CHAPTER 4 OF CHILD OF STORM Then I tried to set up, and instantly was seized with agony in the region of the ribs, which I found were bound about with broad strips of soft tanned hide. Clearly they, or some of them, were broken. What had broken them? I asked myself, and in a flash everything came back to me. So I had escaped with my life as the old dwarf, opener of the roads, had told me that I should. Certainly he was an excellent prophet, and if he spoke truth in this matter, why not in others? What was I to make of it all? How could a black savage, however ancient, foresee the future? By induction from the past, I suppose, and yet what amount of induction would suffice to show him the details of a forthcoming accident that was to happen to me through the agency of a wild beast with a peculiarly shaped horn? I gave it up, as before and since that day I have found it necessary to do in the case of many other events in life. Indeed the question is one that I have often had cause to ask, where kafir which doctors or prophets are concerned, notably in the instance of a certain mavovo, of whom I hope to tell one day, whose predictions save my life and those of my companions. Just then I heard the sound of someone creeping through the be-hole of the hut, and half closed my eyes as I did not feel inclined for conversation. The person came in and stood over me, and somehow, by instinct I suppose, I became aware that my visitor was a woman. Very slowly I lifted my eyelids, just enough to enable me to see her. There, standing in a beam of golden light, that, passing through the smoke-hole, pierced the soft gloom of the hut, stood the most beautiful creature that I had ever seen, that is, if it be admitted that a person who was black or rather copper-colored can be beautiful. She was a little above the medium height, not more, with a figure that, so far as I'm a judge of such matters, was absolutely perfect, that of a Greek statue indeed. On this point I had an opportunity of forming an opinion since, except for her little bead apron and a single string of large blue beads about her throat, her costume was, well, that of a Greek statue. Her features showed no trace of the negro type. On the contrary, they were singularly well cut, the nose being straight and fine in the pouting mouth that just showed the ivory teeth between, very small. Then the eyes, large, dark, and liquid, like those of a buck, set beneath a smooth, broad forehead on which the curling, but not woolly, hair grew low. This hair, by the way, was not dressed up in any of the eccentric native fashions, but simply parted in the middle and tied in a big knot over the nape of the neck, the little ears peeping out through its tresses. The hands, like the feet, were very small and delicate, and the curves of the bust soft and full without being coarse, or even showing the promise of coarseness. A lovely woman truly, and yet there was something not quite pleasing about that beautiful face, something that was standing as childlike outline which reminded me of a flower breaking into bloom that one does not associate with youth and innocence. I tried to analyze what this might be and came to the conclusion that without being hard it was too clever and, in a sense, too reflective. I felt even then that the brain within the shapely head was keen and bright as polished steel, that this woman was one made to rule, not to be man's toy or even his loving companion, but to use him for her ends.  Evidently she thought I was still in my swoon, for now she spoke to herself in a low voice that was soft and sweet as honey. A small man, she said. Sadouko would make two of him. And the other, who was he, I wondered. Three. His hair, too, is ugly. He cuts it short, and it sticks up like that on a cat's back. I.e. piff. And she moved her hand contemptuously. A feather of a man, but white, white, one of those who rule. Why, they all of them know he is their master. They call him he who never sleeps. They say that he has the courage of a lioness with young, he who got away from Dingan called Piti. Ratif and the Boers. They say he is quick and cunning as a snake, and that Panda and his great indoors think more of him than any white man they know. He is unmarried also, though they say, too, that twice he had a wife who died, and now he does not turn to look at a woman, which is strange in any man, and shows that he will escape trouble and succeed. Still, it must be remembered that they are all ugly down here in Zululand, cows or heifers who will be cows. Pfft. No more. She paused for a little while, then went on her dreamy, reflective voice. Now, if he met a woman who is not merely a cow or a heifer, a woman cleverer than himself, even if she were not white, I wonder. At this point I thought it well to wake up. Turning my head I yawned, opened my eyes and looked at her vaguely, seeing which her expression changed in a flash from that of brooding power to one of moved and anxious girlhood. In short, she became most sweetly feminine. "'You are Mamina?' I said. Is it not so?' "'Oh, yes, in Cousi,' she answered. That is my poor name. But how did you hear it? And how do you know me?' I heard it from one sadhuko. Here she frowned a little, and others, and I knew you because you are so beautiful. An incautious speech at which she broke into a dazzling smile and tossed her dear like head. "'Am I?' she asked. I never knew it, whom only a commonsuru girl to whom it pleases the great white chief to say kind things. For which I thank him. And she made a graceful little reverence, just bending one knee. "'But,' she went on quickly, "'whatever else I be, I am of no knowledge, not fit to tend to you who are hurt.  "'Or if you did, you've forgotten it,' I said dryly. "'Well, I think not, thank you. I trouble her when you would do quite as well. If there is milk in that gourd, perhaps you will give me a drink of it.' She flew to the bowl like a swallow, and next moment was kneeling at my side, holding it to my lips with one hand, while with the other she supported my head. "'I am honoured,' she said. "'I only came to the hut the moment before you woke and seeing you still lost in swoon, I wept. Look, my eyes are still wet.' "'They were, though, how she made them so, I do not know. For I feared lest that sleep should be but the beginning of the last.' "'Quite so,' I said, "'is very good of you, and now, since your fears are groundless, thanks be to heavens, sit down, if you will, and tell me the story of how I came here.' She sat down, not as I noted as a kuffier woman ordinarily does, in a kind of kneeling position, but on a stool. "'You were carried into the crowd in goosey,' she said, on a litter of boughs. My heart stood still when I saw that litter coming. It was no more heart. It was cold iron, because I thought the dead or injured man was—' "'And she paused. "'Seduco?' I suggested. "'Not at all in goosey. My father—' "'Well, there wasn't either of them,' I said, "'so you must have felt happy.' "'Happy!' in goosey. "'When the guest of our house has been wounded perhaps to death, the guest of whom I heard so much, although by misfortune I was absent when he arrived. "'A difference of opinion with your eldest mother?' I suggested. "'Yes, in goosey. My own is dead, and I am not too well treated here. She called me a witch.' "'Did she?' I answered. "'Well, I do not altogether wonder at it, but please, continue your story.' "'There is none in goosey. They brought you here.  "'Yes, yes, Mamina, but how did I get out of the pool?' "'Oh, it seems that your servant, Sakauli, the bastard, leapt into the water and engaged the attention of the Balfalo, which was kneading you into the mud, while Seduco got onto its back and drove, as a seaguy, down between its shoulders to the heart, so that it died.  Neither more nor less,' she replied with a shrug of her rounded shoulders. "'Would you have had him let you die?' "'I think the brave man was he who got in front of the bowl and twisted its nose. Not he who sat on its back and poked it with a spear.' "'At this period in our conversation I became suddenly faint and lost count of things, even of the interesting Mamina. When I awoke again she was gone, and in her place was Oldoom Bezi, who I noticed took down a mat from the side of the hut and folded it up to serve as a cushion before he sat himself upon the stool.' "'Greeting, Makumazan,' he said when he saw that I was awake. "'How are you?' "'As well as can be hoped,' I answered. "'And how are you, Oom Bezi?' "'Oh, bad, Makumazan. Even now I can scarcely sit down, for that bowl had a very hard nose. Also, I am swollen up front where a cigarly struck me when he tumbled out of the tree. Also, my heart is cut in two because of our losses.' "'What losses, Oom Bezi?' "'Oh, Makumazan, the fire that those low fellows of mine lit got our camp and burned up nearly everything—the meat, the skins, and even the ivory—which it cracked so that it's useless.' "'That was an unlucky hunt, for, although it began so well, we have come out of it quite naked. Yes, with nothing at all except the head of the bowl with the cleft horn, that I thought you might like to keep.' "'Well, Oom Bezi, let us be thankful that we have come out with our lives. That is, if I am going to live,' I added. "'Oh, Makumazan, you will live without doubt, and be none the worse. Two of our doctors, very clever men, have looked at you and said so. One of them tied you up in all those skins, and I promised him a heifer for the business if he cured you, and gave him a goat and a count. "'But you must lie here for a month or more,' he so he says. Meanwhile, Banda has sent for the hides which he demanded of me to be made into shields, and I have been obliged to kill twenty-five of my beasts to provide them, that is, of my own and those of my headmen. And I wish you and your headmen had killed them before we met those buffalo, Oom Bezi. I groaned for my ribs were paining me very much. "'Sensaduco and Sakauli here? I would thank them for saving my life. So they came next morning, I think, and I thanked them warmly enough. Sonskaul, who was literally weeping tears of joy at my return from delirium and coma to the light of life and reason. Not tears of Mamina sort, but real ones, for I saw them running down his snub nose, that still bore the marks of the eagle's claws. "'Dare, dare, say no more, I beseech you. If you were going to die, I wish to die, too, who, if you had left it, should only have wandered through the world without a heart. That is why I jumped into the pool, not because I'm so brave.' When I heard this, my own eyes grew moist. "'Oh, it's the fashion to abuse natives, but from whom do we meet with more fidelity and love, than from these poor, wild kafirs that so many of us talk of as black dirt with chances to be fashioned to the shape of man?' "'As for myself, Inkuzi,' added Sonskaul, I only did my duty.  