"You tell us," said he, in the measured and gentle tone peculiar to his language, "that all the world is wicked--dreadfully wicked; that man is condemned to punishment, except he be redeemed by faith. You tell us that every one is wrong, and G.o.d alone is right?"

"Certainly," replied the missionary; "except we believe in and obey G.o.d, we cannot be saved."

"And you are sure," continued the Kaffir, "that man is very wicked, and G.o.d alone is good?"

"Quite sure," replied the missionary.

"And there have been thousands--millions of men, and many, many countries far away and beyond the waters," pursued the savage, "full of sin, who cannot be saved, except they love and fear G.o.d, and believe in him and in all these mysteries which none of us can understand, and which you yourself even cannot explain?"

"It is but too true," said the missionary.

"And there is but one G.o.d?" pursued the Kaffir, in a tone of inquiry.

"But one G.o.d," was the solemn answer.

The savage pondered some minutes, and then observed, "What proof have you that G.o.d is right, and men are wrong? Has no one ever doubted that One being wise and the other being weak and sinful? How strange that the word of your One G.o.d should be allowed to weigh against the will and inclination of the whole world! Your cause is hardly a good one, when hundreds and millions are opposed in deed and opinion to one! I must consider your arguments on Christianity well before I decide on adopting your creed."

Another remark of one of these natural logicians equally ill.u.s.trates their determination not to be persuaded to anything without having their own reasons for it. Wherever their inclination leads them, they possess such an art of defending themselves as would be an invaluable addition to the talents of a special pleader in a criminal court. One Kaffir who had become a Christian, at least apparently so (for I doubt the decided conversion of any, except the Chief, Kama)--was striving, for reasons of his own, to bring others to the creed he had adopted. After much argument, one, who grew tired of it, closed it by observing that "since such punishments were in reserve for those who neglected the laws of the Master whom they engaged to serve, he preferred enjoying the world as much as he could while living, rather than becoming a subject of one whose laws were irksome, and whose punishments were so terrible."

This art of reasoning, however it may lead them into discussions as full of sophistry as ingenuity, may be the means of converting some of them to Christianity. It makes them keen listeners; and, since the Word of G.o.d is so plain, that "he who runs may read," may not these poor people be persuaded to that which must teach them that wisdom and power, and mercy, and unbounded benevolence, are the attributes of that G.o.d whom they are invited to worship? Sometimes, I hope this, and then some proof of Kaffir treachery makes me wonder how I can ever form such a hope.

I should say, with Fingoes, Kaffirs and Hottentots, persuasion and quiet reasoning would work the will of G.o.d before all the threats relative to that dreadful world where sinners are described as in everlasting torment. This is hardly the place for such discussion, but I cannot help saying, that I think the creed of many who profess to explain the Word of G.o.d, a fearful one: instead of holding up our beneficent Creator as a Being worthy to be served for love, they dwell too much on the punishment of sin, rather than on the reward of virtue. It is by some deemed wiser to frighten the ignorant into serving G.o.d, than to lead them by gentle means to love Him, to honour and to put their whole trust in Him. What a mistake! I have often pondered on the difference (if I may so express it) of the two sources of religion--the one proceeding from fear of our great spiritual enemy (and which, after all, is a fallacious kind of worship)--and the other from love of the Almighty!

Tell the savage that G.o.d is infinitely wise and powerful, and good to those who serve Him, and he will at least listen further; by which means much may be done. Talk to him of a dreadful place of punishment, he will turn his back on you, and refuse to enlist under the banners of those whose chief arguments are based on such threats. Begin with reference to G.o.d as merciful, as well as just, and the savage will soon acknowledge the necessity of punishment for evil deeds in an equal degree with rewards for virtue. It is right he should know that eternal suffering awaits the sinner, but, before he is thus threatened, teach him "the beauty of holiness," and "praise G.o.d as one worthy to be praised."

