Tarzan and the Leopard Men

Edgar Rice Burroughs

Chapter 1 Storm

THE girl turned uneasily upon her cot. The fly, bellying in the rising wind, beat noisily against the roof of the tent. The guy ropes creaked as they tugged against their stakes. The unfastened flaps of the tent whipped angrily. Yet in the midst of this growing pandemonium, the sleeper did not fully awaken. The day had been a trying one. The long, monotonous march through the sweltering jungle had left her exhausted, as had each of the weary marches that had preceded it through the terrible, grueling days since she had left rail-head in that dim past that seemed now a dull eternity of suffering.

Perhaps she was less exhausted physically than before, as she was gradually becoming inured to the hardships; but the nervous strain of the past few days had taken its toll of energy since she had become aware of the growing insubordination of the native men who were her only companions on this rashly conceived and illy ordered safari.

Young, slight of build, accustomed to no sustained physical effort more gruelling than a round of golf, a few sets of tennis, or a morning canter on the back of a well-mannered mount, she had embarked upon this mad adventure without the slightest conception of the hardships and dangers that it would impose. Convinced almost from the first day that her endurance might not be equal to the heavy tax placed upon it, urged by her better judgment to turn back before it became too late, she had sturdily, and perhaps stubbornly, pushed on deeper and deeper into the grim jungle from which she had long since practically given up hope of extricating herself. Physically frail she might be for such an adventure, but no paladin of the Round Table could have boasted a sturdier will.

How compelling must be the exigency that urged her on! What necessity strove her from the paths of luxury and ease into the primeval forest and this unaccustomed life of danger, exposure, and fatigue? What ungovernable urge denied her the right of self-preservation now that she was convinced that her only chance of survival lay in turning back? Why had she come? Not to hunt; she had killed only under the pressure of necessity for food. Not to photograph the wild life of the African hinterland; she possessed no camera. Not in the interests of scientific research; if she had ever had any scientific interest it had been directed principally upon the field of cosmetics, but even that had languished and expired in the face of the fierce equatorial sun and before an audience consisting exclusively of low crowed, West Africans. The riddle, then, remains a riddle as unfathomable and inscrutable as the level gaze of her brave grey eyes.

The forest bent beneath the heavy hand of Usha, the wind. Dark clouds obscured the heavens. The voices of the jungle were silenced. Not even the greatest of the savage beasts risked calling the attention of the mighty forces of Nature to their presence. Only the sudden flares of the windswept beast-fires illumined the camp in fitful bursts that wrought grotesquely dancing shadow-shapes from the prosaic impedimenta of the safari, scattered upon the ground.

A lone and sleepy askari, bracing his back against the growing gale, stood careless guard. The camp slept, except for him and one other; a great hulking native, who crept stealthily toward the tent of the sleeping girl.

Then the fury of the storm broke upon the crouching forest. Lightning flashed. Thunder boomed, and rolled, and boomed again. Rain fell. At first in great drops and then in solid, wind-sped sheets it enveloped the camp.

Even the sleep of utter exhaustion could not withstand this final assault of Nature. The girl awoke. In the vivid and almost incessant flashes of lightning she saw a man entering the tent. Instantly she recognized him. The great, hulking figure of Golato the headman might not easily be mistaken for another. The girl raised herself upon an elbow.

"Is there something wrong, Golato?" she asked. "What do you want?"

"You, Kali Bwana," answered the man huskily.

So it had come at last! For two days she had been dreading it, her fears aroused by the changed attitude of the man toward her; a change that was reflected in the thinly veiled contempt of the other members of her party for her orders, in the growing familiarities of their speech and actions. She had seen it in the man's eyes.

From a holster at the side of her cot she drew a revolver. "Get out of here," she said, "or I'll kill you."

For answer the man leaped toward her. Then she fired.

Moving from west to east, the storm cut a swath through the forest. In its wake lay a trail of torn and twisted branches, here and there an uprooted tree. It sped on, leaving the camp of the girl far behind.

In the dark a man crouched in the shelter of a great tree, protected from the full fury of the wind by its hoary bole. In the hollow of one of his arms something cuddled close to his naked hide for warmth. Occasionally he spoke to it and caressed it with his free hand. His gentle solicitude for it suggested that it might be a child, but it was not. It was a small, terrified, wholly miserable little monkey. Born into a world peopled by large, savage creatures with a predilection for tender monkey meat he had early developed, perhaps inherited, an inferiority feeling that had reduced his activities to a series of screaming flights from dangers either real or imaginary.

His agility, however, often imparted a certain appearance of reckless bravado in the presence of corporeal enemies from whom experience had taught him he could easily escape; but in the face of Usha, the wind, Ara, the lightning, and Pand, the thunder, from whom none might escape, he was reduced to the nadir of trembling hopelessness. Not even the sanctuary of the mighty arms of his master from whose safe embrace he had often thrown insults into the face of Numa, the lion, could impart more than a fleeting sense of security.

He cowered and whimpered to each new gust of wind, each flash of lightning, each stunning burst of thunder. Suddenly the fury of the storm rose to the pinnacle of its Titanic might; there was the sound of rending wood from the ancient fibers of the jungle patriarch at whose foot the two had sought shelter. Catlike, from his squatting position, the man leaped to one side even as the great tree crashed to earth, carrying a half dozen, of its neighbors with it. As he jumped he tossed the monkey from him, free of the branches of the fallen monarch. He, himself, was less fortunate. A far spreading limb struck him heavily upon the head and, as he fell, pinned him to the ground.

Whimpering, the little monkey crouched in an agony of terror while the tornado, seemingly having wrought its worst, trailed off toward the east and new conquests. Presently, sensing the departure of the storm, he crept fearfully in search of his master, calling to him plaintively from time to time. It was dark. He could see nothing beyond a few feet from the end of his generous, sensitive nose. His master did not answer and that filled the little monkey with dire forebodings; but presently he found him beneath the fallen tree, silent and lifeless.

Nyamwegi had been the life of the party in the little thatched village of Kibbu, where he had gone from his own village of Tumbai to court a dusky belle. His vanity flattered by the apparent progress of his suit and by the very evident impression that his wit and personality had made upon the company of young people before whom he had capered and boasted, he had ignored the passage of time until the sudden fall of the equatorial night had warned him that he had long overstayed the time allowed him by considerations of personal safety.

Several miles of grim and forbidding forest separated the villages of Kibbu and Tumbai. They were miles fraught by night with many dangers, not the least of which to Nyamwegi were the most unreal, including, as they did, the ghosts of departed enemies and the countless demons that direct the destinies of human life, usually with malign intent.

He would have preferred to remain the night in Kibbu as had been suggested by his inamorata; but there was a most excellent reason why he could not, a reason that transcended in potency even the soft blandishments of a sweetheart or the terrors of the jungle night. It was a tabu that had been placed upon him by the witch-doctor of Tumbai for some slight transgression when the latter had discovered that, above all things, Nyamwegi would doubtless wish to spend many nights in Kibbu village. For a price the tabu might be lifted, a fact which doubtless had more to do with its imposition than the sin it purported to punish; but then, of course, the church must live-in Africa as elsewhere. The tragedy lay in the fact that Nyamwegi did not have the price; and tragedy indeed it proved for poor Nyamwegi.

On silent feet the young warrior followed the familiar trail toward Tumbai. Lightly he carried his spear and shield, at his hip swung a heavy knife; but of what potency were such weapons against the demons of the night? Much more efficacious was the amulet suspended about his neck, which he fingered often as he mumbled prayers to his muzimo, the protecting spirit of the ancestor for whom he had been named.

He wondered if the girl were worth the risk, and decided that she was not.

Kibbu village lay a mile behind when the storm overtook Nyamwegi. At first his anxiety to reach Tumbai and his fear of the night urged him on despite the buffetings of the gale; but at last he was forced to seek what shelter he could beneath a giant tree, where he remained until the greatest fury of the elements had subsided, though the lightning was still illuminating the forest as he pushed on. Thus the storm became his undoing, for where he might have passed unnoticed in the darkness the lightning revealed his presence to whatever enemy might be lurking along the trail.

He was already congratulating himself that half the journey had been accomplished when, without warning, he was seized from behind. He felt sharp talons sink into his flesh. With a scream of pain and terror he wheeled to extricate himself from the clutches of the thing that had seized him, the terrifying, voiceless thing that made no sound. For an instant he succeeded in breaking the hold upon his shoulders and as he turned, reaching for his knife, the lightning flashed, revealing to his horrified eyes a hideous human face surmounted by the head of a leopard.

Nyamwegi struck out blindly with his knife in the ensuing darkness, and simultaneously he was seized again from behind by rending talons that sank into his chest and abdomen as the creature encircled him with hairy arms. Again vivid lightning brought into high relief the tragic scene. Nyamwegi could not see the creature that gripped him from behind; but he saw three others menacing him in front and on either side, and he abandoned hope as he recognized his assailants, from their leopard skins and masks, as members of the feared secret order of Leopard Men.

Thus died Nyamwegi the Utengan.

Chapter 2 The Hunter

THE dawn-light danced among the tree tops above the grass-thatched huts of the village of Tumbai as the chief's son, Orando arose from his crude pallet of straw and stepped out into the village street to make an offering to his muzimo, the spirit of the long dead ancestor for whom he had been named, preparatory to setting out upon a day of hunting. In his outstretched palm he held an offering of fine meal as he stood like an ebony statue, his face upturned toward the heavens.

"My namesake, let us go to the hunt together." He spoke as one might who addresses a familiar but highly revered friend. "Bring the animals near to me and ward off from me all danger. Give me meat today, oh, hunter!"

The trail that Orando followed as he set forth alone to hunt was for a couple of miles the same that led to Kibbu village. It was an old, familiar trail; but the storm of the preceding night had wrought such havoc with it that in many places it was as unrecognizable as it was impassable. Several times fallen trees forced him to make detours into the heavy underbrush that often bordered the trail upon each side. It was upon such an occasion that his attention was caught by the sight of a human leg protruding from beneath the foliage of a newly uprooted tree.

Orando halted in his tracks and drew back. There was a movement of the foliage where the man lay. The warrior poised his light hunting spear, yet at the same time he was ready for instant flight. He had recognized the bronzed flesh as that of a white man, and Orando, the son of Lobongo, the chief, knew no white man as friend. Again the foliage moved, and the head of a diminutive monkey was thrust through the tangled verdure.

As its frightened eyes discovered the man the little creature voiced a scream of fright and disappeared beneath the foliage of the fallen tree, only to reappear again a moment later upon the opposite side where it climbed up into the branches of a jungle giant that had successfully withstood the onslaughts of the storm. Here, far above the ground, in fancied security, the small one perched upon a swaying limb and loosed the vials of its wrath upon Orando.

But the hunter accorded it no further attention. Today he was not hunting little monkeys, and for the moment his interest was focused upon the suggestion of tragedy contained in that single, bronzed leg. Creeping cautiously forward, Orando stooped to look beneath the great mass of limbs and leaves that concealed the rest of the body from his view, for he must satisfy his curiosity.

He saw a giant white man, naked but for a loin cloth of leopard skin, pinned to the ground by one of the branches of the fallen tree. From the face turned toward him two grey eyes surveyed him; the man was not dead.

Orando had seen but few white men; and those that he had seen had worn strange, distinctive apparel. They had carried weapons that vomited smoke, and flame, and metal. This one was clothed as any native warrior might have been, nor was there visible any of those weapons that Orando hated and feared.

Nevertheless the stranger was white and, therefore, an enemy. It was possible that he might extricate himself from his predicament and, if he did, become a menace to the village of Tumbai. Naturally, therefore, there was but one thing for a warrior and the son of a chief to do. Orando fitted an arrow to his bow. The killing of this man meant no more to him than would have the killing of the little monkey.

"Come around to the other side," said the stranger; "your arrow cannot reach my heart from that position."

Orando dropped the point of his missile and surveyed the speaker in surprise, which was engendered, not so much by the nature of his command, as by the fact that he had spoken in the dialect of Orando's own people.

"You need not fear me," continued the man, noticing Orando's hesitation; "I am held fast by this branch and cannot harm you."

What sort of man was this? Had he no fear of death? Most men would have begged for their lives. Perhaps this one sought death.

"Are you badly injured?" demanded Orando.

"I think not. I feel no pain."

"Then why do you wish to die?"

"I do not wish to die."

"But you told me to come around and shoot you in the heart. Why did you say that if you do not wish to die?"

"I know that you are going to kill me. I asked you, to make sure that your first arrow enters my heart. Why should I suffer pain needlessly?"

"And you are not afraid to die?"

"I do not know what you mean."

"You do not know what fear is?"

"I know the word, but what has it to do with death? All things die. Were you to tell me that I must live forever, then I might feel fear."

"How is it that you speak the language of the Utengas?" demanded Orando.

The man shook his head. "I do not know."

"Who are you?" Orando's perplexity was gradually becoming tinged with awe.

"I do not know," replied the stranger.

"From what country do you come?"

Again the man shook his head. "I do not know."

"What will you do if I release you?"

"And do not kill me?" queried the white.

"No, not kill you."

The man shrugged. "What is there to do? I shall hunt for food because I am hungry. Then I shall find a place to lie up and sleep."

"You will not kill me?"

"Why should I? If you do not try to kill me I shall not try to kill you."

The warrior wormed his way through the tangled branches of the fallen tree to the side of the pinioned white man, where he found that a single branch resting across the latter's body prevented the prisoner from getting his arms, equipped with giant muscles, into any position where he might use them effectively for his release. It proved, however, a comparatively easy matter for Orando to raise the limb the few inches necessary to permit the stranger to worm his body from beneath it, and a moment later the two men faced one another beside the fallen tree while a little monkey chattered and grimaced from the safety of the foliage above them.

Orando felt some doubt as to the wisdom of his rash act. He could not satisfactorily explain what had prompted him to such humane treatment of a stranger, yet despite his doubts something seemed to assure him that he had acted wisely. However, he held his spear in readiness and watched the white giant before him with a cautious eye.

From beneath the tree that had held him prisoner the man recovered his weapons, a bow and spear. Over one shoulder hung a quiver of arrows; across the other was coiled a long, fiber rope. A knife swung in a sheath at his hip. His belongings recovered, he turned to Orando.

"Now, we hunt," agreed Orando.

"Where?"

"I know where the pigs feed in the morning and where they lie up in the heat of the day," said Orando.

As they spoke Orando had been appraising the stranger. He noted the clean-cut features, the magnificent physique. The flowing muscles that rolled beneath a skin sun-tanned almost to the hue of his own impressed him by their suggestion of agility and speed combined with great strength. A shock of black hair partially framed a face of rugged, masculine beauty from which two steady, grey eyes surveyed the world fearlessly. Over the left temple was a raw gash (legacy of the storm's fury) from which blood had flowed, and dried in the man's hair and upon his cheek. In moments of silence his brows were often drawn together in thought, and there was a puzzled expression in his eyes. At such times he impressed Orando as one who sought to recall something he had forgotten; but what it was, the man did not divulge.

Orando led the way along the trail that still ran in the direction of Kibbu village. Behind him came his strange companion upon feet so silent that the native occasionally cast a backward glance to assure himself that the white man had not deserted him. Close above them the little monkey swung through the trees, chattering and jabbering.

Presently Orando heard another voice directly behind him that sounded like another monkey speaking in lower tones than those of the little fellow above them. He turned his head to see where the other monkey, sounding so close, could be. To his astonishment he saw that the sounds issued from the throat of the man behind him. Orando laughed aloud. Never before had he seen a man who could mimic the chattering of monkeys so perfectly. Here, indeed, was an accomplished entertainer.

But Orando's hilarity was short-lived. It died when he saw the little monkey leap nimbly from an over-hanging branch to the shoulder of the white man and heard the two chattering to one another, obviously carrying on a conversation.

What sort of man was this, who knew no fear, who could speak the language of the monkeys, who did not know who he was, nor where he came from? This question, which he could not answer, suggested another equally unanswerable, the mere consideration of which induced within Orando qualms of uneasiness. Was this creature a mortal man at all?

This world into which Orando had been born was peopled by many creatures, not the least important and powerful of which were those that no man ever saw, but which exercised the greatest influence upon those one might see. There were demons so numerous that one might not count them all, and the spirits of the dead who more often than not were directed by demons whose purposes, always malign, they carried out. These demons and sometimes the spirits of the dead occasionally took possession of the body of a living creature, controlling its thoughts, its actions and its speech. Why, right in the river that flowed past the village of Tumbai dwelt a demon to which the villagers had made offerings of food for many years. It had assumed the likeness of a crocodile, but it had deceived no one; least of all the old witch-doctor who had recognized it immediately for what it was after the chief had threatened him with death when his charms had failed to frighten it away or his amulets to save villagers from its voracious jaws. It was easy, therefore, for Orando to harbor suspicions concerning the creature moving noiselessly at his heels.

A feeling of uneasiness pervaded the son of the chief. This was somewhat mitigated by the consciousness that he had treated the creature in a friendly way and, perhaps, earned its approbation. How fortunate it was that he had reconsidered his first intention of loosing an arrow into its body! That would have been fatal; not for the creature but for Orando. It was quite obvious now why the stranger had not feared death, knowing that, being a demon, it could not die. Slowly it was all becoming quite clear to the black hunter, but he did not know whether to be elated or terrified. To be the associate of a demon might be a distinction, but it also had its distressing aspects. One never knew what a demon might be contemplating, though it was reasonably certain to be nothing good.

