Since the above was written the Government have at the last moment decided to postpone Cetywayo’s visit to this country, chiefly on account of the political capital which was being made out of the event by agitators in Zululand. The project of bringing the king to England does not, however, appear to have been abandoned.
2
A very good description of this scene was published in the London Quarterly Review in 1878. The following is an extract:
3
The following is the text of the message: —
“Did I ever tell Mr. Shepstone I would not kill? Did he tell the white people that I made such an arrangement? Because if he did he has deceived them. I do kill; but do not consider that I have done anything yet in the way of killing. Why do the white people start at nothing? I have not yet begun; I have yet to kill; it is the custom of our nation, and I shall not depart from it. Why does the Governor of Natal speak to me about my laws? Do I go to Natal and dictate to him about his laws? I shall not agree to any laws or rules from Natal, and by doing so throw the large kraal which I govern into the water. My people will not listen unless they are killed; and while wishing to be friends with the English, I do not agree to give my people over to be governed by laws sent to me by them. Have I not asked the English to allow me to wash my spears since the death of my father ‘Umpandi,’ and they have kept playing with me all this time, treating me like a child? Go back and tell the English that I shall now act on my own account, and if they wish me to agree to their laws, I shall leave and become a wanderer; but before I go it will be seen, as I shall not go without having acted. Go back and tell the white men this, and let them hear it well. The Governor of Natal and I are equal; he is Governor of Natal, and I am Governor here.”
4
A gentleman, who has recently returned from travelling in Zululand, relates the following story as nearly as possible in the words in which it was told to him by a well-known hunter in Zululand, Piet Hogg by name, now residing near Dundee on the Zulu border. The story is a curious one as illustrative of Zulu character, and scarcely represents Cetywayo in as amiable a light as one might wish. Piet Hogg and my informant were one day talking about the king when the former said, “I was hunting and trading in Zululand, and was at a military kraal occupied by Cetywayo, where I saw a Basuto who had been engaged by the king to instruct his people in building houses, that were to be square instead of circular (as are all Zulu buildings), for which his pay was to be thirty head of cattle. The Basuto came to Cetywayo in my presence, and said that the square buildings were made; he now wished to have his thirty head of cattle and to depart. Cetywayo having obtained what he required, began to think the man overpaid, so said, ‘I have observed that you like – (a Zulu woman belonging to the kraal); suppose you take her instead of the thirty head of cattle.’ Now this was a very bad bargain for the Basuto, as the woman was not worth more, in Zulu estimation, than ten head of cattle; but the Basuto, knowing with whom he had to deal, thought it might be better to comply with the suggestion rather than insist upon his rights, and asked to be allowed till the next morning to consider the proposal. After he had been dismissed on this understanding, Cetywayo sent for the woman, and accused her of misconduct with the Basuto, the punishment of which, if proved, would be death. She denied this vehemently, with protestations and tears. He insisted, but, looking up at a tree almost denuded of leaves which grew close by, said, significantly, ‘Take care that not a leaf remains on that tree by the morning.’ The woman understood the metaphor, and in an hour or two, aided by other strapping Zulu females, attacked the unfortunate Basuto and killed him with clubs. But Cetywayo having thus, like the monkey in the fable, employed a cat’s paw to do his dirty work, began to think the Basuto’s untimely death might have an ugly appearance in my eyes, so gave orders in my presence that, as a punishment, six of the women who had killed the Basuto should also be put to death. This was too much for me, knowing as I did, all that had passed. I reproached Cetywayo for his cruelty, and declared I would leave Zululand without trading there, and without making him the present he expected. I also said I should take care the great English ‘Inkose’ (the Governor of Natal) should hear of his conduct and the reason of my return. Cetywayo was then on friendly terms with the English, and being impressed by my threats, he reconsidered his orders, and spared the lives of the women.”
5
Witch-doctor. These persons are largely employed in Zululand to smell out witches who are supposed to have bewitched others, and are of course very useful as political agents. Any person denounced by them is at once executed. A friend of the writer’s was once present at a political smelling-out on a large scale, and describes it as a very curious and unpleasant scene. The men, of whom there were some thousands, were seated in a circle, as pale with terror as Zulus can be. Within the circle were several witch doctors; one of whom amidst his or her incantations would now and again step forward and touch some unfortunate man with a forked stick. The victim was instantly led away a few paces and his neck twisted. The circle awaited each denunciation in breathless expectation, for not a man among them knew whose turn it might be next. On another occasion, an unfortunate wretch who had been similarly condemned by an isanusi rushed up to the same gentleman’s waggon and besought shelter. He was hidden under some blankets, but presently his pursuers arrived, and insisted upon his being handed over. All possible resistance was made, until the executioners announced that they would search the waggon and kill him there. It was then covenanted that he should have a start in the race for life. He was, however, overtaken and killed. These instances will show how dark and terrible is the Zulu superstition connected with witchcraft, and what a formidable weapon it becomes in the hands of the king or chief.
6
A severe famine is said to be imminent in Zululand.
7
As soon as a Zulu woman is discovered to be pregnant, her husband ceases to cohabit with her, nor does he live with her again until the child is weaned, eighteen months, and sometimes two years, after its birth.
8
Since this chapter was written the Natal constituencies have, as I thought probable, declared against the acceptance of Lord Kimberley’s offer in its present form, by returning a majority of anti-responsible Government men. It is, however, probable that the new Legislative Council will try to re-open negotiations on a different, or, at any rate, a modified basis.
