No, I will not begin about the weather
this time. It is a great temptation
to do so, because this is the commencement
of the winter, and it is upon the
strength of the coming four months that
the reputation of Natal, as possessing the
finest climate in the world, is built. Before
I came here meteorologists used to
tell me that the “average” temperature
of Maritzburg was so and so, mentioning
something very equable and pleasant;
but then, you see, there is this little
difference between weather-theories and
the practice of the weather itself: it is
sadly apt to rush into extremes, and degrees
of heat and cold are very different
when totted up and neatly spread over
many weeks, from the same thing bolted
in lumps. Then you don’t catch cold on
paper, nor live in doubt whether to have
a fire or open windows and doors. To
keep at all on a level with the thermometer
here, one needs to dress three or four
times a day; and it is quite on the cards
that a muslin gown and sealskin jacket
may both be pleasant wear on the same
day. We have all got colds, and, what
is worse, we have all had colds more
or less badly for some time past; and I
hear that everybody else has them too.
Of course, this news is an immense consolation,
else why should it invariably
be mentioned as a compensation for
one’s own paroxysms of sneezing and
coughing?
It is certainly cooler, at times quite
cold, but the sudden spasms of fierce
hot winds and the blazing sun during
the midday hours appear the more withering
and scorching for the contrast with
the lower temperature of morning and
evening. Still, we all keep saying (I
yet protest against the formula, but I’ve
no doubt I shall come round presently
and join heart and soul in it), “Natal has
the finest climate in the world,” although
we have to go about like the man in the
fable, and either wrap our cloaks tightly
around us or throw them wide open to
breathe. But there! I said I would not
go off into a meteorological report, and
I will not be beguiled by the attractions
of a grievance—for there is no such satisfactory
grievance as weather—into breaking
so good a resolution. Rather let me
graft upon this monotonous weather-grumble
a laugh at the expense of poor
Zulu Jack, whom I found the other morning
in a state of nervous anxiety over the
butter, which steadily refused to be spread
on a slice of bread for little G—— ’s consumption.
“Have you such a thing as a
charm about you, lady-chief?” Jack demanded
in fluent Zulu; “for this butter
is assuredly bewitched. Last night I
could make slices of buttered bread
quite easily: this morning, behold it!”
and he exhibited his ill-used slice of
bread, with obstinate and isolated dabs
of butter sticking about it. So, you see,
it must be cooler; and so it is, I acknowledge,
except of a morning on which a hot
wind sets in before sunrise.
To show you how perfectly impartial
and unprejudiced even a woman can be,
I am going to admit that the day last
week on which I took a long ride to
Edendale—a mission-station some half
dozen miles away—was as absolutely delightful
as a day could well be. It was a
gray, shady day, very rare beneath these
sunny skies, for clouds generally mean
rain or fog, but this day they meant nothing
worse than the tiniest sprinkle at
sundown—just a few big drops flirted in
our faces from the ragged edge of a swiftly-sailing
thundercloud. There was no
wind to stir up the dust, and yet air
enough to be quite delicious: now and
then the sun came out from behind the
friendly clouds, creating exquisite effects
of light and shadow among the hills
through which our road wound. Across
many a little tributary of the Umsindusi,
by many a still green valley and round
many a rocky hill-shoulder, our road lay—a
road which for me was most pleasantly
beguiled by stories of Natal as it was
five-and-twenty years ago, when lions
came down to drink at these streams,
when these very plains were thickly
studded with buck and eland, buffalo
and big game whose names would be a
treasure of puzzledom to a spelling bee.
In those days no man’s hand ever left
for an instant the lock of his trusty gun,
sleeping or waking, standing or sitting,
eating or riding.
The great want of ever so fair a landscape
in these parts is timber. Here and
there a deeper shadow in the distant hill-clefts
may mean a patch of scrub, but
when once you pass the belt of farms
which girdle Maritzburg for some four
or five miles in every direction, and
leave behind their plantations of gums
and poplars, oaks and willows, then there
is nothing more to be seen but rolling hill-slopes
bare of bush or shrub, until the eye
is caught by the trees around the settlement
we are on our way to visit. It
stands quite far back among the hills—too
much under their lee, in fact, to be
quite healthy, I should fancy, for a layer
of chilly, vaporous air always lurks at the
bottom of these folded-away valleys,
and breeds colds and fever and ague.
Still, it is all inexpressibly homelike and
fertile as it lies there nestling up against
the high, rising ground, with patches of
mealies spread in a green fan around and
following the course of the winding river
in tall green rustling brakes like sugar-cane.
The road, a fairly good one for
Natal, was strangely still and silent, and
bereft of sight or sound of animal life.
At one of the spruits a couple of timber-wagons
were outspanned, and the jaded,
tick-covered bullocks gave but little animation
to the scene. Farther on, whilst
we cantered easily along over a wide
plain still rich in grass, a beautiful little
falcon swept across our path. Slow and
low was its flight, quite as though it neither
feared nor cared for us, and I had ample
time to admire its exquisite plumage
and its large keen eye. By and by we
came upon the usual “groups from the
antique” in bronze and ebony working
at the road, and, as usual, doing rather
more harm than good. But when we
had crossed the last streamlet and turned
into a sort of avenue which led to the
main street of the settlement, then there
was life and movement enough and to
spare. Forth upon the calm air rang
the merry voices of children, of women
carrying on laughing dialogues across
the street, and of men’s deeper-toned
but quite as fluent jabber. And here
are the speakers themselves as we leave
the shade of the trees and come out upon
the wide street rising up before us toward
the mountain-slope which ends its vista.