Orando's further speculations along this line were rudely interrupted by a sight that met his horrified gaze at a turning of the trail. Before his eyes lay the dead and mutilated body of a warrior. The hunter required no second glance to recognize in the upturned face the features of his friend and comrade, Nyamwegi. But how had he come to his death?

The stranger came and stood at Orando's side, the little monkey perched upon his shoulder. He stooped and examined the body of Nyamwegi, turning the corpse over upon its face, revealing the cruel marks of steel claws.

"The Leopard Men," he remarked briefly and without emotion, as one might utter the most ordinary commonplace.

But Orando was bursting with emotion. Immediately when he had seen the body of his friend he had thought of the Leopard Men, though he had scarcely dared to acknowledge his own thought, so fraught with terror was the very suggestion. Deeply implanted in his mind was fear of this dread secret society, the weird cannibalistic rites which seemed doubly horrible because they could only be guessed at, no man outside their order ever having witnessed them and lived.

He saw the characteristic mutilation of the corpse, the parts cut away for the cannibalistic orgy, of which they would be the piece de resistance. Orando saw and shuddered; but, though he shuddered, in his heart was more of rage than of fear. Nyamwegi had been his friend. From infancy they had grown to manhood together. Orando's soul cried out for vengeance against the fiends who had perpetrated this vile outrage, but what could one man do alone against many? The maze of footsteps in the soft earth about the corpse indicated that Nyamwegi had been overcome by numbers.

The stranger, leaning on his spear, had been silently watching the warrior, noting the signs of grief and rage reflected in the mobile features.

"You knew him?" he asked.

"He was my friend."

The stranger made no comment, but turned and followed a trail that ran toward the south. Orando hesitated. Perhaps the demon was leaving him. Well, in a way that would be a relief; but, after all, he had not been a bad demon, and certainly there was something about him that inspired confidence and a sense of security. Then, too, it was something to be able to fraternize with a demon and, perhaps, to show him off in the village. Orando followed.

"Where are you going?" he called after the retreating figure of the giant white.

"To punish those who killed your friend."

"But they are many," remonstrated Orando. "They will kill us."

"They are four," replied the stranger. "I kill."

"How do you know there are but four?" demanded the black.

The other pointed to the trail at his feet. "One is old and limps," he said; "one is tall and thin; the other two are young warriors. They step lightly, although one of them is a large man.

"You have seen them?"

"I have seen their spoor; that is enough."

Orando was impressed. Here, indeed, was a tracker of the first order; but perhaps he possessed something of a higher order than human skill. The thought thrilled Orando; but if it caused him a little fear, too, he no longer hesitated. He had cast his lot, and he would not turn back now.

"At least we can see where they go," he said. "We can follow them to their village, and afterward we can return to Tumbai, where my father, the chief, lives. He will send runners through the Watenga country; and the war drums will boom, summoning the Utenga warriors. Then will we go and make war upon the village of the Leopard Men, that Nyamwegi may be avenged in blood."

The stranger only grunted and trotted on. Sometimes Orando, who was rated a good tracker by his fellows, saw no spoor at all; but the white demon never paused, never hesitated. The warrior marvelled and his admiration grew; likewise his awe. He had leisure to think now, and the more he thought the more convinced he was that this was no mortal who guided him through the jungle upon the trail of the Leopard Men. If it were, indeed, a demon, then it was a most remarkable demon, for by no word or sign had it indicated any malign purpose. It was then, engendered by this line of reasoning, that a new and brilliant thought illuminated the mind of Orando like a bright light bursting suddenly through darkness. This creature, being nothing mortal, must be the protecting spirit of that departed ancestor for whom Orando had been named-his muzimo!

Instantly all fear left the warrior. Here was a friend and a protector. Here was the very namesake whose aid he had invoked before setting out upon the hunt, he whom he had propitiated with a handful of meal. Suddenly Orando regretted that the offering had not been larger. A handful of meal seemed quite inadequate to appease the hunger of the powerful creature trotting tirelessly ahead of him, but perhaps muzimos required less food than mortals. That seemed quite reasonable, since they were but spirits. Yet Orando distinctly recalled that before he had released the creature from beneath the tree it had stated that it wished to hunt for food as it was hungry. Oh, well, perhaps there were many things concerning muzimos that Orando did not know; so why trouble his head about details? It was enough that this must be his muzimo. He wondered if the little monkey perched upon his muzimo's shoulder was also a spirit. Perhaps it was Nyamwegi's ghost. Were not the two very friendly, as he and Nyamwegi had been throughout their lives? The thought appealed to Orando, and henceforth he thought of the little monkey as Nyamwegi. Now it occurred to him to test his theory concerning the white giant.

"Muzimo!" he called.

The stranger turned his head and looked about. "Why did you call 'muzimo'?" he demanded.

"I was calling you, Muzimo," replied Orando.

"Is that what you call me?"

"Yes."

"What do you want?"

Now Orando was convinced that he had made no mistake. What a fortunate man he was! How his fellows would envy him!

"Why did you call to me?" insisted the other.

"Do you think we are close to the Leopard Men, Muzimo?" inquired Orando, for want of any better question to ask.

"We are gaining on them, but the wind is in the wrong direction. I do not like to track with the wind at my back, for then Usha can run ahead and tell those I am tracking that I am on their trail."

"What can we do about it?" demanded Orando. "The wind will not change for me, but perhaps you can make it blow in a different direction."

"No," replied the other, "but I can fool Usha, the wind. That I often do. When I am hunting up wind I can remain on the ground in safety, for then Usha can only carry tales to those behind me, for whom I care nothing; but when I hunt down wind I travel through the trees, and Usha carries my scent spoor above the head of my quarry. Or sometimes I move swiftly and circle the hunted one, and then Usha comes down to my nostrils and tells me where it is. Come!" The stranger swung lightly to the low-hanging branch of a great tree.

"Wait!" cried Orando. "I cannot travel through the trees."

"Go upon the ground, then. I will go ahead through the trees and find the Leopard Men."

Orando would have argued the wisdom of this plan; but the white disappeared amidst the foliage, the little monkey clinging tightly to its perch upon his shoulder.

"That," thought Orando, "is the last that I shall see of my muzimo. When I tell this in the village they will not believe me. They will say that Orando is a great liar."

Plain before him now lay the trail of the Leopard Men. It would be easy to follow; but, again, what could one man hope to accomplish against four, other than his own death? Yet Orando did not think of turning back. Perhaps he could not, alone, wreak his vengeance upon the slayers of Nyamwegi; but he could, at least, track them to their village, and later lead the warriors of Lobongo, the chief, his father, in battle against it.

The warrior moved tirelessly in a rhythmic trot that consumed the miles with stubborn certainty, relieving the monotony by reviewing the adventures of the morning. Thoughts of his muzimo occupied his mind almost to the exclusion of other subjects. Such an adventure was without parallel in the experience of Orando, and he enjoyed dwelling upon every phase of it. He recalled, almost with the pride of personal possession, the prowess of this other self of his from the spirit world. Its every mannerism and expression was photographed indelibly upon his memory; but that which impressed him most was an indefinable something in the steel-grey eyes, a haunting yearning that suggested a constant effort to recall an illusive memory.

What was his muzimo trying to recall? Perhaps it was the details of his earthly existence. Perchance he sought to conjure once again the reactions off the flesh to worldy stimuli. Doubtless he regretted his spirit state and longed to live again-to live and fight and love.

With such thoughts as their accompaniment the miles retreated beneath his pounding feet. With such thoughts his mind was occupied to the exclusion of matters which should have concerned him more. For instance, he did not note how fresh the spoor of his quarry had become. In puddles left by the rain of the previous night and roiled by the passage of feet the mud had not yet settled when Orando passed; in places the earth at the edges of footprints was still falling back into the depressions; but these things Orando failed to note, though he was accounted a good tracker. It is well that a man should keep his mind concentrated upon a single thing at a time unless he has a far more elastic mind than Orando. One may not dream too long in the savage jungle.

When Orando came suddenly into a small, natural clearing he failed to notice a slight movement of the surrounding jungle foliage. Had he, he would have gone more cautiously; and doubtless his jungle-craft would have suggested the truth, even though he could not have seen the four pairs of greedy, malevolent eyes that watched him from behind the concealing verdure; but when he reached the center of the clearing he saw all that he should have guessed before, as, with savage cries, four hideously caparisoned warriors leaped into the open and sprang toward him.

Never before had Orando, the son of Lobongo, seen one of the feared and hated members of the dread society of Leopard Men; but as his eyes fell upon these four there was no room for doubt as to their identity. And then they closed upon him.

Chapter 3 Dead Men Who Spoke

As the girl fired, Golato voiced a cry of pain, wheeled and dashed from the tent, his left hand grasping his right arm above the elbow. Then Kali Bwana arose and dressed, strapping a cartridge belt, with its holster and gun, about her hips. There could be no more thought of sleep that night, for even though Golato might be hors de combat there were others to be feared almost as much as he.

She lighted a lantern and, seated in a camp-chair with her rifle across her knees, prepared to spend the remainder of the night in wakeful watching; but if she anticipated any further molestation she was agreeably disappointed. The night dragged its interminable length until outraged Nature could be no longer denied, and presently the girl dozed in her chair.

When she awoke the new sun was an hour old. The storm had passed leaving only mud and soggy canvas in its wake to mark its passage across the camp. The girl stepped to the flap of her tent and called to her boy to prepare her bath and her breakfast. She saw the porters preparing the loads. She saw Golato, his arm roughly bandaged and supported in a crude sling. She saw her boy and called to him again, this time peremptorily; but he ignored her summons and went on with the roping of a pack. Then she crossed over to him, her eyes flashing.

"You heard me call you, Imba," she said. "Why did you not come and prepare my bath and my breakfast?"

The fellow, a middle-aged man of sullen demeanor, scowled and hung his head. Golato, surly and glowering, looked on. The other members of the safari had stopped their work and were watching, and among them all there was not a friendly eye.

"Answer me, Imba," commanded the girl. "Why do you refuse to obey me?"

"Golato is headman," was the surly rejoinder. "He gives orders. Imba obey Golato."

"Imba obeys me," snapped Kali Bwana. "Golato is no longer headman." She drew her gun from its bolster and let the muzzle drop on Imba. "Get my bath ready. Last night it was dark. I could not see well, so I only shot Golato in the arm. This morning I can see to shoot straighter. Now move!"

Imba cast an imploring glance in the direction of Golato, but the ex-headman gave him no encouragement. Here was a new Kali Bwana, bringing new conditions, to which Golato's slow mind had not yet adapted itself. Imba moved sheepishly toward the tent of his mistress. The other natives muttered in low tones among themselves.

Kali Bwana had found herself, but it was too late. The seeds of discontent and mutiny were too deeply sown; they had already germinated, and although she might wrest a fleeting victory the end could bring only defeat. She had the satisfaction, however, of seeing Imba prepare her bath and, later, her breakfast; but while she was eating the latter she saw her porters up-loading, preparatory to departure, although her own tent had not been struck, nor had she given any orders for marching.

"What is the meaning of this?" she demanded, walking quickly to where the men were gathered. She did not address Golato, but another who had been his lieutenant and whom she had intended appointing headman in his place.

"We are going back," replied the man.

"You cannot go back and leave me alone," she insisted.

"You may come with us," said the native. "But you will have to look after yourself," he added.

"You shall not do anything of the sort," cried the girl, thoroughly exasperated. "You agreed to accompany me wherever I went. Put down your loads, and wait until you get marching orders from me."

As the men hesitated she drew her revolver. It was then that Golato interfered. He approached her with the askaris, their rifles ready. "Shut up, woman," he snarled, "and get back to your tent. We are going back to our own country. If you had been good to Golato this would not have happened; but you were not, and this is your punishment. If you try to stop us these men will kill you. You may come with us, but you will give no orders. Golato is master now."

"I shall not go with you, and if you desert me here you know what your punishment will be when I get back to railhead and report the matter to the commissioner."

"You will never get back," replied Golato sullenly. Then he turned to the waiting porters and gave the command to march.

It was with sinking heart that the girl saw the party file from camp and disappear in the forest. She might have followed, but pride had a great deal to do with crystallizing her decision not to. Likewise, her judgment assured her that she would be far from safe with this sullen, mutinous band at whose head was as great a menace to her personal safety as she might find in all Africa. Again, there was the pertinacity of purpose that had kept her forging ahead upon her hopeless mission long after mature judgment and convinced her of its futility. Perhaps it was no more than ordinary stubbornness; but whatever it was it held her to what she conceived to be her duty, even though it led to what she now knew must be almost certain death.

Wearily she turned back toward her tent and the single load of provisions they had left behind for her sustenance. What was she to do? She could not go on, and she would not go back. There was but an single alternative. She must remain here, establishing a permanent camp as best she could, and await the remotely possible relief party that might come after long, long months.

She was confident that her safari could not return to civilization without her and not arouse comment and investigation; and when investigation was made some one at least among all those ignorant porters would divulge the truth. Then there would be a searching party organized unless Golato succeeded with his lying tongue in convincing them that she was already dead. There was a faint hope, however, and to that she would cling. If, perchance, she could cling to life also during the long wait she might be saved at the last.

Taking stock of the provisions that the men had left behind for her, she found that she had enough upon which to subsist for a month, provided that she exercised scrupulous economy in their use. If game proved plentiful and her hunting was successful, this time might be indefinitely prolonged. Starvation, however, was not the only menace that she apprehended nor the most dreaded. There were prowling carnivores against which she had little defense to offer. There was the possibility of discovery by unfriendly natives. There was always the danger (and this she dreaded most) of being stricken by one of the deadly jungle fevers.

She tried to put such thoughts from her mind, and to do so she occupied herself putting her camp in order, dragging everything perishable into her tent and, finally, commencing the construction of a crude boma as a protection against the prowlers of the night. The work was fatiguing, necessitating frequent rests, during which she wrote in her diary, to which she confided nothing of the fears that assailed her, fears that she dreaded admitting, even to herself. Instead, she confined herself to a narration of the events of the past few days since she had written. Thus she occupied her time as Fate marshalled the forces that were presently to drag her into a situation more horrible than any that she could possibly have conceived.

As the four, clothed in the leopard skins of their order, closed upon Orando there flashed to the mind of the son of the chief a vision of the mutilated corpse of his murdered friend; and in that mental picture he saw a prophecy of his own fate; but he did not flinch. He was a warrior, with a duty to perform. These were the murderers of his comrade, the enemies of his people. He would die, of that he was certain; but first he would avenge Nyamwegi. The enemy should feel the weight of the wrath of a Utenga fighting-man.

The four Leopard Men were almost upon him as he launched his spear. With a scream one of the foemen dropped, pierced by the sharp tip of the Utenga's weapon. Fortunate it was for Orando that the methods of the Leopard Men prescribed the use of their improvised steel claws as weapons in preference to spears or arrows, which they resorted to only in extremities or when faced by superior numbers. The flesh for their unholy rites must die beneath their leopard claws, or it was useless for religious purposes. Maddened by fanaticism, they risked death to secure the coveted trophies. To this Orando owed the slender chance he had to overcome his antagonists. But at best the respite from death could be but brief.

The remaining three pressed closer, preparing for the lethal charge in simulation of the carnivore they personified. Silence enveloped the jungle, as though Nature awaited with bated breath the consummation of this savage tragedy. Suddenly the quiet was shattered by the scream of a monkey in a tree overhanging the clearing. The sound came from behind Orando. He saw two opponents who were facing him dart startled glances beyond him. He heard a scream that forced his attention rearward in a brief glance, and what he saw brought the sudden joy of an unexpected reprieve from death. In the grasp of his muzimo, the third of the surviving Leopard Men was struggling impotently against death.

Then Orando wheeled again to face his remaining enemies, while, from behind him, came savage growls that stiffened the hairs upon his scalp. What new force had been thus suddenly injected into the grim scene? He could not guess, nor could he again risk even a brief backward glance. His whole attention was now required by the hideous creatures sneaking toward him, their curved, steel talons opened, claw-like, to seize him.

The action that is so long in the telling occupied but a few seconds of actual time. A shriek mingled with the growls that Orando had heard. The Leopard Men leaped swiftly toward him. A figure brushed past him from the rear and, with a savage growl, leaped upon the foremost Leopard Man. It was Orando's muzimo. The heart of the warrior missed a beat as he realized that those beast-like sounds had issued from the throat of his namesake. But if the fact perturbed Orando it utterly demoralized the fourth antagonist who had been advancing upon him, with the result that the fellow wheeled and bolted for the jungle, leaving the sole survivor of his companions to his fate.

Orando was free now to come to the aid of his muzimo, who was engaged with the larger of the two younger Leopard Men; but he quickly realized that his muzimo required no aid. In a grip of steel he held the two clawed hands, while his free hand grasped the throat of his antagonist. Slowly but as inexorably as Fate he was choking the life from the struggling man. Gradually his victim's efforts grew weaker, until suddenly, with a convulsive shudder, the body went limp. Then he cast it aside. For a moment he stood gazing at it, a puzzled expression upon his face; and then, apparently mechanically, he advanced slowly to its side and placed a foot upon it. The reaction was instantaneous and remarkable. Doubt and hesitation were suddenly swept from the noble features of the giant to be replaced by an expression of savage exultation as he lifted his face to the heavens and gave voice to a cry so awesome that Orando felt his knees tremble beneath him.

