moment of expansion, might possibly tell one; but, then, the women, unfortunately, are not admitted to the mysteries. They know no more of all these things than we do. The most I have been able to gather for certain is this—that on the discovery of the secret depend Tu-Kila-Kila’s life and power. Every Boupari man knows this Great Taboo; it is communicated to him in the assembly of adults when he gets tattooed and reaches manhood. But no Boupari man ever communicates it to strangers; and for that reason, perhaps, as I believe, Tu-Kila-Kila often chooses for Korong, as far as possible, those persons who are cast by chance upon the island. It has always been the custom, so far as I can make out, to treat castaways or prisoners taken in war as gods, and then at the end of their term to kill them ruthlessly. This plan is popular with the people at large, because it saves themselves from the dangerous honors of deification; but it also serves Tu-Kila-Kila’s purpose, because it usually elevates to Heaven those innocent persons who are unacquainted with that fatal secret which is, as the natives say, Tu-Kila-Kila’s death—his word of dismissal.”
“Then if only we could find out this secret—” Felix cried.
His new friend interrupted him. “What hope is there of your finding it out, monsieur,” he exclaimed, “you, who have only a few months to live—when I, who have spent nine long years of exile on the island, and seen two Tu-Kila-Kilas rise and fall, have been unable, with my utmost pains, to discover it?Tenez; you have no idea yet of the superstitions of these people, or the difficulties that lie in the way of fathoming them. Come this way to my aviary; I will show you something that will help you to realize the complexities of the situation.”
He rose and led the way to another cleared space at the back of the hut, where several birds of gaudy plumage were fastened to perches on sticks by leathery lashes of dried shark’s skin, tied just above their talons. “I am the King of the Birds, monsieur, you must remember,” the Frenchman said, fondling one of his screamingprotégés. “These are a few of my subjects. But I do not keep them for mere curiosity. Each of them is the Soul of the tribe to which it belongs. This, for example—my Cluseret—is the Soul of all the gray parrots; that that you see yonder—Badinguet, I call him—is the Soul of the hawks; this, my Mimi, is the Soul of the little yellow-crested kingfisher. My task as King of the Birds is to keep a representative of each of these always on hand; in which endeavor I am faithfully aided by the whole population of the island, who bring me eggs and nests and young birds in abundance. If the Soul of the little yellow kingfisher now were to die, without a successor being found ready at once to receive and embody it, then the whole race of little yellow kingfishers would vanish altogether; and if I myself, the King of the Birds, who am, as it were, the Soul and life of all of them, were to die without a successor being at hand to receive my spirit, then all the race of birds, with one accord, would become extinct forthwith and forever.”
He moved among his pets easily, like a king among his subjects. Most of them seemed to know him and love his presence. Presently, he came to one very old parrot, quite different from any Felix had ever seen on any trees in the island; it was a parrot with a black crest and a red mark on its throat, half blind with age, and tottering on its pedestal. This solemn old bird sat apart from all the others, nodding its head oracularly in the sunlight, and blinking now and again with its white eyelids in a curious senile fashion.
The Frenchman turned to Felix with an air of profound mystery. “This bird,” he said, solemnly stroking its head with his hand, while the parrot turned round to him and bit at his finger with half-doddering affection—“this bird is the oldest of all my birds—-is it not so, Methuselah?—and illustrates well in one of its aspects the superstition of these people. Yes, my friend, you are the last of a kind now otherwise extinct, are you not,mon vieux?No, no, there—gently! Once upon a time, the natives tell me, dozens of these parrots existed in the island; they flocked among the trees, and were held very sacred; but they were hard to catch and difficult to keep, and the Kings of the Birds, my predecessors, failed to secure an heir and coadjutor to this one. So as the Soul of the species, which you see here before you, grew old and feeble, the whole of the race to which it belonged grew old and feeble with it. One by one they withered away and died, till at last this solitary specimen alone remained to vouch for the former existence of the race in the island. Now, the islanders say, nothing but the Soul itself is left; and when the Soul dies, the red-throated parrots will be gone forever. One of my predecessors paid with his life in awful tortures for his remissness in not providing for the succession to the soulship. I tell you these things in order that you may see whether they cast any light for you upon your own position; and also because the oldest and wisest natives say that this parrot alone, among beasts or birds or uninitiated things, knows the secret on which depends the life of the Tu-Kila-Kila for the time being.”
