I tried to converse with the natives, but could not make myself understood until an old man with a bald head and a straggling fringe of gray beard came forward and hailed me in broken English. He, it seemed, had traveled as far afield as Nigeria during his youth, which accounted for his linguistic accomplishments. None of the others had ever been more than a few miles beyond the confines of his own territory; and apparently the tribe had little intercourse with outsiders, either negro or Caucasian.
The old man was most affable and loquacious, evidently delighting in an opportunity to air his command of a foreign tongue. It was hardly necessary to question him, for he began at once to volunteer the information which I desired. His people, he announced, were very glad to see me, for they were friendly toward the whites, though they had no manner of use for the Moslem negroes of Adamawa. Also, he went on, it was manifest that I had won the favor and protection of the goddess Wanaôs, since I appeared among them under the guidance of Mybaloë, their beloved ruler, in whom the spirit of the goddess resided. At this, he made an humble obeisance toward my lovely guide, who smiled, and addressed a few sentences to him, which he forthwith interpreted, saying that Mybaloë had proffered me an invitation to remain in Azombeii as her guest.
I had intended to broach immediately the matter of hiring bearers, or engaging boatmen for the continuance of my journey on the Benuwe; but at this invitation, and the sweet, wistful, almost supplicating look which Mybaloë directed upon me as her words were being translated, I forgot all about my plans, and told the interpreter to thank Mybaloë and say that I accepted the invitation. A few hours earlier, I should not have dreamt of the possibility of feeling any specific interest in a black woman, since that aspect of the charm of Africa was one which had never really touched me heretofore. But now, the first weavings of an unforeseen magic were upon me: my senses had become preternaturally active, and my normal processes of thought were benumbed as by the working of some insidious opiate. I had been eager to reach Lake Tchad, and the idea of tarrying by the way had never before occurred to me: now, it seemed the most natural thing in the world to remain in Azombeii, and Lake Tchad became a dimly receding mirage, far off on the borders of oblivion.
Mybaloë's face grew radiant as a summer morn, when my acceptance was interpreted. She spoke to some of the people about her, obviously giving them instructions. Then she disappeared into the crowd, and the old interpreter, with several others, led me to a hut which they put at my disposal. The hut was quite clean, and the floors were strewn with strips of palm-leaf, which exhaled an agreeable odor. Food and wine were set before me and the old man and two girls remained in attendance, saying that they had been appointed as my servants. I had barely finished my meal, when some more natives entered, bearing the belongings I had left by the river-side.
Now, in reply to my queries, the interpreter, whose name was Nygaza, told me as much as his rudimentary English would convey regarding the history, habits and religion of the people of Azombeii. According to their traditions, the worship of Wanaôs among them was almost as old as the world itself, and had been introduced ages and ages ago by some white strangers from the north, who called themselves Aroumani. These strangers had settled and married among the natives, and their blood had gradually become disseminated throughout the whole, tribe, who had always remained apart from the other pagans of Adamawa. All white people were called Aroumani by them, and were looked upon with peculiar respect, on account of these traditions. Wanaôs, as the Foulahs had said, was a deity of love and fecundation, the mother of all life, the mistress of the world, and her image had been accurately graven in wood by the pale strangers, so that the Azombeiians might have an exemplar for their idol. It had always been customary to associate a living woman with her worship, as a sort of avatar or embodiment of the goddess, and the most beautiful maiden of the district was chosen by the priests and priestesses for this rôle, and filled also the office of queen, with the privilege of taking to herself a male consort. Mybaloë, a girl of eighteen, had recently been elected; and the annual festival of Wanaôs, which consisted of liberal drinking and feasting, together with nightly ceremonies of worship, was now in progress.
