Читать книгу The White Chief of the Caffres - Drayson Alfred Wilks - Страница 4

There was a great change in the behaviour – of the Caffres towards me now that I had been made an Inkosana. Before this dignity had been conferred on me, there was a kind of watch kept on me; but now every Caffre, man, woman, and child, seemed to regard me as one of themselves. I was now always given amasi to drink instead of ubisi, the former being considered suitable for men, the latter for women and children. Finding myself a person of greater importance, I one day asked Inyati if I might go and see my white friends. He hesitated for some time, and at length said: “To-morrow at sunrise you may go. Inyoni will show you the way; you will reach their kraal when the sun goes down. Stay one day, then return.”

I told Inyati I would do as he told me, and on the following morning I started with Inyoni on the journey. I had never asked what had become of the men and sailors who had been saved from the wreck. At first I did not ask because I did not know a word of Caffre, but afterwards I did not do so because I saw that the Caffres seemed disinclined to make any answers to my questions. Now, however, I was alone with Inyoni, he told me all the details of the massacre. He told me how we had been watched for two days, and it was found that the men had firearms; so they were all killed. On my inquiring why they were killed, Inyoni told me that many moons ago some white men had come on the coast, and had landed and had carried off some men and women from a kraal; that when the Caffres had assembled to get back their friends, the white men had fired their guns at them and had killed several Caffres, and then escaped in their boats. So that the chiefs had agreed that, if ever white people came again on the coast, they were to be watched, surprised, and the men assagied. From what I afterwards learned, I believe the men who thus visited the coast were slave-hunters.

We passed several kraals on our journey, at most of which the people came out and spoke to us, and every one who saw my necklace at once addressed me as “Inkosana.” At least a dozen times Inyoni gave an account of my leopard-trap, and how we had killed this leopard, and I found myself looked at with envy by the boys and admiration by the girls, whilst both were very friendly, and usually walked with me for some distance on the journey.

The sun was several times its own diameter above the horizon when we reached a kraal in which, so Inyoni told me, one white woman was living. I entered this kraal, and Inyoni telling the head man that the chief had allowed me to come to visit the white woman, I was shown a hut and told I might go in. On entering this hut I saw Constance, who at once caught me in her arms and kissed me, expressing great delight at seeing me, as she feared I had been killed. I soon told her all that had happened to me, and that I was well-treated and not very unhappy. She listened to all I had to say, and told me she was very glad to hear so good an account, but that she was utterly miserable and wished she were dead. I tried to cheer her by giving her hopes of a better future, but she assured me it was impossible that we should ever see our friends again, and that if she did not marry one of the chief’s sons they intended to kill her. We sat talking the greater part of the night, and the next morning went for a walk, the Caffres appearing to take no notice of us, though I could see one or two boys go on the hill-tops and sit down, evidently to watch us. We sat down under the shade of some euphorbia trees and talked over our prospects. Constance could tell me nothing of Mrs Apton or her daughter; they had been taken away to some distant kraal, and for a long time I heard nothing of them. I passed the whole of my time with Constance, and promised to come and see her again; then, bidding her good-bye, I started at daybreak on my return to my own kraal.

Although I was living among a race of black people who would be deemed savages, and who had slaughtered my companions who had been shipwrecked on the coast, still I felt a sort of home-feeling on rejoining my kraal and on meeting Inyati again after only three days’ absence. Now that I knew about the male passengers and sailors having been assagied, I talked to several of the young Caffres about it; and their remarks were so sensible, and seemed to me so reasonable, that I must here repeat them.

They said that only twice had white men come on their coast. The first men who came made signs of friendship, and were well received. They stayed two days on shore, and then enticed several young men and maidens to go with them to the shore, where they captured them and carried them to their ship. Resistance was of course offered by the men, and several were shot, also two females were shot. On hearing of this treachery, all the chiefs along the coast met in council, and agreed that, if any more white men came to the coast, the people were to retreat, and a watch was to be set on the white men, and they were to be surprised and assagied before they could shoot anybody. Seeing our shipwrecked men on the coast, the Caffres concluded that we had come on an expedition similar to that of the former visitors, and so they had attacked us. They admitted that when they found there were women among the party they hesitated, but having received the chief’s orders to attack us, they had no choice but to obey. “Now,” they said, “we must keep you always, for if you went back among white people, you would tell them we had killed your companions, and then an army of white men would come and attack us.”