Why, the very girls would have mocked me. Oh, his skin was tough. I thought that a seagull would never get through it.' Observe the difference between these two men's characters. The one, although no hero in daily life, imperils himself from sheer dog-like fidelity to a master who had given him many hard words and sometimes a flogging in punishment for drunkenness, and the other to gratify his pride, also perhaps because my death would have interfered with his plans and ambitions in which I had a part to play. No, that is a hard saying. Still, there is no doubt that Saduko always first took his own interest into consideration, and how what he did would reflect upon his prospects and repute, or influence the attainment of his desires. I think this was so even when Mamina was concerned, at any rate in the beginning, although certainly he always loved her with a single-hearted passion that is very rare among Zulus. Presently Skaul left the hut to prepare me some broth, where on Saduko at once turned the talk to his subject of Mamina. He understood that I had seen her. Did I not think her very beautiful? Yes, very beautiful, I answered. Indeed, the most beautiful Zulu woman I have ever seen, and very clever, almost as clever as a white. Yes, and very clever, much clever than most whites. And anything else? Yes, very dangerous. And one who could turn like the wind and blow hot and blow cold? Ah, he said. Thought a while, then added. Well, what do I care how she blows to others, so long as she blows hot to me? Well, Saduko, and does she blow hot for you? Not altogether, Makumazan. Another pause. I think she blows rather like the wind before a great storm. And as a biting wind, Saduko, and when we feel it we know that the storm will follow. I daresay that the storm will follow in Guzi. For she was born in a storm, and storm goes with her. But what of that, if she and I stand it out together?  The question is, Saduko, whether she would rather die with you than live with any other man. Does she say so? In Guzi, Mamina's thought works in the dark. It is like a white ant in its tunnel of mud. You see the tunnel which shows that she is thinking, but you do not see the thought within. Still, sometimes when she believes that no one beholds or hears her, here I bethought me of the young lady soliloquy over my apparently senseless self. Or when she is surprised, the true thought beeps out of its tunnel. It did so the other day, when I pleaded with her after she had heard that I killed the buffalo with a cleft horn. Do I love you? She said. I know not for sure. How can I tell? It is not our custom that a maiden should love before she is married, for if she did so most marriages would be things of the art and art of cattle, and then half the fathers in Zululand would grow poor and refuse to rear girl-children who would bring them nothing. You are brave. You are handsome. You are well-born. I would sooner live with you than any other man I know. That is, if you are rich and, better still, powerful. Become rich and powerful, Sadduko, and I think that I shall love you. I will, Mamina, I answered. But you must wait. The Zululand nation was not fashioned from nothing in a day. First Chaka had to come. Ah! she said, and my father her eyes flashed. Ah! Chaka! There was a man. Be another Chaka, Sadduko, and I will love you more. More than you can dream of. Thus and thus, and she flung her arms about me and kissed me, as I was never kissed before, which, as you know, among us is a strange thing for a girl to do. Then she thrust me from her with a laugh and added, As for the waiting, you must ask my father of that. Am I not his heifer to be sold, and can I disobey my father? And she was gone, leaving me empty for it seemed as though she took my vitals with her. Nor will she talk thus any more the white ant who has gone back into its tunnel. And did you speak to her father? Yes, I spoke to him, but in an evil moment, for he had just killed the cattle to furnish Pandas' shields. He answered me very roughly. He said, You see these dead beasts which I and my people must slay for the king, or fall under his displeasure? Well, bring me five times their number, and we will talk of your marriage with my daughter, who is a maid in some request. I answered that I understood and would try my best, whereon he became more gentle, for whom Bezi has a kindly heart.  Yet you know my case. I have an old name, and am called the chief of a tribe, and many live on me, but I am poor, and this daughter of mine is worth much. Such a woman few men have bred. Well, I must make the best of her. My son-in-law must be one who will prop up my old age, one to whom, in my need or trouble, I could always go to as a dry log. Footnote. In Zulu land, a son-in-law is known as Isigolo so Mike and Wanya, a son-in-law log, for the reason stated in the text. End footnote. To break off some of its bark, to make a fire to comfort me, not one who treads me into the mire as the buffalo did to Makumazan. Now I have spoken, and I do not love such talk. Come back with the cattle, and I will listen to you. But, meanwhile, understand that I am not bound to you or to anyone. I shall take what my spirit sends me, which, if I may judge the future by the past, will not be much. One word more. Do not linger about this crowd too long, lest it should be said that you are the accepted suter mamina. Go hence and do a man's work, and return with a man's reward, or not at all. Well, Satuko, that spear has an edge on it, has it not, I answered. And now, what is your plan? My plan is Makumazan, he said, rising from his seat, to go hence and gather those who are friendly to me because I am my father's son and still the chief of the Armagüe, or those who are left of them, although I have no crawl and no hoof of kind. Then, within a moon, I hope, I shall return here to find you strong again and once more a man, and we will start out against Mangu, as I have whispered to you, with the leave of a high one, who has said that if I can take any cattle, I may keep them for my pains. I do not know about that, Satuko. I never promised you that I would make war upon Mangu, with or without the king's leave. No, you never promised, but Zikali the Dwarf, the wise little one, said that you would. And does Zikali lie? Ask yourself, who will remember a certain saying of his about a buffalo with a cleft horn, a pool, and a dry river bed? Farewell, O my father of Makumazan, I walk with the dawn, and I leave Mamina in your keeping. You mean that you leave me and Mamina's keeping? I began, but already he was crawling through the hole in the hut. Well, Mamina kept me very comfortably. She was always in evidence, yet not too much so.  She saw personally to my bandages as well as to the cooking of my food, over which matter she had several quarrels with the bastard scowl, who did not like her, for on him she never wasted any of her sweet looks. Also, as I grew stronger, she sat with me a good deal, talking, since, by common consent, Mamina the Fair was exempted from all the field, and even the ordinary household labours that fall to the lot of kafir women. Her place was to be the ornament and, I may add, the advertisement of her father's crow. Others might do the work, and she saw that they did it. We discussed all sorts of things, from the Christian and other religions and European policy down, for her thirst for knowledge seemed to be insatiable. What really interested her was the state of affairs in Zululand, with which she knew I was well acquainted, as a person who had played a part in its history and who was received and trusted at the Great House, and as a white man who understood the designs and plans of the Bowers and of the Governor of Natal. Now, if the old King Ponda should chance to die, she would ask me, which of his sons did I think would succeed him? Umber Lazi? Or Setawayo? Or another? Or, if he did not chance to die, which of them would he name his heir? I replied that I was not a prophet, and that she had better asked Iqali the wise. Oh, that is a very good idea, she said. Only I have no one to take me to him, since my father would not allow me to go with Saduko, his ward. Then she clapped her hands and added, Makumazan, will you take me? My father would trust me with you. Yes, I daresay, I answered. But the question is, could I trust myself with you? What do you mean? she asked. Oh, I understand.  I think it was that unlucky joke of mine which first set Mamina thinking, like a white ant in its tunnel, as Saduko said. At least after it, her manner towards me changed, and she became very differential. She listened to my words as though they were all wisdom. I caught her looking at me with her soft eyes, as though I were quite an admirable object. She began to talk to me of her difficulties, her troubles, and her ambitions. She asked me for my advice as to Saduko. On this point I replied to her that if she loved him and her father would allow it, presumably she had better marry him. I like him well enough, Makumazan, although he worries me at times. But love? Oh, tell me, what is love? Then she clasped her slim hands and gazed at me like a fawn. Upon my word, young woman, I replied, that is a matter upon which I should have thought you more competent to instruct me.  You have never given me the chance, have you? Then she laughed a little, looking extremely attractive. Good gracious! I rather at Zulu equivalent, I answered for her again to feel nervous. What do you mean, Mamina? How could I? There I stopped.  No, I answered gravely. Snow is good to look at, and so is soot.  Not that you're like soot. I added hastily, fearing to hurt her feelings. That is your hue. And I touched the copper bangle she was wearing. A very lovely hue, Mamina, like everything else about you. Lovely, she said, beginning to weep a little, which upset me very much, for if there's one thing I hate is to see a woman cry. How can a poor Zulu girl be lovely? O Makumazan, the spirits have dealt hardly with me, who have given me the color of my people and the heart of yours. If I were white now, what you are pleased to call this loveliness of mine would be of some use to me. But then, then, cannot you guess Makumazan? I shook my head and said that I could not. The next moment was sorry, for she proceeded to explain. Sinking to her knees, for we are quite alone in the big hut and there was no one else about, all the other women being engaged on rural or domestic tasks, for which Mamina declared she had no time. As her business was a look after me, she rested her shapely head upon my knees and began to talk in a low, sweet voice that sometimes broke into a sob.  I could teach you what love is very well, Makumazan. You are quite right, because I love you. No, you will not stir until you have heard me out. Here she flung her arms about my legs and held them tight, so that without using great violence it was absolutely impossible for me to move. When I saw you first all shattered and senseless, snow seemed to fall upon my heart, and it stopped for a little while and has never been the same since. I think that something is growing in it, Makumazan, that makes it big. I used to like Saduko before that, but afterwards I did not like him at all. No, nor Masapo either.  Well, as I went on nursing you my heart grew bigger and bigger, and now you see it has burst. Nay, stay and do not try to speak. You shall hear me out. It is the least you can do, seeing that you have caused me all this pain. If you did not want me to love you, why did you not curse me and strike me, and as I am told white men do to kaffir girls, she rose and went on. Now, Hakan, although I am the color of copper, I am comely. I am well-bred also. There is no higher blood than ours in Zululand, both on my father's and my mother's side, and Makumazan, I have a fire in me that shows me things. I can be great, and I long for greatness.   