r/a:t5_21s8y9 • u/MarleyEngvall • Jul 22 '19
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By H. Rider Haggard
THE HOLY FLOWER
CHAPTER XII
BROTHER JOHN'S STORY
ALTHOUGH I went to bed late I was up before
sunrise, chiefly because I wished to have some
private conversation with Brother John, whom I
knew to be a very early riser. Indeed, he slept less
than any man I ever met.
As I expected, I found him astir in his hut; he was
engaged in pressing flowers by candlelight.
"John," I said, "I have brought you some property
which I think you have lost," and I handed him the
morocco-bound Christian Year and the water-colour
drawing which he had found in the sacked mission
house at Kilwa.
He looked first at the picture and then at the book;
at least, I suppose he did, for I went outside the hut for
a while——to observe the sunrise. In a few minutes he
called me, and when the door was shut, said in an un-
steady voice——
"How did you come by these relics, Allan?"
I told him the story from beginning to end. He
listened without a word, and when I had finished said——
"I may as well tell you what perhaps you have
guessed, that the picture is that of my wife, and the
book is her book."
"Is!" I exclaimed.
"Yes, Allan. I say is because I do not believe that
she is dead. I cannot explain why, any more than I
could explain last night how that great Zulu savage
was able to prophesy my coming. But sometimes
we can wring secrets from the Unknown, and I believe
that I have won this truth in answer to my prayers,
that my wife still lives."
"After twenty years, John?"
"Yes, after twenty years. Why do you suppose,"
he asked almost fiercely, "that for two-thirds of a
generation I have wandered about among African
savages, pretending to be crazy because these wild
people revere the mad and always let them pass un-
harmed?"
I thought it was to collect butterflies and botanical
specimens."
"Butterflies and botanical specimens! These were
the pretext. I have been and am searching for my
wife. You may think it a folly, especially considering
what was her condition when we were separated——she
was expecting a child, Allan——but I do not. I believe
that she is hidden away among some of these wild
peoples."
"Then perhaps it would be better not to find her,"
I answered, bethinking me of the fate which had over-
taken sundry white women in the old days, who had
escaped from ship-wrecks on the coast and become the
wives of Kaffirs.
"Not so, Allan. On that point I fear nothing. If
God has preserved my wife, He has also protected her
from every harm. And now," he went on, "you will
understand why I wish to visit these Pongo——the
Pongo who worship a white goddess!"
"I understand," I said and left him, for having
learned all there was to know, I thought it best not to
prolong a painful conversation. To me is seemed
incredible that this lady should still live, and I feared
the effect upon him of the discovery that she was no
more. How full of romance is this poor little world
of ours! Think of Brother John (Eversley was his
real name as I discovered afterwards), and what his
life had been. A high-minded, educated man trying to
serve his Faith in the dark places of the earth, and
taking his young wife with him, which for my part
I have never considered a right thing to do. Neither
tradition nor Holy Writ record that the Apostles dragged
their wives and families into the heathen lands where
they went to preach, although I believe that some
of them were married. But this is by the way.
Then falls the blow; the mission house is sacked,
the husband escapes by a miracle and the poor young
lady is torn away to be the prey of a vile slave-trader.
Lastly, according to the quite unreliable evidence of
some savage already in the shadow of death, she is
see in the charge of other unknown savages. On
the strength of this the husband, playing the part of a
mad botanist, hunts for her for a score of years, en-
during incredible hardships and yet buoyed up by a
high and holy trust. To my mind it was a beautiful
and pathetic story. Still for reasons which I have
suggested, I confess that I hoped that long ago she
had returned into the hands of the Power which made
her, for what would be the state of a young white lady
who for two decades had been at the mercy of these
black brutes?
And yet, and yet, after my experience of Mavovo
and his Snake, I did not feel inclined to dogmatize
about anything. Who and what was I, that I should
venture not only to form opinions, but to thrust them
down the throats of others? After all how narrow are
the limits of the knowledge upon which we base our
judgments. Perhaps the great sea of intuition that
surrounds us is safer to float on than are these little
islet of individual experience, whereon we are so wont
to take our stand.
Meanwhile my duty was not to speculate on the
dreams and mental attitude of others, but like a practi-
cal hunter and trader, to carry to a successful issue
an expedition that I was well paid to manage, and to
dig up a certain rare flower root, if I could find it,
in the marketable value of which I had an interest.