There was no doubt it was by a mistake that my fellow-voyagers had been killed, but when I heard the Caffres’ explanation I could not think them very wrong. We, in fact, had suffered for the sins of some slave-hunters, who might or might not have been English.

I explained to the Caffres how we had been shipwrecked and had escaped on rafts, and how they would have received presents had they been kind to us, and had they forwarded us to the nearest English or Dutch town. They admitted that such might have been the case, but now, having killed the white men, they said they must keep the thing quiet. I told them, that even now, if they forwarded me and the three ladies to the Cape Colony, they would be rewarded; but they shook their heads and said, “When you go among your own people you could not help telling them we had assagied your people, then an army come here and kill us. No, we keep quiet.” It was useless my assuring them that I would not tell any of my people that the men had been assagied. The Caffres smiled and replied, “You don’t know yourself. Now you believe you not tell, but when with your own people you could not help telling. Don’t think of going away – that never be. You will by-and-by be Caffre Chief here.”

All these conversations were of course carried on in the Caffre language, and I have endeavoured to give as nearly as possible the meaning in English of the various words. In consequence of hearing nothing but Caffre spoken, and also having to express all my meaning in the same language, I could now speak it as well as the Caffres themselves, and so was able to learn all the views that the Caffres had on various matters. In thinking over in after-life these days of my early experiences, I have come to the conclusion that these people were a strange mixture of common sense, very acute perceptions, and also very childish in many things. As regards what we term science they were of course completely ignorant, so much so, that, child as I was, I knew more than they did. For example, a great argument had been going on in our village once during several evenings. I had heard in my hut some of the words, and distinguished the word inyanga used very often, this word being used to signify the moon, and also a month. A Caffre counts his age as so many moons. Thus a Caffre boy who was one hundred and twenty moons old would be nearly twelve years of age, and if he lived to be nine hundred and thirty moons old, he would be about seventy years. I have since wondered whether this was the way that the people in the East formerly counted their ages, and were therefore said to live to nine hundred years of age. For if, as it has been suggested by some modern explainers, this great age was given to the ancients in order that they might people the world, it seems that they sadly neglected their duty. For Methuselah lived one hundred and eighty-seven years before he devoted himself to this duty, and Lamech lived also one hundred and eighty-two years before he had a son. A Caffre who was one hundred and eighty-two moons old would be about fourteen years old, and as these people come to maturity very quickly he would be quite a young man.

After several long arguments the men at length appealed to me, and the question was this: – “Is it the same moon that comes each month, gradually grows larger, and then gets small again? or is it a fresh moon that is born each month, gets full-grown, and then dies?”

I told them it was the same moon, and they then asked me for proof, which I was quite unable to give; and so, although my statement was considered of some value, yet it did not convince the opponents of the theory about a different moon. They argued the subject during several evenings, and at the end of the discussion the result was not very dissimilar to that which occurs among a certain type of scientific men: each party remained of the same opinion with which he commenced the inquiry. From what I could learn, I found that those who asserted that it was a fresh moon born every month, had the best of the argument, and seemed to be most reasonable. There was, however, a peculiarity about these arguments which I always thought of in after years when I could compare them with the discussions and arguments in the civilised world on various questions. The Caffres always seemed to desire truth, and to argue for the purpose of eliciting it. They would admit the soundness of an opponent’s reasons, and sometimes allow that these could not be answered. They never indicated that their object was to prove themselves right and their opponents wrong, no matter what was the result.

Inyati, talking to me afterwards about the moon, said, “Your white people believe it always the same moon.”

“Yes,” I replied, “they know it is the same.” Inyati said, “I have often found that what is true cannot be made by words to appear to be as true as something else that is false. Talking is no good.”

Finding that Inyati now talked to me on many occasions, I took the opportunity of asking him one day what had become of the things that they had taken from the men; for I knew there were some guns and other things which might be of use. He told me that most of them were buried in a hole near a kraal some miles away; and that the people were afraid of these things, thinking that they might blow up and kill them. I told Inyati there was one thing I knew of amongst these which would be of great use if we could find it, and I could show him what to do with it. I described this to him, and he then told me that this and a few other things were at his kraal, and he would show them to me. That evening he took me to his kraal, and lifting up a wicker door, he showed me several articles in a hole below. I there saw what I wanted, and took from the hole a pair of opera-glasses in a leather case. I then went with Inyati to a little hill near, and seeing about two miles off some Caffres, I asked him who they were.

