Allan Quatermain Part 12

Next from among the crowd whither he had withdrawn stepped forward our guide, the old gentleman who had towed us ash.o.r.e, holding by the hand the girl whom we had seen first and afterwards rescued from the hippopotamus. Having made obeisance he proceeded to address the Queens, evidently describing to them the way and place where we had been found.

It was most amusing to watch the astonishment, not unmixed with fear, reflected upon their faces as they listened to his tale. Clearly they could not understand how we had reached the lake and been found floating on it, and were inclined to attribute our presence to supernatural causes. Then the narrative proceeded, as I judged from the frequent appeals that our guide made to the girl, to the point where we had shot the hippopotami, and we at once perceived that there was something very wrong about those hippopotami, for the history was frequently interrupted by indignant exclamations from the little group of white-robed priests and even from the courtiers, while the two Queens listened with an amazed expression, especially when our guide pointed to the rifles in our hands as being the means of destruction. And here, to make matters clear, I may as well explain at once that the inhabitants of Zu-Vendis are sun-wors.h.i.+ppers, and that for some reason or another the hippopotamus is sacred among them. Not that they do not kill it, because at a certain season of the year they slaughter thousands--which are specially preserved in large lakes up the country--and use their hides for armour for soldiers; but this does not prevent them from considering these animals as sacred to the sun. {Endnote 11} Now, as ill luck would have it, the particular hippopotami we had shot were a family of tame animals that were kept in the mouth of the port and daily fed by priests whose special duty it was to attend to them. When we shot them I thought that the brutes were suspiciously tame, and this was, as we afterwards ascertained, the cause of it. Thus it came about that in attempting to show off we had committed sacrilege of a most aggravated nature.

When our guide had finished his tale, the old man with the long beard and round cap, whose appearance I have already described, and who was, as I have said, the High Priest of the country, and known by the name of Agon, rose and commenced an impa.s.sioned harangue. I did not like the look of his cold grey eye as he fixed it on us. I should have liked it still less had I known that in the name of the outraged majesty of his G.o.d he was demanding that the whole lot of us should be offered up as a sacrifice by means of being burnt alive.

After he had finished speaking the Queen Sorais addressed him in a soft and musical voice, and appeared, to judge from his gestures of dissent, to be putting the other side of the question before him. Then Nyleptha spoke in liquid accents. Little did we know that she was pleading for our lives. Finally, she turned and addressed a tall, soldierlike man of middle age with a black beard and a long plain sword, whose name, as we afterwards learnt, was Nasta, and who was the greatest lord in the country; apparently appealing to him for support. Now when Sir Henry had caught her eye and she had blushed so rosy red, I had seen that the incident had not escaped this man's notice, and, what is more, that it was eminently disagreeable to him, for he bit his lip and his hand tightened on his sword-hilt. Afterwards we learnt that he was an aspirant for the hand of this Queen in marriage, which accounted for it.

This being so, Nyleptha could not have appealed to a worse person, for, speaking in slow, heavy tones, he appeared to confirm all that the High Priest Agon had said. As he spoke, Sorais put her elbow on her knee, and, resting her chin on her hand, looked at him with a suppressed smile upon her lips, as though she saw through the man, and was determined to be his match; but Nyleptha grew very angry, her cheek flushed, her eyes flashed, and she did indeed look lovely. Finally she turned to Agon and seemed to give some sort of qualified a.s.sent, for he bowed at her words; and as she spoke she moved her hands as though to emphasize what she said; while all the time Sorais kept her chin on her hand and smiled.

Then suddenly Nyleptha made a sign, the trumpets blew again, and everybody rose to leave the hall save ourselves and the guards, whom she motioned to stay.