The Utenga had heard that cry before, far in the depths of the forest, and knew it for what it was; the victory cry of the bull ape. But why was his muzimo voicing the cry of a beast? Here was something that puzzled Orando quite as much as had the materialization of this ancestral spirit. There had never been any doubt in his mind as to the existence of muzimos. Everyone possessed a muzimo, but there were certain attributes that all men attributed to muzimos, and all these were human attributes. Never in his life had Orando heard it even vaguely hinted that muzimos growled like Simba, the lion, or screamed as the bull apes scream when they have made a kill. He was troubled and puzzled. Could it be that his muzimo was also the muzimo of some dead lion and departed ape? And if such were the case might it not be possible that, when actuated by the spirit of the lion or the ape, instead of by that of Orando's ancestor, he would become a menace instead of a blessing?

Suspiciously, now, Orando watched his companion, noting with relief the transition of the savage facial expression to that of quiet dignity that normally marked his mien. He saw the little monkey that had fled to the trees during the battle return to the shoulder of the muzimo, and considering this an accurate gauge of the latter's temper he approached, though with some trepidation.

"Muzimo," he ventured timidly, "you came in time and saved the life of Orando. It is yours."

The white was silent. He seemed to be considering this statement. The strange, half bewildered expression returned to his eyes.

"Now I remember," he said presently. "You saved my life. That was a long time ago."

"It was this morning, Muzimo."

The white man shook his head and passed a palm across his brow.

"This morning," he repeated thoughtfully. "Yes, and we were going to hunt. I am hungry. Let us hunt."

"Shall we not follow the one who escaped?" demanded Orando. "We were going to track the Leopard Men to their village, that my father, the chief, might lead the Utengas against it."

"First let us speak with the dead men," said Muzimo. "We shall see what they have to tell us."

"You can speak with the dead?" Orando's voice trembled at the suggestion.

"The dead do not speak with words," explained Muzimo; "but nevertheless they often have stories to tell. We shall see. This one," he continued, after a brief inspection of the corpse of the man he had killed last, "is the larger of the two young men. There lies the tall thin man, and yonder, with your spear through his heart, is he who limped, an old man with a crippled leg. These three, then, have told us that he who escaped is the smaller of the two young men."

Now, more carefully, he examined each of the corpses, noting their weapons and their ornaments, dumping the contents of their pouches upon the ground. These he scanned carefully, paying particular attention to the amulets, of the dead men. In a large package carried by the crippled old man, he found parts of a human body.

"There is no doubt now but that these were the killers of Nyamwegi," said Orando; "for these are the same parts that were removed from his body."

"There was never any doubt," asserted Muzimo confidently. "The dead men did not have to tell me that."

"What have they told you, Muzimo?"

"Their filed teeth have told me that they are eaters of men; their amulets and the contents of their pouches have told me that their village lies upon the banks of a large river. They are fishermen; and they fear Gimla, the crocodile, more than they fear aught else. The hooks in their pouches tell me the one their amulets the other. From their ornaments and weapons, by the cicatrices upon their foreheads and chins I know their tribe and the country it inhabits. I do not need to follow the young warrior; his friends have told me where he is going. Now we may hunt. Later we can go to the village of the Leopard Men."

"Even as I prayed today before setting out from the village, you have protected me from danger," observed Orando, "and now, if you bring the animals near to me and give me meat, all of my prayer will have been fulfilled."

"The animals go where they will," responded Muzimo. "I cannot lead them to you, but I can lead you to them; and when you are near, then, perhaps, I can frighten them toward you. Come."

He turned backward along the trail down which they had followed the Leopard Men and fell into an easy trot, while Orando followed, his eyes upon the broad shoulders of his muzimo and the spirit of Nyamwegi, perched upon one of them. Thus they continued silently for a half hour, when Muzimo halted.

"Move forward slowly and cautiously," he directed. "The scent spoor of Wappi, the antelope, has grown strong in my nostrils. I go ahead through the trees to get upon the other side of him. When he catches my scent he will move away from me toward you. Be ready."

Scarcely had Muzimo ceased speaking before he disappeared amidst the overhanging foliage of the forest, leaving Orando filled with wonder and admiration, with which was combined overweening pride in his possession of a muzimo such as no other man might boast. He hoped that the hunting would be quickly concluded that he might return to the village of Tumbai and bask in the admiration and envy of his fellows as he nonchalantly paraded his new and wondrous acquisition before their eyes. It was something, of course, to be a chief's son, just as it was something to be a chief or a witch-doctor; but to possess a muzimo that one might see and talk to and hunt with-ah, that was glory transcending any that might befall mortal man.

Suddenly Orando's gloating thoughts were interrupted by a slight sound of something approaching along the trail from the direction in which he was moving. Just the suggestion of a sound it was, but to the ears of the jungle hunter it was sufficient. You or I could not have heard it; nor, hearing it, could we have interpreted it; but to Orando it bore a message as clear to his ears as is the message of a printed page to our eyes. It told him that a hoofed animal was approaching him, walking quickly, though not yet in full flight. A turn in the trail just ahead of him concealed him from the view of the approaching animal. Orando grasped his spear more firmly, and stepped behind the bole of a small tree that partially hid him from the sight of any creature coming toward him. There he stood, motionless as a bronze statue, knowing that motion and scent are the two most potent stimuli to fear in the lower orders. What wind there was moved from the unseen animal toward the man, precluding the possibility of his scent reaching the nostrils of the hunted; and as long as Orando did not move, the animal, he knew, would come fearlessly until it was close enough to catch his scent, which would be well within spear range.

A moment later there came into view one of those rarest of African animals, an okapi. Orando had never before seen one of them, for they ranged much farther to the west than the Watenga country. He noted the giraffe-like markings on the hind quarters and forelegs; but the short neck deceived him, and he still thought that it was an antelope. He was all excitement now, for here was real meat and plenty of it, the animal being larger than an ordinary cow. The blood raced through the hunter's veins, but outwardly he was calm. There must be no bungling now; every movement must be perfectly timed-a step out into the trail and, simultaneously, the casting of the spear, the two motions blending into each other as though there was but one.

At that instant the okapi wheeled to flee. Orando had not moved, there had been no disturbing sound audible to the ears of the man; yet something had frightened the quarry just a fraction of a second too soon. Orando was disgusted. He leaped into the trail to cast his spear, in the futile hope that it might yet bring down his prey; and as he raised his arm he witnessed a scene that left him gaping in astonishment.

From the trees above the okapi, a creature launched itself onto the back of the terrified animal. It was Muzimo. From his throat rumbled a low growl. Orando stood spellbound. He saw the okapi stumble and falter beneath the weight of the savage man-beast. Before it could recover itself a hand shot out and grasped it by the muzzle. Then steel thews wrenched the head suddenly about, so that the vertebrae of the neck snapped. An instant later a keen knife had severed the jugular, and as the blood gushed from the carcass Orando heard again the victory cry of the bull-ape. Faintly, from afar, came the answering challenge of a lion.

"Let us eat," said Muzimo, as he carved generous portions from the quivering carcass of his kill.

"Yes, let us eat," agreed Orando.

Muzimo grunted as he tossed a piece of the meat to the native. Then he squatted on his haunches and tore at his portion with his strong, white teeth. Cooking fires were for the effete, not for this savage jungle god whose mores harked back through the ages to the days before men had mastered the art of making fire.

Orando hesitated. He preferred his meat cooked, but he dreaded losing face in the presence of his muzimo. He deliberated for but a second; then he approached Muzimo with the intention of squatting down beside him to eat. The forest god looked up, his teeth buried in the flesh from which he was tearing a piece. A sudden, savage light blazed in his eyes. A low growl rumbled warningly in his throat. Orando had seen lions disturbed at their kills. The analogy was perfect. The warrior withdrew and squatted at a distance. Thus the two finished their meal in a silence broken only by the occasional low growls of the white.

Chapter 4 Sobito, the Witch-Doctor

TWO white men sat before a much patched, weatherworn tent. They sat upon the ground, for they had no chairs. Their clothing was, if possible, more patched and weatherworn than their tent. Five natives squatted about a cook-fire at a little distance from them. Another native was preparing food for the white men at a small fire near the tent.

"I'm sure fed up on this," remarked the older man.

"Then why don't you beat it?" demanded the other, a young man of twenty-one or twenty-two.

His companion shrugged. "Where? I'd be just another dirty bum, back in the States. Here, I at least have the satisfaction of servants, even though I know damn well they don't respect me. It gives me a certain sense of class to be waited upon. There, I'd have to wait on somebody else. But you-I can't see why you want to hang around this lousy Godforsaken country, fighting bugs and fever. You're young. You've got your whole life ahead of you and the whole world to carve it out of any way you want."

"Hell!" exclaimed the younger man. "You talk as though you were a hundred. You aren't thirty yet. You told me your age, you know, right after we threw in together."

"Thirty's old," observed the other. "A guy's got to get a start long before thirty. Why, I know fellows who made theirs and retired by the time they were thirty. Take my dad for instance-" He went silent then, quite suddenly. The other urged no confidences.

"I guess we'd be a couple of bums back there," he remarked laughing.

"You wouldn't be a bum anywhere, Kid," remonstrated his companion. He broke into sudden laughter.

"What you laughing about?"

"I was thinking about the time we met; it's just about a year now. You tried to make me think you were a tough guy from the slums. You were a pretty good actor-while you were thinking about it."

The Kid grinned. "It was a hell of a strain on my histrionic abilities," he admitted; "but, say, Old Timer, you didn't fool anybody much, yourself. To listen to you talk one would have imagined that you were born in the jungle and brought up by apes, but I tumbled to you in a hurry. I said to myself, 'Kid, it's either Yale or Princeton; more likely Yale."'

"But you didn't ask any questions. That's what I liked about you."

"And you didn't ask any. Perhaps that's why we've gotten along together so well. People who ask questions should be taken gently, but firmly, by the hand, led out behind the barn and shot. It would be a better world to live in."

"Oke, Kid; but still it's rather odd, at that, that two fellows should pal together for a year, as we have, and not know the first damn thing about one another-as though neither trusted the other."

"It isn't that with me," said the Kid; "but there are some things that a fellow just can't talk about-to any one."

"I know," agreed Old Timer. "The thing each of us can't talk about probably explains why he is here. It was a woman with me; that's why I hate 'em."

"Hooey!" scoffed the younger man. "I'd bet you fall for the first skirt you see-if I had anything to bet."

"We won't have anything to eat or any one to cook it for us if we don't have a little luck pronto," observed the other. "It commences to look as though all the elephants in Africa had beat it for parts unknown."

"Old Bobolo swore we'd find 'em here, but I think old Bobolo is a liar."

"I have suspected that for some time," admitted Old Timer.

The Kid rolled a cigarette. "All he wanted was to get rid of us, or, to state the matter more accurately, to get rid of you."

"Why me?"

"He didn't like the goo-goo eyes his lovely daughter was making at you. You've sure got a way with the women, Old Timer."

"It's because I haven't that I'm here," the older man assured him.

"Says you."

"Kid, I think you are the one who is girl-crazy. You can't get your mind off the subject. Forget 'em for a while, and let's get down to business. I tell you we've got to do something and do it damn sudden. If these loyal retainers of ours don't see a little ivory around the diggings pretty soon they'll quit us. They know as well as we do that it's a case of no ivory, no pay."

"Well, what are we going to do about it; manufacture elephants?"

"Go out and find 'em. Thar's elephants in them thar hills, men; but they aren't going to come trotting into camp to be shot. The natives won't help us; so we've got to get out and scout for them ourselves. We'll each take a couple of men and a few days' rations; then we'll head in different directions, and if one of us doesn't find elephant tracks I'm a zebra."

"How much longer do you suppose we'll be able to work this racket without getting caught?" demanded The Kid.

"I've been working it for two years, and I haven't been nabbed yet," replied Old Timer; "and, believe me, I don't want to be nabbed. Have you ever seen their lousy jail?"

"They wouldn't put white men in that, would they?" The Kid looked worried.

"They might. Ivory poachin' makes 'em sorer than Billy Hell."

"I don't blame 'em," said The Kid. "It's a lousy racket."

"Don't I know it?" Old Timer spat vehemently. "But a man's got to eat, hasn't he? If I knew a better way to eat I wouldn't be an ivory poacher. Don't think for a minute that I'm stuck on the job or proud of myself. I'm not. I just try not to think of the ethics of the thing, just like I try to forget that I was ever decent. I'm a bum, I tell you, a dirty, low down bum; but even bums cling to life-though God only knows why. I've never dodged the chance of kicking off, but somehow I always manage to wiggle through. If I'd been any good on earth; or if any one had cared whether I croaked or not, I'd have been dead long ago. It seems as though the Devil watches over things like me and protects them, so that they can suffer as long as possible in this life before he forks them into eternal hell-fire and brimstone in the next."

"Don't brag," advised The Kid. "I'm just as big a bum as you. Likewise, I have to eat. Let's forget ethics and get busy."

"We'll start tomorrow," agreed Old Timer.

 

Muzimo stood silent with folded arms, the center of a chattering horde of natives in the village of Tumbai. Upon his shoulders squatted The Spirit of Nyamwegi. He, too, chattered. It was fortunate, perhaps, that the villagers of Tumbai could not understand what The Spirit of Nyamwegi said. He was hurling the vilest of jungle invective at them, nor was there in all the jungle another such master of diatribe. Also, from the safety of Muzimo's shoulder, he challenged them to battle, telling them what he would do to them if he ever got hold of them. He challenged them single and en masse. It made no difference to The Spirit of Nyamwegi how they came, just so they came.

If the villagers were not impressed by The Spirit of Nyamwegi, the same is not true of the effect that the presence of Muzimo had upon them after they had heard Orando's story, even after the first telling. By the seventh or eighth telling their awe was prodigious. It kept them at a safe distance from this mysterious creature of another world.

There was one skeptic, however. It was the village witch-doctor, who doubtless felt that it was not good business to admit too much credence in a miracle not of his own making. Whatever he felt, and it is quite possible that he was as much in awe as the others, he hid it under a mask of indifference, for he must always impress the laity with his own importance.

The attention bestowed upon this stranger irked him; it also pushed him entirely out of the limelight. This nettled him greatly. Therefore, to call attention to himself, as well as to reestablish his importance, he strode boldly up to Muzimo. Whereupon The Spirit of Nyamwegi screamed shrilly and took refuge behind the back of his patron. The attention of the villagers was now attracted to the witch-doctor, which was precisely what he desired. The chattering ceased. All eyes were on the two. This was the moment the witch-doctor had awaited. He puffed himself to his full height and girth. He swaggered before the spirit of Orando's ancestor. Then he addressed him in a loud tone.

"You say that you are the muzimo of Orando, the son of Lobongo; but how do we know that your words are true words? You say that the little monkey is the ghost of Nyamwegi. How do we know that, either?"

"Who are you, old man, who asks me these questions?" demanded Muzimo.

"I am Sobito, the witch-doctor."

"You say that you are Sobito, the witch-doctor; but how do I know that your words are true words?"

"Every one knows that I am Sobito, the witch-doctor." The old man was becoming excited. He discovered that he had been suddenly put upon the defensive, which was not at all what he had intended. "Ask any one. They all know me."

"Very well, then," said Muzimo; "ask Orando who I am. He, alone, knows me. I have not said that I am his muzimo. I have not said that the little monkey is the ghost of Nyamwegi. I have not said who I am. I have not said anything. It does not make any difference to me who you think I am; but if it makes a difference to you, ask Orando," whereupon he turned about and walked away, leaving Sobito to feel that he had been made to appear ridiculous in the eyes of his clansmen.

Fanatical, egotistical, and unscrupulous, the old witch-doctor was a power in the village of Tumbai. For years he had exercised his influence, sometimes for good and sometimes for evil, upon the villagers. Even Lobongo, the chief, was not as powerful as Sobito, who played upon the superstitions and fears of his ignorant followers until they dared not disobey his slightest wish.

Tradition and affection bound them to Lobongo, their hereditary chief; fear held them in the power of Sobito, whom they hated. Inwardly they were pleased that Orando's muzimo had flaunted him; but when the witch-doctor came among them and spoke disparagingly of the muzimo they only listened in sullen silence, daring not to express their belief in him.

Later, the warriors gathered before the hut of Lobono to listen to the formal telling of the story of Orando. It was immaterial that they had heard it several times already. It must be told again in elaborate detail before a council of the chief and his warriors; and so once more Orando retold the oft-told tale, nor did it lose anything in the telling. More and more courageous became the deeds of Orando, more and more miraculous those of Muzimo; and when he closed his oration it was with an appeal to the chief and his warriors to gather the Utengas from all the villages of the tribe and go forth to avenge Nyamwegi. Muzimo, he told them, would lead them to the village of the Leopard Men.

There were shouts of approval from the younger men, but the majority of the older men sat in silence. It is always thus; the younger men for war, the older for peace. Lobongo was an old man. He was proud that his son should be warlike. That was the reaction of the father, but the reaction of age was all against war. So he, too, remained silent. Not so, Sobito. To his personal grievance against Muzimo were added other considerations that inclined him against this contemplated foray; at least one of which (and the most potent) was a secret he might not divulge with impunity. Scowling forbiddingly he leaped to his feet.

