The Project Gutenberg eBook of The Priest's Tale - Père Etienne

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

Title: The Priest's Tale - Père Etienne

Author: Robert Keable

Release date: August 31, 2007 [eBook #22478]

Most recently updated: February 24, 2021

Language: English

Other information and formats: www.gutenberg.org/ebooks/22478

Credits: Produced by David Widger

*** START OF THE PROJECT GUTENBERG EBOOK THE PRIEST'S TALE - PÈRE ETIENNE ***

THE PRIEST’S TALE

PÈRE ETIENNE

From “The New Decameron”—Volume III.

By Robert Keable

PÈRE ETIENNE came aboard at Dares-Salaam and did not at once make friends. It was our own fault, however. He neither obtruded nor effaced himself, but rather went quietly on his own way with that recollection which the clerical system of the Catholic Church encourages. We few first-class passengers had already settled down into the usual regularities of shipboard life, from the morning constitutional in pyjamas on the boat deck, to the Bridge four after dinner in the smoke-room, and, besides, it was plain that Père Etienne was not likely to have much in common with any of us. So we were polite at a distance, like Englishmen everywhere. Even I, who, by virtue of my cloth, might have been supposed to make advances, was shy of beginning. I was young in those days, and for one thing spelt Rome always with a big capital.

But from the first there was something which attracted me to the priest, the more so as it was hard to define. In his appearance there was nothing to suggest interest. His age was round about fifty; his hair brown, though in his beard a white hair or two was to be observed. In his short black coat and trousers he looked neither mediaeval nor a traveller, and his luggage was neither romantically minute nor interestingly large. He was booked from Dar-es-Salaam to Bombay, and the purser professed neither to know whence he came nor whither he went beyond those two fixed points.

Yet I was attracted. I have no wish to bore you, so that I shall not dwell upon the point, but in my opinion it was interesting. There are some people who carry an atmosphere with them as they go their own individual way about the world, and there are others who can instantly perceive it. I am not speaking of clairvoyance; I dislike that jargon; but I do know that I was conscious of Père Etienne if he did but pass the smoke-room door when I was about to play a doubled four in No Trumps.

Well, our old British India tramp lay about for a week in Dar-es-Salaam harbour, rolled up to Tanga, and finally crossed over to Zanzibar, without further developments. There we passengers went sweltering about the narrow streets, visited duly the coconut and clove plantations, and conceived ourselves to be exploring by hiring a car, crossing the island to Chuaka, and spending a day up the creek. Père Etienne went at once to the Catholic Mission and remained there. Thus it was not until the evening on which we sailed that we saw him again.

It was half an hour or so before sunset, and a serene beauty lay over land and sea. There was the gentlest breeze, and at our moorings it was almost cool. We were clustering on the landward side of the ship, smoking and watching the town and harbour. Close up under the tall white houses the blue sea broke in tiny creamy ripples on the sand or the low coral rocks, and, with its green woods to right and left, the city seemed to dream in the sun. One could see, however, that it was preparing to wake. A flutter of orange or scarlet on the flat roofs here and there told that the women were already coming up to enjoy the cooler hours; and between the thin cassuarinas in the square that opened to the sea before the Sultan’s Palace, a white-robed crowd was gathering for the faint excitement of the sunset gun. Between ship and shore, the brown-timbered rough-hewn native boats came and went on their long oars, and in smarter skiffs the silk and curio merchants were taking a lingering leave of us. From the south a dozen peaceful lateen-sailed dhows beat up for the native anchorage behind which, from our view-point, the twin spires of the Catholic cathedral stood out against an opal sky. Despite travellers’ tales, there is only one mosque with a minaret in Zanzibar, and that so small and hidden that it is scarcely visible from the sea.

Watching the dhows and sighting the cathedral, suggested, I suppose, Père Etienne. Someone asked if his reverence had come aboard, but no one knew. Lazily turning the question and answer over in my mind, I became aware that I was sure he had. The persistent intuition grew on me. Without speaking of it, I determined, out of sheer curiosity, to go and see. I detached myself from the group unobtrusively, and strolled off round the deck.