More, I will make you happy. If you choose to take other wives, I will not be jealous, because I know that I should hold your spirit, and that, compared to me, they would be nothing in your thought. But Mamina, I broke in, I don't want to be king of the Dhulus. Oh, yes, yes, you do, for every man wants power, and it is better to rule over a brave black people. Thousands and thousands of them tend to be no one among the whites. Tink, tink, there is wealth in the land, by your skill and knowledge, the Ambuto, regiments, could be improved. With the wealth you would arm them with guns, and, yes, by and bys, also with the throat of thunder. That is, or was, the kafir name for canon. Footnote, canon were called by and bys by the natives, because when field pieces first arrived in Natal, inquisitive kafirs pestered the soldiers to show them how they were fired. The answer given was always by and by, hence the name. End footnote. They would be invincible, Chakka's kingdom would be nothing to ours, for a hundred thousand warriors would sleep under spears waiting for your word, if you wished it even you could sweep out Natal, and make the whites your subjects too, or perhaps it would be safer to let them be, that others should come across the green water to help them, and to strike northwards where I am told there are great lands as rich and fair, and which none would dispute your sovereignty. But Mamina, I gasped for this girl's titanic ambition literally overwhelmed me. Surely you're mad, how would you do all these things? I am not mad, she answered, I am only what is called great, and you know well enough that I can do them, not by myself, who am but a woman entied with the ropes that bind women, but with you to cut those ropes and help me? I have a plan which will not fail, but Makumazan, she added in a changed voice, until I know that you will be my partner in it, I will not tell even to you, for perhaps you might talk, in your sleep then the fire in my breast would soon go out, forever. I might talk now over the matter of that, Mamina. No, for men like you do not tell tales of foolish girls who chance to love them, but if that plan began to work, and you heard say their kings or princes died, it might be otherwise. You might say, I think I know where the witch lives who causes these evils. In your sleep, Makumazan, Mamina, I said, tell me no more, setting your dreams on one side, can I be false to my friend Saduko, who talks to me day and night of you? Saduko! Pfft! she exclaimed, with that expressive gesture of her hand. And can I be false? I continued seeing that Saduko was no good card to play, to my friend Umbezi, your father. My father! she laughed. Why, would it not please him to grow great in your shadow? Only yesterday he told me to marry you, if I could, for then he would find a stick indeed to lean on, and be rid of Saduko's troubling. Evidently Umbezi was a worse card, even than Saduko, so I played another. And can I help you, Mamina, to tread a road that the best must be read with blood? Why not? she asked. Since we're to without you, I am destined to tread that road, the only difference being that with you it will lead to glory, and without you perhaps to the jackals and the vultures. Blood! Pfft! what is blood in Zululand? This card, also having failed, I tabled my last. Glory or no glory, I do not wish to share it, Mamina. I will not make war among a people who have entertained me hospitably, or plot the downfall of their great ones.  I seek no throne over white or black, Mamina, who walk my own path to a quiet grave that shall perhaps not be without honor of its own, though other than you seek. I will keep your counsel, Mamina, but because you are so beautiful and so wise, and because you say that you are fond of me, for which I thank you, I pray that you put away these fearful dreams of yours that, in the end, whether they succeed or fail, will send you shivering from the world to give account of them to the watcher on high. Not so, O Makumazana, she said with a proud little laugh, when your watcher sowed my seed, if thus he did, he sowed the dreams that are part of me also, and I shall only bring them back his own, with the flower and the fruit by way of interest. But that is finished. You refuse the greatness. Now, tell me, if I sink those dreams in a great water, tying about them the stone of forgetfulness and saying, sleep, dear old dreams, it is not your hour. If I do this, and stand before you, just a woman who loves and who swears by the spirits of her fathers never to think or do that which is not your blessing. Will you love me a little, Makumazana? Now I was silent, for she had driven me to the last ditch, and I knew not what to say. Moreover, I will confess my weakness. I was strangely moved. This beautiful girl with the fire in her heart, this woman who was different from all the other women that I had ever known, seemed to have twisted her slender fingers into my heartstrings and to be drawing me towards her. It was a great temptation, and I bethought me of old Sakali saying, in the black cloof, and seemed to hear his giant laugh. She glided up to me and threw her arms about me and kissed me on the lips, and I think I kissed her back. But really, I'm not sure what I did or said, for my head swam. When it cleared again, she was standing in front of me, looking at me reflectively. Now, Makumazana, she said with a little smile that both mocked and dazzled.  Do you think that I do not read your heart? That I do not know that you believe I am dragging you down to shame and ruin? Well, I spare you, Makumazana, since you have kissed me in spoken words which already you may have forgotten, but which I do not forget.   I love you, Makumazana, as you will never be loved till you die, and I shall never love any man, however many I may marry.  When we meet again, it will be as friends only. Then she went, leaving me feeling smaller than I ever felt in my life, before or since, even smaller than when I walked into the presence of old Zikali the wise. Why, I wondered, had she first made a fool of me, then thrown away the fruits of my folly? To this hour I cannot quite answer the question, though I believe the explanation to be that she did really care for me, and was anxious not to involve me in trouble and her ploddings. Also, she may have been wise enough to see that our natures were as oil and water and would never blend. CHAPTER V TWO BUCKS AND THE DOE It may be thought that as a sequel to the somewhat remarkable scene in which I was absolutely bowled over—perhaps, bowled out, would be a better term—by a kafir girl who, after bending me to her will, had the genius to drop me before I repented, as she knew I would do so soon as her back was turned, thereby making me look the worst of fools, that my relations with that young lady would have been strained. But, not a bit of it, when next we met, which was on the following morning, she was just her easy natural self, attending to my hurts which by now are almost well—joking about this and that, inquiring as of the contents of certain letters which I had received from Natal and of some newspapers that came with them. For on all such matters she was very curious, and so forth. Impossible, the clever critic will say, impossible that a savage could act with such finish. Well, friend critic, that is just where you are wrong. When you come to add it up, there is very little difference in all main and essential matters between the savage and yourself, to begin with. By what exact right do we call people like the Zulu savages? Setting aside the habit of polygamy, which, after all, is common among very highly civilized peoples in the East, they have a social system not unlike our own. They have, or had, their king, their nobles, and their commons. They have an ancient and elaborate law, and a system of morality in some ways as high as our own, and certainly more generally obeyed. They have their priests and their doctors. They are strictly upright and observe the rights of hospitality. Where they differ from us mainly is they do not get drunk until the white man teaches them to do so. They wear less clothing, the climate being more genial. Their towns at night are not disgraced by the sights that distinguish ours. They cherish and are never cruel to their children. Although they may occasionally put a deformed infant towards when out of the way, and when they go to war, which is often, they carry out the business with a terrible thoroughness, almost as terrible as that which prevailed in every nation in Europe a few generations ago. Of course there remain their witchcraft and their cruelties which result from their almost universal belief in the power and efficiency of magic. Well, since I lived in England I have been reading up on this subject, and I find that quite recently similar cruelties were practiced throughout Europe. That is, in a part of the world which for over a thousand years has enjoyed the advantages of the knowledge and profession of the Christian faith. Now, let him who is highly cultured take up a stone and throw at the poor, untaught Zulu, which I notice the most desolate and drunken wretch of a white man is often ready to do. Generally because he covets his land, his labor or whatever else may be his. But I wonder from my point, which is that a clever man or woman among the people whom we call savages is in all essentials very much the same as a clever man or woman anywhere else. Here in England every child is educated at the expense of the country, but I have not observed that the system results in the production of more readily able individuals. Ability is the gift of nature, and that universal mother sheds her favors impartially over all who breathe. No, not quite impartially. Perhaps for the old Greeks and others were examples to the contrary, still the general rule obtains. To return Mamina was a very able person, as she chanced to be a very lovely one, a person who had been favored by opportunity, would doubtless have played the part of a Cleopatra with equal or greater success, since she shared the beauty and the unscrupulousness of that famous lady and was, I believe, capable of her passion. I scarcely like to mention the matter since it affects myself, and the natural vanity of man makes him prone to conclude that he is the particular object of soul and undying devotion. Could he know all the facts of the case or cases, probably he would be much undeceived, and feel about as small as I did when Mamina walked, or rather crawled out of the hut. She could even crawl gracefully. Still, to be honest, and why should I not, since all this business went beyond so long ago. I do believe that there was a certain amount of truth in what she said, that for heaven knows what reason she did take a fancy to me, which fancy continued during her short and stormy life, but the reader of her story may judge for himself. Within a fortnight of the day of my discomforture in the hut, I was quite well and strong again, my ribs or whatever part of me it was that the buffalo had injured with his iron knees, having mended up. Also I was anxious to be going, having business to attend to in Natal, and as no more had been seen or heard of Sadduko, I determined to track homewards, leaving a message that he knew where to find me if he wanted me. The truth is that I was by no means keen on being involved in his private war with Bangu. Indeed I wished to wash my hands of the whole matter, including the fair Ma'mina and her mocking eyes. So one morning, having already got up my oxen, I told Skal to in-span them, an order which he received with joy, for he and the other boys wished to be off to civilization and its delights. Just as the operation was beginning, however, a message came to me from old Umbezi, who begged me to delay my departure till afternoon. As a friend of his, a big chief, had come to visit him who wished much to have the honour of making my acquaintance. Now I wished the big chief farther off, as it seemed rude to refuse the request of one who had been so kind to me. I ordered the oxen to be unyoked but kept at hand, and, in an irritable frame of mind, walked up to the corral. This was about half a mile from my place of out-span. For as soon as I was sufficiently recovered I had begun to sleep in my