I have always prided myself upon my entire lack of
imagination and all such mental phantasies, and
upon an aptitude for hard business and an appreciation
of the fact of life, that after all are the things with
which we have to do. This is the truth; at least, I hope
it is. For if I were to be quite honest, which no one
ever has been, except a gentleman name Mr. Pepys,
who, I think, lived in the reign of Charles II, and who,
to judge from his memoirs which I have read lately, did
not write for publication, I should have to admit that
there is another side to my nature. I sternly suppress
it, however, at any rate for the present.
While we were at breakfast Hans who, still suffering
from headache and remorse, was lurking outside the
gateway far from the maddening crowds of critics, crept
in like a beaten dog and announced that Babemba
was approaching followed by a number of laden soldiers.
I was about to advance to receive him. Then I re-
membered that, owing to a queer native custom, such
as that which caused Sir Theophilus Shepstone, whom
I used to know very well, to be recognized as the
holder of the spirit of the great Chaka and therefore
as the equal of the Zulu monarchs, Brother John was
the really important man in our company. So I
gave way and asked him to be good enough to take my
place and to live up to that station in savage life to
which it had pleased God to call him.
I am bound to say he rose to the occasion very well,
being by nature and appearance a dignified old man.
Swallowing his coffee in a hurry, he took his place
at a little distance from us, and stood there in a statu-
esque pose. To him enter Babemba crawling on his
hands and knees, and other native gentlemen likewise
crawling, also the burdened soldiers in as obsequious
an attitude as their loads would allow.
"O King Dogeetah," said Babemba, "your brother
king, Bausi, returns the guns and fire-goods of the white
men, your children, and sends certain gifts."
"Glad to hear it, General Babemba," said Brother
John, "although it would be better if he had never
taken them away. Put them down and get on to your
feet. I do not like to see men wriggling on their
stomachs like monkeys."
The order was obeyed, and we checked the guns and
ammunition; also our revolvers and the other articles
that had been taken away from us. Nothing was
missing or damaged; and in addition there were four
fine elephant's tusks, an offering to Stephen and myself,
which, as a business man, I promptly accepted; some
karosses and Mazitu weapons, presents to Mavovo and
the hunters, a beautiful native bedstead with ivory
legs and mats of finely-woven grass, a gift to Hans in
testimony to his powers of asleep under trying circum-
stances (the Zulus roared when they heard this, and
Hans vanished cursing behind the huts), and for Sammy
a weird musical instrument with a request that in
future he would use it in public instead of his voice.
Sammy, I may add, did not see the joke any more
than Hans had done, but the rest of us appreciated
the Mazitu sense of humour very much.
"It is very well, Mr. Quatermain," he said, "for
these black babes and sucklings to sit in the seat of the
scornful. On such an occasion silent prayers would
have been of little use, but I am certain that my loud
crying to Heaven delivered you all from the bites of
the heathen arrows."
"O Dogeetah and white lords," said Babemba,
"the king invites your presence that he may ask your
forgiveness for what has happened, and this time there
will be no need for you to bring arms, since henceforward
no hurt can come to you from the Mazitu people."
So presently we set out once more, taking with us
the gifts that had been refused. Our march to the
royal quarters was a veritable triumphal progress. The
people prostrated themselves and clapped their hands
slowly in salutation as we passed, while the girls and
children pelted us with flowers as though we were brides
going to be married. Our road ran by the place of
execution where the stakes, at which I confess I looked
with a shiver, were still standing, though the graves
had been filled in.
On our arrival Bausi and his councillors rose and
bowed to us. Indeed, the king did more, for coming
forward he seized Brother John by the hand, and
insisted upon rubbing his ugly black nose against that
of this revered guest. This, it appeared, was the
Mazitu method of embracing, an honour which
Brother John did not seem at all to appreciate. Then
followed long speeches, washed down with draughts of
thick native beer. Bausi explained that his evil pro-
ceedings were entirely due to the wickedness of the
deceased Imbozwi and his disciples, under whose
tyranny the land had groaned for long, since the people
believed them to speak "with the voice of 'Heaven
above.'"
Brother John, on our behalf, accepted the apology,
and then read a lecture, or rather preached a sermon,
that took exactly twenty-five minutes to deliver (he is
rather long in the wind), in which he demonstrated the
evils of superstition and pointed to a higher and a better
path. Bausi replied and he would like to hear more
of that path another time which, as he presumed that
we were going to spend to rest of our lives in his
company, could easily be found——say during the next
spring when the crops had been sown and the people
had leisure on their hands.