When they were all gone she bent forward and, smiling sweetly, partially by signs and partially by exclamations made it clear to us that she was very anxious to know where we came from. The difficulty was how to explain, but at last an idea struck me. I had my large pocket-book in my pocket and a pencil. Taking it out, I made a little sketch of a lake, and then as best I could I drew the underground river and the lake at the other end. When I had done this I advanced to the steps of the throne and gave it to her. She understood it at once and clapped her hands with delight, and then descending from the throne took it to her sister Sorais, who also evidently understood. Next she took the pencil from me, and after examining it with curiosity proceeded to make a series of delightful little sketches, the first representing herself holding out both hands in welcome, and a man uncommonly like Sir Henry taking them. Next she drew a lovely little picture of a hippopotamus rolling about dying in the water, and of an individual, in whom we had no difficulty in recognizing Agon the High Priest, holding up his hands in horror on the bank. Then followed a most alarming picture of a dreadful fiery furnace and of the same figure, Agon, poking us into it with a forked stick. This picture perfectly horrified me, but I was a little rea.s.sured when she nodded sweetly and proceeded to make a fourth drawing--a man again uncommonly like Sir Henry, and of two women, in whom I recognized Sorais and herself, each with one arm around him, and holding a sword in protection over him. To all of these Sorais, who I saw was employed in carefully taking us all in--especially Curtis--signified her approval by nodding.

At last Nyleptha drew a final sketch of a rising sun, indicating that she must go, and that we should meet on the following morning; whereat Sir Henry looked so disappointed that she saw it, and, I suppose by way of consolation, extended her hand to him to kiss, which he did with pious fervour. At the same time Sorais, off whom Good had never taken his eyegla.s.s during the whole indaba [interview], rewarded him by giving him her hand to kiss, though, while she did so, her eyes were fixed upon Sir Henry. I am glad to say that I was not implicated in these proceedings; neither of them gave _me_ her hand to kiss.

Then Nyleptha turned and addressed the man who appeared to be in command of the bodyguard, apparently from her manner and his frequent obeisances, giving him very stringent and careful orders; after which, with a somewhat coquettish nod and smile, she left the hall, followed by Sorais and most of the guards.

When the Queens had gone, the officer whom Nyleptha had addressed came forward and with many tokens of deep respect led us from the hall through various pa.s.sages to a sumptuous set of apartments opening out of a large central room lighted with brazen swinging lamps (for it was now dusk) and richly carpeted and strewn with couches. On a table in the centre of the room was set a profusion of food and fruit, and, what is more, flowers. There was a delicious wine also in ancient-looking sealed earthenware flagons, and beautifully chased golden and ivory cups to drink it from. Servants, male and female, also were there to minister to us, and whilst we ate, from some recess outside the apartment

'The silver lute did speak between The trumpet's lordly blowing;'

and altogether we found ourselves in a sort of earthly paradise which was only disturbed by the vision of that disgusting High Priest who intended to commit us to the flames. But so very weary were we with our labours that we could scarcely keep ourselves awake through the sumptuous meal, and as soon as it was over we indicated that we desired to sleep. As a further precaution against surprise we left Umslopogaas with his axe to sleep in the main chamber near the curtained doorways leading to the apartments which we occupied respectively, Good and I in the one, and Sir Henry and Alphonse in the other. Then throwing off our clothes, with the exception of the mail s.h.i.+rts, which we considered it safer to keep on, we flung ourselves down upon the low and luxurious couches, and drew the silk-embroidered coverlids over us.

In two minutes I was just dropping off when I was aroused by Good's voice.

'I say, Quatermain,' he said, 'did you ever see such eyes?'

'Eyes!' I said, crossly; 'what eyes?'

'Why, the Queen's, of course! Sorais, I mean--at least I think that is her name.'

'Oh, I don't know,' I yawned; 'I didn't notice them much: I suppose they are good eyes,' and again I dropped off.

Five minutes or so elapsed, and I was once more awakened.

'I say, Quatermain,' said the voice.

'Well,' I answered testily, 'what is it now?'

'Did you notice her ankle? The shape--'

This was more than I could stand. By my bed stood the veldtschoons I had been wearing. Moved quite beyond myself, I took them up and threw them straight at Good's head--and hit it.

Afterwards I slept the sleep of the just, and a very heavy sleep it must be. As for Good, I don't know if he went to sleep or if he continued to pa.s.s Sorais' beauties in mental review, and, what is more, I don't care.

CHAPTER XIII ABOUT THE ZU-VENDI PEOPLE

And now the curtain is down for a few hours, and the actors in this novel drama are plunged in dewy sleep. Perhaps we should except Nyleptha, whom the reader may, if poetically inclined, imagine lying in her bed of state encompa.s.sed by her maidens, tiring women, guards, and all the other people and appurtenances that surround a throne, and yet not able to slumber for thinking of the strangers who had visited a country where no such strangers had ever come before, and wondering, as she lay awake, who they were and what their past has been, and if she was ugly compared to the women of their native place. I, however, not being poetically inclined, will take advantage of the lull to give some account of the people among whom we found ourselves, compiled, needless to state, from information which we subsequently collected.

