CHAPTER II. THE GROVE OF BAALTIS
CHAPTER III. ITHOBAL THE KING
CHAPTER IV. THE DREAM OF ISSACHAR
CHAPTER V. THE PLACE OF SACRIFICE
CHAPTER VI. THE HALL OF AUDIENCE
CHAPTER VII. THE BLACK DWARF
CHAPTER VIII. AZIEL PLIGHTS HIS TROTH
CHAPTER IX. GREETING TO THE BAALTIS
CHAPTER X. THE EMBASSY
CHAPTER XI. METEM SELLS IMAGES
CHAPTER XII. THE TRYST
CHAPTER XIII. THE SACRILEGE OF AZIEL
CHAPTER XIV. THE MARTYRDOM OF ISSACHAR
CHAPTER XV. ELISSA TAKES SANCTUARY
CHAPTER XVI. THE CAGE OF DEATH
CHAPTER XVII. “THERE IS HOPE”
DEDICATION
To the Memory of the Child
Nada Burnham,
who “bound all to her” and, while her father cut his way through the
hordes of the Ingobo Regiment, perished of the hardships of war at
Buluwao on 19th May, 1896, I dedicate these tales—and more particularly
the last, that of a Faith which triumphed over savagery and death.
H. Rider Haggard.
Ditchingham.
AUTHOR’S NOTE
Of the three stories that comprise this volume[*], one, “The Wizard,” a
tale of victorious faith, first appeared some years ago as a Christmas
Annual. Another, “Elissa,” is an attempt, difficult enough owing to the
scantiness of the material left to us by time, to recreate the life of
the ancient Phœnician Zimbabwe, whose ruins still stand in Rhodesia,
and, with the addition of the necessary love story, to suggest
circumstances such as might have brought about or accompanied its fall
at the hands of the surrounding savage tribes. The third, “Black Heart
and White Heart,” is a story of the courtship, trials and final union
of a pair of Zulu lovers in the time of King Cetywayo.
[*] This text was prepared from a volume published in 1900 titled
“Black Heart and White Heart, and Other Stories.”— JB.
NOTE
The world is full of ruins, but few of them have an origin so utterly
lost in mystery as those of Zimbabwe in South Central Africa. Who built
them? What purpose did they serve? These are questions that must have
perplexed many generations, and many different races of men.
The researches of Mr. Wilmot prove to us indeed that in the Middle Ages
Zimbabwe or Zimboe was the seat of a barbarous empire, whose ruler was
named the Emperor of Monomotapa, also that for some years the Jesuits
ministered in a Christian church built beneath the shadow of its
ancient towers. But of the original purpose of those towers, and of the
race that reared them, the inhabitants of mediæval Monomotapa, it is
probable, knew less even than we know to-day. The labours and skilled
observation of the late Mr. Theodore Bent, whose death is so great a
loss to all interested in such matters, have shown almost beyond
question that Zimbabwe was once an inland Phœnician city, or at the
least a city whose inhabitants were of a race which practised Phœnician
customs and worshipped the Phœnician deities. Beyond this all is
conjecture. How it happened that a trading town, protected by vast
fortifications and adorned with temples dedicated to the worship of the
gods of the Sidonians—or rather trading towns, for Zimbabwe is only one
of a group of ruins—were built by civilised men in the heart of Africa
perhaps we shall never learn with certainty, though the discovery of
the burying-places of their inhabitants might throw some light upon the
problem.
But if actual proof is lacking, it is scarcely to be doubted—for the
numerous old workings in Rhodesia tell their own tale—that it was the
presence of payable gold reefs worked by slave labour which tempted the
Phœnician merchants and chapmen, contrary to their custom, to travel so
far from the sea and establish themselves inland. Perhaps the city
Zimboe was the Ophir spoken of in the first Book of Kings. At least, it
is almost certain that its principal industries were the smelting and
the sale of gold, also it seems probable that expeditions travelling by
sea and land would have occupied quite three years of time in reaching
it from Jerusalem and returning thither laden with the gold and
precious stones, the ivory and the almug trees (1 Kings x.). Journeying
in Africa must have been slow in those days; that it was also dangerous
is testified by the ruins of the ancient forts built to protect the
route between the gold towns and the sea.