While I listened to the old man, I indulged in certain speculations of a surprizing order. I deemed it not impossible that the pale strangers of whom he spoke had been a party of Roman explorers, who had crossed the Sahara from Carthage and penetrated the Sudan. This would account for the classic features of Mybaloë and others of the Azombeiians, and for the name and character of the local goddess. Also, the vague familiarity of some of the words spoken by Mybaloë was now explicable, since I realized that these words had borne a partial resemblance to Latin vocables. Much amazed by what I had learned and by all that I had succeeded in piecing together, I lost myself in odd reveries, while Nygaza continued his babbling.
The day wore on, and I did not see Mybaloë, as I had fully expected, nor did I receive word from her. I began to wonder a little. Nygaza said that her absence was attributable only to urgent duties; he leered discreetly, as he assured me that I would soon see her again.
I went for a walk through the village, accompanied by the interpreter and the girls, who refused to leave me for a moment. The town, as I have said, was large for an African village, and must have comprised two or three thousand people. All was neat and orderly, and general degree of cleanliness was quite remarkable. The Azombeiians, I could see, were thrifty and industrious, and gave evidence of many civilized qualities.
Toward the hour of sunset, a messenger came, bearing an invitation from Mybaloë, which Nygaza translated. I was to dine with her in her palace, and then attend the evening rites in the local temple.
The palace stood on the very outskirts of the town, among palms and pandanus, and was merely an overgrown hut, as African palaces are wont to be. But the interior proved to be quite comfortable, even luxurious, and a certain barbaric taste had been displayed in its furnishing. There were low couches along the walls, covered with draperies of native weaving, or the skins of the ayu, a sort of fresh-water seal found in the Benuwe. In the center was a long table, not more than a foot in height from the floor, around which the guests were squatted. In one corner, as in a niche, I noticed a small wooden image of a female figure, which I rightly took to be a representation of Wanaôs. The figure bore a strange resemblance to the Roman Venus; but I need not describe it further, since you have often seen it on my library table.
Mybaloë greeted me with many compliments, which were duly translated by Nygaza; and I, not to be outdone, replied with speeches of a flowery fervor by no means insincere. My hostess had me seated at her right hand, and the feast began. The guests, I learned, were mostly priests and priestesses of Wanaôs. All of them regarded me with friendly smiles, with the exception of one man, who wore a murderous frown.
This man, Nygaza told me in a whisper almost inaudible, was the high-priest Mergawe, a mighty sorcerer or witch-doctor, much feared rather than revered, who had long been in love with Mybaloë and had hoped to be chosen for her consort.
As unobtrusively as I could, I surveyed Mergawe with more attention. He was a muscular brute, over six feet in height, and broad without being stout. His face was regular in outline, and would have been handsome, were it not for the distortion due to a most malignant expression. Whenever Mybaloë smiled upon me or addressed some remark to me through Nygaza, his look became a demoaiacal glare. I readily perceived that the first day of my visit in Azombeii had brought me a powerful enemy, as well as a possible sweetheart.
The table was laden with equatorial delicacies, with the meat of young rhinoceros, several kinds of wild fowl, bananas, papayas, and a sweet, highly intoxicating palm-wine. Most of the guests were prone to gorge themselves in true African fashion, but Mybaloë's manner of eating was as dainty as that of any European girl, and she endeared herself to me all the more by her restraint, Mergawe also ate little, but drank immoderately, in a seeming attempt to achieve inebriation as soon as poss
ible. The eating and drinking went on for hours, but I paid less and less attention to it and to my fellow-guests, in the ever-growing enchantment of Mybaloë's presence. Her sinuous youthful grace of figure, her lovely tender eyes and lips, were far more potent than the wine, and I soon forgot to notice even the baleful glaring of Mergawe. On her part, Mybaloë displayed toward me a frank favor, swiftly conceived and avowed, which she did not even dream of disguising. She and I began to speak a language which did not require the interpretation of old Nygaza. With the one exception of Mergawe, no one seemed to regard our mutual infatuation with anything but approval.