The name of this country, to begin at the beginning, is Zu-Vendis, from Zu, 'yellow', and Vendis, 'place or country'. Why it is called the Yellow Country I have never been able to ascertain accurately, nor do the inhabitants themselves know. Three reasons are, however, given, each of which would suffice to account for it. The first is that the name owes its origin to the great quant.i.ty of gold that is found in the land.

Indeed, in this respect Zu-Vendis is a veritable Eldorado, the precious metal being extraordinarily plentiful. At present it is collected from purely alluvial diggings, which we subsequently inspected, and which are situated within a day's journey from Milosis, being mostly found in pockets and in nuggets weighing from an ounce up to six or seven pounds in weight. But other diggings of a similar nature are known to exist, and I have besides seen great veins of gold-bearing quartz. In Zu-Vendis gold is a much commoner metal than silver, and thus it has curiously enough come to pa.s.s that silver is the legal tender of the country.

The second reason given is, that at certain times of the year the native gra.s.ses of the country, which are very sweet and good, turn as yellow as ripe corn; and the third arises from a tradition that the people were originally yellow skinned, but grew white after living for many generations upon these high lands. Zu-Vendis is a country about the size of France, is, roughly speaking, oval in shape; and on every side cut off from the surrounding territory by illimitable forests of impenetrable thorn, beyond which are said to be hundreds of miles of mora.s.ses, deserts, and great mountains. It is, in short, a huge, high tableland rising up in the centre of the dark continent, much as in southern Africa flat-topped mountains rise from the level of the surrounding veldt. Milosis itself lies, according to my aneroid, at a level of about nine thousand feet above the sea, but most of the land is even higher, the greatest elevation of the open country being, I believe, about eleven thousand feet. As a consequence the climate is, comparatively speaking, a cold one, being very similar to that of southern England, only brighter and not so rainy. The land is, however, exceedingly fertile, and grows all cereals and temperate fruits and timber to perfection; and in the lower-lying parts even produces a hardy variety of sugar-cane. Coal is found in great abundance, and in many places crops out from the surface; and so is pure marble, both black and white. The same may be said of almost every metal except silver, which is scarce, and only to be obtained from a range of mountains in the north.

Zu-Vendis comprises in her boundaries a great variety of scenery, including two ranges of snow-clad mountains, one on the western boundary beyond the impenetrable belt of thorn forest, and the other piercing the country from north to south, and pa.s.sing at a distance of about eighty miles from Milosis, from which town its higher peaks are distinctly visible. This range forms the chief watershed of the land. There are also three large lakes--the biggest, namely that whereon we emerged, and which is named Milosis after the city, covering some two hundred square miles of country--and numerous small ones, some of them salt.

The population of this favoured land is, comparatively speaking, dense, numbering at a rough estimate from ten to twelve millions. It is almost purely agricultural in its habits, and divided into great cla.s.ses as in civilized countries. There is a territorial n.o.bility, a considerable middle cla.s.s, formed princ.i.p.ally of merchants, officers of the army, etc.; but the great bulk of the people are well-to-do peasants who live upon the lands of the lords, from whom they hold under a species of feudal tenure. The best bred people in the country are, as I think I have said, pure whites with a somewhat southern cast of countenance; but the common herd are much darker, though they do not show any negro or other African characteristics. As to their descent I can give no certain information. Their written records, which extend back for about a thousand years, give no hint of it. One very ancient chronicler does indeed, in alluding to some old tradition that existed in his day, talk of it as having probably originally 'come down with the people from the coast', but that may mean little or nothing. In short, the origin of the Zu-Vendi is lost in the mists of time. Whence they came or of what race they are no man knows. Their architecture and some of their sculptures suggest an Egyptian or possibly an a.s.syrian origin; but it is well known that their present remarkable style of building has only sprung up within the last eight hundred years, and they certainly retain no traces of Egyptian theology or customs. Again, their appearance and some of their habits are rather Jewish; but here again it seems hardly conceivable that they should have utterly lost all traces of the Jewish religion. Still, for aught I know, they may be one of the lost ten tribes whom people are so fond of discovering all over the world, or they may not. I do not know, and so can only describe them as I find them, and leave wiser heads than mine to make what they can out of it, if indeed this account should ever be read at all, which is exceedingly doubtful.