Sure enough on the seaward side I saw him. He was sitting in a deck-chair and looking out across the water. At first I thought he was gazing intently at nothing, but as I too looked, I made out, across the strait, the dim outline of the Sham-balla Mountains on the mainland that are sometimes visible for a little at sunset and dawn. The priest’s chair was drawn close to the bulwark, and almost before I knew what I was doing, I was leaning against it in an attitude which allowed me, too, to see those distant peaks and at the same time to converse easily, if it should be permitted.

“Hullo, father,” I said; “we were wondering if you had come aboard.”

He looked at me, smiling. “I believe I was one of the first,” he replied, in his excellent English.

“Saying good-bye to Africa?” I queried, half jocularly.

“Yes, I expect so.”

The tone of his voice suggested far more than the words themselves expressed. It aroused my curiosity. “For long?” I asked.

“Well, I don’t suppose I shall see those peaks again. I saw them first twenty-seven years ago, a young priest on his first mission, and I have not seen them from the sea since. Now I have been ordered to India to my second mission, and it is not very likely that I shall be moved again. It is still less likely that I shall return. After so long an acquaintance, it is natural that I should want to say good-bye.”

I think I was slightly incredulous. “Do you mean you have been over twenty-seven years up there without leave?” I questioned.

“Twenty-seven next month, there and beyond.”

I have told you that I was young in those days, and I did not then know of the heroic sacrifices of Catholic missionaries. Moreover, I too was taking a first leave—after two years’ service, according to our plan. And I was eagerly looking forward to a visit to my married sister in India, and a journey home after that. Stupidly enough, it took me a few seconds to swallow those twenty-seven years; but for all that my mind worked quickly. Twenty-seven years of tinned food, mosquitoes, heat, natives, and packing-case furniture! That was how I read it. “Well,” I said at last, “I should think you were glad to go anywhere after all that time.”

“Eh? Oh, I don’t know. No, that’s wrong; I do know. I’m sorry, that’s the truth.”

“You like Africa?”

The Frenchman showed himself in the half-humorous shrug of the shoulders, but the missionary spoke. “It has become my home, and its people my people,” he said.

I turned the saying over in my mind before I spoke again. Then interest and attraction overcame my hesitation, and I abandoned all pretence of making a chance conversation. “Father,” I said, “I expect you have travelled a good deal up there and seen many things. Tell me a little about it all. I’ve seen enough to be very interested in your experiences. May I pull up a chair and may we talk?”

His brown eyes twinkled, “Certainly,” he said, “especially if you will give me a fill of that English tobacco you’re smoking. Years ago I learned to smoke English tobacco, but it hasn’t too often come my way.”

I threw him my pouch with a laugh and went to find a chair. That was the beginning of many conversations, but none of his stories interested me more than the one he told me that night. He had half hinted of strange happenings away back there in remote districts, as well as of more commonplace although sufficiently interesting journeys and adventures, and it was to the less usual that I was drawn that evening. There was that about Père Etienne which made one feel that the commonplace world was of secondary importance, and that he, like the poet at Charing Cross, might find Jacob’s ladder reaching heavenward in any place. Thus, while the light died swiftly out of the sky and the stars shone out over that far-off range which runs up to the Para Mountains and giant Kilimanjaro and that far-flung plain which lies embraced beyond, between them and the great lakes, I put my question and he answered it. “Tell me the queerest of all the queer things you have seen, father,” I said.

“Queer?”

“Yes,” said I. “Unusual, I mean. Not necessarily supernatural, and not horrible. But the thing, perhaps, that more than all else draws your mind back to Africa.”

“You ask a big thing,” he said, smiling friendlily.

“And I believe you can answer it,” said I, impulsively.

He nodded more gravely. “I believe I can,” he said.

“I shall tell you a little story that seems to me singularly arresting and tender. True, I believe that it may arrest me because it occurred in a village—or perhaps I should say a town—which I have visited but once though I have often tried to get back to it again. Now I shall never go. Very likely it is for that reason, then, that it lingers in my memory as a place of great beauty, though in my opinion there are other causes. However, let me begin by describing it to you.