On my journey into Kaffirland, our road one day lay through a pleasant country, where the gra.s.s was green, and the mimosas bright with their golden cl.u.s.ters of flowers. At the spot where we outspanned, a waggon, driven by Fingoes, had halted: it was drawn close up to a bush, and the party in charge of it, consisting of two men, three women, and their children, were seated in the shade. To our surprise, we observed that one man was reading aloud to the party; and, anxious to hear the language, which is peculiarly soft and liquid, we walked up to the group. Our surprise was increased when we found that the book occupying their attention was the Bible, translated into the Kaffir language, which, by the way, scarcely differs from the Fingo. The sight of this dusky group so employed, had a strange effect, and the flowing ease and beauty of the language in which the Word of G.o.d was explained to the attentive listeners, increased the interest we felt in the scene. None of them could speak English; but the reader, pointing to the book, uttered the single word "Good" impressively.

It is singular enough that Barrow and other travellers do not allude to the race of Fingoes; this oversight is probably owing to their having been, till of late years, the slaves of the Kaffirs. [See Note 2.] The following account of them I have gathered from a work compiled by the editor of the "Graham's Town Journal," and published in 1836:--

"It appears that the term 'Fingo' is not their national appellation, but a reproachful epithet, denoting extreme poverty or misery,--person having no claim to justice, mercy, or even life. They are the remnants of eight powerful nations, which have been destroyed or driven out of their country by the destructive wars carried on amongst the natives of the interior. Five of these nations were destroyed by the cruel Matawana, and the rest by the notorious Zoola Chief, Chaka, or some of the tribes tributary to them. The names of these nations were:

"1. The Amalubi,--signifying a people who tear and pull off.

"2. The Amazizi,--a people who bring. About twenty years ago, they, as a powerful nation, inhabited the country on the north-east of Natal.

"3. The Amabile,--people of mercy.

"4. The Amazabizembi,--axe-vendors.

"5. The Abasaekunene,--right-hand people.

"6. The Amantozakive,--people whose things are their own.

"7. The Amarelidwani,--no definite meaning.

"8. Abashwawo,--revilers or reproachers.

"These nations being broken up and dispersed, many of those who escaped flew westward, and thus came into collision with the Amakosa Kaffirs, but princ.i.p.ally with the tribes of the late Hintza, whose death is graphically described by Sir James Alexander, 14th regiment, in his account of the last Kaffir irruption in 1834 and 1835. They became slaves, herds, 'hewers of wood, and drawers of water,' as well as tillers of the ground. They were oppressed in every way; when by industry they had gathered together a few head of cattle, they were either forcibly taken away from them, or, being accused of witchcraft, their property was confiscated. In short, their lives and property were held on the same precarious tenure, the mere will of their capricious, cruel and avaricious taskmasters.

"This state of bondage at last became utterly intolerable, and its victims only looked for an opportunity to throw off the yoke. Their attention had been anxiously turned towards the colony, and communications had been made to the frontier authorities long before the irruption in 1834, urgently praying for an asylum within our boundary: but this application was kept a profound secret, from a conviction that were their intentions known to the Kaffirs, the indiscriminate ma.s.sacre of the poor Fingoes would be the consequence."

The war, of which many histories are given, delivered these poor creatures from their bondage, and they are now a happy people, with their own independent possessions of cattle, Sir James Alexander supplies an interesting description of their deliverance from captivity.

They are a fine muscular race, bearing a great resemblance to the Kaffirs, yet easily distinguishable from them: unlike the Kaffirs, they are a cheerful race. The moonlight nights seem their seasons of festivity; and their wild chant, now rising loud and shrill, from the huts opposite Fort Peddie, and now felling into a low muttered chorus, now led by a single voice, and again sinking into indistinctness, has a singular effect on civilised ears, not the less extraordinary from its being sometimes united with a running accompaniment of wolves howling about the cattle-kraals, and dogs yelling after them. At such times, the wild chorus generally ceases, lights are carried to and fro in the kraal [see Note 3], or hamlet, and there is a sound of a hunt, such as one might fancy would be ably ill.u.s.trated by Retzsch's wondrous pencil.

After successive shouts from the Fingoes, and yells from the dogs, the yelp of the wolf is heard further off, and changes to a smothered whine, till it ceases altogether. The dogs continue barking for some time, the torches are extinguished, and, as all again becomes quiet, the strange chant recommences. Sometimes the noise of clapping of hands, resembling, from the distance at which it is heard, the sound of the tom-tom, or rude drum, may be distinguished, marking time probably to the steps of the untiring dancers, for their revelry generally lasts till morning's dawn.