And now after I have said all this, I am, after all, going to hazard a theory of my own, though it is only a very little one, as the young lady said in mitigation of her baby. This theory is founded on a legend which I have heard among the Arabs on the east coast, which is to the effect that 'more than two thousand years ago' there were troubles in the country which was known as Babylonia, and that thereon a vast horde of Persians came down to Bus.h.i.+re, where they took s.h.i.+p and were driven by the north-east monsoon to the east coast of Africa, where, according to the legend, 'the sun and fire wors.h.i.+ppers' fell into conflict with the belt of Arab settlers who even then were settled on the east coast, and finally broke their way through them, and, vanis.h.i.+ng into the interior, were no more seen. Now, I ask, is it not at least possible that the Zu-Vendi people are the descendants of these 'sun and fire wors.h.i.+ppers'

who broke through the Arabs and vanished? As a matter of fact, there is a good deal in their characters and customs that tallies with the somewhat vague ideas that I have of Persians. Of course we have no books of reference here, but Sir Henry says that if his memory does not fail him, there was a tremendous revolt in Babylon about 500 BC, whereon a vast mult.i.tude were expelled from the city. Anyhow, it is a well-established fact that there have been many separate emigrations of Persians from the Persian Gulf to the east coast of Africa up to as lately as seven hundred years ago. There are Persian tombs at Kilwa, on the east coast, still in good repair, which bear dates showing them to be just seven hundred years old. {Endnote 12}

In addition to being an agricultural people, the Zu-Vendi are, oddly enough, excessively warlike, and as they cannot from the exigencies of their position make war upon other nations, they fight among each other like the famed Kilkenny cats, with the happy result that the population never outgrows the power of the country to support it. This habit of theirs is largely fostered by the political condition of the country.

The monarchy is nominally an absolute one, save in so far as it is tempered by the power of the priests and the informal council of the great lords; but, as in many other inst.i.tutions, the king's writ does not run unquestioned throughout the length and breadth of the land. In short, the whole system is a purely feudal one (though absolute serfdom or slavery is unknown), all the great lords holding nominally from the throne, but a number of them being practically independent, having the power of life and death, waging war against and making peace with their neighbours as the whim or their interests lead them, and even on occasion rising in open rebellion against their royal master or mistress, and, safely shut up in their castles and fenced cities, as far from the seat of government, successfully defying them for years.

Zu-Vendis has had its king-makers as well as England, a fact that will be well appreciated when I state that eight different dynasties have sat upon the throne in the last one thousand years, every one of which took its rise from some n.o.ble family that succeeded in grasping the purple after a sanguinary struggle. At the date of our arrival in the country things were a little better than they had been for some centuries, the last king, the father of Nyleptha and Sorais, having been an exceptionally able and vigorous ruler, and, as a consequence, he kept down the power of the priests and n.o.bles. On his death, two years before we reached Zu-Vendis, the twin sisters, his children, were, following an ancient precedent, called to the throne, since an attempt to exclude either would instantly have provoked a sanguinary civil war; but it was generally felt in the country that this measure was a most unsatisfactory one, and could hardly be expected to be permanent.

Indeed, as it was, the various intrigues that were set on foot by ambitious n.o.bles to obtain the hand of one or other of the queens in marriage had disquieted the country, and the general opinion was that there would be bloodshed before long.

I will now pa.s.s on to the question of the Zu-Vendi religion, which is nothing more or less than sun-wors.h.i.+p of a p.r.o.nounced and highly developed character. Around this sun-wors.h.i.+p is grouped the entire social system of the Zu-Vendi. It sends its roots through every inst.i.tution and custom of the land. From the cradle to the grave the Zu-Vendi follows the sun in every sense of the saying. As an infant he is solemnly held up in its light and dedicated to 'the symbol of good, the expression of power, and the hope of Eternity', the ceremony answering to our baptism. Whilst still a tiny child, his parents point out the glorious...o...b..as the presence of a visible and beneficent G.o.d, and he wors.h.i.+ps it at its up-rising and down-setting. Then when still quite small, he goes, holding fast to the pendent end of his mother's 'kaf' (toga), up to the temple of the Sun of the nearest city, and there, when at midday the bright beams strike down upon the golden central altar and beat back the fire that burns thereon, he hears the white-robed priests raise their solemn chant of praise and sees the people fall down to adore, and then, amidst the blowing of the golden trumpets, watches the sacrifice thrown into the fiery furnace beneath the altar. Here he comes again to be declared 'a man' by the priests, and consecrated to war and to good works; here before the solemn altar he leads his bride; and here too, if differences shall unhappily arise, he divorces her.