Presentiy the time of the evening rites approached, and Mybaloë excused herself, telling me that she would meet me later in the temple, The gathering broke up, and Nygaza led me through the nocturnal village, where groups of people were feasting and revelling about their fires in the open air. We entered the jungle, which was full of voices and flitting shadowy forms, all on their way to the fane of Wanaôs. I had no idea what the temple would be like, though somehow I did not expect the usual African fetish-house. To my surprize, it proved to be an enornous cave in a hill back of the village. It was illumined by many torches, and had already become crowded with the worshippers. At the farther end of the huge chamber, whose lofty vault was dark with impenetrable shadow, there stood on a sort of natural dais an image of Wanaôs, carved in the customary black wood of a tree that is native to Azombeii. The image was somewhat more than life-size. Beside it, on a wooden seat that could easily have accommodated another person, sat Mybaloë, statuesque and immobile as the goddess herself. Fragrant leaves and grasses were burning on a low altar, and tom-toms were throbbing with delirious insistence, regular as the beating of turgid pulses, in the gloom behind the goddess and her mortal viceregent. The priests, priestesses and devotees were all naked, except for little squares of doth similar to that worn by Mybaloë, and their bodies gleamed like polished metal in the wildly flickering light of the torches. All were chanting a solemn monotonous litany, and they swayed in the slow movements of a hieratic dance, lifting their arms toward Wanaôs, as if to invoke her favor.
There was an undeniable impressiveness about it all; and as if by contagion, a bizarre excitement began to invade me, and something of the sacred fervor felt by the devotees found its way into my own blood. With eyes intent upon Mybaloë, who seemed to be in a veritable trance, unconscious or unheedful of all about her, I felt the resurgence of atavistic impulses, of barbaric passions and superstitions, latent in the subterranean depths of being. I knew the promptings of a savage hysteria, of a lust both animal and religious.
The old interpreter, who had disappeared in the throng, returned to my side anon, saying that Mybaloë had requested that I come forward to her seat, How the request had been communicated I can not imagine, for surely her lips had never opened or moved beneath my intent and passionate watching. The worshippers made way for me, and I stood before her, thrilling almost with a kind of awe, as well as a frenetic desire, when I met her eyes that were filled by the solemn possession of the amorous deity. She motioned me to seat myself beside her. By this act, as I learned later, she selected me before all the world as her consort, and I, by accepting the invitation, became her official lover.
Now, as if my enthronement with Mybaloë were a signal, the ceremonies took on a new excitation, with an orgiastic trend at which I can only hint. Things were done at which Tiberias would have blushed: Elephantis itself could have learned more than one secret from these savages. The cavern became a scene of indiscriininate revel, and the goddess and her representative were alike forgotten in the practise of rites that were doubtless appropriate enough, considering the nature of Wanaôs, even though they were highly improper from a civilized viewpoint. Through it all, Mybaloë maintained a perfect immobility, with open eyes whose lids were still as those of the statue. At last she arose and looked around the cavern upon her oblivious devotees with a gaze that was wholly inscrutable. Then she turned to me, with a demure smile and a slight movement of the hand, and beckoned me to follow her. Unnoticed by any one, we left the orgies and came forth upon the open jungle, where warm gusts of perfume wandered beneath the tropical stars....
From that night there began for me a new life — a life which I will not try to defend, but will only describe, as far as any description is possibie. I had never before conceived of anything of the sort; I should never have believed myself capable of the sensuous fervor I felt for Mybaloë, and the almost inenarrable experiences into which her love initiated me. The dark electric vitality of the very earth upon which I trod, the humid warmth of the atmosphere, the life of the swiftly growing luxuriant plants, all became an intimate part of my own entity, were mingled with the ebb and flow of my blood, and I drew nearer than ever before to the secret of the charm that had lured me across the world to that esoteric continent. A powerful fever exalted all my senses, a deep indolence bedrugged my brain. I lived, as never before, and never again, to the full capacity of my corporeal being. I knew, as an aborigine knows, the mystic impact of perfume and color and savor and tactual sensation. Through the flesh of Mybaloë, I touched the primal reality of the physical world. I had no longer any thoughts, or even dreams, in the abstract meaning of such terms, but existed wholly in relation to my surroundings, to the diurnal flux of light and darkness, of sleep and passion, and all sensory impressions.