wagon, leaving the big hut to the worn-out old cow. There was no particular reason why I should be irritated, since time in those days was of no great account in Zululand, and it did not much matter to me whether I tracked in the morning or in the afternoon. But the fact was that I could not get over the prophecy of Zikali, the little and wise, that I was destined to share Sadduko's expedition against Bangu, and, although he had been right about the buffalo and Mamina, I was determined to prove him wrong in this particular. If I had left the country, obviously I could not go against Bangu, at any rate, at present. But while I remained in it, Sadduko might return at any moment, and then, doubtless, I should find it hard to escape from the kind of half-promise I had given to him. Well, as soon as I reached the corral I saw that some kind of festivity was in progress, for an ox had been killed and was being cooked, some of it in pots and some by roasting. Also, there were several strange Zulus present. Within the fence of the corral, seated in its shadow, I found Umbezi, and some of his headmen, and with them a great, brawny, ringed native, who wore a tiger-skin muka as a mark of rank, and some of his headmen. Also, Mamina was standing near the gate, dressed in her best beads and holding a gourd of kaffir beer, which evidently she had been handing to the guests. Would you have run away without saying good-bye to me, Makumazan? She whispered to me as I came abreast of her. That is unkind of you, and I should have wept much. However, it was not so fated. I was going to ride up in bid farewell when the oxen were in spand, I answered. But who is that man? You will find out presently, Makumazan. Look, my father is beckoning to us. So I went to the circle, and as I advanced Umbezi rose and taking me by the hand, led me to the big man, saying, This is Masapo, chief of the Amasomi, of the Akwabi race, who desires to know you, Makumazan. Very kind of him, I am sure, I replied coolly. As I threw my eye over Masapo, he was, as I have said, a big man, and of about fifty years of age, for his hair was tinged with gray. To be frank, I took a great dislike to him at once, for there was something in his strong coarse face in his air of insolent pride which repelled me. Then I was silent, since among the Zulus when two strangers of more or less equal rank meet, he who speaks first acknowledges inferiority to the other. Therefore I stood, and contemplated this new suitor of Mamina, waiting on events. Masapo also contemplated me. Then made some remark to one of his attendants that I did not catch which caused the fellow to laugh. He has horrid that you are an Impezi, a great hunter, broken Umbezi, who evidently felt that the situation was growing strained, and that it was necessary to say something. As he, I answered, then he is more fortunate than I am, for I have never heard of him or what he is. This I am sorry to say was a fib, for it will be remembered that Mamina had mentioned him in the hut as one of her suitors, but among natives one must keep one's dignity somehow. Friend Umbezi, I went on, I have come to bid you farewell as I am about to track for Durban. At this juncture Masapo stretched out his great hand to me, but without rising and said, Siyakobana, that is, good day, white man. Siyakobana, black man, I answered just touching his fingers. Amamina, who had come up again with her beer, and was facing me, made a little grimace and tittered. Now I turned on my heel to go, whereon Masapo said in a coarse, growling voice, O Makumazana, before you leave us, I wish to speak with you on a certain matter. Will it please you to sit aside with me for a while? Certainly, O Masapo. And I walked away a few yards out of hearing. Whether he followed me. Makumazana, he said, I give the gist of his remarks for he did not come to the appointed ones. I need guns, and I am told that you can provide them, being a trader. Yes, Masapo, I dare say that I can, at a price, though it is risky business smuggling guns into Zululand. But might I ask what you need them for? Is it to shoot elephants? Yes, to shoot elephants. He replied, rolling his big eyes round him. Makumazana, I am told that you are discreet, that you do not shout from the top of a hut what you hear within it. Now, harken to me. Our country is disturbed. We do not all of us love the seed of Senzangakona, of whom the present king Panda is one. For instance, you may know that we, Quabbis, for my tribe the Amasomi are of that race, suffered at the spear of Chaka. Well, we think that a time may come when we, who live on shrubs like goats, may again browse on the treetops like giraffes. For Panda is no strong king, and he has sons who hate each other, one of whom may need our spears.  I understand that you want guns, O Masapo, I answer dryly, now as to the price and place of delivery. Then we bargain for a while, but the details of that business transaction of long ago will interest no one. Indeed, I only mention the matter to show that Masapo was plotting to bring trouble on the ruling house, whereov Panda was the representative at that time. When we had concluded our rather nefarious negotiations, which were to the effect that I was to receive so many cattle in return for so many guns, if I could deliver them at a certain spot, namely Umbesi's crawl, I return to the circle where Umbesi, his followers and guests, were sitting, proposing to bid him farewell. By now, however, meat had been served, and I was hungry, having had little breakfast that morning, I stayed to eat. When I had finished my meal and washed it down with a draft of suala—that is, coffee or beer—I rose to go, but just at that moment who should walk through the gate but saduko? Pfft! said Mamina, who was standing near me speaking in a voice that none but I could hear. When two pucks meet, what happens, Makumazan? Sometimes they fight, and sometimes one runs away. It depends very much on the dough. I answered in the same low voice looking at her. She shrugged her shoulders, folded her arms beneath her breasts, nodded to saduko as he passed, then leaned gracefully against the fence in awaited events. Greeting Umbesi, said Saduko in his proud manner, I see that you feast. Am I welcome here? Of course you are always welcome, Saduko, replied Umbesi uneasily, although as it happens, I am entertaining a great man, and he looked towards Masapo. I see, said Saduko, eyeing the strangers, but which of these may be the great man, I ask that I may salute him. You know well enough um fokasana, that is, lo, fellow, exclaimed Masapo angrily. I know that if you were outside this fence, Masapo, I would cram that word down your throat at the point of my asegai, replied Saduko in a fierce voice. Oh, I can guess your business here, Masapo, and you can guess mine, and he glanced towards Mamina. Tell me, Umbesi, is this little chief of the Amasomi your daughter's accepted suitor? Ne, ne, Saduko, said Umbesi. No one is their accepted suitor. Will you not sit down and take food with us? Tell us where you have been and why you return, thus suddenly, and uninvited. I return here, Umbesi, to speak with the white chief Makumasan, as to where I have been, that is my affair, and not yours or Masapo's.  Did I not tell you, Makumasan, that when two bucks meat they would fight, whispered Mamina suavely into my ear?  The doe, Makumasan, will crouch in her form and see what happens, as is the fashion of doze. And again she laughed softly. Why not do your own hunting, Masapo? Yes, Saduko, come now, I will promise you good sport. Outside this kral there are other hyenas waiting to call me chief, a hundred or two of them, assembled for a certain purpose by the royal leave of King Panda, whose house, as we all know, you hate. Come, leave that beef and beer and begin your hunting of hyenas, O Masapo. Now, O Masapo sat silent, for he saw that he who thought to snare a baboon had caught a tiger. Do you not speak, O chief of the little Amasomi? Went on, Saduko, who was beside himself with rage and jealousy. You will not leave your beef and beer to hunt the hyenas who are captained by an Amfukasana? Well then Amfukasana will speak, and stepping up to Masapo with the spear he carried poised in his right hand, Saduko grasps his rival's short beard with his left. Listen, chief, he said, you and I are enemies, you seek the woman I seek, and may I, being rich, you will buy her.  With these fierce words he spat in his face and tumbled him backward. Then, before anyone could stop him, for O Mbezi and even Masapo's headmen seemed paralyzed with surprise. He stalked through the corral gate, saying as he passed me, Incusi, I have words for you when you are at liberty. You shall pay for this, roared O Mbezi after him, turning almost green with rage, for Masapo still lay upon his broad back, speechless.  Somebody must pay, cried back Saduko from the gate. But who it is only the unborn moons will see. Mamina, I said as I followed him, you have set fire to the grass and men will be burned in it. I meant to, Makumazan, she answered calmly. Did I not tell you that there was a flame in me? And it will break out sometimes. But Makumazan, it is you who have set fire to the grass, not I. Remember that when half Zululand is in ashes, Farewell, O Makumazan, till we meet again, and… She added softly, Whoever else must burn, may the spirits have you in their keeping. At the gate, remembering my manners, I turned to bid that company up a light farewell. By now Masapo had gained his feet and was roaring out like a bull. Kill him! Kill the hyena!  Me, Masapo, struck and insulted under the shadow of your own heart?    Who am I that I should take precedence of so great a chief in a matter of the spear? Then he turned towards me, saying, O Makumazan, the crafty, if I have dealt well by you, come here and give me your counsel. I come, eat her up of elephants, I answered, and I did. What shall I do? What shall I do? When Anumbezi brushing the perspiration off his brow with one hand, while he wrung the other in his agitation. There stands a friend of mine, he pointed to the infuriated Masapo, who wishes me to kill another friend of mine, and he jerked his thumb towards the crow-gate. If I refuse, I offend one friend, and if I consent, I bring blood upon my hands, which will call for blood, since all those who do call as poor, without doubt he has those who love him.  Also, did he not say that he was not quite alone? O Mbezi, if you take my advice, you will leave Masapo to do his own killing. It is good, it is wise, exclaimed Mbezi, Masapo, he called to that warrior. If you wish to fight, pray do not think of me. I see nothing, I hear nothing, and I promise proper burial to any who fall. Only you had best be swift, for Saduko is walking away all this time. Come, you and your people have spears, and the gate stands open. Am I to go without my meat in order to knock that hyena on the head? asked Masapo in a brave voice. No, he can wait my leisure.   