However these things may be, there remains ample room for speculation
both as to the dim beginnings of the ancient city and its still dimmer
end, whereof we can guess only, when it became weakened by luxury and
the mixture of races, that hordes of invading savages stamped it out of
existence beneath their blood-stained feet, as, in after ages, they
stamped out the Empire of Monomotapa. In the following romantic sketch
the writer has ventured—no easy task—to suggest incidents such as might
have accompanied this first extinction of the Phœnician Zimbabwe. The
pursuit indeed is one in which he can only hope to fill the place of a
humble pioneer, since it is certain that in times to come the dead
fortress-temples of South Africa will occupy the pens of many
generations of the writers of romance who, as he hopes, may have more
ascertained facts to build upon than are available to-day.
ELISSA
CHAPTER I
THE CARAVAN
The sun, which shone upon a day that was gathered to the past some
three thousand years ago, was setting in full glory over the expanses
of south-eastern Africa—the Libya of the ancients. Its last burning
rays fell upon a cavalcade of weary men, who, together with long
strings of camels, asses and oxen, after much toil had struggled to the
crest of a line of stony hills, where they were halted to recover
breath. Before them lay a plain, clothed with sere yellow grass—for the
season was winter—and bounded by mountains of no great height, upon
whose slopes stood the city which they had travelled far to seek. It
was the ancient city of Zimboe, whereof the lonely ruins are known to
us moderns as Zimbabwe.
At the sight of its flat-roofed houses of sun-dried brick, set upon the
side of the opposing hill, and dominated by a huge circular building of
dark stone, the caravan raised a great shout of joy. It shouted in
several tongues, in the tongues of Phœnicia, of Egypt, of the Hebrews,
of Arabia, and of the coasts of Africa, for all these peoples were
represented amongst its numbers. Well might the wanderers cry out in
their delight, seeing that at length, after eight months of perilous
travelling from the coast, they beheld the walls of their city of rest,
of the golden Ophir of the Bible. Their company had started from the
eastern port, numbering fifteen hundred men, besides women and
children, and of those not more than half were left alive. Once a
savage tribe had ambushed them, killing many. Once the pestilential
fever of the low lands had taken them so that they died of it by
scores. Twice also had they suffered heavily through hunger and thirst,
to say nothing of their losses by the fangs of lions, crocodiles, and
other wild beasts which with the country swarmed. Now their toils were
over; and for six months, or perhaps a year, they might rest and trade
in the Great City, enjoying its wealth, its flesh-pots, and the unholy
orgies which, among people of the Phœnician race, were dignified by the
name of the worship of the gods of heaven.
Soon the clamour died away, and although no command was given, the
caravan started on at speed. All weariness faded from the faces of the
wayworn travellers, even the very camels and asses, shrunk, as most of
them were, to mere skeletons, seemed to understand that labour and
blows were done with, and forgetting their loads, shambled unurged down
the stony path. One man lingered, however. Clearly he was a person of
rank, for eight or ten attendants surrounded him.
“Go,” said he, “I wish to be alone, and will follow presently.” So they
bowed to the earth, and went.
The man was young, perhaps six or eight and twenty years of age. His
dark skin, burnt almost to blackness by the heat of the sun, together
with the fashion of his short, square-cut beard and of his garments,
proclaimed him of Jewish or Egyptian blood, while the gold collar about
his neck and the gold graven ring upon his hand showed that his rank
was high. Indeed this wanderer was none other than the prince Aziel,
nick-named the Ever-living, because of a curious mole upon his shoulder
bearing a resemblance to the _crux ansata_, the symbol of life eternal
among the Egyptians. By blood he was a grandson of Solomon, the mighty
king of Israel, and born of a royal mother, a princess of Egypt.
In stature Aziel was tall, but somewhat slimly made, having small
bones. His face was oval in shape, the features, especially the mouth,
being fine and sensitive; the eyes were large, dark, and full of
thought—the eyes of a man with a destiny. For the most part, indeed,
they were sombre and over-full of thought, but at times they could
light up with a strange fire.
Aziel the prince placed his hand against his forehead in such fashion
as to shade his face from the rays of the setting sun, and from beneath
its shadow gazed long and earnestly at the city of the hill.
“At length I behold thee, thanks be to God,” he murmured, for he was a
worshipper of Jehovah, and not of his mother’s deities, “and it is
time, since, to speak the truth, I am weary of this travelling. Now
what fortune shall I find within thy walls, O City of Gold and
devil-servers?”
“Who can tell?” said a quiet voice at his elbow. “Perhaps, Prince, you
will find a wife, or a throne, or—a grave.”
Aziel started, and turned to see a man standing at his side, clothed in
robes that had been rich, but were now torn and stained with travel,
and wearing on his head a black cap in shape not unlike the fez that is
common in the East to-day. The man was past middle age, having a
grizzled beard, sharp, hard features and quick eyes, which withal were
not unkindly. He was a Phœnician merchant, much trusted by Hiram, the
King of Tyre, who had made him captain of the merchandise of this
expedition.