"Who makes this foolish talk of war?" he demanded. "Young men. What do young men know of war? They think only of victory. They forget defeat. They forget that if they make war upon a village the warriors of that village will come some day and make war upon us. What is to be gained by making war upon the Leopard Men? Who knows where their village lies? It must be very far away. Why should our warriors go far from their own country to make war upon the Leopard Men? Because Nyamwegi has been killed? Nyamwegi has already been avenged. This is foolish talk, this war-talk. Who started it? Perhaps it is a stranger among us who wishes to make trouble for us." He looked at Muzimo. "Who knows why? Perhaps the Leopard Men have sent one of their own people to lure us into making war upon them. Then all our warriors will be ambushed and killed. That is what will happen. Make no more foolish talk about war."

As Sobito concluded his harangue and again squatted upon his heels Orando arose. He was disturbed by what the old witch-doctor had said; and he was angry, too; angry because Sobito had impugned the integrity of his muzimo. But his anger was leashed by his fear of the powerful old man; for who dares openly oppose one in league with the forces of darkness, one whose enmity can spell disaster and death? Yet Orando was a brave warrior and a loyal friend, as befitted one in whose views flowed the blood of hereditary chieftainship; and so he could not permit the innuendoes of Sobito to go entirely unchallenged.

"Sobito has spoken against war," he began. "Old men always speak against war, which is right if one is an old man. Orando is a young man yet he, too, would speak against war if it were only the foolish talk of young men who wished to appear brave in the eyes of women; but now there is a reason for war. Nyamwegi has been killed. He was a brave warrior. He was a good friend. Because we have killed three of those who killed Nyamwegi we cannot say that he is avenged. We must go and make war upon the chief who sent these murderers into the Watenga country, or he will think that the Utengas are all old women. He will think that whenever his people wish to eat the flesh of man they have only to come to the Watenga country to get it.

"Sobito has said that perhaps the Leopard Men sent a stranger among us to lure us into ambush. There is only one stranger among us-Muzimo. But Muzimo cannot be a friend of the Leopard Men. With his own eyes Orando saw him kill two of the Leopard Men; he saw the fourth run away very fast when his eyes discovered the might of Muzimo. Had Muzimo been his friend he would not have run away.

"I am Orando, the son of Lobongo. Some day I shall be chief. I would not lead the warriors of Lobongo into a foolish war. I am going to the village of the Leopard Men and make war upon them, that they may know that not all the Utenga warriors are old women. Muzimo is going with me. Perhaps there are a few brave men who will accompany us. I have spoken."

Several of the younger warriors leaped from their haunches and stamped their feet in approval. They raised their voices in the war-cry of their clan and brandished their spears. One of them danced in a circle, leaping high and jabbing with his spear.

"Thus will I kill the Leopard Men!" he cried.

Another leaped about, slashing with his knife. "I cut the heart from the chief of the Leopard Men!" He pretended to tear at something with his teeth, while he held it tightly in his hands. "I eat the heart of the chief of the Leopard Men!"

"War! War!" cried others, until there were a dozen howling savages dancing in the sunlight, their sleek hides glistening with sweat, their features contorted by hideous grimaces.

The Lobongo arose. His deep voice boomed above the howling of the dancers as he commanded them to silence. One by one they ceased their howling, but they gathered together in a little knot behind Orando.

"A few of the young men have spoken for war," he announced, "but we do not make war lightly because a few young men wish to fight. There are times for war and times for peace. We must find out if this is the time for war; otherwise we shall find only defeat and death at the end of the war-trail. Before undertaking war we must consult the ghosts of our dead chiefs."

"They are waiting to speak to us," cried Sobito. "Let there be silence while I speak with the spirits of the chiefs who are gone."

As he spoke there was the gradual beginning of a movement among the tribesmen that presently formed a circle in the center of which squatted the witch-doctor. From a pouch he withdrew a number of articles which he spread upon the ground before him. Then he called for some dry twigs and fresh leaves, and when these were brought he built a tiny fire. With the fresh leaves he partially smothered it, so that it threw off a quantity of smoke. Stooping, half doubled, the witch-doctor moved cautiously around the fire, describing a small circle, his eyes constantly fixed upon the thin column of smoke spiraling upward in the quiet air of the drowsy afternoon. In one hand Sobito held a small pouch made of the skin of a rodent, in the other the tail of a hyaena, the root bound with copper wire to form a handle.

Gradually the old man increased his pace until at last, he was circling the fire rapidly in prodigious leaps and bounds; but always his eyes remained fixed upon the spiraling smoke column. As he danced he intoned a weird jargon, a combination of meaningless syllables interspersed with an occasional shrill scream that brought terror to the eyes of his spell-bound audience.

Suddenly he halted, and stooping low tossed some powder from his pouch upon the fire; then with the root of the hyaena tail he drew a rude geometric figure in the dust before the blaze. Stiffening, he closed his eyes and appeared to be listening intently, his face turned partially upward.

In awestruck silence the warriors leaned forward, waiting. It was a tense moment and quite effective. Sobito prolonged it to the utmost. At last he opened his eyes and let them move solemnly about the circle of expectant faces, waiting again before he spoke.

"There are many ghosts about us," he announced. "They all speak against war. Those who go to battle with the Leopard Men will die. None will return. The ghosts are angry with Orando. The true muzimo of Orando spoke to me; it is very angry with Orando. Let Orando beware. That is all; the young men will not go to war against the Leopard Men."

The warriors gathered behind Orando looked questioningly at him and at Muzimo. Doubt was written plainly upon every face. Gradually they began to move, drifting imperceptibly away from Orando. Then the son of the chief looked at Muzimo questioningly. "If Sobito has spoken true words," he said, "you are not my muzimo." The words seemed a challenge.

"What does Sobito know about it?" demanded Muzimo. "I could build a fire and wave the tail of Dango. I could make marks in the dirt and throw powders on the fire. Then I could tell you whatever I wanted to tell you, just as Sobito has told you what he wanted you to believe; but such things prove nothing. The only way you can know if a war against the Leopard Men will succeed is to send warriors to fight them. Sobito knows nothing about it."

The witch-doctor trembled from anger. Never before had a creature dared voice a doubt as to his powers. So abjectly had the members of his clan acknowledged his infallibility that he had almost come to believe in it himself. He shook a withered finger at Muzimo.

"You speak with a lying tongue," he cried. "You have angered my fetish. Nothing can save you. You are lost. You will die." He paused as a new idea was born in his cunning brain. "Unless," he added, "you go away, and do not come back."

Having no idea as to his true identity, Muzimo had had to accept Orando's word that he was the ancestral spirit of the chief's son; and having heard himself described as such innumerable times he had come to accept it as fact. He felt no fear of Sobito, the man, and when Sobito, the witchdoctor, threatened him he recalled that he was a muzimo and, as such, immortal. How, therefore, he reasoned, could the fetish of Sobito kill him? Nothing could kill a spirit.

"I shall not go away," he announced. "I am not afraid of Sobito."

The villagers were aghast. Never had they heard a witchdoctor flouted and defied as Muzimo had flouted and defied Sobito. They expected to see the rash creature destroyed before their eyes, but nothing happened. They looked at Sobito, questioningly, and that wily old fraud, sensing the critical turn of the event and fearing for his prestige, overcame his physical fear of the strange, white giant in the hope of regaining his dignity by a single bold stroke.

Brandishing his hyaena tail, he leaped toward Muzimo. "Die!" he screamed. "Nothing can save you now. Before the moon has risen the third time you will be dead. My fetish has spoken!" He waved the hyaena tail in the face of Muzimo.

The white man stood with folded arms, a sneer upon his lips. "I am Muzimo," he said; "I am the spirit of the ancestor of Orando. Sobito is only a man; his fetish is only the tail of Dango." As he ceased speaking his hand shot out and snatched the fetish from the grasp of the witch-doctor. "Thus does Muzimo with the fetish of Sobito!" he cried, tossing the tail into the fire to the consternation of the astonished villagers.

Seized by the unreasoning rage of fanaticism Sobito threw caution to the winds and leaped for Muzimo, a naked blade in his upraised hand. There was the froth of madness upon his bared lips. His yellow fangs gleamed in a hideous snarl. He was the personification of hatred and maniacal fury. But swift and vicious as was his attack it did not find Muzimo unprepared. A bronzed hand seized the wrist of the witch-doctor in a grip of steel; another tore the knife from his grasp. Then Muzimo picked him up and held him high above his head as though Sobito were some incorporeal thing without substance or weight.

Terror was writ large upon the countenances of the astounded onlookers; an idol was in the clutches of an iconoclast. The situation had passed beyond the scope of their simple minds, leaving them dazed. Perhaps it was well for Muzimo that Sobito was far from being a beloved idol.

Muzimo looked at Orando. "Shall I kill him?" he asked, almost casually.

Orando was as shocked and terrified as his fellows. A lifetime of unquestioning belief in the supernatural powers of witch-doctors could not be overcome in an instant. Yet there was another force working upon the son of the chief. He was only human. Muzimo was his muzimo, and being very human he could not but feel a certain justifiable pride in the fearlessness and prowess of this splendid enigma whom he had enthusiastically accepted as the spirit of his dead ancestor. However, witch-doctors were witch-doctors. Their powers were well known to all men. There was, therefore, no wisdom in tempting fate too far.

Orando ran forward. "No!" he cried. "Do not kill him."

Upon the branch of a tree a little monkey danced, screaming and scolding. "Kill him!" he shrieked. "Kill him!" He was a very blood-thirsty little monkey, was The Spirit of Nyamwegi. Muzimo tossed Sobito to the ground in an ignominious heap.

"He is no good," he announced. "No witch-doctor is any good. His fetish was not good. If it had been, why did it not protect Sobito? Sobito did not know what he was talking about. If there are any brave warriors among the Utengas they will come with Orando and Muzimo and make war on the Leopard Men."

A low cry, growing in volume, rose among the younger warriors; and in the momentary confusion Sobito crawled to his feet and sneaked away toward his hut. When he was safely out of reach of Muzimo he halted and faced about. "I go," he called back, "to make powerful medicine. To-night the white man who calls himself Muzimo dies."

The white giant took a few steps in the direction of Sobito, and the witch-doctor turned and fled. The young men, seeing the waning of Sobito's power, talked loudly now of war. The older men talked no more of peace. One and all, they feared and hated Sobito. They were relieved to see his power broken. Tomorrow they might be afraid again, but today they were free from the domination of a witch-doctor for the first time in their lives.

Lobongo, the chief, would not sanction war; but, influenced by the demands of Orando and other young men, he at last grudgingly gave his approval to the formation of a small raiding party. Immediately runners were dispatched to other villages to seek recruits, and preparations were begun for a dance to be held that night.

Because of Lobongo's refusal to make general war against the Leopard Men there was no booming of war-drums; but news travels fast in the jungle; and night had scarcely closed down upon the village of Tumbai before warriors from the nearer villages commenced coming in to Tumbai by ones and twos to join the twenty volunteers from Loblongo's village, who swaggered and strutted before the admiring eyes of the dusky belles preparing the food and native beer that would form an important part of the night's festivities.

From Kibbu came ten young warriors, among them the brother of the girl Nyamwegi had been courting and one Lupingu, from whom the murdered warrior had stolen her heart. That Lupingu should volunteer to risk his life for the purpose of avenging Nyamwegi passed unnoticed, since already thoughts of vengeance had been submerged by lust for glory and poor Nyamwegi practically forgotten by all but Orando.

There was much talk of war and of brave deeds that would be accomplished; but the discomfiture of Sobito, being still fresh in every mind, also had an important part in the conversations. The village gossips found it a choice morsel with which to regale the warriors from other villages, with the result that Muzimo became an outstanding figure that reflected more glory upon the village of Tumbai than ever Sobito had. The visiting warriors regarded him with awe and some misgivings. They were accustomed to spirits that no one ever saw; the air was full of them. It was quite another matter to behold one standing in their midst.

Lupingu, especially, was perturbed. Recently he had purchased a love charm from Sobito. He was wondering now if he had thrown away, uselessly, the little treasure he had paid for it. He decided to seek out the witch-doctor and make inquiries; perhaps there was not so much truth in what he had heard. There was also another reason why he wished to consult Sobito, a reason of far greater importance than a love charm.

When he could do so unnoticed, Lupingu withdrew from the crowd milling in the village street and sneaked away to Sobito's hut. Here he found the old witch-doctor squatting upon the floor surrounded by charms and fetishes. A small fire burning beneath a pot fitfully lighted his sinister features, which were contorted by so hideous a scowl that Lupingu almost turned and fled before the old man looked up and recognized him.

For a long time Lupingu sat in the hut of the witchdoctor. They spoke in whispers, their heads close together. When Lupingu left he carried with him an amulet of such prodigious potency that no enemy could inflict injury upon him, and in his head he carried a plan that caused him both elation and terror.

Chapter 5 "Unspeakable Boor!"

LONG days of loneliness. Long nights of terror. Hopelessness and vain regrets so keen that they pained as might physical hurts. Only a brave heart had kept the girl from going mad since her men had deserted her. That seemed an eternity ago; days were ages.

Today she had hunted. A small boar had fallen to her rifle. At the sound of the shot, coming faintly to his ears, a white man had halted, scowling. His three companions jabbered excitedly.

With difficulty the girl had removed the viscera of the boar, thus reducing its weight sufficiently so that she could drag it to her camp; but it had been an ordeal that had taxed her strength and endurance to their limits. The meat was too precious, however, to be wasted; and she had struggled for hours, stopping often to rest, until at last, exhausted, she had sunk beside her prize before the entrance to her tent.

It was not encouraging to consider the vast amount of labor that still confronted her before the meat would be safe for future use. There was the butchering. The mere thought of it appalled her. She had never seen an animal butchered until after she had set out upon this disastrous safari. In all her life she had never even so much as cut a piece of raw meat. Her preparation, therefore, was most inadequate; but necessity overcomes obstacles, as it mothers inventions. She knew that the boar must be butchered, and the flesh cut into strips and that these strips must be smoked. Even then they would not keep long, but she knew no better way.

With her limited knowledge of practical matters, with the means at hand, she must put up the best fight for life of which she was capable. She was weak and inexperienced and afraid; but none the less it was a courageous heart that beat beneath her once chic but now soiled and disreputable flannel shirt. She was without hope, yet she would not give up.

Wearily, she had commenced to skin the boar, when a movement at the edge of the clearing in which her camp had been pitched attracted her attention. As she looked up she saw four men standing silently, regarding her. One was a white man. The other three were natives. As she sprang to her feet hope welled so strongly within her that she reeled slightly with dizziness; but instantly she regained control of herself and surveyed the four, who were now advancing, the white man in the lead, then, when closer scrutiny was possible, hope waned. Never in her life had she seen so disreputable appearing a white man. His filthy clothing was a motley of rags and patches; his face was unshaven; his hat was a nondescript wreck that might only be distinguished as a hat by the fact that it surmounted his head; his face was stern and forbidding. His eyes wandered suspiciously about her camp; and when he halted a few paces from her, scowling, there was no greeting on his lips.

"Who are you?" he demanded. "What are you doing here?"

His tone and words antagonized her. Never before had any white man addressed her in so cavalier a manner. In a proud and spirited girl the reaction was inevitable. Her chin went up; she eyed him coldly; the suggestion of a supercilious sneer curved her short upper lip; her eyes evaluated him disdainfully from his run-down boots to the battered thing that covered his dishevelled hair. Had his manner and address been different she might have been afraid of him, but now for the moment at least she was too angry to be afraid.

"I cannot conceive that either matter concerns you," she said, and turned her back on him.

The scowl deepened on the man's face, and angry words leaped to his tongue; but he controlled himself, regarding her silently. Had he not already seen her face he would have guessed from the lines of her haughty little back that she was young. Having seen her face he knew that she was beautiful. She was dirty, hot, perspiring, and covered with blood; but she was still beautiful. How beautiful she must be when properly garbed and groomed he dared not even imagine. He had noticed her blue-grey eyes and long lashes; they alone would have made any face beautiful. Now he was appraising her hair, confined in a loose knot at the nape of her neck; it had that peculiar quality of blondness that is described, today, as platinum.

It had been two years since Old Timer had seen a white woman. Perhaps if this one had been old and scrawny, or had buckteeth and a squint, he might have regarded her with less disapprobation and addressed her more courteously. But the moment that his eyes had beheld her, her beauty had recalled all the anguish and misery that another beautiful girl had caused him, arousing within him the hatred of women that he had nursed and cherished for two long years.

He stood in silence for a moment; and he was glad that he had; for it permitted him to quell the angry, bitter words that he might otherwise have spoken. It was not that he liked women any better, but that he realized and admired the courageousness of her reply.

"It may not be any of my business," he said presently, "but perhaps I shall have to make it so. It is rather unusual to see a white woman alone in this country. You are alone?" There was a faint note of concern in the tone of his question.

"I was quite alone," she snapped, "and I should prefer being so again."

"You mean that you are without porters or white companions?"

"Quite."

As her back was toward him she did not see the expression of relief that crossed his face at her admission. Had she, she might have felt greater concern for her safety, though his relief had no bearing upon her welfare; his anxiety as to the presence of white men was simply that of the elephant poacher.

"And you have no means of transportation?" he queried.