“From the slopes of Kilimanjaro you can look westwards to Mweru, a still active volcano little known and rarely visited, and from Mweru a chain of heights runs west once more till they end abruptly almost in a precipice that descends to the plain. At its foot rises a small river, bubbling up from half a dozen springs in a slight depression, and flowing swiftly off, very clear and cool, towards the great lake which is visible on the horizon from the mountain behind. Just below the pool of the source, on the right bank, shaded with trees, ringed with giant aloes and set in fields of millet and maize, stands a somewhat remarkable native town. There is stone in the hills, and the natives have drawn and worked it for their huts—not a usual thing in tropical Africa. They may, of course, have learned the lore themselves, or some wandering Arab traders may have taught them; but I have another idea, as you shall hear. Be that as it may, there the neat houses stand—grey walls, brown thatch, small swept yards of trodden earth before them within the rings of neat reed fencing. Great willows grow along the bank and trail their hanging tendrils in the water, and the brown kiddies swing from them and go splashing into the stream with shouts of delight. The place is remote, and in a corner out of the path of marauding tribes. Not too easy to find, its folk are peaceable, and I can see it again as I saw it on my first visit when, from the height of the precipice behind, I could make out the thin spires of smoke rising on the evening air and just perceive the brown herds of cattle drifting slowly homewards to the protecting kraals.

“The tribe is a branch of the Bonde, iron workers and a settled folk. How they came to be there, so far north and west of the main stock of their people, I do not know, but of course one comes across that kind of thing fairly commonly and the explanation is nearly always the same. Fear of some kind drove out a family who wandered, like Abram from Charron, until they found a promised land. These folk knew that they came from the south and east a long long time ago; more they neither knew nor cared to know. They were not many in number, and although Arab safaris had passed by, they were not enough to tempt a permanent trader to cross the barren lands north and south, or dare the mountain way from Mweru. The chief’s oldest councillor spoke to me of a slave-raid that had been defeated when he was a young man, but since then they had dwelt in peace. No European had been there within living memory.

“Such was, and may be still, the town of Mtakatifuni, as I shall call it. Do you know Ki-Swahili?”

I shook my head.

“Then the name will do, and not spoil my tale. Let me but tell you how I came to be there and I will make haste about it. I was exploring. Ah, but once in all the years have I been able to explore! Usually we missionaries hurry from place to place on an unending round till the circle is as big as we can possibly manage. Then a new centre must be made, and it was because my Order had determined on a new centre that my opportunity came. The Vicar Apostolic was doubtful as to the direction in which we should expand. He sent me, therefore, west beyond Mweru to see what could be seen, and another farther south on the same errand. The folk were few about Mweru, but I heard a rumour of Mtakatifuni, much exaggerated, and set out to find it. Foolishly I went west until supplies were so low that it would have been fatal to turn back over the bare mountains by which we had come, and our only hope lay in pushing on. And so I reached my hidden town, stayed a while, and returned another way, to find that the other explorer had a report to make of more peopled and easier lands which found greater favour with his lordship. And rightly. When labourers are so few and the field is so big, it is necessary to settle where the work offers most prospect of large returns. So was I permitted to see, but not to enter in.”

He leant forward to knock out his pipe, blew down it, refused more tobacco, and re-settled himself. “Ah, well,” he said philosophically, “le Bon Dieu knows best. I do not believe He has forgotten Mtakatifuni.

“Where was I? Oh yes, I remember. We saw the place then, in the evening, and next morning journeyed early towards it. You must understand that we were spent. I cannot recall better water than that at the source of that little river, and the roasted mealies they gave us, and sour milk, how good it all was! The chief had sent word that we were to be fed and given an empty house, and after I had eaten I went to see and thank him. I put on my cassock and with it my beads about my waist, and I carried my breviary in my hand, for I thought he might keep me waiting in the native fashion and that I could say my office in the meantime.

“But he received me at once. The ground rose a little and was built up too before his group of huts, terraced roughly and faced with stone, with steps at one end. A big block of stone stood near the edge of it, so that standing behind one looked east over the town to the mountains, and it was there, after a little, that I offered the Holy Sacrifice each remaining day of my stay. There was little linen in the place, and he stood to greet me at the top of the steps, clad in prepared skins, a youngish man and a fine figure of a savage king. He gave me later the twisted iron spear of state that he carried that day. It hangs in our church of the Holy Cross now, behind the altar of the Sacred Heart. Surely the Good God will not forget Mtakatifuni.

“Well, he greeted me courteously, with reserve, but with a suggestion of curious eagerness. I marked it at once. Not, however, till the usual questions as to my journeys and so on were over, did I get a clue to the cause of it. But then, when we were seated on stools by the great stone I have mentioned, big clay beakers of thin, delicious light beer beside us, he put a question. ‘Why have you been so long a time coming, my father?’ he asked. ‘A little later and you would have been too late.’