I will tell him, I answered, though I know not who made me your messenger, but listen to me, you speaker of big words and doer of small deeds. If you dare to lift a finger against me, I will teach you something about holes, for there shall be one or more through that great carcass of yours. Then, walking up to him, I looked him in the face, and at the same time tapped the handle of the big double-barreled pistol I carried. He shrank back, muttering something. Oh, don't apologize, I said, only be more careful in the future, and now I wish you a good dinner, Chief Masapo, and peace upon your crowd, friend Umbezi. After the speech I marched off, followed by the clamor of Masapo's furious attendance in the sound of Mamina's light and mocking laughter. I wonder which of them she will marry, I thought to myself as I set out for the wagons. As I approached my camp I saw that the oxen were being in span, as I supposed by the order of Skal, who must have heard that there was a row up at the corral, and thought it well to be ready to bolt. In this I was mistaken, however, for just then Saduko strolled out of a patch of bush and said, I ordered your boys to yoke up the oxen in Kusi. Have you? That's cool, I answered. Perhaps you will tell me why? Because we must make a good trek to the northward before night in Kusi. Indeed, I thought that I was heading southeast. Bangu does not live in the south or the east, he replied slowly. Oh, I'd almost forgotten about Bangu, I said with a rather feeble attempt at evasion. Is it so? he answered in his haughty voice. I never knew before that Makumazan was a man who broke a promise to his friend. Would you be so kind as to explain your meaning, Saduko? Is it needful? he answered shrugging his shoulders. Unless my ears played me tricks, you agreed to go up with me against Bangu. Well, I have gathered the necessary men with the king's leave. They await us yonder. And he pointed with his spear towards a dense patch of bush that lay some miles beneath us. But, he added, if you desire to change your mind I will go alone. Only then I think we had better bid each other good-byes since I love not friends who change their minds when the Asagais begin to shake. Now whether Saduko spoke this by design I do not know. Certainly, however, he could have found no better way to ensure my companionship for what it was worth, since, although I had made no actual promise in this case, I have always prided myself on keeping even a half-bargain with a native. I will go with you, I said quietly, and I hope that, when it comes to the pinch, your spear will be as sharp as your tongue, Saduko. Only do not speak to me again like that, lest we should quarrel. As I said this, I saw a look of relief appear on his face. A very great relief. I pray your pardon, my lord Makumazan. He said, seizing my hand, but, oh, there is a hole in my heart. I think that Mamina means to play me false, and now that has happened with yonder dog Masapo, which will make her father hate me. If you'll take my advice, Saduko, I replied earnestly, you will let this Mamina fall out of the hole in your heart. You will forget her name. You will have done with her. Ask me not why. Perhaps there is no need, O Makumazana. Perhaps she has been making love to you, and you have turned her way, as being what you are, and my friend, of course you would do. It is rather inconvenient to be set upon such a pedestal at times, but I did not attempt to assent or deny anything, much less to enter into explanations. Perhaps all this has happened, he continued. Or perhaps it is she who has sent for Masapo the hog. I do not ask, because if you know, you will not tell me. Moreover, it matters nothing. While I have a heart, Mamina will never drop out of it. While I can remember names, hers will never be forgotten by me. Moreover, I mean that she shall be my wife. Now, I am minded to take a few men and spear this hog, Masapo, before we go up against Bangu, for then he, at any rate, will be out of my road. If you do anything of the sort, Saduko, you will go up against Bangu alone, for I trek east at once. Who will not be mixed up with murder? Then let it be in Kusi, unless he attacks me as my snake said that he may? The hog can wait. After all, he will only be growing a little fatter. Now, if it pleases you, order the wagons to trek. I will show the road, for we must camp in that bush, tonight, where my people wait me. And there I will tell you my plans. Also, you will find one with a message for you. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. We had reached the bush after six hours downhill track over a pretty bad track made by cattle. Of course, there were no roads in Zululand at this date. I remember the place well. It was a kind of spreading woodland on a flat bottom, where trees of no great size grew sparsely. Some were mimosa thorns. Others had deep green leaves and bore a kind of plum with an acid taste and a huge stone. And others silver-colored leaves in their season. A river, too, low at this time of year, wound through it. And in the scrub upon its banks were many guinea fowl and other birds. It was a pleasing, lonely place with lots of game in it that came here in the winter to eat grass which was lacking in the higher-velled. Also, it gave the idea of vastness, since, wherever one looked, there was nothing to be seen except a sea of trees. While we outspan by the river, of which I forgot the name, at a spot that Suduko showed us, and set to work to cook our food that consisted of venison from a blue-willed beast, one of a herd of these wild-looking animals which I had been fortunate enough to shoot as they whisked past us, gambling in and out between the trees. While we were eating, I observed that armed zulus arrived continually in parties of six to a score of men, and as they arrived lifted their spears, though whether in salutation to Suduko or to myself I did not know, and sat themselves down on an open space between us and the river-bank. Although it was difficult to say whence they came, for they appeared like ghosts out of the bush. I thought it well to take no notice of them since I guessed that their coming was prearranged. Who are they? I whispered to Scow as he brought me my taut of square face. Suduko's wild men! he answered in the same low voice. Outlaws of his tribe who live among the rocks! Now I scan them sideways while pretending to light my pipe and so forth, and certainly they seem to remarkably savage set of people. Great gaunt fellows with tangled hair who wore tattered skins upon their shoulders and seem to have no possession save some snuff, a few sleeping mats and an ample supply of large fighting shields, hardwood caries or knob sticks and broad x-was or stabbing a sag ice. Such was the look of them as they sat round us in silent semicircles, like as vogels as the Dutch call vultures, sit around a dying ox. Still I smoked on and took no notice. At length, as I expected, Suduko grew weary of my silence and spoke. These are the men of the Amanagwe tribe, Makumazan. Three hundred of them. All the Bangu laughed alive, for when their fathers were killed the women escaped with some of the children, especially those of the outlying crawls. I have gathered them to be revenged upon Bangu, I who am their chief by right of blood. Quite so, I answered. I see that you have gathered them. But do they wish to be revenged on Bangu at the risk of their own lives? We do, white and goosey, came a deep-throated answer from the three hundred. And do they acknowledge you, Suduko, to be their chief? We do, again came the answer. Then a spokesman stepped forward, one of the few gray-haired men among them. For most of these Amanagwane were of the age of Suduko, or even younger. Oh, watcher by night, he said. I am Chosa, the brother of Matewane, Suduko's father, the only one of his brothers that escaped a slaughter on the night of a great killing. Is it not so? It is so, exclaimed the seeried ranks behind him. I acknowledge Suduko as my chief, and so do we all, when on Chosa. And so do we all, echoed the ranks. Since Matewane died, we have lived as we could, O Makumazana, like baboons among the rocks, without cattle, often without a hut to shelter us. Here one, there one. Still we have lived, awaiting the hour of vengeance upon Bangu, that hour which the Kali the wise, who is of our blood, has promised to us. Now we believe that it has come. And one and all, from here, from there, from everywhere, we have gathered at the summons of Suduko to be led against Bangu, and to conquer him or to die. Is it not so, Amangwane? It is, it is so, came the deep, unanimous answer that caused the sterless leaves to shake in the still air. I understand, O Sosa, brother of Matewane, the uncle of Suduko the chief, I replied, but Bangu is a strong man, living, I am told, in a strong place. Still, let that go, for have you not said that you come out to conquer or to die, you who have nothing to lose, and if you conquer you conquer, and if you die, you die, then the tale is told.  Now the Anamangwe look behind them, and Suduko cried out, O peer messenger from Panda the King! Before his words had ceased to echo, I saw a little withered man threading his way between the tall gaunt forms of the Amangwane. He came and stood before me, saying, El Makumazan, you remember me? I, I answered, I remember you as Maputa, one of Pandas into us.  Well, Panda the King has sent me to you at the request of Suduko there with a message. How do I know that you are a true messenger? I asked. Have you brought me any token? I, he answered, and fumbling under his cloak he produced something wrapped in dried leaves, which he undid and handed to me, saying, This is the token that Panda sends to you, Makumazan, bidding me to tell you that you will certainly know it again. Also, that you are welcome to it, since the two little bullets which he swallowed as you directed made him very ill, and he needs no more of them. I took the token and examining it in the moonlight, recognized it at once. It was a cardboard box of strong Calamel pills, on the top of which was written Alan Quartermain, Esquire, one only to be taken as directed. Without entering into explanations I may state that I had taken one as directed and subsequently presented the rest of the box to King Panda, who was very anxious to taste the white man's medicine. Do you recognize the token, Makumazan? asked the Induna. Yes, I replied gravely, and let the King return thanks to the spirits of his ancestors that he did not swallow three of the balls, for if he had done so by now there would have been another head in Zululand. Well, speak on, messenger. But to myself I reflected, not for the first time how strangely these natives could mix up the sublime with the ridiculous. Here was a matter that must involve the death of many men, and the token sent to me by the autocrat who stood at the back of it all to prove it the good faith of his messenger was a box of Calamel pills. However, it served the purpose as well as anything else. Maputa and I drew aside, for I saw that he wished to speak with me alone. Oh, Makumazana! he said when we were out of hearing of the others. These are the words of Panda to you. I understand that you, Makumazan, have promised to accompany Sadduko, son of Matawane, on an expedition of his against Bangu, chief of the Amakoba. Now, were anyone else concerned, I should forbid this expedition, and especially, should I forbid you, a white man in my country, to share therein. But this dog of a Bangu is an evildoer.  And thereafter he did treacherously destroy him, and all his tribe saved Sadduko his son, and some of the people and children who escaped. Moreover, of late, he has been working against me, the king, striving to stir up rebellion against me, because he knows that I hate him for his crimes. Now I, Panda, unlike those who went before me, am a man of peace who do not wish to light the fire of civil war in the land, for who knows where such fires will stop, or whose crowds they will consume. Yet I do wish to see Bangu punished for his wickedness, and his pride abated. Therefore I give Sadduko leave, and those people of the Amangwane who remain to him to avenge their private wrongs upon Bangu, if they can. And I give you leave Makumazan to be of his party. Moreover, if any cattle are taken, I shall ask no account of them. You and Sadduko may divide them as you wish, but understand, O Makumazama, that if you or your people are killed or wounded or robbed of your goods, I know nothing of the matter. And I am not responsible to you or to the White House of Natal. It is your own matter. These are my words. I have spoken. I see, I answered. I am to pull Panda's hot iron out of the fire and to extinguish the fire.  