Mybaloë, I am sure, was indeed lovable, and her charm, though highly voluptuous, was not altogether of the body. She had a fresh and naive nature, laughter loving and kindly, with less of actual or latent cruelty than is common to the African. And always I found in her, even apart from her form and features, a delightful suggestion of the elder pagan world, a hint of the classic woman and the goddess of old myths. Her sorcery, perhaps, was not really complex; but its power complete, and lay as far beyond analysis as beyond denial. I became the ecstatic slave of a loving and indulgent queen.
The flowers of an equatorial spring were now in bloom, and our nights were opiate or aphrodisiac with their fragrance. The nocturnal heavens were full of fervid stars, the moons were balmy and propitious, and the people of Azombeii looked with favor upon our love, since the will of Mybaloë was to them the will of the goddess.
One cloud alone — a cloud which we scarcely regarded at first — was visible in our firmament. This cloud was the jealousy and ill-will of Mergawe, the high-priest of Wanaôs. He glowered with a lethal malignity, sullen as a negro Satan, whenever I happened to meet him; but his ill-will was not otherwise demonstrated, either by word or act; and Nygaza and Mybaloë both assured me that overt hostility on his part would be most improbable at any time, since, because of Mybaloe's divine office and my position as her lover, anything of the sort would savor of actual blasphemy.
As for me, I felt an intuitive distrust of the sorcerer, though I was far too happy to expend much thought on the problem of his potential maleficence. However, the man was an interesting type, and his reputation was literally something with which to conjure. People believed that he knew the language of animals, and could even hold converse with trees and stones, which accorded him whatever information he might require. He was reputed to be a master of what is known as "bad fetish" — that is to say, he could lay an evil spell on the person or possessions of whosoever had incurred his enmity. He was a practitioner of invultuation, and was also said to know the secret of a terrible slow poison, which caused its victims to wither up and shrivel to the statue of a new-born child, with prolonged and hellish agonies — a poison which did not begin to operate for weeks or even months after the time of its consumption.
The days went by, and I lost all proper count of their passage, reckoning time only by the hours I spent with Mybaloë. The world and its fullness were ours -ours were the deep-blue heavens and the flowering forest and the grassy meadows by the riverside. As lovers are prone to do, we found for ourselves more than one favorite haunt, to which we liked to repair at recurrent intervals. One of these haunts wa
s a grotto behind the cave-temple of Wanaôs, in whose center was a great pool fed by the river Benuwe through subterranam channels. At some remote time, the roof of the grotto had broken in, leaving a palm-fringed aperture in the hill-top, through which the sunlight or moonlight fell with precipitate rays upon the somber waters. Around the sides there were many broad ledges and fantastic dcoves of columnar stone. It was a place of weird beauty, and Mybaloë and I had spent more than one moon-lit hour on the couch-like shelves above the pool. were inhabited by several crocodiles, but of these we took little heed, absorbed in each other and in, the bizarre loveliness of the grotto, that always changed with the changing light.
One day, Mybaloë had been summoned away from the village on some errand whose nature I can not now remember. Doubtless it concerned some problem of justice or native politics. At any rate, she was not expected back till the following noon. Therefore, I was quite surprized when a messenger came to me at evening, with word that Mybaloe would return sooner than she had planned, and that she requested me to meet her in the grotto behind the cave of Wanaos at the hour when the rays of the moon, now slightly gibbous, would first fall through the opening above. The native who brought the message was a man I had never seen before, but of this I thought nothing, since he purported to come from the outlying village to which Mybaloë had been called.
The Ultimate Weird Tales Collection - 133 stories - Clark Ashton Smith (Trilogus Classics) Page 180