“I was slightly puzzled, but I supposed he referred to the length of my journey. ‘The way was long and rough, chief,’ said I.

“‘But why were you so long in setting out?’ he persisted. ‘Mwezi has been expecting you for many years.’ He turned to an old councillor. ‘How many years has Mwezi been expecting the father?’

“‘Since the days of the Great One, the father of the King,’ said the old man. ‘Mwezi came first among us when I was a boy.’

“Now most of this was Greek to me, but the speaker was fifty if he was a day, whatever allowance was to be made for the early ageing of Africans, and you may imagine that I understood enough to be surprised. ‘How could that be, chief?’ I asked. ‘When this old man was a boy, I had not crossed the black water to come to this land, and possibly I had not been born. Truly of this Mwezi I knew nothing, but how could he expect me whom even my mother had not seen?’

“The chief looked worried, and stared at me for awhile in silence. Then he nodded thoughtfully. ‘It is true,’ he said. ‘The father is doubtless wise and has seen years, but his beard is not white and the thing is strange. Nevertheless he wears the black robe and the dried beans, and he carries the book in his hand, even as Mwezi has said. Still, I have sent for Mwezi, and doubtless he will explain the matter. See, he comes; slowly, for he is very old. Does the father not remember him at all?’

“He pointed down the path that led up to us from the town, into which had come a small crowd of natives who were eagerly following three or four figures, jostling each other to get a better view. It soon became plain that a young man led the way, and that after him came three of whom I guessed the central person to be Mwezi. I think he was the oldest native I have ever seen, bent, shrivelled, and stiff-jointed, but with keen dark eyes which, a little later, fixed themselves inquiringly on my face and then clouded with acute disappointment. On either side his sons helped him with a hand beneath his arm-pits, and he himself walked by means of a great stick. The crowd of hangers-on stopped respectfully below, but these four climbed up to the dais. A stool was brought for the old man, but at first he would not sit. He stood there, staring at me and shaking his head. ‘It is not he,’ he said, ‘it is not he. Yet he is like, very like. But it is not he.’

“I was still perplexed at all this, but by this time a little amused. Nevertheless I hid that, for the old fellow was so plainly disappointed.

“‘Come, father,’ I said. ‘I am very sorry, but will you not explain? Perhaps it is a brother of mine whom you have seen. Seat yourself and tell me about it.’

“He did not seem at once to comprehend, but when his sons had persuaded him to sit, he made a peremptory motion with his stick towards the old councillor who had spoken before. This individual glanced at the chief for permission, and having received it, told me this story at considerable length.

“He said that, very many years before, in the time of the late king, the village had been one day thrown into a state of great excitement by the advent of a stranger. This had been Mwezi, at the time a man of middle age. He had come from the south and west—from Central Africa, that is—and he had said that he was seeking a white man whom it had been shown him he should find in that village. Pressed for details, he announced that he had come from a town far away by a wide river where there were great falls over whose rocks the water thundered night and day in a perpetual cloud of spray. One night he had awakened in his hut, and had seen a white man standing before him dressed in a black robe, a string of beads, and carrying a book. Behind the white man he could see, as it were, the vision of a town, a river, a precipice—in short, what he now saw to have been Mtakatifuni. The figure had beckoned him solemnly, and he had sat up in his bed in fear. It had beckoned again, and had then pointed north and east, and at that the vision had died away before the startled sleeper’s eyes. But Mwezi understood. In his mind there had been no question as to what he must do. In the dawn he had risen, said good-bye to his wife and family, and set out. For two years he had journeyed, wandering from place to place, scarcely knowing whither he went save that it was always north and east. The very wild beasts had respected him, and men, seeing the vision in his eyes, had withheld their hands from him. At length, then, he had reached Mtakatifuni. There, as always, he had inquired for his white man, and, hearing that no white man had ever been there but convinced that it was the place of his dream, he sat down to wait. He had grown old waiting; had married, and had begotten sons and daughters. Now he was too old to move; all but too old to live; but still he waited. Still he believed he would see his white man again before he died; indeed, he could not die until he had seen. My coming had seemed to the whole place the fulfilment of his vision, but I was not the man. Mwezi was sure of that and no one doubted him. And maybe, now, added the councillor, he would never see him. That was all.