And so on, down life's long pathway till the last mile is travelled, and he comes again armed indeed, and with dignity, but no longer a man. Here they bear him dead and lay his bier upon the falling brazen doors before the eastern altar, and when the last ray from the setting sun falls upon his white face the bolts are drawn and he vanishes into the raging furnace beneath and is ended.

The priests of the Sun do not marry, but are recruited as young men specially devoted to the work by their parents and supported by the State. The nomination to the higher offices of the priesthood lies with the Crown, but once appointed the nominees cannot be dispossessed, and it is scarcely too much to say that they really rule the land. To begin with, they are a united body sworn to obedience and secrecy, so that an order issued by the High Priest at Milosis will be instantly and unhesitatingly acted upon by the resident priest of a little country town three or four hundred miles off. They are the judges of the land, criminal and civil, an appeal lying only to the lord paramount of the district, and from him to the king; and they have, of course, practically unlimited jurisdiction over religious and moral offences, together with a right of excommunication, which, as in the faiths of more highly civilized lands, is a very effective weapon. Indeed, their rights and powers are almost unlimited, but I may as well state here that the priests of the Sun are wise in their generation, and do not push things too far. It is but very seldom that they go to extremes against anybody, being more inclined to exercise the prerogative of mercy than run the risk of exasperating the powerful and vigorous-minded people on whose neck they have set their yoke, lest it should rise and break it off altogether.

Another source of the power of the priests is their practical monopoly of learning, and their very considerable astronomical knowledge, which enables them to keep a hold on the popular mind by predicting eclipses and even comets. In Zu-Vendis only a few of the upper cla.s.ses can read and write, but nearly all the priests have this knowledge, and are therefore looked upon as learned men.

The law of the country is, on the whole, mild and just, but differs in several respects from our civilized law. For instance, the law of England is much more severe upon offences against property than against the person, as becomes a people whose ruling pa.s.sion is money. A man may half kick his wife to death or inflict horrible sufferings upon his children at a much cheaper rate of punishment than he can compound for the theft of a pair of old boots. In Zu-Vendis this is not so, for there they rightly or wrongly look upon the person as of more consequence than goods and chattels, and not, as in England, as a sort of necessary appendage to the latter. For murder the punishment is death, for treason death, for defrauding the orphan and the widow, for sacrilege, and for attempting to quit the country (which is looked on as a sacrilege) death. In each case the method of execution is the same, and a rather awful one. The culprit is thrown alive into the fiery furnace beneath one of the altars to the Sun. For all other offences, including the offence of idleness, the punishment is forced labour upon the vast national buildings which are always going on in some part of the country, with or without periodical floggings, according to the crime.

The social system of the Zu-Vendi allows considerable liberty to the individual, provided he does not offend against the laws and customs of the country. They are polygamous in theory, though most of them have only one wife on account of the expense. By law a man is bound to provide a separate establishment for each wife. The first wife also is the legal wife, and her children are said to be 'of the house of the Father'. The children of the other wives are of the houses of their respective mothers. This does not, however, imply any slur upon either mother or children. Again, a first wife can, on entering into the married state, make a bargain that her husband shall marry no other wife. This, however, is very rarely done, as the women are the great upholders of polygamy, which not only provides for their surplus numbers but gives greater importance to the first wife, who is thus practically the head of several households. Marriage is looked upon as primarily a civil contract, and, subject to certain conditions and to a proper provision for children, is dissoluble at the will of both contracting parties, the divorce, or 'unloosing', being formally and ceremoniously accomplished by going through certain portions of the marriage ceremony backwards.

The Zu-Vendi are on the whole a very kindly, pleasant, and light-hearted people. They are not great traders and care little about money, only working to earn enough to support themselves in that cla.s.s of life in which they were born. They are exceedingly conservative, and look with disfavour upon changes. Their legal tender is silver, cut into little squares of different weights; gold is the baser coin, and is about of the same value as our silver. It is, however, much prized for its beauty, and largely used for ornaments and decorative purposes. Most of the trade, however, is carried on by means of sale and barter, payment being made in kind. Agriculture is the great business of the country, and is really well understood and carried out, most of the available acreage being under cultivation. Great attention is also given to the breeding of cattle and horses, the latter being unsurpa.s.sed by any I have ever seen either in Europe or Africa.