Oh, watcher by night, you have speared the bull in the heart, replied Maputa the Messenger, nodding his shrewd old head. Well, will you go up with Sadduko? Say to the King, O Messenger, that I will go up with Sadduko because I promised him that I would, being moved by the tale of his wrongs, and not for the sake of the cattle, although it is true that if I hear any of them lowing in my camp I may keep them. Say to Panda also that if ought of ill befalls me he shall hear nothing of it, nor will I bring his high name into this business, but that he on his part must not blame me for anything that may happen afterwards. Have you got the message? I have it word for word, and may your spirit be with you, Makumazan, when you attack the strong mountain of Bangu, which, if I were you, Maputa added reflectively, I think I should do it just at the dawn, since the Amakoba drink much beer and are heavy sleepers. Then we took a pitch of snuff together, and he departed at once for Nadwengu, Panda's great place. Fourteen days had gone by, and Sadduko and I, with our ragged band of Anamagwane, sat one morning after a long night march in the hilly country looking across a broad veil, which was sprinkled with trees like an English park, at that mountain on the side of which Bangu, chief of Amakoba, had his crown. It was a very formidable mountain, and, as we already observed, the paths leading up to the crown were amply protected with stone walls in which the openings were quite narrow, only just big enough to allow one ox to pass through them at a time. Moreover, all these walls had been strengthened recently, perhaps because Bangu was aware that Panda looked upon him, a northern chief dwelling on the confines of his dominions, with suspicion and even active enmity, as he was also no doubt aware Panda had good cause to do. Here in a dense patch of brush that grew in a clue of the hills we held a council of war. So far as we knew our advance had been unobserved, for I had left my wagons in the low valde thirty miles away, giving it out among the local natives that I was hunting game there, and bringing on with me only scowl and four of my best hunters, all well-armed natives who could shoot. The three hundred Amangwane also had advanced in small parties, separated from each other, pretending to be kafirs marching towards Delagoa Bay. Now, however, we had all met in this bush. Among our number were three Amangwane who on the slaughter of their tribe had fled with their mothers to this district, and had been brought up among the people of Bangu, but who at his summons came back to Saduko. It was on these men that we relied at this juncture, for they alone knew the country. Long and anxiously did we consult with them. First they explained, and so far as the moonlight would allow, for as yet the dawn had not broken, pointed out to us the various paths that led to Bangu's crowd. How many men are there in the town? I asked. About seven hundred who carry spears, they answered. Together with others in outlying crowds. Moreover, watchmen are always set at the gateways and the walls. And where are the cattle? I asked again. Here, in the valley beneath Makumazan, answered the spokesman, if you listen you will hear them lowing. Fifty men, not less, watch them at night. Two thousand head of them or more. Then it would be not be difficult to get around these cattle and drive them off, leaving Bangu to breed up a new herd. It might not be difficult, interrupted Saduko, but I came here to kill Bangu, as well as to seize his cattle, since with him I have a blood feud. Very good, I answered, but that mountain cannot be stormed with three hundred men, fortified as it is with walls and shances. Our band would be destroyed before ever we came to the crowds since owing to the sentries who are set everywhere, it would be impossible to surprise the place. Also you have forgotten the dog, Saduko. Moreover, even if it were possible, I will have nothing to do with the massacre of women and children, which must happen in an assault. Now listen to me, Yo, Saduko. I say, let us leave the crowd of Bangu alone. And this coming night send fifty of our men, under the leadership of the guides, down to Yonder Bush, where they will lie hid. Then, after moon-rise, when all are asleep, these fifty must rush the cattle-crow, killing any who may oppose them, should they be seen, and driving the herd out through Yonder Great Pass, by which we have entered the land. Bangu and his people, thinking that those who have taken the cattle are but common thieves of some wild tribe, will gather and follow the beasts to recapture them. But we, with the rest of the amangwane, can set an ambush in a narrowest part of the pass, among the rocks, where the grass is high and the euphorbia trees grow thick. And there, when they have passed the neck, which I and my hunters will hold with our guns, we will give them battle. What say you? Now Saduko answered that he would rather attack the crow, which he wished to burn. But the old amangwane, Sosa, brother of the dead, Matawane, said, No, Makumazan, watcher by night is wise. Why should we waste our strength on stone walls, of which none know the number, or can find the gates in the darkness, and thereby leave our skulls to be set up as ornaments on the fences of the accursed Amakoba? Let us draw the Amakoba out into the pass of the mountains, where they have no walls to protect them, and there fall on them when they are bewildered and settled a matter with them, man to man. As for the women and children, with Makumazan I say let them go.  All right! answered the amangwane. The plan of the white and kusi is good. He is clever as a weasel. We will have his plan and no other. So, Saduko was overruled, and my council adopted. All that day we rested, lighting no fires and remaining still as the dead in a dense bush. It was a very anxious day, for although the place was so wild and lonely, there was always the fear lest we should be discovered. It was true that we had traveled mostly by night in small parties to avoid leaving a spore and avoided all crowds. Still, some rumour of our approach might have reached the Amakoba, or a party of hunters might stumble on us, or those who sought for lost cattle. Indeed something of this sort did happen, for about midday we heard a footfall and perceived the figure of a man, whom by his headdress we knew for an Amakoba, threading his way through the bush. Before he saw us he was in our midst, for a moment he hesitated ere he turned to fly, and that moment was his last. For three of the Amangwane leapt on him silently as leopards leaped upon a buck, and where he stood there he died. Poor fellow! Evidently he had been on a visit to some witch-doctor, for in his blanket we found medicine and love-charms. This doctor cannot have been one of the stamp of Zikali the dwarf, I thought to myself. At least he had not warned him that he would never live to dose his beloved with that foolish medicine. Meanwhile a few of us who had the quickest eyes climbed trees, and then swatched the town of Bangu and the valley that lay between us and it. Soon we saw that so far, at any rate, fortune was playing into our hands, since herd after herd of kind were driven into the valley during the afternoon, and enclosed the stock-crows. Doubtless Bangu intended, on the morrow, to make his half-yearly inspection of all the cattle of his tribe, many of which were herded at a distance from his town. At length the long day drew to its close and the shadows of evening thickened. Then we made ready for our dreadful game of which the stake was the lives of all of us, since, should we fail, we could expect no mercy. The fifty-picked men were gathered and ate food in silence. These men were placed under the command of Chosa, for he was the most experience of the Amangwane, and led by the three guides who had dwelt among the Amakoba, and who knew every ant-eep in the land, or so they swore. Their duty, it will be remembered, was to cross the valley, separate themselves into small parties, unbar the various cattle-crows, kill or hunt off the herdsmen, and drive the beast back across the valley into the pass. A second fifty men, under the command of Seduko, were to be left just at the end of this pass where it opened out into the valley, in order to help and reinforce the cattle-lifters, or, if need be, to check the following Amakoba, while the great herds of beasts were got away, and then fall back on the rest of us in our ambush nearly two miles distant. The management of this ambush was to be my charge, a heavy one, indeed. Now the moon would not be up until midnight, but two hours before that time we began our moves, since the cattle must be driven out of the crows as soon as she appeared and gave the need for light. Otherwise the fight in the pass would, in all probability, be delayed till after sunrise, when the Amakoba would see how small was the number of their foes. Terror, doubt, darkness. These must be our allies if our desperate venture was to succeed. All was arranged at last, and the time had come. We, the three captains of our divided force, bade each other farewell, and passed the word down the ranks that, should we be separated by the accidents of war, my wagons were the meeting-place of any who survived. Sosha, in his fifty, glided away into the shadow silently as ghosts and were gone. Presently the fierce-faced Saduko departed also with his fifty. He carried the double-barrel gun I had given him, and was accompanied by one of my best hunters, a Natal native, who was also armed with a heavy smooth bore loaded with slugs. Our hope was that the sound of these guns might terrify the foe should there be an occasion to use them before our forces joined up again, and make them think they had to do with a body of raiding Dutch white men, of whose roars, as the heavy elephant-guns of that day were called. All natives were much afraid. So Saduko went with his fifty, leaving me wondering whether I should ever see his face again. Then I, my bearer scowl, the two remaining hunters, and the ten-score Amangwane, who were left, turned, and soon were following the road by which we had come down the rugged pass. I call it a road, but in fact it was nothing but a water-washed gully strewn with boulders, through which we must pick our way as best we could in the darkness. Having first removed the percussion cap from the nipple of every gun, for fear lest the accidental discharge of one of them should warn the Amakoba, confuse our other parties, and bring all our deep-laid plans to nothing. While we accomplished that march somehow, walking in three long lines so that each man might keep touch with him in front, and just as the moon began to rise reached the spot that I had chosen for the ambush. Certainly it was well suited to that purpose. Here the track or gully bed narrowed to a width of not more than a hundred feet, while the steep slopes of the cloof on either side were clothed with scattered bushes and finger-like euphorbias which grew among the stones. Behind these stones and bushes we hid ourselves, a hundred men on one side and a hundred on the other, while Tsai and my three hunters, who were armed with guns, took up a position under shelter of a great boulder nearly five feet thick that lay but a little to the right of the gully itself, up which we expected