“Now I had been long enough in Africa to set little store by native dreams as a rule. The affair, then, seemed to me pathetic rather than interesting.

“My eyes kept straying to the old fellow while the story was being told me, and I marvelled to think of the simplicity of his faith, the weariness of his journey into the unknown, and the tenacity with which he had clung to his obsession. That this man should have given his whole life to such a quest, and should now be so bitterly disappointed when a remote chance had brought it nearer realisation than had been in the least degree likely, was indeed certainly cruel. I therefore turned to him to make what amends I could.

“‘But, old Mwezi,’ I said as kindly as possible, ‘doubtless you are mistaken. It was but once that you saw the figure in your dream, and that years ago. You dreamt of a white man dressed as I. Well, I belong to a regiment of white men who dress alike, and for many lives it has been the custom of that regiment to dress so. Doubtless as a boy you had seen one of my brethren, or perchance a picture of one, and your spirit saw him again in a dream. If I am right, and your home is on that great river which we white men call the Zambesi, then it is not unlikely that such a thing happened. Perhaps you have forgotten. Now in me you see him whom you seek.’

“The old fellow’s keen eyes flashed angrily. ‘The white stranger mocks me,’ he said.

“I protested. ‘No, father, I do not mean to mock you. Why should I do so? But come now, can you describe the face of the man you saw?’

“‘I can, and easily. His beard was white and not as thine. Moreover, he was bald-headed, and beneath his right eye was there a little scar such as he had perhaps received in the hunt from some beast or the other. His face was long and thin, and his nose bigger. Am I a child that I should not know one man from another? Thou art not he.’

“It was foolish of me, but I was surprised out of all caution. ‘How could you see so much in the dark of your hut?’ I exclaimed.

“Mwezi rose to his feet and made a pathetic effort to hold his head erect. With true native dignity, he ignored me and turned to the chief. ‘With the leave of the chief, I go,’ he said. ‘I am old and would rest in my place. Fare thee well, father of thy people. The Heavens guard thee. Be in peace.’

“I realised that I had blundered, but at the moment there was nothing to do. We watched the procession move away again almost in silence, and I noticed curiously that the crowd were even more interested in Mwezi than in myself, a white stranger. When he was out of sight, I apologised to the chief, who, however, would not hear that I had done any wrong. He himself showed me back to the house set apart for us and invited me to feast with him in the evening. He gave me leave to speak to his people, and I remember that I was so dog-tired that I lay down at once and slept for the rest of the day.

“In the morning, however, I remembered Mwezi, and told the chief that I would like to go and call on him. I determined to do what I could for the old fellow’s peace of mind, and, with a guide and one of my own boys, we set out.

“The way led through the native huts and without them. It was downhill going, as the village, in African fashion, was built on the side of a rise which culminated in the chief’s hut, while Mwezi lived, very close to the source of the river I have mentioned. We emerged through trees into a grassy open space of perhaps thirty paces wide, and I saw at once the old fellow sitting at the door of his hut beneath the shade of a wild vine which grew luxuriantly over the porch and roof. I was too much occupied in greeting him to take note at once of the building, but when we were seated, and he had been thawed out of his first coolness, I looked more closely at it. It interested me. It was long in shape, much longer than the usual native hut, and with three windows narrow and pointed, one of them now roughly blocked with sods. I examined the stones of the walls, getting up to do so. They struck me as being old and much more carefully laid than is usual in native work.

“‘Did you build this house yourself, old man?’ I asked. ‘It is well made.’

“‘I did not build it,’ he said. ‘I found it here. When I came to Mtakatifuni, it was empty and had been empty for long. There was no roof to it in those days, and few came near the place. But that suited me. My mind was full of him whom I had seen, and my spirit told me that I should await him here. The father of the chief then gave it me, no councillor knowing aught about it.’

“‘And you planted this vine and cleared this space, perhaps?’

“‘I did not. I did but train the vine which had blocked the door, and cut down for the wood of the roof the young trees that had grown here. But some other had cleared the ground before me.’

“‘Would you mind if I looked within, Mwezi?’ I questioned, for to tell you the truth my curiosity was thoroughly aroused.

“The old fellow got up courteously. ‘Enter, white man,’ said he. ‘My sons shall bring the stools and fetch us beer. I am old and poor, but you are welcome. You are at least of the people of him I saw, and shall I, in my sorrow, forbid you to come in?’