"None."

"You certainly did not come this far into the interior alone. What became of the other members of your party?"

"They deserted me."

"But your white companions-what of them?"

"I had none." She had faced him by now, but her attitude was still unfriendly.

"You came into the interior without any white men?" There was skepticism in his tone.

"I did."

"When did your men desert you?"

"Three days ago."

"What do you intend doing? You can't stay here alone, and I don't see how you can expect to go on without porters."

"I have stayed here three days alone; I can continue to do so until-"

"Until what?"

"I don't know."

"Look here," he demanded; "what in the world are you doing here, anyway?"

A sudden hope seemed to flash to her brain. "I am looking for a man," she said. "Perhaps you have heard of him; perhaps you know where he is." Her voice was vibrant with eagerness.

"What's his name?" asked Old Timer.

"Jerry Jerome." She looked up into his face hopefully.

He shook his head. "Never heard of him."

The hope in her eyes died out, suffused by the faintest suggestion of tears. Old Timer saw the moisture in her eyes, and it annoyed him. Why did women always have to cry? He steeled his heart against the weakness that was sympathy and spoke brusquely. "What do you think you're going to do with that meat?" he demanded.

Her eyes widened in surprise. There were no tears in them now, but a glint of anger. "You are impossible. I wish you would get out of my camp and leave me alone."

"I shall do nothing of the kind," he replied. Then he spoke rapidly to his three followers in their native dialect, whereupon the three advanced and took possession of the carcass of the boar.

The girl looked on in angry surprise. She recalled the heartbreaking labor of dragging the carcass to camp. Now it was being taken from her. The thought enraged her. She drew her revolver from its holster. "Tell them to leave that alone," she cried, "or I'll shoot them. It's mine."

"They're only going to butcher it for you," explained Old Timer. "That's what you wanted, isn't it? Or were you going to frame it?"

His sarcasm nettled her, but she realized that she had misunderstood their purpose. "Why didn't you say so?" she demanded. "I was going to smoke it. I may not always be able to get food easily."

"You won't have to," he told her; "we'll look after that."

"What do you mean?"

"I mean that as soon as I'm through here you're going back to my camp with me. It ain't my fault that you're here; and you're a damn useless nuisance, like all other women; but I couldn't leave a white rat here alone in the jungle, much less a white woman."

"What if I don't care to go with you?" she inquired haughtily.

"I don't give a damn what you think about it," he snapped; "you're going with me. If you had any brains you'd be grateful. It's too much to expect you to have a heart. You're like all the rest-selfish, inconsiderate, ungrateful."

"Anything else?" she inquired.

"Yes. Cold, calculating hard."

"You do not think much of women, do you?"

"You are quite discerning."

"And just what do you propose doing with me when we get to your camp?" she asked.

"If we can scrape up a new safari for you I'll get you out of Africa as quickly as I can," he replied.

"But I do not wish to get out of Africa. You have no right to dictate to me. I came here for a purpose, and I shall not leave until that purpose is fulfilled."

"If you came here to find that Jerome fellow it is my duty to a fellow man to chase you out before you can find him."

Her level gaze rested upon him for several moments before she replied. She had never before seen a man like this. Such candor was unnatural. She decided that he was mentally unbalanced; and having heard that the insane should be humored, lest they become violent, she determined to alter her attitude toward him.

"Perhaps you are right," she admitted. "I will go with you."

"That's better," he commented. "Now that that's settled let's have everything else clear. We're starting back to my camp as soon as I get through with my business here. That may be tomorrow or next day. You're coming along. One of my boys will look after you-cooking and all that sort of stuff. But I don't want to be bothered with any women. You leave me alone, and I'll leave you alone. I don't even want to talk to you."

"That will be mutually agreeable," she assured him, not without some asperity. Since she was a woman and had been for as long as she could recall the object of masculine adulation, such a speech, even from the lips of a disreputable ragamuffin whose sanity she questioned, could not but induce a certain pique.

"One more thing," he added. "My camp is in Chief Bobolo's country. If anything happens to me have my boys take you back there to my camp. My partner will look after you. Just tell him that I promised to get you back to the coast." He left her then, and busied himself with the simple preparation of his modest camp, calling one of the men from the hutchering to pitch his small tent and prepare his evening meal, for it was late in the afternoon. Another of the boys was detailed to serve the girl.

From her tent that evening she could see him sprawled before a fire, smoking his pipe. From a distance she gazed at him contemptuously, convinced that he was the most disagreeable person she had ever encountered, yet forced to admit that his presence gave her a feeling of security she had not enjoyed since she had entered Africa. She concluded that even a crazy white man was better than none. But was he crazy? He seemed quite normal and sane in all respects other than his churlish attitude toward her. Perhaps he was just an ill-bred boor with some fancied grievance against women. Be that as it might he was an enigma, and unsolved enigmas have a way of occupying one's thoughts. So, notwithstanding her contempt for him, he filled her reveries quite to the exclusion of all else until sleep claimed her.

Doubtless she would have been surprised to know that similarly the man's mind was occupied with thoughts of her, thoughts that hung on with bulldog tenacity despite his every effort to shake them loose. In the smoke of his pipe he saw her, unquestionably beautiful beyond comparison. He saw the long lashes shading the depths of her blue-grey eyes; her lips, curved deliciously; the alluring sheen of her wavy blond hair; the perfection of her girlish figure.

"Damn!" muttered Old Timer. "Why in hell did I have to run into her?"

The following morning he left camp early, taking two of the boys with him; leaving the third, armed with an old rifle, to protect the girl and attend to her wants. She was already up when he departed, but he did not look in her direction as he strode out of camp, though she furtively watched him go, feeding her contempt on a final disparaging appraisement of his rags and tatters.

"Unspeakable boor!" she whispered venomously as a partial outlet for her pent up hatred of the man.

Old Timer had a long, hard day. No sign of elephant rewarded his search, nor did he contact a single native from whom he might obtain information as to the whereabouts of the great herd that rumor and hope had located in this vicinity.

Not only was the day one of physical hardship, but it had been mentally trying as well. He had been disappointed in not locating the ivory they needed so sorely, but this had been the least of his mental perturbation. He had been haunted by thoughts of the girl. All day he had tried to rid his mind of recollection of that lowly face and the contours of her perfect body, but they persisted in haunting him. At first they had aroused other memories, painful memories of another girl. But gradually the vision of that other girl had faded until only the blue-grey eyes and blond hair of the girl in the lonely camp persisted in his thoughts.

When he turned back toward camp at the end of his fruitless search for elephant signs a new determination filled him with disquieting thoughts and spurred him rapidly upon the back-trail. It had been two years since he had seen a white woman, and then Fate had thrown this lovely creature across his path. What had women ever done for him? "Made a bum of me," he soliloquized; "ruined my life. This girl would have been lost but for me. She owes me something. All women owe me something for what one woman did to me. This girl is going to pay the debt.

"God, but she's beautiful! And she belongs to me. I found her, and I am going to keep her until I am tired of her. Then I'll throw her over the way I was thrown over. See how the woman will like it! Gad, what lips! Tonight they will be mine. She'll be all mine, and I'll make her like it. It's only fair. I've got something coming to me in this world. I'm entitled to a little happiness; and, by God, I'm owing to have it."

The great sun hung low in the west as the man came in sight of the clearing. The tent of the girl was the first thing that greeted his eyes. The soiled canvas suggested an intimacy that was provocative; it had sheltered and protected her; it had shared the most intimate secrets of her alluring charm. Like all inanimate objects that have been closely associated with an individual the tent reflected something of the personality of the girl. The mere sight of it stirred the man deeply. His passions, aroused by hours of anticipation, surged through his head like wine. He quickened his pace in his eagerness to take the girl in his arms.

Then he saw an object lying just beyond her tent that turned him cold with apprehension. Springing forward at a run, closely followed by his two retainers, he came to a halt beside the grisly thing that had attracted his horrified attention and turned the hot wave of his desire to cold dread. It was the dead and horribly mutilated body of the native he had left to guard the girl. Cruel talons had lacerated the flesh with deep wounds that might have been inflicted by one of the great carnivores, but the further mutilation of the corpse had been the work of man.

Stooping over the body of their fellow the two Negroes muttered angrily in their native tongue; then one of them turned to Old Timer. "The Leopard Men, Bwana," he said.

Fearfully, the white man approached the tent of the girl, dreading what he might find there, dreading even more that he might find nothing. As he threw aside the flap and looked in, his worst fears were realized; the girl was not there. His first impulse was to call aloud to her as though she might be somewhere near in the forest; but as he turned to do so he suddenly realized that he did not know her name, and in the brief pause that this realization gave him the futility of the act was borne in upon him. If she still lived she was far away by now in the clutches of the fiends who had slain her protector.

A sudden wave of rage overwhelmed the white man, his hot desire for the girl transmuted to almost maniacal anger toward her abductors. He forgot that he himself would have wronged her. Perhaps he thought only of his own frustrated hopes; but he believed that he was thinking only of the girl's helplessness, of the hideousness of her situation. Ideas of rescue and vengeance filled his whole being, banishing the fatigue of the long, arduous day.

It was already late in the afternoon, but he determined upon immediate pursuit. Following his orders the two hastily buried their dead comrade, made up two packs with such provisions and camp necessities as the marauders had not filched, and with the sun but an hour high followed their mad master upon the fresh trail of the Leopard Men.

Chapter 6 The Traitor

THE warriors of Watenga had not responded with great enthusiasm to the call to arms borne by the messengers of Orando. There were wars, and wars. One directed against the feared secret order of the Leopard Men did not appear to be highly popular. There were excellent reasons for this. In the first place the very name of Leopard Man was sufficient to arouse terror in the breast of the bravest, the gruesome methods of the Leopard Men being what they were. There was also the well known fact that, being a secret order recruited among unrelated clans, some of one's own friends might be members, in which event an active enemy of the order could easily be marked for death. And such a death!

It is little wonder, then, that from thousands of potential crusaders Orando discovered but a scant hundred awaiting the call to arms the morning following the celebration and war dance at Tumbai. Even among the hundred there were several whose martial spirit had suffered eclipse over night. Perhaps this was largely due to the after effects of an over-dose of native beer. It is not pleasant to set out for war with a headache.

Orando was moving about among the warriors squatting near the numerous cooking fires. There was not much talk this morning and less laughter; the boasting of yestereve was stilled. Today war seemed a serious business; yet, their bellies once filled with warm food, they would go forth presently with loud yells, with laughter, and with song.

Orando made inquiries. "Where is Muzimo?" he asked, but no one had seen Muzimo. He and The Spirit of Nyamwegi had disappeared. This seemed an ill omen. Some one suggested that possibly Sobito had been right; Muzimo might be in league with the Leopard Men. This aroused inquiry as to the whereabouts of Sobito. No one had seen him either; which was strange, since Sobito was an early riser and not one to be missing when the cook-pots were a-boil. An old man went to his hut and questioned one of the witch-doctor's wives. Sobito was gone! When this fact was reported conversation waxed. The enmity between Muzimo and Sobito was recalled, as was the latter's threat that Muzimo would die before morning. There were those who suggested that perhaps it was Sobito who was dead, while others recalled the fact that there was nothing unusual in his disappearance. He had disappeared before. In fact, it was nothing unusual for him to absent himself mysteriously from the village for days at a time. Upon his return after such absences he had darkly hinted that he had been sitting in council with the spirits and demons of another world, from whom he derived his supernatural powers.

Lupingu of Kibbu thought that they should not set out upon the war trail in the face of such dire omens. He went quietly among the warriors seeking adherents to his suggestion that they disband and return to their own villages, but Orando shamed them out of desertion. The old men and the women would laugh at them, he told them. They had made too much talk about war; they had boasted too much. They would lose face forever if they failed to go through with it now.

"But who will guide us to the village of the Leopard Men now that your muzimo has deserted you?" demanded Lupingu.

"I do not believe that he has deserted me," maintained Orando stoutly. "Doubtless he, too, has gone to take council with the spirits. He will return and lead us."

As though in answer to his statement, which was also a prayer, a giant figure dropped lightly from the branches of a nearby tree and strode toward him. It was Muzimo. Across one of his broad shoulders rested the carcass of a buck. On top of the buck sat The Spirit of Nyamwegi, screaming shrilly to attract attention to his prowess. "We are mighty hunters," he cried. "See what we have killed." No one but Muzimo understood him, but that made no difference to The Spirit of Nyamwegi because he did not know that they could not understand him. He thought that he was making a fine impression, and he was quite proud of himself.

"Where have you been, Muzimo?" asked Orando. "Some said that Sobito had slain you."

Muzimo shrugged. "Words do not kill. Sobito is full of words."

"Have you killed Sobito?" demanded an old man.

"I have not seen Sobito since before Kudu, the sun, went to his lair last night," replied Muzimo.

"He is gone from the village," explained Orando. "It was thought that maybe-"

"I went to hunt. Your food is no good; you spoil it with fire." He squatted down at the bole of a tree and cut meat from his kill, which he ate, growling. The warriors looked on terrified, giving him a wide berth.

When he had finished his meal he arose and stretched his great frame, and the action reminded them of Simba, the lion. "Muzimo is ready," he announced. "If the Utengas are ready let us go."

Orando gathered his warriors. He selected his captains and gave the necessary orders for the conduct of the march. This all required time, as no point could be decided without a general argument in which all participated whether the matter concerned them or not.

Muzimo stood silently aside. He was wondering about these people. He was wondering about himself. Physically he and they were much alike; yet in addition to the difference in coloration there were other differences, those he could see and those he could not see but sensed. The Spirit of Nyamwegi was like them and like him, too; yet here again was a vast difference. Muzimo knit his brows in perplexity. Vaguely, he almost recalled a fleeting memory that seemed the key to the riddle; but it eluded him. He felt dimly that he had had a past, but he could not recall it. He recalled only the things that he had seen and the experiences that had come to him since Orando had freed him from the great tree that had fallen on him; yet he appreciated the fact that when he had seen each seemingly new thing he had instantly recognized it for what it was-man, the okapi, the buck, each and every animal and bird that had come within the range of his vision or his sensitive ears or nostrils. Nor had he been at a loss to meet each new emergency of life as it confronted him.

He had thought much upon this subject (so much that at times the effort of sustained thought tired him), and he had come to the conclusion that somewhere, sometime he must have experienced many things. He had questioned Orando casually as to the young man's past, and learned that he could recall events in clear detail as far back as his early childhood. Muzimo could recall but a couple of yesterdays. Finally he came to the conclusion that his mental state must be the natural state of spirits, and because it was so different from that of man he found in it almost irrefutable proof of his spirithood. With a feeling of detachment he viewed the antics of man, viewed them contemptuously. With folded arms he stood apart in silence, apparently as oblivious to the noisy bickerings as to the chattering and scolding of The Spirit of Nyamwegi perched upon his shoulder.

But at last the noisy horde was herded into something approximating order; and, followed by laughing, screaming women and children, started upon its march toward high adventure. Not, however, until the latter turned back did the men settle down to serious marching, though Lupingu's croakings of eventual disaster had never permitted them to forget the seriousness of their undertaking.

For three days they marched, led by Orando and guided by Muzimo. The spirits of the warriors were high as they approached their goal. Lupingu had been silenced by ridicule. All seemed well. Muzimo had told them that the village of the Leopard Men lay near at hand and that upon the following morning he would go ahead alone and reconnoiter.

With the dawning of the fourth day all were eager, for Orando had never ceased to incite them to anger against the murderers of Nyamwegi. Constantly he had impressed them with the fact that The Spirit of Nyamwegi was with them to watch over and protect them, that his own muzimo was there to insure them victory.

It was while they were squatting about their breakfast fires that some one discovered that Lupingu was missing. A careful search of the camp failed to locate him; and it was at once assumed that, nearing the enemy, he had deserted through fear. Loud was the condemnation, bitter the scorn that this cowardly defection aroused. It was still the topic of angry discussion as Muzimo and The Spirit of Nyamwegi slipped silently away through the trees toward the village of the Leopard Men.

 

A fiber rope about her neck, the girl was being half led, half dragged through the jungle. A powerful young native walking ahead of her held the free end of the rope; ahead of him an old man led the way; behind her was a second young man. All three were strangely garbed in leopard skins. The heads of leopards, cunningly mounted, fitted snugly over their woolly pates. Curved steel talons were fitted to their fingers. Their teeth were filed, their faces hideously painted. Of the three, the old man was the most terrifying. He was the leader. The other cringed servilely when he gave commands.

The girl could understand little that they said. She had no idea as to the fate that was destined for her. As yet they had not injured her, but she could anticipate nothing other than a horrible termination of this hideous adventure. The young man who led her was occasionally rough when she stumbled or faltered, but he had not been actually brutal. Their appearance, however, was sufficient to arouse the direst forebodings in her mind; and she had always the recollection of the horrid butchery of the faithful Negro who had been left to guard her.

Thoughts of him reminded her of the white man who had left him to protect her. She had feared and mistrusted him; she had wanted to be rid of him. Now she wished that she were back in his camp. She did not admire him any more than she had. It was merely that she considered him the lesser of two evils. As she recalled him she thought of him only as an ill-mannered boor, as quite the most disagreeable person she had ever seen. Yet there was that about him which aroused her curiosity. His English suggested anything other than illiteracy. His clothes and his attitude toward her placed him upon the lowest rung of the social scale. He occupied her thoughts to a considerable extent, but he still remained an inexplicable enigma.

