Finished, H. Rider Haggard [e reader txt] 📗

the two last were guarded in their speech. After these came Uhamu, the king’s uncle—he who was said to be the son of a Spirit—who was strong for peace, urging that the king should submit to the demands of the English, making the best terms he could, that he “should bend like a reed before the storm, so that after the storm had swept by, he might stand up straight again, and with him all the other reeds of the people of the Zulus.”

So, too, said Seketwayo, chief of the Umdhlalosi, and more whom I cannot recall, six or seven of them. But Usibebu and the induna Untshingwayo, who afterwards commanded at Isandhlwana, were for fighting, as were Sirayo, the husband of the two women who had been taken on English territory and killed, and Umbilini, the chief of Swazi blood whose surrender was demanded by Sir Bartle Frere and who afterwards commanded the Zulus in the battle at Ihlobane. Last of all spoke the Prime Minister, Umnyamana, who declared fiercely that if the Zulu buffalo hid itself in the swamp like a timid calf when the white bull challenged it on the hills, the spirits of Chaka and all his forefathers would thrust its head into the mud and choke it.

When all had finished Cetewayo spoke, saying—

“That is a bad council which has two voices, for to which of them must the Captain listen when the impis of the foe gather in front of him? Here I have sat while the moon climbs high and counted, and what do I find? That one half of you, men of wisdom and renown, say Yes, and that the other half of you, men of wisdom and renown, say No. Which then is it to be, Yes or No? Are we to fight the English, or are we to sit still?”

“That is for the king to decide,” said a voice.

“See what it is to be a king,” went on Cetewayo with passion. “If I declare for war and we win, shall I be greater than I am? If victory gives me more land, more subjects, more wives and more cattle, what is the use of these things to me who already have enough of all of them? And if defeat should take everything from me, even my life perhaps, then what shall I have gained? I will tell you—the curse of the Zulus upon my name from father to son for ever. They will say, ‘Cetewayo, son of Panda, pulled down a House that once was great. Because of some small matter he quarrelled with the English who were always the friends of our people, and brought the Zulus to the dust.’ Sintwangu, my messenger, who brought heavy words from the Queen’s induna which we must answer with other words or with spears, says that the English soldiers in Natal are few, so few that we Zulus can swallow them like bits of meat and still be hungry. But are these all the soldiers of the English? I am not sure. You are one of that people, Macumazahn,” he added, turning his massive shape towards me, “tell us now, how many soldiers has your Queen?”

“King,” I answered, “I do not know for certain. But if the Zulus can muster fifty thousand spears, the Queen, if there be need, can send against them ten times fifty thousand, and if she grows angry, another ten times fifty, every one armed with a rifle that will fire five bullets a minute, and to accompany the soldiers, hundreds of cannon whereof a single shot would give Ulundi to the flames. Out of the sea they will come, shipload after shipload, white men from where the sun sets and black men from where the sun rises, so many that Zululand would not hold them.”

Now at these words, which I delivered as grandly as I could, something like a groan burst from the Council, though one man cried—

“Do not listen to the white traitor, O King, who is sent here to turn our hearts to water with his lies.”

“Macumazahn may lie to us,” went on Cetewayo, “though in the past none in the land have ever known him to lie, but he was not sent to do so, for I brought him here. For my part I do not believe that he lies. I believe that these English are as many as the pebbles in a river bed, and that to them Natal, yes, and all the Cape is but as a single, outlying cattle kraal, one cattle kraal out of a hundred. Did not Sompseu once tell us that they were countless, on that day when he came many years ago after the battle of the Tugela to name me to succeed my father Panda, the day when my faction, the Usutu, roared round him for hours like a river in flood, and he sat still like a rock in the centre of a river? Also I am minded of the words that Chaka said when Dingaan and Umbopa had stabbed him and he lay dying at the kraal Duguza, that although the dogs of his own House whom his hand fed, had eaten him up, he heard the sound of the running of the feet of a great white people that should stamp them and the Zulus flat.”

He paused; and the silence was so intense that the crackling of Zikali’s fire, which kept on burning brightly although I saw no fuel added to it, sounded quite loud. Presently it was broken, first by a dog near at hand, howling horribly at the moon, and next by the hooting of a great owl that flitted across the donga, the shadow of its wide wings falling for a moment on the king.