“We entered. The place was divided into two by a sod partition, plainly recent in construction, and I looked disappointedly at what I could see. There were the usual scant furnishings of a native hut—a kitanda, some pots, a stool or two, a few spears in a corner. But when I passed round the partition, my interest increased tenfold. I even cried out in my astonishment.

“I saw what I had not been able to see from the fact of my approach from the west of the clearing. The eastern end of the hut was not built squarely as the other, but roughly rounded in what elsewhere I should unhesitatingly have called an apse, and since on either side there were still visible a couple of those narrow pointed windows, while the floor space was practically empty, the suggestion of a chapel was complete. I ought, perhaps, to have guessed it before, but the thought burst on me suddenly. The situation, near the stream rather than up on the hill, the orientation, the unusual length, the vine, the clearing—everything pointed in the same direction. And then the old man’s story. I was frankly amazed.

“I turned and saw him standing in the doorway, his hand on the mud wall for support, his eyes peering at me from his bowed head. If I had been momentarily suspicious of a knowledge hitherto kept from me, all fled at the sight of him. He was transparently honest and eager. ‘What is it, white man?’ he quavered.

“‘Mwezi,’ said I, ‘here is a strange thing and a wonder. You tell me that you saw in your vision a white man, and I know from what you say that he was a priest. You travelled far, and your spirit sent you here. Well, I do not doubt that this house of yours was once a place of worship, and I think it was built by white priests. Think now, have you heard of no such thing?’

“He swayed a little as he stood, and did not answer at once. Then he slowly shook his head. ‘I have heard nothing, nothing,’ he said. ‘If it be so, none know of these things, white man. Art thou sure? Thou wouldst not mock me again.’

“‘Mwezi,’ I cried eagerly, ‘I do not mock you. Why should I do any such thing? I cannot yet tell certainly, but this place is such as we build for prayers, and we may yet make sure. May I search more diligently?’

“‘Do what thou wilt, my son,’ said he, ‘and if my hands cannot, my spirit will help thee.’

“There and then I began a close scrutiny. I went outside, measured, tapped, sought, but I found nothing more. If there had ever been a stoup, a cross, a rude piscina, they had long since gone. But the more I searched, the more sure grew my conviction that the place had been a chapel. At last I sat down to rest, and while resting, I had an idea.

“‘Mwezi,’ I said, ‘have you ever dug up the floor?’

“He shook his head. ‘Why should I dig it up?’ he asked.

“‘Would you allow me to do so?’ I queried.

“He looked doubtful. ‘But why?’ he asked again, suspiciously. ‘And would you dig even now?’

“I laughed. ‘Well, not at once,’ I said. ‘We must find a new house for you first. But if I am right, it may be that things are buried here, or that there are stones which will tell me a tale. See, the floor is higher now than it was. There was a step here at the door, and the mud has nearly covered it.’

“‘It is but the smearing,’ he said, half contemptuously.

“That roused me. Of course I know the native habit of cleaning a house by putting down a fresh layer of mud mixed with a little dung, which in time raises the floor considerably. But I was not to be put off by that. Below the smearing of the old man’s time might be a layer of earth thrown in to hide something. I glanced round. ‘May I borrow a spear?’ I asked.

“He nodded, and I selected one from the corner with a long thin blade. Then I went into the inner room, and he came and stood again to watch me with his peering old eyes. Under his scrutiny, I began in the apse and thrust downward as far as I could. The blade sank to its hilt fairly easily, and that was all.

“Thus I stabbed until I came to the string of the apse, and then, almost at once, I made a discovery. The point of the blade struck a stone. A foot to the left, it touched again, and a foot more. In a few minutes I was all but certain that a stone slab was buried there. You may imagine my excitement.

“Mwezi called his sons and sent one for a native hoe. When he returned, we all gathered about the place while he slowly dug up the trampled mud. In a few minutes a stone slab was being exposed to view, and with my spear I got to work scraping off the earth while he dug free the other end. Suddenly, as I scraped, I made out a cross, and to cut the story short, we laid bare at length what had undoubtedly been an altar-stone. Every one of the five crosses were plainly visible, and left no room for question.