For two days her captors followed obscure trails. They passed no villages, saw no other human beings than them selves. Then, toward the close of the second day they came suddenly upon a large, palisaded village beside a river. The heavy gates that barred the entrance were closed, although the sun had not yet set; but when they had approached closely enough to be recognized they were admitted following a short parlay between the old man and the keepers of the gate.

The stronghold of the Leopard Men was the village of Gato Mgungu, chief of a once powerful tribe that had dwindled in numbers until now it boasted but this single village. But Gato Mgungu was also chief of the Leopard Men, a position which carried with it a sinister power far above that of many a chief whose villages were more numerous and whose tribes were numerically far stronger. This was true largely because of the fact that the secret order whose affairs he administered was recruited from unrelated clans and villages; and, because of the allegiance enforced by its strict and merciless code, Gato Mgungu demanded the first loyalty of its members, even above their loyalty to their own tribes or families. Thus, in nearly every village within a radius of a hundred miles Gato Mgungu had followers who kept him informed as to the plans of other chiefs, followers who must even slay their own kin if the chief of the Leopard Men so decreed.

In the village of Gato Mgungu alone were all the inhabitants members of the secret order; in the other villages his adherents were unknown, or, at most, only suspected of membership in the feared and hated order. To be positively identified as a Leopard Man, in most villages, would have been to meet, sudden, mysterious death; for so loathed were they a son would kill his own father if he knew that he was a member of the sect, and so feared that no man dared destroy one except in secret lest the wrath and terrible vengeance of the order fall upon him.

In secret places, deep hidden in impenetrable jungle, the Leopard Men of outlying districts performed the abhorrent rites of the order except upon those occasions when they gathered at the village of Gato Mgungu, near which was located their temple. Such was the reason for the gathering that now filled the village with warriors and for the relatively small number of women and children that the girl noticed as she was dragged through the gateway into the main street.

Here the women, degraded, hideous, filed-toothed harpies, would have set upon her and torn her to pieces but for the interference of her captors, who laid about them with the hafts of their spears, driving the creatures off until the old man could make himself heard. He spoke angrily with a voice of authority; and immediately the women withdrew, though they cast angry, venomous glances at the captive that boded no good for her should she fall into their hands.

Guarding her closely, her three captors led her through a horde of milling warriors to a large hut before which was seated an old, wrinkled Negro, with a huge belly. This was Gato Mgungu, chief of the Leopard Men. As the four approached he looked up, and at sight of the white girl a sudden interest momentarily lighted his blood-shot eyes that ordinarily gazed dully from between red and swollen lids. Then he recognized the old man and addressed him.

"You have brought me a present, Lulimi?" he demanded.

"Lulimi has brought a present," replied the old man, "but not for Gato Mgungu alone."

"What do you mean?" The chief scowled now.

"I have brought a present for the whole clan and for the Leopard God."

"Gato Mgungu does not share his slaves with others," the chief growled.

"I have brought no slave," snapped Lulimi. It was evident that he did not greatly fear Gato Mgungu. And why should he, who was high in the priesthood of the Leopard Clan?

"Then why have you brought this white woman to my village?"

By now there was a dense half-circle of interested auditors craning their necks to view the prisoner and straining their ears to catch all that was passing between these two great men of their little world. For this audience Lulimi was grateful, for he was never so happy as when he held the center of the stage, surrounded by credulous and ignorant listeners. Lulimi was a priest.

"Three nights ago we lay in the forest far from the village of Gato Mgungu, far from the temple of the Leopard God." Already he could see his auditors pricking up their ears. "It was a dark night. The lion was abroad, and the leopard. We kept a large fire burning to frighten them away. It was my turn to watch. The others slept. Suddenly I saw two green eyes shining just beyond the fire. They blazed like living coals. They came closer, and I was afraid; but I could not move. I could not call out. My tongue stuck to the roof of my mouth. My jaws would not open. Closer and closer they came, those terrible eyes, until, just beyond the fire, I saw a great leopard, the largest leopard that I have ever seen. I thought that the end of my days had come and that I was about to die.

"I waited for him to spring upon me, but he did not spring. Instead he opened his mouth and spoke to me." Gasps of astonishment greeted this statement while Lulimi paused for effect.

"What did he say to you?" demanded Gato Mgungu.

"He said, 'I am the brother of the Leopard God. He sent me to find Lulimi, because he trusts Lulimi. Lulimi is a great man. He is very brave and wise. There is no one knows as much as Lulimi.'"

Gato Mgungu looked bored. "Did the Leopard God send his brother three marches to tell you that?"

"He told me other things, many things. Some of them I can repeat, but others I may never speak of. Only the Leopard God, and his brother, and Lulimi know these things."

"What has all this to do with the white woman?" demanded Gato Mgungu.

"I am getting to that," replied Lulimi sourly. He did not relish these interruptions. "Then, when the brother of the Leopard God had asked after my health, he told me that I was to go to a certain place the next day and that there I should find a white woman. She would be alone in the jungle with one man. He commanded me to kill the black man and bring the woman to his temple to be high priestess of the Leopard Clan. This Lulimi will do. Tonight Lulimi takes the white high priestess to the great temple. I have spoken."

For a moment there was awed silence. Gato Mgungu did not seem pleased; but Lulimi was a powerful priest to whom the rank and file looked up, and he had greatly increased his prestige by this weird tale. Gato Mgungu was sufficiently a judge of men to know that. Furthermore, he was an astute old politician with an eye to the future. He knew that lmigeg, the high priest, was a very old man who could not live much longer and that Lulimi, who had been laying his plans to that end for years, would doubtless succeed him.

Now a high priest friendly to Gato Mgungu could do much to increase the power and prestige of the chief and, incidentally, his revenues; while one who was inimical might threaten his ascendancy. Therefore, reading thus plainly the handwriting on the wall, Gato Mgungu seized this opportunity to lay the foundations of future friendship and understanding between them though he knew that Lulimi was an old fraud and his story doubtless a canard.

Many of the warriors, having sensed in the chief's former attitude a certain antagonism to Lulimi, were evidently waiting a cue from their leader. As Gato Mgungu jumped, so would the majority of the fighting men; but when the day came that a successor to Imigeg must be chosen it would be the priests who would make the selection, and Gato Mgungu knew that Lulimi had a long memory.

All eyes were upon the chief as he cleared his royal throat. "We have heard the story of Lulimi," he said. "We all know Lulimi. In his own village he is a great witchdoctor. In the temple of the Leopard God there is no greater priest after Imigeg. It is not strange that the brother of the Leopard God should speak to Lulimi- Gato Mgungu is only a fighting man. He does not talk with gods and demons. This is not a matter for warriors. It is a matter for priests. All that Lulimi has said we believe, but let us take the white woman to the temple. The Leopard God and Imigeg will know whether the jungle leopard spoke true words to Lulimi or not. Has not my tongue spoken wise words, Lulimi?"

"The tongue of Gato Mgungu, the chief, always speaks wise words," replied the priest, who was inwardly delighted that the chief's attitude had not been, as he had feared, antagonistic. And thus the girl's fate was decided by the greed of corrupt politicians, temporal and ecclesiastical, suggesting that the benighted of central Africa are in some respects quite as civilized as we.

As preparations were being made to conduct the girl to the temple, a lone warrior, sweat-streaked and breathless, approached the gates of the village. Here he was halted, but when he had given the secret sign of the Leopard Clan he was admitted. There was much excited jabbering at the gate way; but to all questions the newcomer insisted that he must speak to Gato Mgungu immediately upon a matter of urgent importance, and presently he was brought before the chief.

Again he gave the secret sign of the Leopard Clan as he faced Gato Mgungu.

"What message do you bring?" demanded the chief.

"A few hours' march from here a hundred Utenga warriors led by Orando, the son of Lobongo, the chief, are waiting to attack your village. They come to avenge Nyamwegi of Kibbu, who was killed by members of the clan. If you send warriors at once to hide beside the trail they can ambush the Utengas and kill them all."

"Where lies their camp?"

The messenger described the location minutely; and when he had finished, Gato Mgungu ordered a sub-chief to gather three hundred warriors and march against the invaders; then he turned to the messenger. "We shall feast tonight upon our enemies," he growled, "and you shall sit beside Gato Mgungu and have the choicest morsels."

"I may not remain," replied the messenger. "I must return from whence I came lest I be suspected of carrying word to you."

"Who are you?" demanded Gato Mgungu.

"I am Lupingu of Kibbu, in the Watenga country," replied the messenger.

Chapter 7 The Captive

KNOWING nothing of the meaning of what was transpiring around her, the girl sensed in the excitement and activity following the coming of the messenger something of the cause that underlay them. She saw fighting men hurriedly arming themselves; she saw them depart from the village. In her heart was a hope that perhaps the enemy they went to meet might be a succoring party in search of her. Reason argued to the contrary; but hope catches at straws, unreasoning.

When the war party had departed, attention was again focused upon the girl. Lulimi waxed important. He ordered people about right and left. Twenty men armed with spears and shields and carrying paddles formed about her as an escort. Led by Lulimi, they marched through the gateway of the village down to the river. Here they placed her in a large canoe which they launched in silence, knowing that enemies were not far distant. There was no singing or shouting as there would have been upon a similar occasion under ordinary circumstances. In silence they dipped their paddles into the swift stream; silently they sped with the current down the broad river, keeping close to the river bank upon the same side as that upon which they bad launched the craft by the village of Gato Mgungu.

Poor little Kati Bwana! They had taken the rope from about her neck; they treated her now with a certain respect, tinged with awe, for was she not to be the high priestess of the Leopard God? But of that she knew nothing. She could only wonder, as numb with hopelessness she watched the green verdure of the river bank move swiftly past. Where were they taking her? To what horrid fate? She noted the silence and the haste of her escort; she recalled the excitement following the coming of the messenger to the village and the hasty exodus of the war party.

All these facts combined to suggest that her captors were hurrying her away from a rescuing party. But who could have organized such an expedition? Who knew of her plight? Only the bitter man of rags and patches. But what could he do to effect her rescue, even if he cared to do so? It had been evident to her that he was a poor and worthless vagabond. His force consisted now of but two natives. His camp, he had told her, was several marches from where he had found her. He could not possibly have obtained reinforcements from that source in the time that had elapsed since her capture, even if they existed, which she doubted. She could not imagine that such a sorry specimen of poverty commanded any resources whatever. Thus she was compelled to abandon hope of succor from this source; yet hope did not die. In the last extremity one may always expect a miracle.

For a mile or two the canoe sped down the river, the paddles rising and falling with clock-like regularity and almost in silence; then suddenly the speed of the craft was checked, and its nose turned toward the bank. Ahead of them the girl saw the mouth of a small affluent of the main river, and presently the canoe slid into its sluggish waters.

Great trees arched above the narrow, winding stream; dense underbrush choked the ground between their boles; matted vines and creepers clung to their mossy branches, or hung motionless in the breathless air, trailing almost to the surface of the water; gorgeous blooms shot the green with vivid color. It was a scene of beauty, yet there hung about it an air of mystery and death like a noxious miasma. It reminded the girl of the face of a lovely woman behind whose mask of beauty hid a vicious soul. The silence, the scent of rotting things in the heavy air oppressed her.

Just ahead a great, slimy body slid from a rotting log into the slow moving waters. It was a crocodile. As the canoe glided silently through the semi-darkness the girl saw that the river was fairly alive with these hideous reptiles whose presence served but to add to the depression that already weighed so heavily upon her.

She sought to arouse her drooping spirits by recalling the faint hope of rescue that she had entertained and clung to ever since she had been so hurriedly removed from the village. Fortunately for her peace of mind she did not know her destination, nor that the only avenue to it lay along this crocodile-infested stream. No other path led through the matted jungle to the cleverly hidden temple of the Leopard God. No other avenue than this fetid river gave ingress to it, and this was known to no human being who was not a Leopard Man.

The canoe had proceeded up the stream for a couple of miles when the girl saw upon the right bank just ahead of them a large, grass-thatched building. Unaccustomed as she had been during the past few months to seeing any structure larger than the ordinary native huts, the size of this building filled her with astonishment. It was quite two hundred long and fifty wide, nor less than fifty feet in height. It lay parallel to the river, its main entrance being in the end they were approaching. A wide verandah extended across the front of the building and along the side facing the river. The entire structure was elevated on piles to a height of about ten feet above the ground. She did not know it, but this was the temple of the Leopard God, whose high priestess she was destined to be.

As the canoe drew closer to the building a number of men emerged from its interior. Lulimi rose from the bottom of the craft where he had been squatting and shouted a few words to the men on the temple porch. They were the secret passwords of the order, to which one of the guardians of the temple replied, whereupon the canoe drew in to the shore.

A few curious priests surrounded Lulimi and the girl as the old man escorted her up the temple steps to the great entrance flanked by grotesquely carved images and into the half-light of the interior. Here she found herself in an enormous room open to the rafters far above her head. Hideous masks hung upon the supporting columns with shields, and spears, and knives, and human skulls. Idols, crudely carved, stood about the floor. Many of these represented a human body with the head of an animal, though so rude was the craftsmanship that the girl could not be certain what animal they were intended to represent. It might be a leopard, she thought.

At the far end of the room, which they were approaching, she discerned a raised dais. It was, in reality, a large platform paved with clay. Upon it, elevated a couple of feet, was a smaller dais about five feet wide and twice as long, which was covered with the skins of animals. A heavy post supporting a human skull was set in the center of the long dimension of the smaller dais close to its rear edge. These details she noted only casually at the time. She was to have reason to remember them vividly later.

As Lulimi led her toward the dais a very old man emerged from an opening in the wall at its back and came toward them. He had a particularly repellant visage, the ugliness of which was accentuated by the glowering scowl with which he regarded her.

As his old eyes fell upon Lulimi they were lighted dimly by a feeble ray of recognition. "It is you?" he mumbled.

"But why do you bring this white woman? Who is she? A sacrifice?" "Listen, lmigeg," whispered Lulimi, "and think well. Remember your prophecy."

"What prophecy?" demanded the high priest querulously. He was very old; and his memory sometimes played him tricks, though he did not like to admit it.

"Long ago you said that some day a white priestess would sit with you and the Leopard God, here on the great throne of the temple. Now your prophecy shall be fulfilled. Here is the white priestess, brought by Lulimi, just as you prophesied."

Now lmigeg did not recall having made any such prophecy, for the very excellent reason that he never had done so; but Lulimi was a wily old person who knew lmigeg better than lmigeg knew himself. He knew that the old high priest was rapidly losing his memory; and he knew, too, that he was very sensitive on the subject, so sensitive that he would not dare deny having made such a prophecy as Lulimi imputed to him.

For reasons of his own Lulimi desired a white priestess. Just how it might redound to his benefit is not entirely clear, but the mental processes of priests are often beyond the ken of lay minds. Perhaps his reasons might have been obvious to a Hollywood publicity agent; but however that may be, the method he had adopted to insure the acceptance of his priestess was entirely successful.

lmigeg swallowed the bait, hook, line, and sinker. He swelled with importance. "lmigeg talks with the demons and the spirits," he said; "they tell him everything. When we have human flesh for the Leopard God and his priests, the white woman shall be made high priestess of the order."

"That should be soon then," announced Lulimi.

"How do you know that?" demanded lmigeg.

"My muzimo came to me and told me that the warriors now in the village of Gato Mgungu would march forth today, returning with food enough for all."

"Good," exclaimed lmigeg quickly; "it is just as I prophesied yesterday to the lesser priests."

"Tonight then," said Lulimi. "Now you will want to have the white woman prepared."

At the suggestion lmigeg clapped his hands, whereupon several of the lesser priests advanced. "Take the woman," he instructed one of them "to the quarters of the priestesses. She is to be high priestess of the order. Tell them this and that they shall prepare her. Tell them, also, that lmigeg holds them responsible for her safety."

The lesser priest led the girl through the opening at the rear of the dais, where she discovered herself in a corridor flanked on either side by rooms. To the door of one of these the man conducted her and, pushing her ahead, entered. It was a large room in which were a dozen women, naked but for tiny G strings. Nearly all of them were young; but there was one toothless old hag, and it was she whom the man addressed.

The angry and resentful movement of the women toward the white girl at the instant that she entered the room was halted at the first words of her escort. "This is the new high priestess of the Leopard God," he announced. "lmigeg sends orders that you are to prepare her for the rites to be held tonight. If any harm befalls her you will be held accountable, and you all know the anger of lmigeg."

"Leave her with me," mumbled the old woman. "I have served in the temple through many rains, but I have not filled the belly of the Leopard God yet."

"You are too old and tough," snarled one of the younger women.

"You are not," snapped the old hag. "All the more reason that you should be careful not to make lmigeg angry, or Mumga, either. Go," she directed the priest. "The white woman will be safe with old Mumga."

As the man left the room the women gathered about the girl. Hatred distorted their features. The younger women tore at her clothing. They pushed and pulled her about, all the while jabbering excitedly; but they did not injure her aside from a few scratches from claw-like nails.

The reason for bringing her here at all was unknown to Kali Bwana; the intentions of the women were, similarly, a mystery. Their demeanor boded her no good, and she believed that eventually they would kill her. Their degraded faces, their sharp-filed, yellow fangs, their angry voices and glances left no doubt in her mind as to the seriousness of her situation or the desires of the harpies. That a power which they feared restrained them she did not know. She saw only the menace of their attitude toward her and their rough and brutal handling of her.