“Listen!” exclaimed Cetewayo, “a dog that howls! Methinks that it stands upon the roof of the House of Senzangacona. And an owl that hoots. Methinks that owl has its nest in the world of Spirits! Are these good omens, Councillors? I trow not. I say that I will not decide this matter of peace or war. If there is one of my own blood here who will do so, come, let him take my place and let me go away to my own lordship of Gikazi that I had when I was a prince before the witch Mameena who played with all men and loved but one”—here everybody turned and stared towards me, yes, even Zikali whom nothing else had seemed to move, till I wished that the ground would swallow me up—“caused the war between me and my brother Umbelazi whose blood earth will not swallow nor suns dry—”

“How can that be, O King?” broke in Umnyamana the Prime Minister. “How can any of your race sit in your seat while you still live? Then indeed there would be war, war between tribe and tribe and Zulu and Zulu till none were left, and the white hyenas from Natal would come and chew our bones and with them the Boers that have passed the Vaal. See now. Why is this Nyanga (i.e. witch-doctor) here?” and he pointed to Zikali beyond the fire. “Why has the Opener of Roads been brought from the Black Kloof which he has not left for years? Is it not that he may give us counsel in our need and show us a sign that his counsel is good, whether it be for war or peace? Then when he has made divination and given the counsel and shown the sign, then, O King, do you speak the word of war or peace, and send it to the Queen by yonder white man, and by that word we, the people, will abide.”

At this suggestion, which I had no doubt was made by some secret agreement between Umnyamana and Zikali, Cetewayo seemed to grasp. Perhaps this was because it postponed for a little while the dreadful moment of decision, or perhaps because he hoped that in the eyes of the nation it would shift the responsibility from his shoulders to those of the Spirits speaking through the lips of their prophet. At any rate he nodded and answered—

“It is so. Let the Opener of Roads open us a road through the forests and the swamps and the rocks of doubt, danger and fear. Let him give us a sign that it is a good road on which we may safely travel, and let him tell us whether I shall live to walk that road and what I shall meet thereon. I promise him in return the greatest fee that ever yet was paid to a doctor in Zululand.”

Now Zikali lifted his big head, shook his grey locks, and opening his wide mouth as though he expected manna to fall into it from the sky, he laughed out loud.

“O-ho-ho,” he laughed, “Oho-ho-ho-o, it is worth while to have lived so long when life has brought me to such an hour as this. What is it that my ears hear? That I, the Indwande dwarf, I whom Chaka named ‘The-Thing-that-never-should-have-been-born,’ I, one of the race conquered and despised by the Zulus, am here to speak a word which the Zulus dare not utter, which the King of the Zulus dares not utter. O-ho-ho-ho! And what does the King offer to me? A fee, a great fee for the word that shall paint the Zulus red with blood or white with the slime of shame. Nay, I take no fee that is the price of blood or shame. Before I speak that word unknown—for as yet my heart has not heard it, and what the heart has not heard the lips cannot shape—I ask but one thing. It is an oath that whatever follows on the word, while there is a Zulu left living in the world, I, the Voice of the Spirits, shall be safe from hurt or from reproach, I and those of my House and those over whom I throw my blanket, be they black or be they white. That is my fee, without which I am silent.”

“Izwa! We hear you. We swear it on behalf of the people,” said every councillor in the semi-circle in front of him; yes, and the king said it also, stretching out his hand.

“Good,” said Zikali, “it is an oath, it is an oath, sworn here upon the bones of the dead. Evil-doers you call them, but I say to you that many of those who sit before me have more evil in their hearts than had those dead. Well, let it be proclaimed, O King, and with it this—that ill shall it go with him who breaks the oath, with his family, with his kraal and all with whom he has to do.

“Now what is it you ask of me? First of all, counsel as to whether you should fight the English Queen, a matter on which you, the Great Ones, are evenly divided in opinion, as is the nation behind you. O King, Indunas, and Captains, who am I that I should judge of such a matter which is beyond my trade, a matter of the world above and of men’s bodies, not of the world below and of men’s spirits? Yet there was one who made the Zulu people out of nothing, as a potter fashions a vessel from clay, as a smith fashions an assegai out of the ore of the hills, yes, and tempers it with human blood.[1] Chaka the Lion, the Wild Beast, the King among Kings, the Conqueror. I knew Chaka as I knew his father, yes, and his father. Others still living knew him also, say you, Sigananda there for instance,” and he pointed to the old chief who had spoken first. “Yes, Sigananda knew him as a boy knows a great man, as a soldier knows a general. But I knew his heart, aye, I shaped his heart, I was its thought. Had it not been for me he would never have been great. Then he wronged me”—here Zikali took up the skull which he said was that of his daughter, and stroked it—“and I left him.

[1] The old Zulu smiths dipped their choicest blades in the blood of men.—A. Q.

“He was not wise, he should have killed one whom he had wronged, but perhaps he knew that I could not be killed; perhaps he had tried and found that he was but throwing spears at the moon which fell back on his own head. I forget. It is so long ago, and what does it matter? At least I took away from him the prop of my wisdom, and he fell—to rise no more. And so it has been with others. So it has been with others. Yet