The land belongs theoretically to the Crown, and under the Crown to the great lords, who again divide it among smaller lords, and so on down to the little peasant farmer who works his forty 'reestu' (acres) on a system of half-profits with his immediate lord. In fact the whole system is, as I have said, distinctly feudal, and it interested us much to meet with such an old friend far in the unknown heart of Africa.

The taxes are very heavy. The State takes a third of a man's total earnings, and the priesthood about five per cent on the remainder.

But on the other hand, if a man through any cause falls into bona fide misfortune the State supports him in the position of life to which he belongs. If he is idle, however, he is sent to work on the Government undertakings, and the State looks after his wives and children. The State also makes all the roads and builds all town houses, about which great care is shown, letting them out to families at a small rent. It also keeps up a standing army of about twenty thousand men, and provides watchmen, etc. In return for their five per cent the priests attend to the service of the temples, carry out all religious ceremonies, and keep schools, where they teach whatever they think desirable, which is not very much. Some of the temples also possess private property, but priests as individuals cannot hold property.

And now comes a question which I find some difficulty in answering. Are the Zu-Vendi a civilized or barbarous people? Sometimes I think the one, sometimes the other. In some branches of art they have attained the very highest proficiency. Take for instance their buildings and their statuary. I do not think that the latter can be equalled either in beauty or imaginative power anywhere in the world, and as for the former it may have been rivalled in ancient Egypt, but I am sure that it has never been since. But, on the other hand, they are totally ignorant of many other arts. Till Sir Henry, who happened to know something about it, showed them how to do it by mixing silica and lime, they could not make a piece of gla.s.s, and their crockery is rather primitive. A water-clock is their nearest approach to a watch; indeed, ours delighted them exceedingly. They know nothing about steam, electricity, or gunpowder, and mercifully for themselves nothing about printing or the penny post. Thus they are spared many evils, for of a truth our age has learnt the wisdom of the old-world saying, 'He who increaseth knowledge, increaseth sorrow.'

As regards their religion, it is a natural one for imaginative people who know no better, and might therefore be expected to turn to the sun and wors.h.i.+p him as the all-Father, but it cannot justly be called elevating or spiritual. It is true that they do sometimes speak of the sun as the 'garment of the Spirit', but it is a vague term, and what they really adore is the fiery orb himself. They also call him the 'hope of eternity', but here again the meaning is vague, and I doubt if the phrase conveys any very clear impression to their minds. Some of them do indeed believe in a future life for the good--I know Nyleptha does firmly--but it is a private faith arising from the promptings of the spirit, not an essential of their creed. So on the whole I cannot say that I consider this sun-wors.h.i.+p as a religion indicative of a civilized people, however magnificent and imposing its ritual, or however moral and high-sounding the maxims of its priests, many of whom, I am sure, have their own opinions on the whole subject; though of course they have nothing but praise for a system which provides them with so many of the good things of this world.

There are now only two more matters to which I need allude--namely, the language and the system of calligraphy. As for the former, it is soft-sounding, and very rich and flexible. Sir Henry says that it sounds something like modern Greek, but of course it has no connection with it.

It is easy to acquire, being simple in its construction, and a peculiar quality about it is its euphony, and the way in which the sound of the words adapts itself to the meaning to be expressed. Long before we mastered the language, we could frequently make out what was meant by the ring of the sentence. It is on this account that the language lends itself so well to poetical declamation, of which these remarkable people are very fond. The Zu-Vendi alphabet seems, Sir Henry says, to be derived, like every other known system of letters, from a Phoenician source, and therefore more remotely still from the ancient Egyptian hieratic writing. Whether this is a fact I cannot say, not being learned in such matters. All I know about it is that their alphabet consists of twenty-two characters, of which a few, notably B, E, and O, are not very unlike our own. The whole affair is, however, clumsy and puzzling.

{Endnote 13} But as the people of Zu-Vendi are not given to the writing of novels, or of anything except business doc.u.ments and records of the briefest character, it answers their purpose well enough.