One by one they stripped her garments from her until she stood even more naked than they, and then she was accorded a respite as they fell to fighting among themselves for her clothing. For the first time she had an opportunity to note her surroundings. She saw that the room was the common sleeping and eating apartment of the women. Straw mats were stretched across one of its sides. There was a clay hearth at one end directly below a hole in the roof, through which some of the smoke from a still smoldering fire was finding its way into the open air, though most of it hung among the rafters of the high ceiling, from whence it settled down to fill the apartment with acrid fumes. A few cooking pots stood on or beside the hearth. There were earthen jars and wooden boxes, fiber baskets and pouches of skin strewn upon the floor along the walls, many near the sleeping mats. From pegs stuck in the walls depended an array of ornaments and finery: strings of beads, necklaces of human teeth and of the teeth of leopards, bracelets of copper and iron and anklets of the same metals, feather head-dresses and breastplates of metal and of hide, and innumerable garments fashioned from the black-spotted, yellow skins of leopards. Everything in the apartment bespoke primitive savagery in keeping with its wild and savage inmates.

When the final battle for the last vestige of her apparel had terminated, the women again turned their attention to the girl. Old Mumga addressed her at considerable length, but Kali Bwana only shook her head to indicate that she could understand nothing that was said to her. Then at a word from the old woman they laid hold of her again, none too gently. She was thrown upon one of the filthy sleeping mats, an earthen jar was dragged to the side of the mat, and two young women proceeded to anoint her with a vile smelling oil, the base of which might have been rancid butter. This was rubbed in by rough hands until her flesh was almost raw; then a greenish liquid, which smelled of bay leaves and stung like fire, was poured over her; and again she was rubbed until the liquid had evaporated.

When this ordeal had been concluded, leaving her weak and sick from its effects, she was clothed. Much discussion accompanied this ceremony, and several times women were sent to consult Imigeg and to fetch apparel from other parts of the temple. Finally they seemed satisfied with their handiwork, and Kali Bwana, who had worn some of the most ridiculous creations of the most famous couturiers of Paris, stood clothed as she had never been clothed before.

First they had adjusted about her slim, fair waist a loin cloth made from the skins of unborn leopard cubs; and then, over one shoulder, had been draped a gorgeous hide of vivid yellow, spotted with glossy black. This garment hung in graceful folds almost to her knee on one side, being shorter on the other. A rope of leopard tails gathered it loosely about her hips. About her throat was a necklace of human teeth; upon her wrists and arms were heavy bracelets, at least two of which she recognized as a gold. In similar fashion were her ankles adorned, and then more necklaces were hung about her neck. Her head-dress consisted of a diadem of leopard skin supporting a variety of plumes and feathers which entirely encircled her head. But the finishing touch brought a chill of horror to her; long, curved talons of gold were affixed to her fingers and thumbs, recalling the cruel death of the native who had striven so bravely and so futilely to protect her.

Thus was Kali Bwana prepared for the hideous rites of the Leopard Men that would make her high priestess of their savage god.

Chapter 8 Treason Unmasked

MUZIMO loafed through the forest. He was glad to be alone, away from the noisy, boasting creatures that were men. True, The Spirit of Nyamwegi was given to boasting; but Muzimo never paid much attention to him. Sometimes he chided him for behaving so much like men; and as long as The Spirit of Nyamwegi could remember, he was quiet; but his memory was short. Only when a certain stern expression entered the eyes of Muzimo and he spoke in a low voice that was half growl, was The Spirit of Nyamwegi quiet for long; but that occurred only when there was important need for silence.

Muzimo and The Spirit of Nyamwegi had departed early from the camp of the Utengas for the purpose of locating and spying upon the village of the Leopard Men, but time meant nothing to Muzimo. This thing that he had set out to do, he would do when he was ready. So it was that the morning was all but spent before Muzimo caught sight of the village.

The warriors had already departed in search of the enemies from Watenga, and Muzimo had not seen them because he had taken a circuitous route from the camp to the village. The girl had also been taken away to the temple, though even had she still been there her presence would have meant nothing to the ancestral spirit of Orando, who was no more concerned with the fate of whites than he was with the fate of Negroes.

The village upon which he looked from the concealing verdure of a nearby tree differed little from the quiet native village of Tumbai except that its palisade was taller and stronger. There were a few men and women in its single main street, the former lolling in the shade of trees, the latter busy with the endless duties of their sex, which they lightened by the world-wide medium of gossip.

Muzimo was not much interested in what he saw, at least at first. There was no great concourse of warriors. A hundred Utengas, if they could surprise the village, could wreak vengeance upon it easily. He noted, however, that the gates were thick and high, that they were closed, and that a guard of warriors squatted near them in the shade of the palisade. Perhaps, he thought, it would be better to take the place by night when a few agile men might scale the palisade undetected and open the gates for their fellows. He finally decided that he would do that himself without assistance. For Muzimo it would be a simple matter to enter the village undetected.

Suddenly his eyes were arrested by a group before a large hut. There was a large man, whom he intuitively knew to be the chief, and there were several others with whom he was conversing; but it was not the chief who arrested his attention. It was one of the others. Instantly Muzimo recognized him, and his grey eyes narrowed. What was Lupingu doing in the village of the Leopard Men? It was evident that he was not a prisoner, for it was plainly to be seen that the conversation between the men was amicable.

Muzimo waited. Presently he saw Lupingu leave the party before the chief's hut and approach the gates. He saw the warriors on guard open them, and he saw Lupingu pass through them and disappear into the forest in the direction of the camp of the Utengas. Muzimo was puzzled. What was Lupingu going to do? What had he already done? Perhaps he had gone to spy upon the Leopard Men and was returning with information for Orando.

Silently Muzimo slipped from the tree in which he had been hiding, and swung through the trees upon the trail of Lupingu, who, ignorant of the presence of the Nemesis hovering above him, trotted briskly in the direction of the camp of the tribesmen he had betrayed.

Presently from a distance, far ahead, Muzimo heard sounds, sounds that the ears of Lupingu could not hear. They told him that many people were coming through the forest in his direction. Later he interpreted them as the sounds made by warriors marching hurriedly. They were almost upon him before Lupingu heard them. When he did he went off from the trail a short distance and hid in the underbrush.

Muzimo waited among the foliage above the trees. He had caught the scent of the oncoming men and had recognized none that was familiar to him. It was the scent of warriors, and mixed with it was the scent of fresh blood. Some of them wounded. They had been in battle.

Presently they came in sight; and he saw that they were not the Utengas, as his nostrils had already told him. He guessed that they were from the village of the Leopard Men, and that they were returning to it. This accounted for the small number of warriors that he had seen in the village. Where had they been? Had they been in battle with Orando's little force?

He counted them, roughly, as they passed below him. There were nearly three hundred of them, and Orando had but a hundred warriors. Yet he was sure that Orando had not been badly defeated, for he saw no prisoners nor were they bringing any dead warriors with them, not even their own dead, as they would have, if they were Leopard Men and had been victorious.

Evidently, whoever they had fought, and it must have been Orando, had repulsed them; but how bad the Utengas fared? Their losses must have been great in battle with a force that so greatly outnumbered them. But all this was only surmise. Presently he would find the Utengas and learn the truth. In the meantime he must keep an eye on Lupingu who was still hiding at one side of the trail.

When the Leopard Men had passed, Lupingu came from his concealment, and continued on in the direction he had been going, while above him and a little in his rear swung Muzimo and The Spirit of Nyamwegi.

When they came at last to the place where the Utengas had camped, they found only grim reminders of the recent battle; the Utengas were not there. Lupingu looked about him, a pleased smile on his crafty face. His efforts had not been in vain; the Leopard Men had at least driven the Utengas away, even though it had been as evident to him as it had been to Muzimo that their victory had been far from decisive.

For a moment he hesitated, of two minds as to whether to follow his former companions, or return to the village and take part in the ceremonies at the temple at the installation of the white priestess; but at last he decided that the safer plan was to rejoin the Utengas, lest a prolonged absence should arouse their suspicions as to his loyalty. He did not know that the matter was not in his hands at all, or that a power far greater than his own lurked above him, all but reading his mind, a power that would have frustrated an attempt to return to the village of Gato Mgungu and carried him by force to the new camp of Orando.

Lupingu had jogged on along the plain trail of the retreating Utengas for a couple of miles when he was halted by a sentry whom he recognized at once as the brother of the girl whose affections Nyamwegi had stolen from him. When the sentry saw that it was Lupingu, the traitor was permitted to pass; and a moment later he entered the camp, which he found bristling with spears, the nerve-shaken warriors having leaped to arms at the challenge of the sentry.

There were wounded men groaning upon the ground, and ten of the Utenga dead were stretched out at one side of the camp, where a burial party was digging a shallow trench in which to inter them.

A volley of questions was hurled at Lupingu as he sought out Orando, and the angry or suspicious looks that accompanied them warned him that his story must be a most convincing one if it were to avail him.

Orando greeted him with a questioning scowl. "Where have you been, Lupingu, while we were fighting?" he demanded.

"I, too, have been fighting," replied Lupingu glibly.

"I did not see you," countered Orando. "You were not there. You were not in camp this morning. Where were you? See that your tongue speaks no lies."

"My tongue speaks only true words," insisted Lupingu. "Last night I said to myself: 'Orando does not like Lupingu. There are many who do not like Lupingu. Because he advised them not to make war against the Leopard Men they do not like him. Now he must do something to show them that he is a brave warrior. He must do something to save them from the Leopard Men.'

"And so I went out from camp while it was still dark to search for the village of the Leopard Men, that I might spy upon them and bring word to Orando. But I did not find the village. I became lost, and while I was searching for it I met many warriors. I did not run. I stood and fought with them until I had killed three. Then some came from behind and seized me. They made me prisoner, and I learned that I was in the hands of the Leopard Men.

"Later they fought with you. I could not see the battle, as their guards held me far behind the fighting men; but after a while the Leopard Men ran away, and I knew that the Utengas had been victorious. In the excitement I escaped and hid. When they had all gone I came at once to the camp of Orando."

The son of Lobongo, the chief, was no fool. He did not believe Lupingu's story, but he did not guess the truth. The worst interpretation that he put on Lupingu's desertion was cowardice in the face of an impending battle; but that was something to be punished by the contempt of his fellow warriors and the ridicule of the women of his village when he returned to Kibbu.

Orando shrugged. He had other, more important matters to occupy his thoughts. "If you want to win the praise of warriors," he advised, "remain and fight beside them." Then he turned away.

With startling suddenness that shocked the frayed nerves of the Utengas, Muzimo and The Spirit of Nyamwegi dropped unexpectedly into their midst from the overhanging branches of a tree. Once again three score spears danced nervously, their owners ready to fight or fly as the first man set the example; but when they saw who it was their fears were calmed; and perhaps they felt a little more confidence, for the presence of two friendly spirits is most reassuring to a body of half defeated warriors fearful of the return of the enemy.

"You have had a battle," said Muzimo to Orando. "I saw the Leopard Men running away; but your men act as though they, too, had been defeated. I do not understand."

"They came to our camp and fell upon us while we were unprepared," explained Orando. "Many of our men were killed or wounded in their first charge, but the Utengas were brave. They rallied and fought the Leopard Men off, killing many, wounding many; then the Leopard Men ran away, for we were fighting more bravely than they.

"We did not pursue them, because they greatly outnumbered us. After the battle my men were afraid they might return in still greater numbers. They did not wish to fight any more. They said that we had won, and that now Nyamwegi was fully avenged. They want to go home. Therefore we fell back to this new camp. Here we bury our dead. Tomorrow we do what the gods decide. I do not know.

"What I should like to know, though, is how the Leopard Men knew we were here. They shouted at us and told us that the god of the Leopard Men had sent them to our camp to get much flesh for a great feast. They said that tonight they would eat us all. It was those words that frightened the Utengas and made them want to go home."

"Would you like to know who told the Leopard Men that you were coming and where your camp was?" asked Muzimo.

Lupingu's eyes reflected a sudden fear. He edged off toward the jungle. "Watch Lupingu," directed Muzimo, "lest he go again to 'spy upon the Leopard Men.'" The words were scarcely uttered before Lupingu bolted; but a dozen warriors blocked his way; and presently he was dragged back, struggling and protesting. "It was not a god that told the Leopard Men that the Utengas were coming," continued Muzimo. "I crouched in a tree above their village, and saw the one who told them talking to their chief. Very friendly were they, as though both were Leopard Men. I followed him when he left the village. I saw him hide when the retreating warriors passed in the jungle. I followed him to the camp of the Utengas. I heard his tongue speak lies to Orando. I am Muzimo. I have spoken."

Instantly hoarse cries for vengeance arose. Men fell upon Lupingu and knocked him about. He would have been killed at once had not Muzimo interfered. He seized the wretched man and shielded him with his great body, while The Spirit of Nyamwegi fled to the branches of a tree and screamed excitedly as he danced up and down in a perfect frenzy of rage, though what it was all about he did not know.

"Do not kill him," commanded Muzimo, sternly. "Leave him to me."

"The traitor must die," shouted a warrior.

"Leave him to me," reiterated Muzimo.

"Leave him to Muzimo," commanded Orando; and at last, disgruntled, the warriors desisted from their attempts to lay hands upon the wretch.

"Bring ropes," directed Muzimo, "and bind his wrists and his ankles."

When eager hands had done as Muzimo bid, the warriors formed a half circle before him and Lupingu, waiting expectantly to witness the death of the prisoner, which they believed would take the form of some supernatural and particularly atrocious manifestation.

They saw Muzimo lift the man to one broad shoulder. They saw him take a few running steps, leap as lightly into the air as though he bore no burden whatsoever, seize a low-hanging limb as he swung himself upward, and disappear amidst the foliage above, melting into the shadows of the coming dusk.

Chapter 9 The Leopard God

NIGHT was approaching. The sun, half hidden by the tops of forest trees, swung downward into the west. Its departing rays turned the muddy waters of a broad river into the semblance of molten gold. A ragged white man emerged from a forest trail upon the outskirts of a broad field of manioc, at the far side of which a palisaded village cast long shadows back to meet the shadows of the forest where he stood with his two black companions. To his right the forest hemmed the field and came down to overhang the palisade at the rear of the village.

"Do not go on, Bwana," urged one of the natives. "It is the village of the Leopard Men."

"It is the village of old Gato Mgungu," retorted Old Timer. "I have traded with him in the past."

"Then you came with many followers and with guns; then Gato Mgungu was a trader. Today you come with only two boys; today you will find that old Gato Mgungu is a Leopard Man."

"Bosh!" exclaimed the white man. "He would not dare harm a white."

"You do not know them," insisted the black. "They would kill their own mothers for flesh if there was no one to see them do it."

"Every sign that we have seen indicates that the girl was brought here," argued Old Timer. "Leopard Men or no Leopard Men, I am going into the village."

"I do not wish to die," said the Negro.

"Nor do I," agreed his fellow.

"Then wait for me in the forest. Wait until the shadow of the forest has left the palisade in the morning. If I have not returned then, go back to the camp where the young bwana waits and tell him that I am dead."

The natives shook their heads. "Do not go, Bwana. The white woman was not your wife, neither was she your mother nor your sister. Why should you die for a woman who was nothing to you?"

Old Timer shook his head. "You would not understand." He wondered if he himself understood. Vaguely he realized that the force that was driving him on was not governed by reason; back of it was something inherent, bred into his fiber through countless generations of his kind. Its name was duty. If there was another more powerful force actuating him he was not conscious of it. Perhaps there was no other. There were lesser forces, though, and one of them was anger and another, desire for revenge. But two days of tracking through the jungle had cooled these to the point where he would no longer have risked his life to gratify them. It was the less obvious but more powerful urge that drove him on.

"Perhaps I shall return in a few minutes," he said, "but if not, then until tomorrow morning!" He shook their hands in parting.

"Good luck, Bwana!"

"May the good spirits watch over you, Bwana!"

He strode confidently along the path that skirted the manioc field toward the gates set in the palisade. Savage eyes watched his approach. Behind him the eyes of his servitors filled with tears. Inside the palisade a warrior ran to the hut of Gato Mgungu.

"A white man is coming," he reported. "He is alone."

"Let him enter, and bring him to me," ordered the chief.

As Old Timer came close to the gates one of them swung open. He saw a few warriors surveying him more or less apathetically. There was nothing in their demeanor to suggest antagonism, neither was their greeting in any way friendly. Their manner was wholly perfunctory. He made the sign of peace, which they ignored; but that did not trouble him. He was not concerned with the attitude of warriors, only with that of Gato Mgungu, the chief. As he was, so would they be.

"I have come to visit my friend, Gato Mgungu," he announced.

"He is waiting for you," replied the warrior who had taken word of his coming to the chief. "Come with me."

Old Timer noted the great number of warriors in the village. Among them he saw wounded men and knew that there had been a battle. He hoped that they had been victorious. Gato Mgungu would be in better humor were such the case. The scowling, unfriendly glances of the villagers did not escape him as he followed his guide toward the hut of the chief. On the whole, the atmosphere of the village was far from reassuring; but he had gone too far to turn back, even had he been of a mind to do so.