Sitting at the doors of their houses are
tidy, comfortable-looking men and women,
the former busy plaiting with deft
and rapid movement of their little fingers
neat baskets and mats of reeds and
rushes—the latter either cooking mealies,
shelling them or crushing them for the
market. Everywhere are mealies and
children. Fat black babies squat happily
in the dust, munching the boiled
husk before it is shelled; older children
are equally happy cleaning with finger
and tongue a big wooden spoon just out
of the porridge-pot; whilst this same familiar
pot, of every conceivable size, but
always of the same three-legged shape,
something like a gypsy-kettle, lurks more
or less en évidence in the neighborhood of
every house. No grass-thatched huts are
here, but thoroughly nice, respectable little
houses, nearly all of the same simple
pattern, with vermilion or yellow-ochre
doors, and half covered with creepers.
Whoever despairs of civilizing the Kafir
need only look here and at other similar
stations to see how easily he adapts
himself to comfortable ways and customs,
and in what a decent, orderly fashion
he can be trained to live with his
fellows.
Edendale is a Wesleyan mission-station,
and the history of its settlement
is rather a curious one—curious from its
being the result of no costly organization,
no elaborate system of proselytism,
but the work of one man originally, and
the evident result and effect of a perception
on the part of the natives of the
benefits of association and civilization.
And here I feel it incumbent on me to
bear testimony—not only in this instance
and in this colony—to the enormous
amount of real, tangible, common-sense
good accomplished among the black
races all over the world by both Wesleyan
Methodist and Baptist missions and
missionaries. I am a staunch Churchwoman
myself, and yield to no one in
pure love and reverence for my own
form of worship; but I do not see why
that should hinder me from acknowledging
facts which I have noticed all my
life. Long ago in Jamaica, how often in
our girlish rambles and rides have my
sister and I come suddenly upon a little
clearing in the midst of the deep silence
and green gloom of a tropical forest!
In the centre of the clearing would be
a rude thatched barn, with felled trees
for seats, and neither door nor window.
“What is that?” we would ask of the
negro lad who always rode on a mule
behind us to open gates or tell us the
right road home again after an excursion
in search of rare orchids or parrots’ nests.
“Dat Baptist chapel, missis. Wesleyan,
him hab chapel too ober dere. Sunday
good man come preach—tell us poor
niggers all good tings. Oder days same
good gempleman teach pickaninnies.”
That was the answer, and in those few
words would lie the history of much
patient, humble planting of good seed,
unnoticed by the more pompous world
around. The minister works perhaps
during the week at some means of support,
but devotes even his scant leisure
moments to teaching the little black children.
I am so ignorant of the details on
which dissenters differ from us that I dare
not go into the subject, but I only know
it was the same thing in India. Up in
the Himalayas I have come across just
the same story scores of times. Whilst
our more costly and elaborate system
of organization is compelled to wait for
grants and certified teachers, and desks
and benches, and Heaven knows what,
the Methodist or Baptist missionary
fells a few trees, uses them as walls and
seats, thatches the roof of his shelter,
and begins then and there to teach the
people around him something of the
sweet charities and decencies of a Christian
life.
Doubtless, Edendale had once upon a
time as humble a beginning, but when I
saw it that soft autumn day it was difficult
to recall such a chrysalis stage of
its existence. On our right hand rose a
neat brick chapel, substantial and handsome
enough in its way, with proper seats
and good woodwork within. This plain
structure, however, cost something over
a thousand pounds, nearly every penny
of which has been contributed by Kafirs,
who twenty-five years ago had probably
never seen a brick or a bench, and were
in every respect as utter savages as you
could find anywhere. Nor is this the only
place of worship or instruction on the estate,
although it is the largest and most
expensive, for within the limits of the
settlement, or “location,” as it is called—only
embracing, remember, some thirty-five
hundred acres under cultivation—there
is another chapel, a third a few
miles farther off at a sort of out-station,
and no less than four day-schools with
two hundred scholars, and three Sunday-schools
at which two hundred and eighty
children assemble weekly. All the necessary
buildings for these purposes have
been created entirely by and at the expense
of the natives, who only number
eight hundred residents in the village itself.
On Sundays, however, I heard with
much pleasure that more than a hundred
natives from neighboring kraals attend
the services at the chapels, attracted
no doubt in the first instance by the singing.
But still, one cannot have a better
beginning, and the Kafir is quite shrewd
enough to contrast his squalid hut, his
scanty covering and monotonous food
with the well-clad, well-housed, well-fed
members of the little community of whom
he catches this weekly glimpse, and every
one of whom, save their pastor, is as
black as himself.