He said they were too far off to recognise.

I then adjusted the glasses for my focus and told him the names of the Caffres, whom I knew, and then handing him the glasses showed him how to use them.

I never saw greater astonishment than that of Inyati when he looked through the glasses and perceived distant objects as plainly as though they were near. He never seemed tired of looking, first at distant then at nearer objects. He asked me what I called them, and I said in English, “opera-glasses.” He shook his head at this, and then said in Caffre, “I shall call them ‘bring near.’” He went back to his kraal and seemed deep in thought, and every now and then looked at the glasses, which he preserved with the greatest care.

On the following morning he assembled all the men, and had a council. He told them that I had shown him the use of a thing that was like “tagata” (witchcraft); and that this thing, though quite harmless, was wonderful. He said that people and things at a distance were instantly brought close to you, and you could almost touch them with your hand. At first the older men seemed inclined to disbelieve, but Inyati said, “What I tell you, that I can show.” There was one old man who had the reputation of being a rain-maker, and was called Amanzinina, who would not believe what Inyati told him. This old man had always disliked me, and was one of those who had expressed the wish that I should be assagied. He said that I might practise witchcraft, and that this thing which made people come near was and could be only due to witchcraft; as it was impossible to be anything else. He suggested that the glasses should be burned, and that if I were burned too it would be all the better for the tribe.

Inyati answered him; but a great many of the men who were afraid of Amanzinina, agreed with him as to burning the glasses, though they said that I might be spared. At first I felt disposed to laugh at the nonsense spoken by this old man, but when I found how important his remarks were considered by the men, I was somewhat alarmed. Inyati, however, answered Amanzinina well, and said that I had nothing to do with this “bring near”; that it was made by white men, just as Caffres made assagies; that it was a thing which white men used everywhere; and that I, having seen men use it, knew what it was for, and that witchcraft had nothing to do with it. After a time the chief convinced all the men except Amanzinina, who would have nothing to do with the glasses, and would not even look through them.

The astonishment shown by the men when they looked through the glasses was quite equal to that which had been displayed by Inyati: they thought it wonderful, and several of them, seeing people at a distance, put their mouth to the glasses and shouted, believing that this would make their voices heard. They could not understand why it was, that if they could see people close, by aid of the glass, they could not also make them hear. At length, however, these glasses were looked on as a valuable treasure, and Inyati never went out without them. People came from great distances to see them, and every one was equally surprised at their use.

It was now the time when the crops of mealies and other corn were coming up, and a circumstance now happened which enabled me to judge of the manner in which these people, among whom I had cast my lot, would fight against an enemy. From a village about ten miles from us, news was brought that two bull-buffaloes, very savage and cunning, had taken up their quarters in some thickly wooded ravines near the corn-ground of the village. Each night these buffaloes used to come from the bush, break through the fences, and eat the young corn. This meant a famine for this kraal, for the people depend on mealies for their food during the year. Aid was wanted from our kraal and from others in order to hunt these buffaloes and to kill them. In two days the hunting party had been assembled, and consisted of about five hundred men, armed with assagies, for the knob-kerrie was no use against a buffalo. I obtained permission to join this party, and we had assembled in the evening at the distant kraal, and were to hunt on the following day.

It was decided that there should be a great dance performed by the warriors before we attacked the buffaloes. There were two kinds of dances practised by these Caffres, one before a war was undertaken, the other before a hunt. The dance was performed by the men, who formed in a circle, and stood three deep. The dance consisted merely of stamping on the ground, first with one foot then with the other, keeping time to a song. The effect of about five hundred heavy feet striking the ground at the same instant was grand, and the shouts of the men became louder and louder, as their excitement increased. In the centre of the ring one or two men would occasionally dash about, quivering their assagies, and pretending to throw them; then, almost falling on the ground, they would suddenly spring in the air, dart from side to side, and rush forward making movements of stabbing an enemy. The proceedings of these men were carefully watched, for they were known as the quickest movers and fastest runners in the tribe, and their skill in dodging an assagy was such that no man ever had a chance of hitting them in the games they played with blunted assagies. The dance lasted about two hours, and we then lay down to sleep, some in the huts and others on the ground.

At daybreak we all got up, and having employed a short time in sharpening our assagies, we assembled in groups to receive our orders.