“We stopped out of breath, and I explained something of its use. At that Mwezi spoke suddenly, calling our attention to him. ‘Lift it, lift it,’ he cried. ‘Lift it at once.’

“The old man was a striking spectacle. His withered face was simply alive with emotion. He was kneeling on hands and knees, and his thin fingers worked at the edge of the slab. Something in his voice compelled us, and we got at once to work. After all it was an easy task, for it was soon apparent that the stone was fitted into brick, with which the whole place was paved, and with spade and spear we levered it up a little. Then two of Mwezi’s sons got their fingers under it, and without any great effort raised it completely. They staggered aside with it and the rest of us peered within. For a second we looked, and then Mwezi gave a great cry.

“‘My father, my father! Lo, I have come to thee, as thou didst bid. These many years have I waited, for my spirit spoke true, bidding me rest above thee. Now will I pass on whither thou art passed, and as thou hadst understanding, so it shall befall. Lo, I come to thee, seeking peace!’

“His voice hesitated, and failed, and he fell forward very gently and slowly till his head rested on his hands on the edge of the tomb. None of us dared to move for a few seconds, for Mwezi’s voice rang so truly and convincingly. Great awe fell on us all, for he had spoken as one who certainly saw. Then I stretched out my hand and touched him, but he had gone, as he said. And on his face was peace.

“That is all there is to tell in a way. For inside the grave, if grave it were, there was nothing at all that it was given to our eyes to see—not a bone, not a shred of a habit, nor book nor beads. If ever a body or treasures of any sort had been there, the receptacle had been rifled long before, and entirely forgotten. So there is literally no more to tell. Of course the affair made great excitement. The chief and all his people came to see, and came once again the day after when I lowered Mwezi into the grave and replaced the altar stone. After that the door and the windows were blocked up at my request, against the day of the coming of the Faith once more to Mtaka-tifuni. For that, the space about the sanctuary is to be kept clear of undergrowth, by order of the chief. For that old Mwezi waits beneath the altar, and maybe he whom he saw waits also.”

The dinner bugle had sounded a few moments before Père Etienne had finished, and now we rose to go. We stood a second, and I gazed over the side at the star-shine on the water, for the night was fine. When I looked up, Père Etienne was staring out into the darkness, a far-away look on his face, but he must have felt my eyes on him, for he turned quickly and smiled. Possibly he read a question I rather wanted to ask, but did not dare. Anyway, he smiled, as I say, and shook his head. “I have lived too long in Africa to have theories, my friend,” he said, “but to me the memory of Mwezi and his chapel is a very precious thing. We are all of us souls on pilgrimage, and we rarely understand why or how, or remember that we have a Guide. But I like to think in the end, the Good God willing, we shall find a hidden sanctuary and that we have been led to a place prepared.”

*** END OF THE PROJECT GUTENBERG EBOOK THE PRIEST'S TALE - PÈRE ETIENNE ***

Updated editions will replace the previous one—the old editions will be renamed.

Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG™ LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg License available with this file or online at www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg electronic works

1.A. By reading or using any part of this Project Gutenberg electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg mission of promoting free access to electronic works by freely sharing Project Gutenberg works in compliance with the terms of this agreement for keeping the Project Gutenberg name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg License when you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg License must appear prominently whenever any copy of a Project Gutenberg work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed:

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg™ License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

1.E.2. If an individual Project Gutenberg electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg License for all works posted with the permission of the copyright holder found at the beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg.

1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg License.

1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg works unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg electronic works provided that:

- • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.”

- • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works.

- • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.

- • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works.

1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg work, (b) alteration, modification, or additions or deletions to any Project Gutenberg work, and (c) any Defect you cause.

Section 2. Information about the Mission of Project Gutenberg

Project Gutenberg is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.

Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg’s goals and ensuring that the Project Gutenberg collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 41 Watchung Plaza #516, Montclair NJ 07042, USA, +1 (862) 621-9288. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS.

The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.

International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg electronic works

Professor Michael S. Hart was the originator of the Project Gutenberg concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg eBooks with only a loose network of volunteer support.

Project Gutenberg eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.

Most people start at our website which has the main PG search facility: www.gutenberg.org.

This website includes information about Project Gutenberg, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.

Table of Contents

THE PRIEST’S TALE PÈRE ETIENNE

From “The New Decameron”—Volume III.

THE FULL PROJECT GUTENBERG™ LICENSE