But I promised to tell you briefly how
the little settlement first originated. Its
founder and organizer was the Rev. James
Allison, a Wesleyan missionary who labored
long and successfully among the
Basuto and Amaswazi tribes in the interior,
far away. Circumstances, external
as well as private, into which I need not
enter, led to his purchasing from Pretorius,
the old Dutch president of Natal,
this “location” or estate of some sixty-five
hundred acres in extent, and settling
himself upon it. He was followed by a
great many of his original flock, who
were warmly and personally attached
to him, and had faithfully shared his
fortunes in the past. In this way the
nucleus of a settlement lay ready to his
hand, and he seems to have been a man
of great business talents and practical
turn of mind, as well as a spiritual teacher
of no mean ability. The little village
I saw the other day was quickly laid out,
and the small freehold lots—or “craen,”
as they are called still by their old Dutch
name—were readily bought by the native
settlers. This was only in 1851, and
probably the actual tillage of the soil was
not commenced for a year or two later.
As we walked through the fertile fields
with their rich and abundant crops standing
ready for the sickle, and looked down
into the sheltered nooks where luxuriant
gardens full of vegetables flourished, it
was difficult to believe that ever since
the first blade of grass or corn was put
in till now those fields had never known
any artificial dressing or manuring of
any sort. For more than twenty years
the soil had yielded abundantly without
an hour’s rest, or any further cultivation
than a very light plough could give.
The advantages of irrigation, so shamefully
overlooked elsewhere, were here
abundantly recognized, and every few
yards brought one to a diminutive channel,
made by a hoe in a few minutes,
bearing from the hill above a bright
trickle down to the gardens and houses.
I confess I often thought during that
pleasant ramble of the old saying about
God helping those who help themselves,
for all the comfort and well-to-do-ness
which met my eyes every moment was
entirely from within. The people had
done everything with their own hands,
and during the past year had, besides,
contributed over two hundred pounds to
their minister’s support. There have
been three or four pastoral successors to
Mr. Allison, who left the settlement about
a dozen years ago, and the minister, who
offered me, a complete stranger, a most
cordial and kindly welcome, showing me
everything which could interest me, and
readily falling in with my desire to understand
it all, was the Rev. Daniel Eva,
who has only been in charge of this
mission for eighteen months. I was
much struck by his report of the cleverness
of the native children; only it made
one regret still more that they had not
better and greater opportunities all over
the colony of being taught and trained.
In the girls’ school I saw a bright-eyed
little Kafir maiden, neatly dressed and
with the most charming graceful carriage
and manner, who was only twelve years
old, and the most wonderful arithmetician.
She had passed her teacher long
ago, and was getting through her “fractions”
with the ease and rapidity of Babbage’s
calculating-machine. Nothing
short of Euclid was at all likely to satisfy
her appetite for figures. She and her
slate were inseparable, and she liked
nothing better than helping the other
children with their sums. But, indeed,
they were all very forward with their
learning, and did their native teachers
great credit. What I longed for, more
than anything else, was to see a regular
training-school established in this and
similar stations where these clever little
monkeys could be trained as future domestic
servants for us whites, and as good,
knowledgeable wives for their own people.
There was for some years an industrial
school here, and I was dreadfully
sorry to hear it had been given up, but
not before it had turned out some very
creditable artisans among the boys, all of
whom are doing well at their respective
trades and earning their five or six shillings
a day as skilled workmen. This
school used to receive a yearly grant from
the local government of one hundred
pounds, but when, from private reasons, it
was given up, the grant was of course withdrawn.
The existing schools only get a
government grant of fifty pounds a year;
and, small as the sum seems, it is yet
difficult to expect more from a heavily-taxed
white population who are at this
moment busy in preparing a better and
more costly scheme of education than
they possess at present for their own
children. Still, I confess my heart was
much drawn to this cheerful, struggling
little community; and not only to it, but
to its numerous offshoots scattered here
and there far away. The Edendale people
already look forward to the days
when they shall have outgrown their
present limits, and have purchased two
very large farms a hundred miles farther
in the interior, to which several of the
original settlers of the parent mission
have migrated, and so formed a fresh
example of thrift and industry and a
fresh nucleus of civilization in another
wild part.
There were a hundred houses in the
village (it is called George Town, after
Sir George Grey), and into some of these
houses I went by special and eager invitation
of the owners. You have no idea
how clean and comfortable they were,
nor what a good notion of decoration
civilized Kafirs have. In fact, there was
rather too much decoration, as you will
admit if I describe one dwelling to you.
This particular house stood on high
ground, just where the mountain slopes
abruptly, so it had a little terrace in front
to make the ground level. Below the terrace
was a kind of yard, in which quantities
of fowls scratched and clucked, and
beyond that, again, an acre of garden-ground,
every part of which was planted
with potatoes, pumpkins, green peas
and other things. A couple of somewhat
steep and rough steps helped us to mount
up on the terrace, and then we were ushered—with
such a natural pride and delight
in a white lady visitor—into a little flagged
passage. On one side was the
kitchen and living-room, a fair-sized
place enough, with substantial tables
and chairs, and a large open hearth,
on which a wood-fire was cooking the
savory contents of a big pot. As for the
walls, they were simply the gayest I ever
beheld. Originally whitewashed, they
had been absolutely covered with brilliant
designs in vermilion, cobalt and
yellow ochre, most correctly and symmetrically
drawn in geometrical figures.