Neither Fingoes nor Kaffirs seem to take much note of time: they sing and dance when they are merry, sleep when fatigued, eat and drink when hungry and thirsty. Days, weeks, months, and years pa.s.s by unnoticed, and uncounted. If in want of comforts which must be purchased, they work to earn money; if well provided, they will do nothing. In cold weather, they will not leave their huts even to milk their cows.

One of the most interesting anecdotes I have heard, was told me one day, relative to a Fingo man, tallying well with the scene I have alluded to of the group reading the Bible under the shade of the mimosa-bush. A poor Fingo had made several applications, from Graham's Town, to a missionary nearly fifty miles off, for a Bible; but for some time there had not been a sufficient number printed to meet the devout wishes of those "who would become Christians." Two years elapsed from the time this man first asked for the Bible. At last one day, he suddenly appeared at the station, and asked the missionary for one. The latter replied, that he was afraid he yet had none to spare; "but," said he to the Fingo, "if you will do what business you may have on hand in the neighbourhood, and come to me before you leave it, I will endeavour to procure you one, if such a thing is to be had;" but the poor traveller surprised the missionary when he said he had no business to transact there, save the one thing which had brought him so far. He had come all the way from Graham's Town, on foot, for the Bible; he would wait till one was found, or even printed for him. So the missionary was constrained to seek for one immediately, which he succeeded in obtaining; and the Fingo then offering 2 shillings 6 pence (the price of the book being 1 shilling 6 pence), the missionary offered the 1 shilling in change, but the traveller waited not. With the precious book which had cost him so much toil to obtain, in one hand, and his k.n.o.b-kiurrie (war-club) in the other, away he trudged, light of foot, and certainly light of heart. He evidently considered his prize as more to be "desired than gold, yea than fine gold." Such instances of sincere conversion are very rare.

There seems little doubt that Barrow's idea of the origin of the Kaffir tribes in this country is a just one. He imagines them to be the descendants of those Arabs known to us by the name Bedouin. "These people" says he, "penetrated into every part of Africa. Colonies of them have found their way into the islands of Southern Africa, where more difficulties would occur than in an overland journey to the Cape of Good Hope. By skirting the Red Sea, and turning to the southward, the great desert of sand, which divides Africa into two parts, would be avoided, and the pa.s.sage lies over a country inhabited, as far as is known, in every part." The circ.u.mstance of their having short hair, would seem to militate against their Arabic origin; but their intermixture with the Hottentots and other nations along the coast may have produced this. Barrow adds, "Their skill in music is not above the level of the Hottentots."

The latter have a most perfect ear for music, and cannot resist dancing and chorussing to a tune that pleases them. I have never heard the Kaffirs evince any disposition to sing, unless I except the monotonous drawl which the women utter for the men to dance to. Of the Fingo evensong, I shall have occasion to speak by and by.

It is already well-known that the Bosjemen and Hottentots are the aborigines of the whole of this part of South Africa. As one great proof of this, we find the names of the rivers are in the Hottentot language, between which and the Kaffir there is no affinity. It may, by the bye, be observed, that the Bosjeman and Kaffir languages have one thing in common,--a singular click, varying in its sound according to the letter p.r.o.nounced: thus, C, T, R, and Q, appear to be the letters uttered in clicks--T is uttered between the teeth, like _teh_; the R also resembles T in its p.r.o.nunciation; Q is produced by a click nearer the front of the teeth than is requisite for the p.r.o.nunciation of the C, which in its turn resembles the noise made in imitation of drawing a cork, and when two Kaffirs, Fingoes, or Bushmen, are conversing together on any subject that excites them to unusual rapidity of speech or gesticulation, the effect is extraordinary.