The buffaloes were known to be concealed in a dense ravine about two miles from the kraal. There were two parts of this ravine whence the animals could escape, and it was decided that they should be driven towards that end nearest the kraal. About one hundred men were told off to go round the top of this ravine and to enter at the far end, so as to drive the buffaloes before them. About twenty boys were placed round the top of the ravine, whose duty it was to watch the buffaloes and to give notice where they were in the bush. I was told to go with these boys, but I begged Inyati to let me go with him and to join the party who were to attack the animals when they were driven out into the open country. With a smile Inyati consented, and asked me if my assagies were sharp. I showed them to him, and having felt them he nodded his approval, and then assembling his men we marched off to our station.

When we had reached the top of the ravine, we were placed in a semicircle and then concealed ourselves. A party of about a hundred men then took up their position near the top of the ravine, and their duty was to run between the buffaloes and the ravine immediately they broke cover, so as to cut off their retreat, and thus to prevent them from breaking back, and dashing through the beaters. Everything was done in silence; a wave of the arm by Inyati was sufficient for an order, his hand held upright halted the whole party. Since then I have seen English soldiers at drill, but I never saw better discipline than I saw among these Caffres. When we were all placed in the positions allotted to us, a shrill whistle was the signal that all was ready, and the men at the far end of the bush advanced, beating the bushes and making a noise so as to frighten the buffaloes, and make them retreat from the ravine in the required direction. The boys on the top of the ravine soon saw the animals moving through the bush, and signalled to us, imitating their movements. It was amusing to see how well these boys acted. Two of them pretended to be buffaloes, and when the buffaloes moved on they moved; when the buffaloes stopped and listened, the boys stopped and imitated every movement, twisting round and round, just as these animals do when alarmed.

Nearer and nearer came the buffaloes, but there was not a movement among the men who were waiting for them. When the animals came near the edge of the bush they seemed to become suspicious, and we could hear them sniffing the air and snorting, though they did not move for some time. The boys did just as they saw the buffaloes do, and we thus knew all about them. Suddenly we saw the boys rush forward in our direction, and almost at the same time the buffaloes charged out of the bush. Inyati whistled shrilly, and in an instant a hundred men dashed in between the buffaloes and the ravine, and cut off their retreat, whilst the other men who had hitherto lain down sprang to their feet, in front of the animals. No time was given to the buffaloes: the men closed all round and assagies were hurled at the animals, and in a few seconds they were covered with assagies, just as a porcupine is with quills. The buffalo, however, is a powerful animal and dies hard; so, although badly wounded, they turned, one towards the ravine, and charged at the men there, the other came towards where I was. The buffalo that went towards the ravine was met by a shower of assagies, but he dashed straight on, and knocked over three or four men, and escaped into the ravine. The other, putting its head down, came at me, I suppose, because my white skin attracted his attention. The Caffres jumped right and left as he came close, and left me standing alone. The men called to me to jump, but I waited till the buffalo was within a few yards of me; I then held my heavy assagy by the wooden end, and sprang on one side so quickly that the buffalo missed me; when swinging my assagy round, I struck the animal on the hind leg just above the hock, and hamstrung it, so that it could only move on three legs. Before it could turn and charge again, the Caffres had closed round it, and had stabbed it in so many places that it slowly sank to the ground, giving a loud moan as it did so.

I was greatly excited at this scene, and hurled my assagy at the animal, burying it deep in its side; and then danced about and shouted with delight as I saw it fall, the Caffres being equally pleased. From down the ravine we now heard shouts from the men, who announced that the other buffalo was down and dead. Two of the men whom the buffalo had knocked down were much hurt, but they were helped home, and in a week were quite well again; for these people recover very quickly from even most dangerous wounds.

The buffaloes were quickly skinned and cut up, the meat being carried to the kraal, where fires were lighted in every hut, and the flesh roasted, and boiled in large earthen pots. The whole of the afternoon and evening was passed in feasting, whilst songs with choruses were sung. I was frequently mentioned as the young white chief, for my performance was thought highly of, the fact of hamstringing the buffalo having greatly contributed to the success of the affair, and my quickness in escaping from the buffalo’s charge being also a performance much appreciated by the Caffres.

The opera-glasses which Inyati had brought with him caused the usual astonishment when shown to the people at this kraal, and a chief there offered to buy them for five cows, but Inyati was not willing to sell them, as he said there was nothing like them in the country.

We returned home the next day, and I once more resumed the usual daily routine at our kraal.