A many-colored star within a circle was
a favorite pattern. The effect was as
dazzling as though a kaleidoscope had
been suddenly flung against a wall and
its gay shapes fixed on it. But, grand as
was this apartment, it faded into insignificance
compared to the drawing-room
and the “English bedroom,” both of
which were exhibited to me with much
complacency by the smiling owner. Now,
these rooms had originally been one, and
were only divided by a slender partition-wall.
When the door of the drawing-room
was thrown open, I must say I
almost jumped back in alarm at the size
of the roses and lilies which seemed
about to assault me. I never before saw
such a wall-paper—never. It would have
been a large pattern for, say, St. James’s
Hall, and there it was, flaunting on walls
about seven feet by eight. A brilliant
crimson flock formed the ground, and
these alarming flowers, far larger than
life, bloomed and nodded all over it.
The chairs and sofa were gay with an
equally remarkable chintz, and brilliant
mats of beads and wool adorned the
tables. China ornaments and pictures
were in profusion, though it took time
to get accustomed to those roses and
lilies, so as to be able to perceive anything
else. In one part of the tiny
room some bricks had been taken out
of the wall and a recess formed, fitted
up with shelves on which stood more
vases and statuettes, the whole being
framed and draped with pink calico cut
in large vandykes. I must say, my
black hostess and her numerous female
friends, who came flocking to see me,
stood out well against this magnificent
background. We all sat for some time
exchanging compliments and personal
remarks through the medium of an interpreter.
But one smiling sable understood
English, and it was she who proposed
that the “lady-chief” should now
be shown the bedroom, which was English
fashion. We all flocked into it, gentlemen
and all, for it was too amusing to
be left out. Sure enough, there was a
gay iron bedstead, a chest of drawers,
and, crowning glory of all, a real dressing-table,
complete with pink and white
petticoat and toilette-glass. The glass
might have been six inches square—I
don’t think it was more—but there was
a great deal of wooden frame to it, and
it stood among half a dozen breakfast
cups and saucers which were symmetrically
arranged, upside down, on the toilette-table.
“What are these for?” I asked innocently.
“Dat English fashion, missis: all
white ladies hab cup-saucers on deir
tables like dat.”
It would have been the worst possible
taste to throw any doubt on this assertion,
which we all accepted with perfect
gravity and good faith, and so returned
to the drawing-room, much impressed,
apparently, by the grandeur of the bedroom.
Of course, the babies came swarming
round, and very fat and jolly they all
looked in their nice cotton frocks or
shirt-blouses. I did not see a single ragged
or squalid or poverty-stricken person
in the whole settlement, except one poor
mad boy, who followed us about, darting
behind some shelter whenever he fancied
himself observed. Poor fellow! he was
quite harmless—a lucky circumstance, for
he was of enormous stature and strength.
Over his pleasant countenance came a
puzzled, vacant look every now and then,
but nothing repulsive, though his shaggy
locks hung about his face like a water-spaniel’s
ears, and he was only wrapped
in a coarse blanket. I was sorry to notice
a good deal of ophthalmia among
the children, and heard that it was often
prevalent here.
In another house, not quite so gay, I
was specially invited to look at the contents
of the good wife’s wardrobe, hung
out to air in the garden. She was hugely
delighted at my declaring that I should
like to borrow some of her smart gowns,
especially when I assured her, with perfect
truth, that I did not possess anything
half so fine. Sundry silk dresses of hues
like the rainbow waved from the pomegranate
bushes, and there were mantles
and jackets enough to have started a
second-hand clothes’ shop on the spot.
This young woman—who was quite pretty,
by the way—was the second wife
of a rich elderly man, and I wondered
what her slight, petite figure would
look like when buried in those large and
heavy garments. It chanced to be Saturday,
and there was quite as much cleaning
and general furbishing up of everything
going on inside and outside the little
houses as in an English country village,
and far less shrewishness over the
process.
I wanted to have one more look at
the principal school-room, whose scholars
were just breaking up for a long play;
so we returned, but only in time for the
outburst of liberated children, whooping
and singing and noisily joyful at the ending
of the week’s lessons. The little
girls dropped their pretty curtsies shyly,
but the boys kept to the charming Kafir
salutation of throwing up the right hand
with its two fingers extended, and crying
“Inkosi!” It is a good deal prettier and
more graceful than the complicated wave
and bow in one which our village children
accomplish so awkwardly.
Oh, how I should like to “do up” that
school-room, and hang gay prints and
picture-lessons on its walls, for those
bright little creatures to go wild with delight
at! There has been so much needed
in the settlement that no money has
been or can be forthcoming just yet for
anything beyond bare necessaries. But
the school-room wanted “doing up” very
much. It was perfectly sweet and clean,
and there was no occasion for any inspector
to measure out so many cubic feet of
air to each child, for the breeze from the
mountains was whistling in at every crevice
and among the rafters, and the floor
was well scrubbed daily; but it wanted
new stands and desks and forms—everything,
in short—most sadly. Then just
think what a boon it would be if the most
intelligent and promising among the girls
could be drafted from this school when
twelve years old into a training-school,
where they could be taught sewing and
cooking and other homely accomplishments!