I desire not to lengthen my work with long quotations from other writers, though to do so with that experience which a residence in the country must give, would be to compile a useful and entertaining chapter; but by here and there comparing what I see of these wild people with what I have read, much may be gathered together that will throw a light on matters connected with them in their present domestic state, if such a term may be applied to a who are not yet tamed, and who, I doubt, never will be so. Like the lion, the tiger, the panther, and all the roaming tenants of the bush, the mountain, or the kloof, the Kaffir has become identified with the country to which he now belongs; and, though here and there one or two may be brought to understand the meaning of good principle, as a body, the Kaffirs will fulfil the destiny of their great progenitor, Ishmael, of whom it has been decreed by G.o.d, that his descendants shall "have their hands against every man, and every man's hand against them." Even though a man be brought up among Christians from his youth, and accustomed to his dress by day, and his bed by night, in manhood he will most joyfully return to his kraal, his kaross, and his mat. The daughter of Cobus Congo (Konky) is a striking instance of this. Educated in the house of an excellent missionary, taught the value of principle, Konky is now married to a chief who has many other wives; she wears the kaross, and rides an unsaddled horse, after the same fashion as her husband and his cortege. If, however, the missionaries fail generally in the one grand object of converting the Kaffirs and Fingoes to Christianity, many among them may be brought to some degree of civilisation. Already those who have been prevailed upon to learn to read (the difficulty lies in getting them to learn at all,) are diligent, and thirst for knowledge; as they progress in this, their communion with Europeans becomes more intimate, gradually they may acquire a wish to be clothed, and this may be of consequence to our manufactories. Already the English blanket, greased till it becomes the colour of ochre, begins to supersede the skin kaross; and the common brown coverlid is another favourite drapery of the Kaffir. A printing press is established at D'Urban [a missionary station near Fort Peddie]; and, besides the translation of the Bible, a periodical is published monthly, containing articles suited to the taste, comprehension, and habits of the native.

I have imagined that if some profitable employment were set on foot among them it would have a beneficial effect; but I understand that wool-combing was tried, which would have added to their cattle flocks of sheep, besides promoting habits of industry; but this failed,--their idleness is incorrigible. The princ.i.p.al articles of our manufacture coveted by them are fire-arms. There was before the late war some ill-devised and worse-executed law for the prevention of the sale of these, but it was of small effect. Even a.s.segais made in England have been sent out here, but the Kaffirs object to our manufacture of iron, as being too malleable, preferring that prepared at their own primitive forges. I have heard it remarked that the bellows they use in forging are proof of their having sprung from a race more skilled in the arts of civilisation than themselves. Two pieces of hide are sown together in the form of a pointed bag; the wide part at top is stretched open by two sticks; in the point at the bottom, also open, is inserted a bullock's horn, filed at the point, through which pa.s.ses the air, which is admitted by opening and shutting the bellows at the wide end.

To enter upon a minute description of Kaffir habits, customs, ceremonials, and superst.i.tions, would be to exceed my limits. I prefer confining myself to the results of my personal observations, which, however, from my long residence in Kaffirland, will embrace many points left unnoticed by writers who have merely travelled through the country.

Note 1. Even in their hunting expeditions, the Kaffirs exhibit a peculiarity which goes far to prove that the sight of blood renders them unnaturally ferocious. At the death of a jackal, a buck, or any large game which, they have run down, each hunter presses on to give a last stab at the victim, even after death. I observed this also among the Fingoes, in their war-dance, as afterwards described. Captain Harris alludes to it in his "Sporting Expedition in Africa," when he so graphically describes the death of a young eland. "The savages came up," he says, "and in spite of my remonstrances, proceeded with cold-blooded ferocity to stab the unfortunate animal, stirring up the blood, and shouting with barbarous exultation as it issued from each newly-inflicted wound."

Note 2. The term "Kaffir," is by no means recognised by the Kaffirs themselves. It was bestowed on them by the Portuguese. The word is from the Arabic, and signifies "Infidel."

Note 3. The word "kraal" applies either to the group of huts forming a village, to a single hut, or the fold for the cattle.

PART ONE, CHAPTER FIVE.

THE KAFFIRS--THEIR SUPERSt.i.tIONS.

The Kaffirs have no idea of a future state, and many can hardly be taught to believe that there are countries beyond their own. Some have a crude idea that Europeans, particularly the English, live on the waters in ships. Even to their own chiefs, and people who have been in England, they will give no credence. A Kaffir believes only what he sees. Latterly, they have become more inquisitive, and ask questions, wondering "if the Queen of England is like other human beings!"