the cattle would come. This place I chose for two reasons. First, that I might keep touch with both wings of my force, and secondly, that we might be able to fire straight down the path on the pursuing Amakoba. These were the orders that I gave to the Amangwane, warning them that he who disobeyed would be punished with death. They were not to stir until I, or if I should be killed one of my hunters, fired a shot. For my fear was less growing excited they might leap out before the time and kill some of our own people who very likely would be mixed up with the first of the pursuing Amakoba. Secondly, when the cattle had passed and the signal had been given, they were to rush on the Amakoba, throwing themselves across the gully so that the enemy would have to fight upwards on a steep slope. That was all I told them, since it is not wise to confuse natives by giving too many orders. One thing I added, however, that they must conquer or they must die. There was no mercy for them. It was a case of death or victory. Their spokesmen, for these people always find a spokesman, answered that they thanked me for my advice, that they understood and they would do their best. Then they lifted their spears to me in salute. A wild lot of men they looked in the moonlight as they departed to take shelter behind the rocks and trees and wait. That waiting was long, and I confess that before the end it got upon my nerves. I began to think of all sorts of things such as whether I should live to see the sun rise again. I also reflected upon the legitimacy of this remarkable enterprise. What right had I to involve myself in a quarrel between these savages? Why had I come here, to gain cattle as a trader? No, for I was not at all sure that I would take them if gained. Because Suduko had twitted me with faithlessness to my words? Yes, to a certain extent, but that was by no means the whole reason. I had been moved by the recital of the cruel wrongs inflicted upon Suduko and his tribe by this Bangu, and therefore had not been loathed to associate myself with his attempted vengeance upon a wicked murderer. Well, that was sound enough so far as it went, but now a new consideration suggested itself to me. Those wrongs had been worked many years ago. Probably most of the men who had aided and abetted them by now were dead or very aged, and it was their sons upon whom the vengeance would be wreaked. What right had I to assist in visiting the sins of the fathers upon the sons? Frankly, I could not say. The things seemed to me to be a part of the problem of life. Neither less nor more. So I shrugged my shoulders sadly and consoled myself by reflecting that very likely the issue would go against me, and that my own existence would pay the price of the venture and expound its moral. This consideration soothed my conscience somewhat, for when a man backs his actions with the risk of his life, right or wrong, at any rate he plays no coward's part. The time went by very slowly and nothing happened. The waning moon shone brightly in a clear sky, and as there was no wind, the silence seemed peculiarly intense. Save for the laugh and a vocational hyena, and now and again for a sound which I took for the coughing of a distant lion, there was no stir between sleeping earth and moonlit heaven in which little clouds floated beneath the pale stars. At length I thought that I heard a noise, a kind of murmur far away. It grew. It developed. It sounded like a thousand sticks tapping upon something hard, very faintly. It continued to grow, and I knew the sound for that of the beating hooves of animals galloping. Then there were isolated noises, very faint and thin. It might be shouts. Then, something that I could not mistake, shots fired at a distance. So the business was afoot, the cattle were moving, Sadduko and my hunter were firing. There was nothing for it, but to wait. The excitement was very fierce. It seemed to consume me, to eat into my brain. The sound of the tapping upon the rocks grew louder until it merged into a kind of rumble, mixed with an echo as that of a very distant thunder which presently I knew to be not thunder, but the bellowing of a thousand frightened beasts. Nearer and nearer came the galloping hooves and the rumble of bellowings, nearer and nearer the shouts of men affronting the stillness of the solemn night. At length a single animal appeared, a kudu-buck that somehow had got mixed up with the cattle. It went past a second flash, and was followed a minute or so later by a bull that, being young and light, had outrun its companions. That, too, went by, foam on its lips and its tongue hanging from its jaws. Then the herd appeared, a countless herd it seemed to me, plunging up the incline, cows, heifers, calves, bulls, and oxen, all mixed together in one inexorable mass, and every one of them snorting, bellowing or making some other kind of sound. The din was fearful, the sight bewildering, for the beasts were of all colors, and their long horns flashed like ivory in the moonlight. Indeed the only thing in the least like it which I had ever seen was the rush of the buffaloes from the reed camp on that day when I got my injury. They were streaming past us now, a mighty and moving mass so closely packed that a man might have walked upon their backs. In fact, some of the calves which had been thrust up by the pressure were being carried along in this fashion. Glad was I that none of us were in their path, for their advance seemed irresistible. No fence or wall could have saved us, and even stout trees that grew in the gully were snapped or thrust over. At length the long line began to thin, for now it was composed of stragglers and weak or inchered beasts, of which there were many. Other sounds, too, began to dominate the bellowings of the animals, those of the excited cries of men. The first of our companions, the cattle-lifters, appeared, weary and gasping but waving their spears in triumph. Among them was old Sosha. I stepped upon my rock calling to him by name. He heard me and presently was lying at my side, panting. We have got them all, he gasped. Not a hoof is left save those that are trodden down. Sadduko is not far behind with the rest of our brothers, except some that have been killed. Oh, the Amakoba tribe are after us. He holds them back to give the cattle time to get away. Well done, I answered. It is very good. Now, make your men hide among the others, that they may find their breath before the fight. So he stopped them as they came. Scarcely had the last of them vanished into the bushes when the gathering volume of shots, amongst which I heard a gun go off, told us that Sadduko and his band and the pursuing Amakoba were not far away. Presently they too appeared. That is, the handful of Amangwane did. Not fighting now, but running as hard as they could, for they knew that they were approaching the ambush and wished to pass it, so as not to be mixed up with the Amakoba. We let them go through us. Among the last of them came Sadduko, who was wounded, for the blood ran down his side, supporting my hunter, who was also wounded, more severely as I feared. I called to him. Sadduko, I said, halt at the crust of the path and rest here so that you may be able to help us presently. He waved the gun in answer, for he was too breathless to speak, and went on with those who were left of his following, perhaps thirty men and all, in the track of the cattle. Before he was out of sight the Amakoba arrived, a mob of five or six hundred men mixed up together and advancing without order or discipline, for they seemed to have lost their heads as well as their cattle. Some of them had shields and some had none, some broad and some throwing, say, guys, while many were quite naked, not having stayed to put on their mukhas and much less their warfinery. Evidently they were mad with rage for the sounds that issued from them seemed to concentrate into one mighty curse. The moment had come. Though to tell the truth I heartily wished that it had not. I wasn't exactly afraid, although I never set up for great courage, but I did not quite like the business. After all, we were stealing these people's cattle, and now we're going to kill as many of them as we could. I had to recall Sadduko's dreadful story of the massacre of his tribe before I could make up my mind to give the signal. That hardened me, and so did the reflection that, after all, they outnumbered us enormously and very likely would prove victors in the end. Anyhow, it was too late to repent. What a tricky and uncomfortable thing is conscience. That nearly always begins to trouble us at the moment of or after the event, not before when it might be of some use. I raised myself upon the rock and fired both barrels of my gun into the advancing horde. Though whether I killed anyone or no I cannot say. I have always hoped that I did not. But as the mark was large and I am a fair shot, I fear that it is scarcely possible. Next moment was a howl that sounded like that of wild beasts from either side of the gores of fierce Amangwane respirers, for that is what they were, leapt out of their hiding places and hurled themselves upon their hereditary foes. They were fighting for more than cattle.  Great Heaven, how they did fight!  After that first howl, what shaped itself into the word, SADUKO! They were silent as bulldogs. Though they were so few, at first their terrible rush drove back the Amakoba. Then, as these recovered from their surprise, the weight of numbers began to tell. For they too were brave men who did not give way to panic. Scores of them went down at once, but the remainder pushed the Amangwane before them up the hill. I took a little share in the fight, but was thrust backward with the others, only firing when I was obliged to save my own life. Foot by foot we were pushed back, till at length we drew near to the crust of the pass. Then, while the issue hung in the balance, there was another shout of SADUKO! and that chief himself, followed by his thirty, rushed upon the Amakoba. This charge decided the battle, for not knowing how many more were coming, those who were left of the Amakoba turned and fled, nor did we pursue them far. We mustered on the hill-top not more than two hundred of us now. The rest were fallen or desperately wounded.  I was breathless and spent, but as in a dream I saw some Amangwane drag up a gaunt old savage, crying, Here is Bangu, Bangu the butcher, whom we have caught alive! SADUKO stepped up to him. Ah, Bangu, he said. Now say why I should not kill you as you would have killed the little lad SADUKO long ago, had not Zikali saved him. See, here is the mark of your spear. Kill, said Bangu, your spirit is stronger than mine. Did not Zikali foretell it. Kill, SADUKO. Nay, answered SADUKO, if you are weary I am weary too, and wounded as well. Take a spear, Bangu, and we will fight. So they fought there in the moonlight, man to man, fought fiercely while all watched till presently I saw Bangu throw his arms wide and fall backwards. SADUKO was avenged. I have always been glad that he slew his enemy thus, and not, as it might have been expected that he would do. End of chapter 6 Recording by Keith Salas


All right, Bolo Buddies, all's I know is that we are doing jewelry tonight. I've got all of this jewelry. I've got this box from Donatella that we talked about. I have all of this. I've got these crafters items. I'm gonna be on tonight, on what not, at 10, 15 p.m. Eastern Standard Time. So come on over and hang out, no pressure to buy. If you wanna see some crafters lots, let me know. If you want me to run singles, if you want me to do like pick three, you guys let me know what you guys wanna see. So lots and lots of stuff.