There is no place in the colony
where one can turn for a good female
servant, and yet here were all these nice
sharp little girls only wanting the opportunity
of learning to grow up into capital
servants and good future wives, above
merely picking mealies or hoeing the
ground.
As I have said before, I am no political
economist, and the very combination
of words frightens me, but still I
can’t help observing how we are wasting
the good material which lies ready to our
hands. When one first arrives one is told,
as a frightful piece of news, that there are
three hundred thousand Kafirs in Natal,
and only seventeen thousand whites. The
next remark is that immigration is the cure
for all the evils of the country, and that we
want more white people. Now, it seems
to me that is just what we don’t want—at
least, white people of what is called
the lower classes. Of course, every colony
is the better for the introduction of
skilled labor and intelligence of every
kind, no matter how impecunious it may
be. But the first thing a white person of
any class at all does here is to set up Kafirs
under him, whom he knocks about as
much as he dares, complaining all the time
of their ignorance and stupidity. Every
man turns at once into a master and an
independent gentleman, with black servants
under him; and the result is, that
it is impossible to get the simplest thing
properly done, for the white people are
too fine to do it, and the black ones either
too ignorant or too lazy. Then there
is an outcry at the chronic state of muddle
and discomfort we all live in. English
servants directly expect two or three
Kafirs under them to do their work; and
really no one except ladies and gentlemen
seem to do anything save by deputy.
Now, if we were only to import a small
number of teachers and trained artisans
of the highest procurable degree
of efficiency, we could establish training-schools
in connection with the missions
which are scattered all over the country,
and which have been doing an immense
amount of good silently all these years.
In this way we might gradually use up
the material we have all ready to our
hand in these swarming black people;
and it appears to me as if it would be
more likely to succeed than bringing
shiploads of ignorant, idle whites into
the colony. There is no doubt about
it: Natal will never be an attractive
country to European immigrants; and if
it is not to be fairly crowded out of the
list of progressive English colonies by
its population of blacks, we must devise
some scheme for bringing them into the
great brotherhood of civilization. They
are undoubtedly an intelligent people,
good-humored and easy to manage.
Their laziness is their great drawback,
but at such a settlement as Edendale I
heard no complaints, and certainly there
were no signs of it. No one learns more
readily than a savage how good are clothes
and shelter and the thousand comforts of
civilized people. Unhappily, he learns the
evil with the good, especially in the towns,
but that is our own fault. In a climate with
so many cold days as this the want of clothing
is severely felt by the Kafirs, and it
is one of the first inducements to work.
Then they very soon learn to appreciate
the comfort of a better dwelling than
their dark huts, and a wish for more
nourishing food follows next. It is easier
to get at the children and form their
habits and ideas than to change those
of the grown-up men, for the women
scarcely count for anything at present
in a scheme of improvement: they are
mere hewers of wood and drawers of
water. So the end of it all is, that I
want a little money from some of you
rich people to encourage the Edendale
settlers by helping them with their existing
schools, and if possible setting
up training-schools where boys could be
taught carpentering and other trades, and
the girls housewifery; and I want the same
idea taken up and enlarged, and gradually
carried out on a grand scale all over
the country.
There are several Norwegian missions
established on the borders of Zululand,
presided over by Bishop Schreuder; and
I have been so immensely interested in
the bishop’s report of a visit he paid last
year to Cetywayo (there is a click in the
C), the Zulu king, that I have copied
some of it out of a Blue Book for you.
Do you know there is a very wrong impression
abroad about blue books? They
contain the most interesting reading possible,
full of details of colonial difficulties
and dangers which are not to be met with
anywhere else, and I have never been better
entertained than by turning over the
leaves of one whenever it is my good
fortune to come across it. I remember
one in particular upon Japan, beautifully
written, and as thrillingly sensational
as any of Miss Braddon’s novels. However,
you shall judge for yourself of the
bishop’s narrative. I will only mention
what he is too modest to cause to appear
here—and which was told me by other
people—that he is one of the most zealous
and fearless of the great band of
missionaries, beloved and respected by
black and white. In fact, my informant
managed to convey a very good
impression of the bishop’s character to
me when he summed up his panegyric
in true colonial phraseology, though I
quite admit that it does not sound sufficiently
respectful when applied to a
bishop: “He is a first-rate fellow, all
round.”
This document, which I have shortened
a little, was addressed as a letter to
our minister for native affairs, and has
thus become public property, read and
re-read with deep interest by us here,
and likely, I am sure, to please a wider
circle:
Dear Sir: I beg to send you a short
sketch of my last trip to and interview
with the Zulu king, in order to present to
him your report of your embassy, 1873,
and leave it to your discretion to lay before
His Excellency the whole or a part
of this sketch, got up in a language foreign
to me.
After an irksome traveling right across
the Tugela from here to Undi, I arrived
the fifth day (August 5) at the king’s head
kraal sufficiently early to have a preliminary
interview with the headmen then
present—viz., Umnjamana, Usegetwayo,
Uganze, Uzetzalusa, Untzingwayo, etc.—and,
according to Zulu etiquette, lay before
them the substance of my message
in the main points, the same as I, the
day after (6th August), told the king.