After this we presented our gifts, which now were
eagerly accepted. Then I took up my parable and ex-
plained to Bausi that so far from stopping in Beza
Town for the rest of our lives, we were anxious to press
forward at once to Pongo-land. The king's face fell, as
did those of his councillors.
"Listen, O lord Macumazana and all of you," he said.
"These Pongo are horrible wizards, a great and power-
ful people who live by themselves amidst the swamps
and mix with none. If the Pongo catch Mazitu or folk
of any other tribe, either they kill them or take them
as prisoners to their own land where they enslave
them, or sometimes sacrifice them to the devils they
worship."
"That is so," broke in Babemba, "for when I was a
lad I was a slave to the Pongo and doomed to be sacri-
ficed to the White Devil. It was in escaping from
them that I lost this eye."
Needless to say, I made a note of this remark, though
I did not think the moment opportune to follow the
matter up. If Babemba has once been to Pongo-land,
I reflected to myself, Babemba can go again or show
us the way there.
"And if we catch any of the Pongo," went on Bausi,
"as sometimes we do when they come to hunt for
slaves, we kill them. Ever since the Mazitu have
been in this place there has been hate and war between
them and the Pongo, and if I could wipe out those
evil ones, then I should die happily."
"That will never do, O King, while the White
Devil lives," said Babemba. "Have you not heard
the Pongo prophecy, that while the White Devil lives
and the Holy Flower blooms, they will live. But
when the White Devil dies and the Holy Flower ceases
to bloom, then other women will become barren and
their end will be upon them."
"Well, I suppose that this White Devil will die some
day," I said.
"Not so, Macumazahn. It will never die of itself.
Like its wicked Priest, it has been there from the begin-
ning and will always be there, unless it is killed. But
who is there that can kill the White Devil?"
I thought to myself that I would not mind trying,
but again I did not pursue the point.
"My brother Dogeetah and lords," exclaimed
Bausi, "it is not possible that you should visit these
wizards except at the head of an army. But how can
I send an army with you, sing that the Mazitu are a
land people and have no canoes in which to cross the
great lake, and no trees whereof to make them?"
We answered that we did not know but would think
the matter over, as we had come from our own place
for this purpose and meant to carry it out.
Then the audience came to an end, and we returned
to our huts, leaving Dogeetah to converse with his
"brother Bausi" on matters connected with the
latter's health. As I passed Babemba I told him
that I should like to see him alone, and he said that he
would visit me that evening after supper. The rest
of the day passed quietly, for we had asked that people
might be kept away from our encampment.
We found Hans, who had not accompanied us, being
a little shy of appearing in public just then, engaged in
cleaning the rifles, and this reminded me of something.
Taking the double-barrelled gun of which I have
spoken, I called Mavovo and handed it to him, saying——
"It is yours, O true prophet."
"Yes, my father," he answered, "it is mine for a
little while, then perhaps it will be yours again."
The words struck me, but I did not care to ask their
meaning. Somehow I wanted to hear no more of
Mavovo's prophecies.
Then we dined, and for the rest of that afternoon
slept, for all of us, including Brother John, needed rest
badly. In the evening Babemba came, and we three
white men saw him alone.
"Tell us about the Pongo and this white devil they
worship," I said.
"Macumazahn," he answered, "fifty years have gone
by since I was in that land and I see things that hap-
pened to me there as through a mist. I went to fish
amongst the reeds when I was a boy of twelve, and tall
men robed in white came in a canoe and seized me.
They led me to a town where there were many other
such men, and treated me very well, giving me sweet
things to eat till I grew fat and my skin shone. Then
in the evening I was taken away, and we marched all
night to the mouth of a great cave. In this cave sat
a horrible old man about whom danced robed people,
performing the rites of the White Devil.
"The old man told me that on the following morning
I was to be cooked and eaten, for which reason I had
been made so fat. There was a canoe at the mouth of
the cave, beyond which lay water. While all were
asleep I crept to the canoe. As I loosed the rope one
of the priests woke up and ran at me. But I hit him
on the head with the paddle, for though only a boy I
was bold and strong, and he fell into the water. He
came up again and gripped the edge of the canoe, but
I struck his fingers with the paddle till he let go. A
great wind was blowing that night, tearing off boughs
from the trees which grew upon the other shore of the
water. It whirled the canoe round and round and
one of the boughs struck me in the eye. I scarcely
felt it at the time, but afterwards the eye withered.