Gato Mgungu received him with a surly nod. He was sitting on a stool in front of his hut surrounded by a number of his principal followers. There was no answering smile or pleasant word to Old Timer's friendly greeting. The aspect of the situation appeared far from roseate.

"What are you doing here?" demanded Gato Mgungu.

The smile had faded from the white man's face. He knew that this was no time for soft words. There was danger in the very air. He sensed it without knowing the reason for it; and he knew that a bold front, along, might release him from a serious situation.

"I have come for the white girl," he said.

Gato Mgungu's eyes shifted. "What white girl?" he demanded.

"Do not lie to me with questions,"' snapped Old Timer. "The white girl is here. For two days I have followed those who stole her from my camp. Give her to me. I wish to return to my people who wait for me in the forest."

"There is no white girl in my village," growled Gato Mgungu, "nor do I take orders from white men. I am Gato Mgungu, the chief. I give orders."

"You'll take orders from me, you old scoundrel," threatened the other, "or I'll have a force down on your village that'll wipe it off the map."

Gato Mgungu sneered. "I know you, white man. There are two of you and six natives in your safari. You have few guns. You are poor. You steal ivory. You do not dare go where the white rulers are. They would put you in jail. You come with big words, but big words do not frighten Gato Mgungu; and now you are my prisoner."

"Well, what of it?" demanded Old Timer. "What do you think you're going to do with me?"

"Kill you," replied Gato Mgungu.

The white man laughed. "No you won't; not if you know what's good for you. The government would burn your village and hang you when they found it out."

"They will not find it out," retorted the chief. "Take him away. See that he does not escape."

Old Timer looked quickly around at the evil, scowling faces surrounding him. It was then that he recognized the chief, Bobolo, with whom he had long been upon good terms. Two warriors laid heavy hands upon him to drag him away. "Wait!" he exclaimed, thrusting them aside. "Let me speak to Bobolo. He certainly has sense enough to stop this foolishness."

"Take him away!" shouted Gato Mgungu.

Again the warriors seized him, and as Bobolo made no move to intercede in his behalf the white man accompanied his guard without further demonstration. After disarming him they took him to a small hut, filthy beyond description, and, tying him securely, left him under guard of a single sentry who squatted on the ground outside the low doorway; but they neglected to remove the pocket knife from a pocket in his breeches.

Old Timer was very uncomfortable. His bonds hurt his wrists and ankles. The dirt floor of the hut was uneven and hard. The place was alive with crawling, biting things. It was putrid with foul stenches. In addition to these physical discomforts the outlook was mentally distressing. He began to question the wisdom of his quixotic venture and to upbraid himself for not listening to the council of his two followers.

But presently thoughts of the girl and the horrid situation in which she must be, if she still lived, convinced him that even though he had failed he could not have done otherwise than he had. He recalled to his mind a vivid picture of her as he had last seen her, he recounted her perfections of face and figure, and he knew that if chance permitted him to escape from the village of Gato Mgungu he would face even greater perils to effect her rescue.

His mind was still occupied with thoughts of her when he heard someone in conversation with his guard, and a moment later a figure entered the hut. It was now night; the only light was that reflected from the cooking fires burning about the village and a few torches set in the ground before the hut of the chief. The interior of his prison was in almost total darkness. The features of his visitor were quite invisible. He wondered if he might be the executioner, come to inflict the death penalty pronounced by the chief; but at the first words he recognized the voice of Bobolo.

"Perhaps I can help you," said his visitor. "You would like to get out of here?"

"Of course. Old Mgungu must have gone crazy. What's the matter with the old fool, anyway?"

"He does not like white men. I am their friend. I will help you."

"Good for you, Bobolo," exclaimed Old Timer. "You'll never regret it."

"It cannot be done for nothing," suggested Bobolo.

"Name your price."

"It is not my price," the black hastened to assure him; "it is what I shall have to pay to others."

"Well, how much?"

"Ten tusks of ivory."

Old Timer whistled. "Wouldn't you like a steam yacht and a Rolls Royce, too?"

"Yes," agreed Bobolo, willing to accept anything whether or not he knew what it was.

"Well, you don't get them; and, furthermore, ten tusks are too many."

Bobolo shrugged. "You know best, white man, what your life is worth." He arose to go.

"Wait!" exclaimed Old Timer. "You know it is hard to get any ivory these days."

"I should have asked for a hundred tusks; but you are a friend, and so I asked only ten."

"Get me out of here and I will bring the tusks to you when I get them. It may take time, but I will bring them."

Bobolo shook his head. "I must have the tusks first. Send word to your white friend to send me the tusks; then you will be freed."

"How can I send word to him? My men are not here."

"I will send a messenger."

"All right, you old horse-thief," consented the white. "Untie my wrists and I'll write a note to him."

"That will not do. I would not know what the paper that talks said. It might say things that would bring trouble to Bobolo."

"You're darn right it would," soliloquized Old Timer. "If I could get the notebook and pencil out of my pocket The Kid would get a message that would land you in jail and hang Gato Mgungu into the bargain." But aloud he said, "How will he know that the message is from me?"

"Send something by the messenger that he will know is yours. You are wearing a ring. I saw it today."

"How do I know you will send the right message?" demurred Old Timer. "You might demand a hundred tusks."

"I am your friend. I am very honest. Also, there is no other way. Shall I take the ring?"

"Very well; take it."

The Negro stepped behind Old Timer and removed the ring from his finger. "When the ivory comes you will be set free," he said as he stooped, and passed out of the hut.

"I don't take any stock in the old fraud," thought the white man, "but a drowning man clutches at a straw."

Bobolo grinned as he examined the ring by the light of a fire. "I am a bright man," he muttered to himself. "I shall have a ring as well as the ivory." As for freeing Old Timer, that was beyond his power; nor had he any intention of even attempting it. He was well contented with himself when he joined the other chiefs who were sitting in council with Gato Mgungu.

They were discussing, among other things, the method of dispatching the white prisoner. Some wished to have him slain and butchered in the village that they might not have to divide the flesh with the priests and the Leopard God at the temple. Others insisted that he be taken forthwith to the high priest that his flesh might be utilized in the ceremonies accompanying the induction of the new white high priestess. There was a great deal of oratory, most of which was in apropos; but that is ever the way of men in conferences. Black or white they like to hear their own voices.

Gato Mgungu was in the midst of a description of heroic acts that he had performed in a battle that had been fought twenty years previously when he was silenced by a terrifying interruption. There was a rustling of the leaves in the tree that overhung his hut; a heavy object hurtled down into the center of the circle formed by the squatting councilors, and as one man they leaped to their feet in consternation. Expressions of surprise, awe, or terror were registered upon every countenance. They turned affrighted glances upward into the tree, but nothing was visible there among the dark shadows; then they looked down at the thing lying at their feet. It was the corpse of a man, its wrists and ankles bound, its throat cut from ear to ear.

"It is Lupingu, the Utenga," whispered Gato Mgungu. "He brought me word of the coming of the son of Lobongo and his warriors."

"It is an ill omen," whispered one.

"They have punished the traitor," said another.

"But who could have carried him into the tree and thrown him down upon us?" demanded Bobolo.

"He spoke today of one who claimed to be the muzimo of Orando," explained Gato Mgungu, "a huge white man whose powers were greater than the powers of Sobito, the witch-doctor of Tumbai."

"We have heard of him from another," interjected a chief.

"And he spoke of another," continued Gato Mgungu, "that is the spirit of Nyamwegi of Kibbu, who was killed by children of the Leopard God. This one has taken the form of a little monkey."

"Perhaps it was the muzimo that brought Lupingu here," suggested Bobolo. "It is a warning. Let us take the white man to the high priest to do with as he sees fit. If he kills him the fault will not be ours."

"Those are the words of a wise man." The speaker was one who owed a debt to Bobolo.

"It is dark," another reminded them; "perhaps we had better wait until morning."

"Now is the time," said Gato Mgungu. "If the muzimo is white and is angry because we have made this white man prisoner, he will hang around the village as long as we keep the other here. We will take him to the temple. The high priest and the Leopard God are stronger than any muzimo."

Hidden amidst the foliage of a tree Muzimo watched the natives in the palisaded village below. The Spirit of Nyamwegi, bored by the sight, disgusted with all this wandering about by night, had fallen asleep in his arms, Muzimo saw the warriors arming and forming under the commands of their chiefs. The white prisoner was dragged from the hut in which he had been imprisoned, the bonds were removed from his ankles, and he was hustled under guard toward the gateway through which the warriors were now debouching upon the river front. Here they launched a flotilla of small canoes (some thirty of them) each with a capacity of about ten men, for there were almost three hundred warriors of the Leopard God in the party, only a few having been left in the village to act as a guard. The large war canoes, seating fifty men, were left behind, bottom up, upon the shore.

As the last canoe with its load of painted savages drifted down the dark current, Muzimo and The Spirit of Nyamwegi dropped from the tree that had concealed them and followed along the shore. An excellent trail paralleled the river; and along this Muzimo trotted, keeping the canoes always within hearing.

The Spirit of Nyamwegi, aroused from sound sleep to follow many more of the hated Gomangani than he could count, was frightened and excited. "Let us turn back," he begged. "Why must we follow all these Gomangani who will kill us if they catch us, when we might be sleeping safely far away in a nice large tree?"

"They are the enemies of Orando," explained Muzimo. "We follow to see where they are going and what they are going to do."

"I do not care where they are going or what they are going to do," whimpered The Spirit of Nyamwegi; "I am sleepy. If we go on, Sheeta will get us or Sabor or Numa; if not they, then the Gomangani. Let us go back."

"No," replied the white giant. "I am a muzimo. Muzimos must know everything. Therefore I must go about by night as well as by day watching the enemies of Orando. If you do not wish to come with me climb a tree and sleep."

The Spirit of Nyamwegi was afraid to go on with Muzimo, but he was more afraid to remain alone in this strange forest; so he said nothing more about the matter as Muzimo trotted along the dark trail beside the dark, mysterious river.

They had covered about two miles when Muzimo became aware that the canoes had stopped, and a moment later he came to the bank of a small affluent of the larger stream. Into this the canoes were moving slowly in single file. He watched them, counting, until the last had entered the sluggish stream and disappeared in the darkness of the overhanging verdure; then, finding no trail, he took to the trees, following the canoes by the sound of the dipping paddles beneath him.

It chanced that Old Timer was in a canoe commanded by Bobolo, and he took advantage of the opportunity to ask the chief whither they were taking him and why; but Bobolo cautioned him to silence, whispering that at present no one must know of his friendship for the prisoner. "Where you are going you will be safer; your enemies will not be able to find you," was the most that he would say.

"Nor my friends either," suggested Old Timer; but to that Bobolo made no answer.

The surface of the stream beneath the trees, which prevented even the faint light of a moonless sky from reaching it, was shrouded in utter darkness. Old Timer could not see the man next to him, nor his hand before his face. How the paddlers guided their craft along this narrow, tortuous river appeared little less than a miracle to him, yet they moved steadily and surely toward their destination. He wondered what that destination might be. There seemed something mysterious and uncanny in the whole affair. The river itself was mysterious. The unwonted silence of the warriors accentuated the uncanniness of the situation. Everything combined to suggest to his imagination a company of dead men paddling up a river of death, three hundred Charons escorting his dead soul to Hell. It was not a pleasant thought; he sought to thrust it from his mind, but there was none more pleasant to replace it. It seemed to Old Timer that his fortunes never before had been at such low ebb.

"At least," he soliloquized, "I have the satisfaction of knowing that things could get no worse."

One thought which recurred persistently caused him the most concern. It was of the girl and her fate. While he was not convinced that she had not been in the village while he was captive there, he felt that such had not been the case. He realized that his judgment was based more upon intuition than reason, but the presentiment was so strong that it verged upon conviction. Being positive that she had been brought to the village only a short time before his arrival, he sought to formulate some reasonable conjecture as to the disposition the savages had made of her. He doubted that they had killed her as yet. Knowing, as he did, that they were cannibals, he was positive that the killing of the girl, if they intended to kill her, would be reserved for a spectacular ceremony and followed by a dance and an orgy. There had not been time for such a celebration since she had been brought to the village; therefore it seemed probable that she had preceded him up this mysterious river of darkness.

He hoped that this last conjecture might prove correct, not only because of the opportunity it would afford to rescue her from her predicament (provided that lay within his power) but because it would bring him near her once more where, perchance, he might see or even touch her. Absence had but resulted in stimulating his mad infatuation for her. Mere contemplation of her charms aroused to fever heat his longing for her, redoubled his anger against the savages who had abducted her.

His mind was thus occupied by these complex emotions when his attention was attracted by a light just ahead upon the right bank of the stream. At first he saw only the light, but presently he perceived human figures dimly illuminated by its rays and behind it the outlines of a large structure. The number of the figures increased rapidly and more lights appeared. He saw that the former were the crews of the canoes which had preceded his and the latter torches borne by people coming from the structure, which he now saw was a large building.

Presently his own canoe pulled in to the bank, and he was hustled ashore. Here, among the warriors who had come from the village, were savages clothed in the distinctive apparel of the Leopard Men. It was these who had emerged from the building, carrying torches. A few of them wore hideous masks. They were the priests of the Leopard God.

Slowly there was dawning upon the consciousness of the white man the realization that he had been brought to that mysterious temple of the Leopard Men of which he had heard frightened, whispered stories from the lips of terrified natives upon more than a single occasion, and which he had come to consider more fabulous than real. The reality of it, however, was impressed upon him with overpowering certainty when he was dragged through the portals of the building into it barbaric interior.

Lighted by many torches, the scene was one to be indelibly impressed upon the memory of a beholder. Already the great chamber was nearly filled with the warriors from the village of Gato Mgungu. They were milling about several large piles of leopard skins presided over by masked priests who were issuing these ceremonial costumes to them. Gradually the picture changed as the warriors donned the garb of their savage order, until the white man saw about him only the black and yellow hides of the carnivores; the curved, cruel, steel talons; and the black faces, hideously painted, partially hidden by the leopard head helmets.

The wavering torchlight played upon carved and painted idols; it glanced from naked human skulls, from gaudy shields and grotesque masks hung upon the huge pillars that supported the roof of the building. It lighted, more brilliantly than elsewhere, a raised dais at the far end of the chamber, where stood the high priest upon a smaller platform at the back of the dais. Below and around him were grouped a number of lesser priests; while chained to a heavy post near him was a large leopard, bristling and growling at the massed humanity beneath him, a devil-faced leopard that seemed to the imagination of the white man to personify the savage bestiality of the cult it symbolized.

The man's eyes ranged the room in search of the girl, but she was nowhere to be seen. He shuddered at the thought that she might be hidden somewhere in this frightful place, and would have risked everything to learn, had his guards given him the slightest opportunity. If she were here her case was hopeless, as hopeless as he now realized his own to be; for since he had become convinced that he had been brought to the temple of the Leopard Men, allowed to look upon their holy of holies, to view their most secret rites, he had known that no power on earth could save him; and that the protestations and promises of Bobolo had been false, for no one other than a Leopard Man could look upon these things and live.

Gato Mgungu, Bobolo, and the other chiefs had taken their places in front of the common warriors at the foot of the dais. Gato Mgungu had spoken to the high priest, and now at a word from the latter his guards dragged Old Timer forward and stood with him at the right of the dais. Three hundred pairs of evil eyes, filled with hatred, glared at him-savage eyes, hungry eyes.

The high priest turned toward the snarling, mouthing leopard. "Leopard God," he cried in a high, shrill voice, "the children of the Leopard God have captured an enemy of his people. They have brought him here to the great temple. What is the will of the Leopard God?"

There was a moment's silence during which all eyes were fixed upon the high priest and the leopard. Then a weird thing happened, a thing that turned the skin of the white man cold and stiffened the hairs upon his scalp. From the snarling mouth of the leopard came human speech. It was incredible, yet with his own ears he heard it.

"Let him die that the children of the Leopard God may be fed!" The voice was low and husky and merged with bestial growls. "But first bring forth the new high priestess of the temple that my children may look upon her whom my brother commanded Lulimi to bring from a far country."

Lulimi, who by virtue of his high priestly rank stood nearest to the throne of the high priest, swelled visibly with pride. This was the big moment for which he had waited. All eyes were upon him. He trod a few steps of a savage dance, leaped high into the air, and voiced a hideous cry that echoed through the lofty rafters far above. The lay brothers were impressed; they would not soon forget Lulimi. But instantly their attention was distracted from Lulimi to the doorway at the rear of the dais. In it stood a girl, naked but for a few ornaments. She stepped out upon the dais, to be followed immediately by eleven similarly garbed priestesses. Then there was a pause.

Old Timer wondered which of these was the new high priestess. There was little difference between them other than varying degrees of age and ugliness. Their yellow teeth were filed to sharp points; the septa of their noses were pierced, and through these holes were inserted ivory skewers; the lobes of their ears were stretched to their shoulders by heavy ornaments of copper, iron, brass, and ivory; their faces were painted a ghoulish blue and white.

Now the Leopard God spoke again. "Fetch the high priestess!" he commanded, and with three hundred others Old Timer centered his gaze again upon the aperture at the back of the dais. A figure, dimly seen, approached out of the darkness of the chamber beyond until it stood in the doorway, the flare of the torches playing upon it.

The white man stifled a cry of astonishment and horror. The figure was that of the girl whom he sought.