N.B. In the course of the evening one
of the headmen hinted to me that as regards
the killing of people, all was not as
it ought to be, and that I ought to press
the matter when I had the interview with
the king, as he needed to have his memory
(I would rather say his conscience, for
his memory is still very good—even remarkably
good) stirred up, and that the
present occasion was the very time to do
that. The result proved this to be a very
safe and timely hint.
They spent the forenoon communicating
in their bulky way this news to the
king, so it was midday before I got an
interview with the king, when I opened
the interview verbatim, thus:
“My arrival here to-day is not on my
own account. I have come at the request
of the chiefs across (the Tugela)
to cause you to receive by hand and by
mouth a book which has come from Victoria,
the queen of the English—the book
of the new laws of this Zulu country,
which Somtseu (Mr. Shepstone) proclaimed
publicly at Umlambongwenya
the day he, being called to do so, set
you apart to be king of the Zulus. Victoria,
queen of the English, says: ‘I and
my great headmen (ministers) have read
the new laws of the Zulu country, which
you, king, and all the Zulus, agreed to
with Somtseu; and as we adhere to our
words, so also I wish you, chief of the
Zulus, to hold fast to these words of yours
of this law which you agreed to adhere
to the day you were made king by Mr.
Shepstone, who was sent to do that by
the government of Natal.’ I have now
finished: this is the only word I have
brought with me from the chiefs across
(the Tugela).”
The royal inscription of the copy was
of course literally translated.
After having thus delivered the government
message entrusted to me, I added,
in the way of explaining to the king
and his councilors the merits of the case
at issue, by saying:
“You have heard the government
word, but that you may clearly see the
line of this book of the new laws, I wish
to explain to you as follows: The day
the Zulu nation brought the head of the
king, laid low, four oxen, to the government,
the Zulu nation asked that Mr.
Shepstone might come and proclaim the
new laws of Zululand, and set apart the
real royal child, because they no longer
had power of themselves to set apart for
themselves a king. Mr. Shepstone came,
and began by consulting you, the Zulu
nation, at Umlambongwenya on the fifth
day of the week, on all the points of the
new law which he had been sent for to
proclaim; and he conversed with you
until the sun went down, having begun
early in the day. He then left you Zulus
to consult together and investigate
the new laws on the last day of the week
and on the Sunday; and when Mr.
Shepstone returned to the wagons (camp)
he wrote in a book all the points of the
new law; and on Monday he again came
with all his attendants, and it was in accordance
with his previous arrangement
with you; and he came to the Umlambongwenya,
the residence appointed for
the purpose, that he might set apart in
becoming manner the young king. We
all were present: we heard him, standing
publicly, holding in his hand a paper,
and pointing to it, saying, ‘That forgetfulness
may never, never happen, I have
written in this paper all the points of the
new laws of the country which we agreed
upon, two days ago and to-day, in the
presence of all the Zulu nation, the royal
children and the nobles;’ and he then
handed that paper to his son, that it
might be accessible and speak when he
himself is no more; and this proclamation
of the new laws was confirmed by
the English custom of firing cannons seventeen
times, and according to the Zulu
by the striking of shields. On the second
day of the week Mr. Shepstone returned
to the Umlambongwenya to take
his leave of the king, and again the points
of the new law were explained; and Ut-tamn
(Cetywayo’s brother) explained to
Mr. Shepstone the history of this house;
and on the third day the nobles all went
to the wagons (camp), being sent to the
king to take leave, and Mr. Shepstone
went home satisfied; and when he returned
to the colony he wrote this book
of the narrative of his journey and his
work in Zululand; and, as is done (in the
colony), then he sent it to the governor,
and the governor read it, and read it all,
and said the work of Somtseu is good,
and the new laws of the Zulu country
are good; and, as is done there too, he
sent it forward to Victoria, the queen of
the English; and Victoria sent back this
book of the new laws by the same way
to the governor, and the governor returned
it to Somtseu, and here it is come
back to its work (discharge its function)
in Zululand, where it was set up to rule
over you. And as Victoria binds herself
by her words, so are you also, king,
and you, the Zulu nation, bound by this
new law made for you here by Somtseu
at Umlambongwenya. And this is the
generation of this book of the new law:
It was born an infant; it went across (the
water), the child of a king, to seek for
kingship, and it found it; it was made
king far away, and here it is returned
with its rank to its own country, Zululand;
therefore do not say it is only the
book that speaks. No, I tell you, Zulus,
of a truth, that this book has to-day rank:
it took that rank beyond (the water): it
has come back a king, and is supreme
in this country.
“The words of the governor are finished,
and my explanation is finished;
but there are small items of news which
I wish to tell you in your ears, which the
authorities (in Natal) did not tell me,
but which I speak for myself because
I wish to see for you and reprove you
gently, that you may understand.”
Uganze then commenced in his usual
tattling way to make some remarks, that
they, as black people, did not understand
books and the value of such written documents;
whereupon I said to him, “That
won’t do, Ganze, that you, after having
applied, as in the present case, to people
who transact business through written
documents, now afterward say you do
not understand the value of books. You
all know very well that book-rules are
supreme with white people: it is therefore
of no use that you, after having obtained
what you wanted from the white
people, now come and plead ignorance
about book. If you don’t know yourselves
to read book, there is nothing else
for you to be done but to get a trustworthy
person to read for you, or learn to
read yourselves.”