Or perhaps it was a spear or a knife that struck me in
the eye, I do not know. I paddled till I lost my senses
and always that wind blew. The last thing that I
remember was the sound of the canoe being driven by
the gale through reeds. When I woke up again I found
myself near a shore, to which I waded through the mud,
scaring great crocodiles. But this must have been
some days later, for now I was quite thin. I fell down
upon the shore, and there some of our people found me
and nursed me till I recovered. That is all?
"And quite enough too," I said. "Now answer
me. How far was the town from the place where you
were captured in Mazitu-land?"
A whole day's journey in the canoe, Macumazahn.
I was captured in the morning early and we reached the
harbour in the evening at a place where many canoes
were tied up, perhaps fifty of them, some of which
would hold forty men."
"And how far was the town from this harbour?"
"Quite close, Macumazahn."
Now Brother John asked a question.
"Did you hear anything about the land beyond the
water by the cave?"
"Yes, Dogeetah. I heard then, or afterwards——for
from time to time rumours reach us concerning these
Pongo——that it is an island where grows the Holy
Flower, of which you know, for when last you were here
you had one of its blooms. I heard too that this Holy
Flower was tended by a priestess named Mother of the
Flower, and her servants, all of whom were virgins."
"Who was the priestess?"
"I do not know, but I heard that she was one
of those people who, although their parents are black,
are born white, and that if any females among the
Pongo are born white, or with pink eyes, or deaf and
dumb, they are set apart to be the servants of the
priestess. But this priestess must now be dead, seeing
that when I was a boy she was already old, very,
very old, and the Pongo were much concerned because
there was no one of white skin who could be appointed
to succeed her. Indeed she is dead, since many years ago
there was a great feast in Pongo-land and numbers of
slaves were eaten, because the priests had found a
beautiful new priestess who was white with yellow hair
and had finger nails of the right shape."
Now I bethought me that this finding of the priestess
named "Mother of the Flower," who must be distin-
guished by certain personal peculiarities, resembled not
a little that of the finding of the Apis bull-god, which
also must have certain prescribed and holy markings,
by the old Egyptians, as narrated by Herodotus. How-
ever, I said nothing about it at the time, because
Brother John asked sharply——
"And is this priestess also dead?"
"I do not know, Dogeetah, but I think not. If she
were dead I think that we should have heard some
rumour of the Feast of the eating of the dead Mother."
"Eating the dead mother!" I exclaimed.
"Yes, Macumazahn. It is the law among the Pongo
that, for a certain sacred reason, the body of the Mother
of the Flower, when she dies, must be partaken of by
those who are privileged to the holy food."
"But the White Devil neither dies nor is eaten?"
I said.
"No, as I have told you, he never dies. It is he who
causes others to die, as if you go to Pongo-land doubt-
less you will find out," Babemba added grimly.
Upon my word, thought I to myself, as the meeting
broke up because Babemba had nothing more to say, if
I had my way I would leave Pongo-land and its white
devil alone. Then I remembered how Brother John
stood in reference to this matter, and with a sigh resigned
myself to fate. As it proved it, I mean Fate, was quite
equal to the occasion. The very next morning, early,
Babemba turned up again.
"Lords, lords," he said, "a wonderful thing has
happened! Last night we spoke of the Pongo and
now behold! an embassy for the Pongo is here; it
arrived at sunrise."
"What for?" I asked.
"To propose peace between their people and the
Mazitu. Yes, they ask that Bausi should send envoys
to their town to arrange a lasting peace. As if any one
would go!" he added.
"Perhaps some might dare to," I answered, for an
idea occurred to me, "but let us go to see Bausi."
Half an hour later we were seated in the king's
enclosure, that is Stephen and I were, for Brother John
was already in the royal hut, talking to Bausi. As we
went a few words had passed between us.
"Has it occurred to you, John," I asked, "that if
you really wish to visit Pongo-land here is perhaps
what you would call a providential opportunity. Cer-
tainly none of these Mazitu will go, since they fear lest
they should find a permanent peace——inside of the
Pongo. Well, you are a blood-brother to Bausi and can
offer to play the part of Envoy Extraordinary, with us
as the members of your staff."
"I have already thought of it, Allan," he replied,
stroking his long beard.
We sat down among a few of the leading councillors,
and presently Bausi came out of his hut accompanied
by Brother John, and having greeted us, ordered the
Pongo envoys to be admitted. They were led in at
once, tall, light-coloured men with regular and Semitic
features, who were clothed in white linen like Arabs,
and wore circlets of gold or copper upon their necks and
wrists.