“Ah! is it you, Metem?” said Aziel. “Why do you leave your charge to
return to me?”
“That I may guard a more precious charge—yourself, Prince,” replied the
merchant courteously. “Having brought the child of Israel so far in
safety, I desire to hand him safely to the governor of yonder city.
Your servants told me that by your command they had left you alone, so
I returned to bear you company, for after nightfall robbers and savages
wander without these walls.”
“I thank you for your care, Metem, though I think there is little
danger, and at the worst I can defend myself.”
“Do not thank me, Prince; I am a merchant, and now, as in the past, I
protect you, knowing that for it I shall be paid. The governor will
give me a rich reward when I lead you to him safely, and when in years
to come I return with you still safe to the court of Jerusalem, then
the great king will fill my ship’s hold with gifts.”
“That depends, Metem,” replied the prince. “If my grandfather still
reigns it may be so, but he is very old, and if my uncle wears his
crown, then I am not sure. Truly you Phœnicians love money. Would you,
then, sell me for gold also, Metem?”
“I said not so, Prince, though even friendship has its price——”
“Among your people, Metem?”
“Among all people, Prince. You reproach us with loving money; well, we
do, since money gives everything for which men strive—honour, and
place, and comfort, and the friendship of kings.”
“It cannot give you love, Metem.”
The Phœnician laughed contemptuously. “Love! with gold I will buy as
much of it as I need. Are there no slaves upon the market, and no free
women who desire ornaments and ease and the purple of Tyre? You are
young, Prince, to say that gold cannot buy us love.”
“And you, Metem, who are growing old, do not understand what I mean by
love, nor will I stay to explain it to you, for were my words as wise
as Solomon’s, still you would not understand. At the least your money
cannot bring you the blessing of Heaven, nor the welfare of your spirit
in the eternal life that is to come.”
“The welfare of my spirit, Prince? No, it cannot, since I do not
believe that I have a spirit. When I die, I die, and there is an end.
But the blessing of Heaven, ah! that can be bought, as I have proved
once and again, if not with gold, then otherwise. Did I not in bygone
years pass the first son of my manhood through the fire to Baal-Sidon?
Nay, shrink not from me; it cost me dear, but my fortune was at stake,
and better that the boy should die than that all of us should live on
in penury and bonds. Know you not, Prince, that the gods must have the
gifts of the best, gifts of blood and virtue, or they will curse us and
torment us?”
“I do not know it, Metem, for such gods are no gods, but devils,
children of Beelzebub, who has no power over the righteous. Truly I
would have none of your two gods, Phœnician; upon earth the god of
gold, and in heaven the devil of slaughter.”
“Speak no ill of him, Prince,” answered Metem solemnly, “for here you
are not in the courts of Jehovah, but in his land, and he may chance to
prove his power on you. For the rest, I had sooner follow after gold
than the folly of a drunken spirit which you name Love, seeing that it
works its votary less mischief. Say now, it was a woman and her love
that drove you hither to this wild land, was it not, Prince? Well, be
careful lest a woman and her love should keep you here.”
“The sun sets,” said Aziel coldly; “let us go forward.”
With a bow and a murmured salute, for his quick courtier instinct told
him that he had spoken too freely, Metem took the bridle of the
prince’s mule, holding the stirrup while he mounted. Then he turned to
seek his own, but the animal had wandered, and a full half hour went by
before it could be captured.
By now the sun had set, and as there is little or no twilight in
Southern Africa it became difficult for the two travellers to find
their way down the rough hill path. Still they stumbled on, till
presently the long dead grass brushing against their knees told them
that they had lost the road, although they knew that they were riding
in the right direction, for the watch-fires burning on the city walls
were a guide to them. Soon, however, they lost sight of these fires,
the boughs of a grove of thickly-leaved trees hiding them from view,
and in trying to push their way through the wood Metem’s mule stumbled
against a root and fell.
“Now there is but one thing to be done,” said the Phœnician, as he
dragged the animal from the ground, “and it is to stay here till the
moon rises, which should be within an hour. It would have been wiser,
Prince, if we had waited to discuss love and the gods till we were safe
within the walls of the city, for the end of it is that we have fallen
into the hands of king Darkness, and he is the father of many evil
things.”
“That is so, Metem,” answered the prince, “and I am to blame. Let us
bide here in patience, since we must.”
So, holding their mules by the bridles, they sat down upon the ground
and waited in silence, for each of them was lost in his own thoughts.