By these remarks I stopped effectually
all further talk of that kind; and, evidently
displeased at Uganze’s talk, the
king repeated very correctly all I had
endeavored to say. (You know the king
has a good memory.)
While I was translating, the king and
his nobles often expressed their astonishment,
uttering occasionally that it was as
if they were living the thing over again,
and that what was translated was exactly
what was spoken and transacted in
your way to and under your stay at the
place of encampment; and, having finished,
I told them that the fullness and
correctness of the details of the report
was a natural result of the habit of white
people under such circumstances, daily
to take down in writing what transpired,
in order not to forget it itself long time
afterward.
As the king and his nobles now entered
upon a discussion of the merits of the
new laws as set forth in your report, and
this discussion evidently would take the
turn of being an answer to the message
delivered, I found it necessary to tell
them that I had received no commission
to bring back any answer to the government
message; and stated my own private
opinion about not having received such
commission by saying most explicitly,
“My opinion is that the chiefs across the
Tugela did not tell me to take back to
them your answer, because your right
words to adhere to the new law are completed.
They are many: no more are
necessary. The thing wanted now is
your acts in accordance with the law.”
Here, again, Uganze asked what I meant
by acts; and the answer was, “That you
rule and manage this Zululand in accordance
with the new law, and never overstep
it;” and I explained this further by
telling them frankly that many reports
circulated in Natal of the extensive killing
of people all over the Zululand; that
from the time I this year had crossed the
Tugela, Natal people had with one mouth
asked me if the killing of people in Zululand
now really was carried on to such
an extent as reported, in spite of the new
law; that I had not with my own eyes
seen any corpse, and personally only
knew of them said to have been killed;
that I myself had my information principally
from the same sources as people
in Natal, and often from Natal newspapers;
that I myself personally believed
that there were some, and perhaps too
much, foundation for said reports: there
were many who pretended having seen
corpses of people killed both with guns
and spears. And, after having lectured
my Zulu audience very earnestly upon
this vital point, I concluded, saying,
“Well-wishers of the Zulus are very sorry
to hear of such things, as they certainly
had hoped that the new constitution
would have remedied this sad shedding
of blood; while, on the other hand, people
who did not care whether the Zulu
nation was ruined or not, merely laughed
at the idea that any one ever could
have entertained the hope of altering or
amending the old-cherished Zulu practice
of bloodshed, as the Zulus were such
an irrecoverable set of man-butchers.
Further, I tell you seriously, king, your
reputation is bad among the whites; and,
although it is not as yet officially reported
to the government, still it has come
to its ears, all these bloody rumors, and
nobody can tell what may be the consequences
hereafter—to-morrow.”
The king and his izinduna seemed
wonderfully tame—even conscience-smitten
all along—while the rumors were
mentioned, for I had expected some of
their usual unruly excitement; but nothing
of that kind was seen. But, although
the king and his nobles present had, as
mentioned above, with astonishment uttered
that your report had reported exactly
everything done and said there and
then, he now tried to point out that you,
in your report, had left out to inform the
queen that he, in his transactions with
you, had reserved to himself the right
of killing people who kill others, who lie
with the king’s girls, who sin against or
steal the king’s property—that it is the
royal Zulu prerogative “from time immemorial,”
at the accession to the throne,
to make raid on neighboring tribes. I
went into details of both questions, and
proved by plain words of your report, as
well as by logical conclusion therefrom,
the fallacy of both complaints; and especially
as to the pretended “from time immemorial,”
that this was nonsense, as
that bloody system of raid only was from
yesterday (chaka), and therefore there
were no reasons why it should not be
broken off to-morrow; and much more
so as this raid-system only tended to
exasperate all neighboring tribes against
the Zulus, and eventually bring on their
(Zulus’) ruin, for it was well known that
all neighboring tribes were gradually
coming under the protection of the white
people. The king made, in self-defence,
some irrelevant remarks, and was of
course supported by the izinduna in the
usual Zulu-duda way, but, most remarkably,
in a very tame way; but I thought
by myself, “It is easy to make an end to
this support and combination, for I shall
split your interest, and then combat you
singly.” So I turned the current of the
discussion in this way, saying, “I do
really believe that there is going on killing
people in such a manner that the
king is blamed in Natal for doings he
first afterward is made aware of—viz.,
the grandees will, for example, kill a
man of no note, take a few heads of
cattle to the king in order to shut his
mouth, saying, ‘I found a rat spoiling
my things, and struck this rat of mine,
and here is the few cattle it left behind.’
Then the king will—although the thing
does not suit him—think by himself, ‘If
I stir up in this poltroon matter, my
grandees will say that I trouble them;’
and so the thing is growing on, and
brings on such rumors and bad names
over in Natal. But was it not agreed
upon, king, at your installation, that the
common saying, ‘My man,’ or ‘My people,’
must not be tolerated any longer?