They are so exceedingly superst.i.tious that the more cunning members of their community take advantage of a weakness common to all, but possessed in a greater degree by some than by others. The system of "eating-up," as it is called, arises from the prevalence of superst.i.tion, and may be thus described. A man, who, from his knowledge of herbs and practice among the sick, is considered and denominated a doctor, entertains, perhaps, a spite against some individual. He hears that another is sick,--if a chief so much the better for his purpose,-- or perhaps he may employ some nefarious means to injure the health of a man by whom he intends to be employed. The chief, then, falls sick, naturally, or by foul means; meanwhile, the "doctor" has not been idle, he has carried to some hiding-place some herbs, skin, or something of this kind, and has buried it in a nook. Soon after comes the summons for him. He goes. The patient is suffering, and the mode of questioning the sick man is singular enough. With a grave face and solemn air, the doctor begins his inquiries,--"Does his head ache?"

"No." "Has he a sore throat?" "No." "Pain in the shoulders?" "No."

"In the chest?" "No." "In the arms?" "No." And so on, till the part affected is touched. Then the pain is acknowledged, and there is a long pause. No one ventures to speak, save the doctor and the patient. At last, the former asks the invalid who has bewitched him? All disease is looked upon as the effect of magic, from their total ignorance of a Providence. The patient replies, he does not know. It is not improbable, indeed, he may be leagued with the doctor; or, if he be a chief, that he may have resolved on possessing himself of some poor dependent's cattle, and therefore bribes the doctor to a.s.sist him in his scheme. All the inhabitants of the kraal are summoned. They come.

Perhaps, they expect a feast, unless they are aware of the chief's illness. The doctor moves through the a.s.sembly, examines the countenances of this man and that, retires, deliberates, returns, and at last points out the unfortunate man who has already been devoted to ruin. The victim protests his innocence. It is of no avail. The wise doctor can prove where he has hidden the charm which works the mischief.

He goes to the nook where he himself has concealed it. The people follow. Wonderful;--he discovers it--brings it to the chief, who orders the victim to pay so many head of cattle, the tax imposed being always so heavy as to injure the unfortunate creature beyond redemption.

Frequently, he is condemned to death, and frightful cruelties are to this day practised on men and women accused of witchcraft, who, with their heads smeared with honey, are bound down on an ant-hill, and at their feet a blazing fire. Unable to move, they lie for days enduring this torture, till they are released or die. In the former case even, they are crippled for life. A case came to my knowledge, in which a rain-maker, a character similar to that of the doctor, but whose business is curing the weather, caused a poor creature to be put to death; and, strange to say, on the following day, though we had not had a drop of rain for nearly four months, and were very short of water, the torrents which fell deluged the country, and filled the tanks and rivers beyond what had been seen for a considerable time.

I confess that, as I have ridden through the kraals, and seen the groups of Fingoes, or Kaffirs, sitting about the fires, surrounded by their children, cooking their corn, chattering and laughing, while at a little distance young boys basked in the sun, playing with pebbles at some game, or, lying on the gra.s.s, idle, and happy in their idleness, without a thought beyond the present, any more than the herd that cropped the green herbage round them, I have said to my companions, "How can we expect these happy wretches to be other than savages?" The earth yields them food, and their cattle, milk and clothing. Trees provide them wood for the frame-work of their huts, and their fires, and the clay on which they sit is shaped into utensils for their use. Wise in their own conceit, they must be but too happy and independent to change their condition of their own free will. They have no idea of the sin of a theft, or a lie, being equal to the folly which permits it to be found out.

I shall have occasion by and by to describe a council at which I was present, wherein Umhala, a Kaffir chief, was summoned by the Lieutenant-Governor, to show cause why he had threatened to "eat up"

Gasella, another chief, his step-brother. The secret of the threat was said to lie in Gasella's friendly feeling towards the English, and his consequent determination to prevent the inroads of the Kaffirs upon the colony, for the purpose of abstracting cattle; but I strongly doubt the existence of such a feeling in any Kaffir whatever. The constant thefts of cattle give rise to "Commandos" to recover them, and after a successful one, a military party in charge of cattle, conducting them into Graham's Town, is not an unamusing sight. How would some aristocratic papas and mammas be horrified at seeing their gentlemanlike sons heading the party, and playing the part of princ.i.p.al herdsman on the redoubtable occasion! Such expeditions require the utmost caution, and are frequently attended with danger; and, though it would be no addition to the soldier's wreath of glory to be a.s.segaied, or shot, in the execution of such a duty as that of driving cattle, he would be not the less killed "for a' that,"--dead,--lost to his sorrowing friends and his unsympathising country for ever.