Welcome to NewsClick. Today we are going to discuss about higher education and what happens in a higher education institution. For long we have been hearing news of students from the marginalized communities, women especially, are discriminated in higher educational institutions because these are spaces, not for them. These spaces have always been for the elites but now things have changed. In the past two decades, lots of women students and the students from marginalized communities especially the OBCs, SESTs and some minority students have also started accessing higher education. But we all know that be it the case of Rohit Vemula or be it the case of IITs where the students were discriminated and it had become a national talking point. But it looks like we haven't learned anything because there was no study conducted in India to address these issues. But to talk to us about these issues we have Professor Sangeeta Kamath who teaches at the University of Massachusetts Amherst who works on the issues of higher education, educational policy and development. She is going to talk to us about what needs to be done because a team led by her and others have recently released a beautiful report called the Inclusive Universities linking diversity, equity and excellence for the 21st century. Congratulations ma'am on this wonderful report. Thank you, thank you so much Ambedkar and thank you for having me here. Why was this project actually taken? One was it was so plainly sort of you know observable when you walk into a university today that the demographic is really quite different from what the typical expectation is of a university student of you know who you're going to find in a university. Increasingly you're seeing and hearing also stories from the faculty as well of the challenges, the difficulties they were facing that in their classrooms there were students who were coming from rural backgrounds who are coming from first generation college backgrounds like you know nobody in their families that ever been to college sometimes nobody in their families that ever even you know completed schooling who had studied in the regional language. It was observable there was a real disconnect between the faculty who were teaching whose backgrounds were quite different for the most part from the students background and also how that how does one reach to these students how do you actually prepare these students academically really well and to be successful. Your framework is actually a new framework that is being used in an Indian setting. What is this campus climate framework can you actually explain to our audience? One of the things that I was seeing in the literature you know in terms of writings in the Indian context on the challenges and you know problems in higher education it was very much focused on certain kinds of single cases and individual cases like some a discrimination case or somebody you know the suicide case of course of Rohit Vemula that got you know national and international attention very rightly so but there was not a sense of sort of what is happening systemically what is happening across the institution on on multiple levels that there was a you know general environment of the university and that's what we call campus climate is constituted by so many different sort of everyday interactions the institutions rules and regulations for instance are they really attentive to and understanding what the needs of for instance rural students are who are studying on campus or someone who's you know non-English speaking student in you know are they are the institutional rules and regulations actually even aware that you know these students will have particular different needs and and that creates a different climate when the certain demographic is not being considered is not in the awareness of the institution the study has been the first comprehensive study to actually study the university space it involved around 2000 postgraduate students how challenging was the study and how long did it take yeah I mean what was for us very very helpful and what is so remarkable that we were able to do the study of this kind because I think doing an institutional study which has sort of the institutional support of the you know administration is something again very exceptional and unusual and we were able to get this through this partnership with the Savitri Vaipuleh Pune University and the then vice chancellor who really supported the study and my university and my chancellor professor Kumbh Lehso Bhaswamy they both sort of understood the importance of it and they really supported it without that kind of institutional support we would not have been able to go into every department and do a survey of all the different you know administer the survey to all the students and collect the data the study actually has used a unique theoretical framework called the campus climate framework I have not seen anybody use this framework in India can actually throw a background or what does this campus climate framework actually means and how can it be I mean operationalized yeah I realized that actually it's not a known term at all here campus climate but in the US actually in the higher education sector particularly there's a really very good body of scholarship that has developed and research studies that have developed that have really framed this concept of clamp campus climate so researchers in higher education have you know in from the 60s onwards actually started sort of looking in the US context saying that you know you we get African Americans and other minorities into the university so you you're getting inclusion or access you know for certain kind but then what what is it that sort of really is going to help them succeed that the university campus itself needs to kind of be orient its climate to be more inclusive towards these minority groups in in terms of the campus climate research we're looking at diversity as sort of a core concept of seeing that people come in with very different kinds of backgrounds and histories you know and and all of that has to be valued as part of a learning asset as a learning resource right so the so difference is to be valued a difference is to become the basis for interaction for dialogue for more understanding of each other and so it the university you know should and could actually use the differences among the students to bring them together to kind of actually learn much more about one another to become more senses you know sensitize you know each you know the different student groups to one another to become more empathetic about you know what you know the different backgrounds of students are and I think sometimes there's a certain kind of wariness and an almost anxiety when people would think about universities are becoming more diverse today and actually I think one really needs to and this is what campus climate framework really helps us do is to look at diversity really as an asset. Your study has also shown that about 60% of first-generation learners be through the women the tribals even from the forward cast there are about 44% have had their education in the local Marathi medium but in India higher education is taught in English can you give an example in the West for how students are taught English academic writing and all that yeah I think you know sometimes that's also sort of misconception about the US that it's all will be you know very fluent in English and they all come into the university kind of really knowing how to sort of do academic writing and that is not the case at all specifically if you think about sort of a State University where I teach University of Massachusetts there you know we have a lot of first-generation against students students coming from rural backgrounds and they do need support in English language sort of reading and writing and they need certain special kinds of also classes and you know tutorials etc to really catch up with and be you know doing as well you know as other students who might be coming from much more privileged backgrounds or from you know better quality schooling so schooling in in the US also is pretty uneven and then we also have Hispanic speaking or Asian American Chinese you know Japanese Americans who you know are not coming in with the same sort of English language skills so and I teach for instance at the postgraduate level in an international education program so I have I get students who are coming from Afghanistan from you know Russia from Bangladesh from you know from the light from Latin America from Egypt and they're also not coming in with you know the that those levels of academic writing and competencies for even for that postgraduate level there are particular sort of support centers and you know a help even there'll be the English department they will the university will make sure there's a staff who will help students you know I mean will review their student papers and will give them sort of editing help or help them through and yes it's a continuous process yes yes not like what happens in India no where you're taught remedial no no no yeah it's one is it's you know there's a separate sort of like you know set of courses that are created you can even take it for credit and a whole you know different sort of both undergraduate and postgraduate students might take that kind of sort of you know even different sort of the way they'll scaffold that kind of English reading and writing to more sort of basic to more advanced levels so students each semester might take for for credit along with their other courses and then you have this kind of writing center a writing support center so when you're writing a paper you want someone to look over it and I've seen how my own students have improved your study also showed that diversity is improving at the student level but at the faculty level it's still the uppercase male dominated yes I mean field so how do you how important do you think teachers play a role in having a enabling atmosphere in the classroom outside and to achieve what idols of our constitution says main diversity in unity but also having a liberty quality and fraternity and everybody is equal and how do we achieve those goals and how important is a teacher in that in the classroom so in in the US the research has shown that diversity among the faculty is critical to really so supporting a diverse student body that a diverse student body needs to also see a diverse faculty you know because and especially for minority students it becomes very important for them to so have role models right from the minority community you know represented among the faculty body they need to it also enables sort of establishing mentoring relationships so having establishing certain targets for diversifying the faculty for instance is a very key part of the institutional commitment in both at the University of Massachusetts where I am but also in other you know broadly across other universities you know they look at what is the composition of that department and they will say okay no we must have our next couple can hire must have you know be from a minority candidates having found what are the issues the students face what needs to be done your study actually calls for I mean I quote institutions to be more responsive to the needs of the students can that be achieved ma'am is there an example you can share from the university you teach or elsewhere because in India you see I mean at least where we studied there is always a tussle between the administration and the students even progressive university like Jabha Harlal Nehri University there is always a constant demand from the student to body to actually ask for remedial classes or even fellowships but how do you think the universities where you teach respond to the needs of the students whatever may be the need you know in in the US it's been a long process you know it has been a long struggle we have gotten to a place where the university is an institutional leadership is very responsive but we've gotten to that place after a period of sort of you know a lot of back and forth and they've been you know definitely moments of conflict in the US University when people think about the Berkley's in the 60s for instance but I think what the university you know leadership you know across the board you know not only just particular institutions but across the board in the US there's a recognition that unless one is responsive to the students you're not going to have campuses that are you know places of stability you know where learning can sort of really take place you know and that we can actually have you know students doing really well we can have faculty also succeed really well you know we can do you know very cutting-edge research you can't have this universe you know institution of excellence you can't sort of strive for that goal without you know being responsive to students you study especially recommends these things what a university should do so that the learning atmosphere changes there's more healthy atmosphere so how important is it for the universities to adopt the recommendations from this study I mean I to me I think this is this is critical that you know I it seems to me that right now both faculty university leadership students are trying to find a way forward to kind of say you know the university is a very very important site for the country as an emerging economy for you know for the leadership for faculty research and scholarship and quality teaching for students to be successful these are the recommendations I believe will really give us a very constructive path forward to get create a very positive the university is a positive environment as an inclusive environment as an environment in which different groups coming in with very different kinds of needs and challenges can thrive right and can actually interact and learn from one another we have to create that as the university of the future we are till now I mean in most studies also we had only studied what are the problems and everybody knows the problems because one or the other issue comes up in the mainstream media or elsewhere that what students are facing discrimination and all but the question was what is to be done and we have with us the study what needs to be done for our university to be healthy spaces where women the Dalits the marginalized can have an enabling atmosphere I hope our audience have a look at the study and also the policy makers take a note of it so that we don't have other Rohit Vemela issue or for that matter our education moves forward and achieves its goals of having a democratic society that is the goal of higher education as well thank you ma'am for talking to our audience thank you


Bone is a frequent site of metastases, and typically indicates a short-term prognosis in cancer patients. Once cancer has spread to the bones it can rarely be cured, but often it can still be treated to slow its growth. Bone metastasis is actually much more common than primary bone cancers, especially in adults. This article was authored by Filippa Macedo, Cardiolidera, Filippa Pinyu, and others.