It must cease in the mouth of the
grandees in the country. Here in the
Zululand is now ‘my people’ of the
grandees, but all are people of the
king. The grandees have no right to
the people: the king is the owner of
them all solely. And was it not agreed
upon that no Zulu—male or female, old
or young—could be executed without fair,
open trial and the special previous sanction
of the king? But now, by the old
practice creeping into use again, and the
grandees killing their so-called people,
and the king killing his, it is like the real
owner and the other imaginary owners
killing independently cattle out of the
same herd, without telling each other, till
the herd is cut up. By executing people
who really only belong to the king, the
grandees will, in the same degree as they
do so, detract from and diminish the royal
power and prerogative, so that there
in fact reign several kings in this same
kingdom, at least as far as the authority
over life and death concerns. The grandees
are concealed behind their king in
the bad rumors over in Natal; so the
king gains a bad name and blame for
the whole, while the grandees gain the
satisfaction of succeeding in killing people
they dislike.”
The king assented to these my remarks;
so the izinduna found themselves
deserted and silenced. Umnjamana
only tried to put in a few very
tame remarks of his usual ones, but I
quickly brought him to his senses by remembering
him sharply of his sayings
and doings at the installation. I now
thought it high time to cut the further
parlance short by saying, “I find that I
am going to be dragged into an argument
about matters that are no business
of mine, and I will therefore talk no
more of these things, for the new law-owners
are still alive; and, moreover,
the new law is there invested with undeniable
royalty; so that even when
Her Majesty Victoria, her present councilors
and the rest of us are no more,
the Umteto will be there, and numerous
copies of it are in the hands of the white
people, so that they at present and in future
times will be able to compare whether
the doings of yours (Zulu) are in accordance
or at variance with that law,
and take their measures accordingly.
Victoria binds herself by books, and so
you are bound by this book of new law
that now is ruling supreme: that is the
long and short of it, for this book of the
law will decay with the country.... I
have now talked myself tired, finished
my verbal errand to you, king, and now
I will hand over to you this splendid copy
of the new law.” He then said, “Lay it
down here” (pointing to the mat under
his feet). “No,” I replied, “that won’t
do: the book is not at your feet, but you
are at the feet of the book; and if my
hands are not too good to hand it over
to you, your hands ought not to be too
good to receive it. Don’t make any difficulty.”
So he received the copy with
his hands, laid it himself on the mat,
placed both his elbows on his knees, and
holding bent over his head between his
hands, uttered that peculiar native “Oh
dear! oh dear! what a man this is!”
The king evidently felt himself so out
of his depth that he quite forgot his usual
final topics, begging for a royal cloak
(the standing topic of late) or some similar
thing, and dropped into begging for
a dog to bark for him at night.
Lastly, in order to test him how he
now was disposed toward mission-work,
I told him that, as my business with him
was finished, I should immediately, without
sleeping that night at Undi, commence
my homeward journey, for I
had left much work to be done behind,
having commenced a new station over
in Natal, as here in Zululand is no work
for us missionaries as long as he prohibited
his subjects from becoming Christians;
therefore it was at present quite
sufficient for me in Zululand, where it,
under present circumstances, was useless
to get new stations only to live and
not work on, while we over in Natal
could buy, and from government, who
approved of the mission-work, get land
for stations; moreover, the people—for
example, over at Untunjambili—were
very anxious to be taught. With an
heedful air the king asked, “Do the
Kafirs really wish to be taught?” “Yes,
they really do,” I answered him.
Thinking that it would do them (the
king and councilors) good to hear a bit
of those proceedings, I inserted a few
words about the contemplated and proposed
federation between the colony of
Natal, Cape, the Transvaal, and Orange
States by mentioning that an important
letter from the great people beyond the
water had come and proposed a grand
meeting of men chosen from these four
states to deliberate of the best mode
of establishing such federation among
themselves, and the advantage and importance
of this federation, which I tried
to point out by a few practical instances.
The king and his induna now insisted
upon my not leaving before next morning,
as the king wanted to prepare for
me (get me some living beef); and in
the course of the evening I got a special
message from him to you to get from a
doctor medicine for a complaint he had
in the chest, rising at times from regions
about the liver, and medicine for an induna
who of late had been completely
deaf. The messenger also told that the
king already had sent to you for medicines,
but as yet got no answer. I think
that he has found out that it comes very
expensive to call a dotela from Natal,
and that it therefore would be cheapest
to get the aid of genuine doctors through
your kind unpaid assistance.
Under the conversation with the king
the headman Usagetwayo (a rather stupid
man, but whose assumed grandeur
is so great and supercilious that he pretends
never to know anybody, but always
must ask somebody who this is)
asked in his well-known hoarse way,
“Who is he there who speaks with the
king?” (meaning me). Umnjamana answered,
“Bishop Schreuder, native man:
he is Panda’s old headman. You are
joking in saying you don’t know him: it
was he for whom they cut off the large
bit of land at Enlumeni.” (One of my
Christian natives present overheard this
conversation getting on in a subdued
tone while I was speaking with the king.)
When our interview commenced the
king seemed rather sulky, but got gradually
brighter, at least very tame, which
hardly could have been expected after
such dusky beginning, for which there
were also other reasons, needless to specify
here. I remain, etc.,
H. Schreuder.