“Can the parrot speak?” Felix asked, with profound emotion.
“Monsieur, he can speak, and he speaks frequently. But not one word of all he says is comprehensible either to me or to any other living being. His tongue is that of a forgotten nation. The islanders understand him no more than I do. He has a very long sermon or poem, which he knows by heart, in some unknown language, and he repeats it often at full length from time to time, especially when he has eaten well and feels full and happy. The oldest natives tell a romantic legend about this strange recitation of the good Methuselah—I call him Methuselah because of his great age—but I do not really know whether their tale is true or purely fanciful. You never can trust these Polynesian traditions.”
“What is the legend?” Felix asked, with intense interest. “In an island where we find ourselves so girt round by mystery within mystery, and taboo within taboo, as this, every key is worth trying. It is well for us at least to learn everything we can about the ideas of the natives. Who knows what clue may supply us at last with the missing link, which will enable us to break through this intolerable servitude?”
“Well, the story they tell us is this,” the Frenchman replied, “though I have gathered it only a hint at a time, from very old men, who declared at the same moment that some religious fear—of which they have many—prevented them from telling me any further about it. It seems that a long time ago—how many years ago nobody knows, only that it was in the time of the thirty-ninth Tu-Kila-Kila, before the reign of Lavita, the son of Sami—a strange Korong was cast up upon this island by the waves of the sea, much as you and I have been in the present generation. By accident, says the story, or else, as others aver, through the indiscretion of a native woman who fell in love with him, and who worried the taboo out of her husband, the stranger became acquainted with the secret of Tu-Kila-Kila. As the natives themselves put it, he learned the Death of the High God, and where in the world his Soul was hidden. Thereupon, in some mysterious way or other, he became Tu-Kila-Kila himself, and ruled as High God for ten years or more here on this island. Now, up to that time, the legend goes on, none but the men of the island knew the secret; they learned it as soon as they were initiated in the great mysteries, which occur before a boy is given a spear and admitted to the rank of complete manhood. But sometimes a woman was told the secret wrongfully by her husband or her lover; and one such woman, apparently, told the strange Korong, and so enabled him to become Tu-Kila-Kila.”
“But where does the parrot come in?” Felix asked, with still profounder excitement than ever. Something within him seemed to tell him instinctively he was now within touch of the special key that must sooner or later unlock the mystery.
“Well,” the Frenchman went on, still stroking the parrot affectionately with his hand, and smoothing down the feathers on its ruffled back, “the strange Tu-Kila-Kila, who thus ruled in the island, though he learned to speak Polynesian well, had a language of his own, a language of the birds, which no man on earth could ever talk with him. So, to beguile his time and to have someone who could converse with him in his native dialect, he taught this parrot to speak his own tongue, and spent most of his days in talking with it and fondling it. At last, after he had instructed it by slow degrees how to repeat this long sermon or poem—which I have often heard it recite in a sing-song voice from beginning to end—his time came, as they say, and he had to give way to another Tu-Kila-Kila; for the Bouparese have a proverb like our own about the king, ‘The High God is dead; may the High God live forever!’ But before he gave up his Soul to his successor, and was eaten or buried, whichever is the custom, he handed over his pet to the King of the Birds, strictly charging all future bearers of that divine office to care for the parrot as they would care for a son or a daughter. And so the natives make much of the parrot to the present day, saying he is greater than any, save a Korong or a god, for he is the Soul of a dead race, summing it up in himself, and he knows the secret of the Death of Tu-Kila-Kila.”
“But you can’t tell me what language he speaks?” Felix asked with a despairing gesture. It was terrible to stand thus within measurable distance of the secret which might, perhaps, save Muriel’s life, and yet be perpetually balked by wheel within wheel of more than Egyptian mystery.
“Who can say?” the Frenchman answered, shrugging his shoulders helplessly. “It isn’t Polynesian; that I know well, for I speak Bouparese now like a native of Boupari; and it isn’t the only other language spoken at the present day in the South Seas—the Melanesian of New Caledonia—for that I learned well from the Kanakas while I was serving my time as a convict among them. All we can say for certain is that it may, perhaps, be some very ancient tongue. For parrots, we know, are immensely long-lived. Some of them, it is said, exceed their century. Is it not so, eh, my friend Methuselah?”