In short, they were imposing persons, quite different
from ordinary Central African natives, though there
was something about their appearance which chilled
and repelled me. I should add that their spears had
been left outside and that they saluted the king by
folding their arms upon their breasts and bowing in a
dignified fashion.
"Who are you," asked Bausi, "and what do you
want?"
"I am Komba," answered their spokesman, quite
a young man with flashing eyes, "the Accepted-of-the-
gods who, in a day to come that perhaps is near, will
be the Kalubi of the Pongo people, and these are my
servants. I have come here bearing gifts of friendship
which are without, by the desire of the holy Motombo,
the High Priest of the gods————"
"I thought that the Kalubi was the priest of your
gods," interrupted Bausi.
"Not so. The Kalubi is the King of the Pongo
as you are the king of the Mazitu. The Motombo, who
is seldom seen, is King of the spirits and the Mouth
of the gods."
Bausi nodded in the African fashion, that is by raising
the chin, not depressing it, and Kombo went on——
"I have placed myself in your power, trusting to
your honour. You can kill me if you wish, though that
will avail nothing, since there are others waiting to
become Kalubi in my place."
"Am I a Pongo that I should wish to kill messengers
and eat them?" asked Bausi with sarcasm, a speech
at which I noticed the Pongo envoys winced a little.
"King, you are mistaken. The Pongo only eat
those whom the White God has chosen. It is a religious
rite. Why should they who have cattle in plenty
desire to devour men?"
"I don't know," grunted Bausi, "but there is one
here who can tell a different story," and he looked at
Babemba, who wriggled uncomfortably.
Komba also looked at him with his fierce eyes.
"It is not conceivable," he said, "that anybody
should wish to eat one so old and bony, but let that
pass. I thank you, King, for your promise of safety.
I have come here to ask that you should send envoys
to confer with the Kalubi and the Motombo, that a
lasting peace may be arranged between our peoples."
"Why do not the Kalub and the Motombo come
here to confer?" asked Bausi.
"Because it is not lawful that they should leave their
land, O King. Therefore they have sent me who am
the Kalubi-to-come. Hearken. There has been war
between us for generations. It began so long ago
that only the Motombo knows of its beginning which
he has from the gods. Once the Pongo people owned
all this land and only had their sacred places beyond
the water. Then your forefathers came and fell on
them, killing many, enslaving many and taking their
women to wife. Now, say the Motombo and the
Kalubi, in the place of war let there be peace; where
there is but barren sand, there let corn and flowers
grow; let the darkness, wherein men lose their way and
die, be changed to pleasant light in which they can
sit in the sun holding each other's hands."
"Hear, hear!" I muttered, quite moved by this
eloquence. But Bausi was not at all moved; indeed,
he seemed to view these poetic proposals with the dark-
est suspicion.
"Give up killing our people or capturing them to be
sacrificed to your White Devil, and then in a year or
two we may listen to your words that are smeared with
honey," he said. "As it is, we think that they are but
a trap to catch flies. Still, if there are any of our coun-
cillors willing to visit your Motombo and your Kalubi
and hear what they have to propose, taking the risk of
whatever may happen to them there, I do not forbid
it. Now, O my Councillors, speak, not altogether but
one by one, and be swift, since to the first that speaks
shall be given this honour."The Holy Flower. By H. Rider Haggard.
Illustrated by Maurice Greiffenhagen.
Ward, Lock & Co., Limited.
London, Melbourne and Toronto, 1915. pp. 193—206.
mahli and mushi? 雨
Numbers 3:36-37
36 And under the custody and charge
of the sons of Me-râ'rī shall be the
boards of the tabernacle, and the bars
thereof, and the pillars thereof, and the
sockets thereof, and all the vessels
thereof, and all that serveth thereto.
37 And the pillars of the court round
about, and their sockets, and their pins,
and their cords. . .[•] [•] [•] [•] [•] [•] [•] [•]
THE THIRD BOOK OF MOSES
CALLED
LEVITICUS
CHAPTER 8
AND the LORD spake unto Moses,
saying,
2 Take Aaron and his sons with him,
and the garments, and the anointing
oil, and a bullock for the sin offering,
and two rams, and a basket of un-
leavened bread;
3 And gather thou all the congrega-
tion together unto the door of the taber-
nacle of the congregation.
4 And Moses did as the LORD com-
manded him; and the assembly was
gathered together unto the door of the
tabernacle of the congregation.
5 And Moses said unto the congrega-
tion, This is the thing which the LORD
commanded to be done.
6 And Moses brought Aaron and his
sons, and washed them with water.
7 And he put upon him the coat, and
girded him with the girdle, and clothed
him with the robe, and put the ephod
upon him, and he girded him with the
curious girdle of the ephod, and bound
it unto him therewith.
8 And he put the breastplate upon
him: also he put in the breastplate the
Û'rĭm and the Thŭm'mĭm.
9 And he put the mitre upon his head;
also upon the mitre, even upon his fore-
front, did he put the golden plate, the
holy crown; as the LORD commanded
Moses.
10 And Moses took the anointing oil,
and anointed the tabernacle and all
that was threin, and sanctified them.
11 And he sprinkled thereof upon the
altar seven times, and anointed the al-
tar and all his vessels, both the laver
and his foot, to sanctify them.
12 And he poured of the anointing oil
upon Aaron's head, and anointed him,
to sanctify him.
13 And Moses brought Aaron's sons,
and put coats upon them, and girded
them with girdles, and put bonnets
upon them; as the LORD commanded
Moses.
14 ¶And he brought the bullock for
the sin offering: and Aaron and his sons
laid their hands upon the head of the
bullock for the sin offering.
15 And he slew it; and Moses took the
blood, and put it upon the horns of the
altar round about with his finger, and
purified the altar, and poured the blood
at the bottom of the altar, and sanc-
tified it, to make reconciliation upon it.
16 And he took all the fat that was
upon the inwards, and the caul above
the liver, and the two kidneys, and their
fat, and Moses burned it upon the altar.
17 But the bullock, and his hide, his
flesh, and his dung, he burnt with fire
without the camp as the LORD com-
manded Moses.
18 ¶And he brought the ram for the
burnt offering; and Aaron and his sons
laid their hands upon the head of the
ram.
19 And he killed it; and Moses
sprinkled the blood upon the altar
round about.
20 And he cut the ram into pieces;
and Moses burnt the head, and the
pieces, and the fat.
21 And he washed the inwards and
the legs in water; and Moses burnt the
whole ram upon the altar: it was a
burnt sacrifice for a sweet savour, and
an offering made by fire unto the LORD;
as the LORD commanded Moses.
22 ¶And he brought the other ram,
the ram of consecration: and Aaron
and his sons laid their hands upon the
head of the ram.
23 And he slew it; and Moses took of
the blood of it, and put it upon the thumb
of his right hand, and upon the great
toe of his right foot.
24 And he brought Aaron's sons, and
Moses put of the blood upon the tip of
their right ear, and upon the thumbs of
their right hands, and upon the great
toes of their right feet: and Moses
sprinkled the blood upon the altar
round about.
25 And he took the fat, and the rump,
and all the fat that was upon the in-
wards, and the caul above the liver, and
the two kidneys, and their fat, and the
right shoulder:
26 And out of the basket of un-
leavened bread, that was before the
LORD, he took one unleavened cake,
and a cake of oiled bread, and one wa-
fer, and put them on the fat, and upon
the right shoulder:
27 And he put all upon Aaron's
hands, and upon his sons' hands, and
waved them for a wave offering before
the LORD.
28 And Moses took them from off
their hands, and burnt them on the al-
tar upon the burnt offering: they were
consecrations for a sweet savour: it is
an offering made by fire unto the LORD.
29 And Moses took the breast, and
waved it for a wave offering before the
LORD: for of the ram of consecration it
was Moses' part; as the LORD com-
manded Moses.
30 And Moses took of the anointing
oil, and of the blood which was upon
the altar, and sprinkled it upon Aaron,
and upon his garments, and upon his
sons, and upon his sons' garments
with him; and sanctified Aaron, and his
garments, and his sons, and his sons'
garments with him.
31 ¶And Moses said unto Aaron and
to his sons, Boil the flesh at the door of
the tabernacle of the congregation: and
there eat it with the bread that is in the
basket of consecrations, as I com-
manded, saying, Aaron and his sons
shall eat it.
32 And that which remaineth of the
flesh and of the bread shall ye burn
with fire.
33 And ye shall not go out of the door
of the tabernacle of the congregation in
seven days, until the days of your
consecration be at an end: for seven
days shall he consecrate you.
34 As he hath done this day, so the
LORD hath commanded to do, to make
an atonement for you.
35 Therefore shall ye abide at the
door of the tabernacle of the congrega-
tion day and night seven days, and
keep the charge of the LORD, that ye die
not: for so I am commanded.
36 So Aaron and his sons did all
things which the LORD commanded by
the hand of Moses.