INTERIOR OF THE ROYAL KRAALINTERIOR OF THE ROYAL KRAALThis shows the details of its construction, and also warriors and children
CHIEF WITCH-DOCTOR OF SWAZILANDCHIEF WITCH-DOCTOR OF SWAZILANDHe is holding the latest addition to his family. He is a very influential man and is the personal doctor to the queen and the prince. He has thirteen wives and sixty children
A SCHOOL OF WITCH-DOCTORSA SCHOOL OF WITCH-DOCTORS
A SWAZI SEMINARY OR SCHOOL FOR YOUNG WITCH-DOCTORSA SWAZI SEMINARY OR SCHOOL FOR YOUNG WITCH-DOCTORSThese are being taught the secrets of their profession, one of them being in the act of smoking a Swazi pipe
Next he showed us a number of other charms of a different character. One of these was the "ombinga," which was the horn of an ox, full of medicines, herbs,and drugs. This was a very valuable and potent charm, and only kings and great indunas were allowed to possess it. It was supposed to prevent lightning or disease from striking the owner, and its wonderful power also extended to his family and possessions. In addition, it was supposed to prevent wild animals from attacking those under its protection.
"That is some charm, believe me," Sugden said, when L'Tunga had reverently explained it. "It is a combined lightning-rod and accident policy, and must cost a lot."
L'Tunga assured us that the "ombinga" cost many cows, and this was the reason why only kings and chiefs could afford to own it. Following this, he showed us a rain wand, but refrained from demonstrating its power. This he called an "ocifungo." It was made of the tail of an ox, with two small deer horns inserted in the end. There were some magic oils in the tail, also, and he explained that he could drive rain away by blowing the little horns and waving the tail at the rain. Sugden asked him in all solemnness if the wand worked, and L'Tunga assured him that it was infallible, provided the right payment had been made. The payment, it seems, consisted of a number of cows, and young women would not be refused. Sugden remarked that we ought to get one of these rain-dispellers and have it around all the time so that we would not have any further trouble with wet weather.
Last of all, L'Tunga unwrapped a bundle of skins and produced a number of neck-charms, known in thesingular as an "umbanda." These were for the use of any one willing to buy them, and were most potent as a protection against injury in battle. The "umbanda" consists of two bottle-shaped objects about four inches long and is made of woven grass-string. From the end of each there protrudes a tuft of feathers about two or three inches long, and each one contains magic medicines. The Swazi warriors wear the "umbanda" around the neck and believe that they stand a poor chance in battle unless they do so. However, I had seen natives wearing them at times when there was no war, and this prompted me to ask L'Tunga about it.
"There is always a reason, Mzaan Bakoor," he said. "When a warrior puts on his 'umbanda,' he fears that he may meet the assegai of an enemy. Then again, he may be going to destroy an enemy and wishes to be protected."
Further development of his explanation showed that when a Swazi appeared wearing his "umbanda," it was generally understood that he was off to a killing. They always go armed, so that weapons mean nothing, but when they put on this charm there is bloody work afoot.
After inspecting L'Tunga's equipment we strolled over to the school, where a class was in session. The details of this we missed, however, as the instruction halted as soon as we came in sight. L'Tunga talked for a moment with the "professor" and then told us that the fact that we were white men would prevent us from seeing the novices receive their instruction.
"But it would not be worth your time to see these young men at work," he added to console us. "They are only learning certain rituals. First the instructor explains the charm to be used, and then he shows them how it is done. They try to do as he does, and when they have learned he explains another charm."
Sugden and I were sorry not to see this class at work. It would have been entertaining to watch them, and I wondered how they would have compared with my classes in the Harvard Medical School. Of one thing I felt certain—these savages were just as much in earnest as any of us back there in Cambridge.
It appears to take a long time to make a bona-fide witch-doctor. The course given in L'Tunga's school is most thorough—at least, that is what he said—and no candidate receives his "uhamba" until he knows all the tricks of the trade. It astonished us to find this intelligent savage taking his profession so seriously; it all seemed such frightful nonsense to us. Still, the thought came to me that L'Tunga might think the same about some of our most sacred medical practices. When we left him he promised that he would send for us the next time he was to work.
Three days later he did so. One of his students came to tell us that his chief was about to make a divination and that we could witness it if we wished. Naturally, we accepted. We had been eager to see a divination, which we understood to be a ceremony where the witch-doctor really went through his paces.
L'Tunga was waiting for us in his hut. He was cordial, but very solemn.
"This is a serious case," he said. "I am about to ask the spirits to decide the life or death of an induna. He is accused of murdering another induna, and there is no way of proving his guilt or innocence except through the spirits who work for me. To-day you shall see the most important work I do!"
We were properly impressed. Sugden, in fact, was so interested that he forgot to make his usual caustic comment. It struck me as the most barbaric thing we had yet encountered that this witch-doctor with his foolish bag of tricks should be called upon to decide the fate of a fellow-being.
L'Tunga dressed himself as before, the only difference being that he put on his paint and ornaments with more care. When he was dressed he called out, and several of the young witch-doctors entered. These he loaded with various queer things the nature of which developed at the ceremony. When we were all ready, our party solemnly marched out to the entrance of the kraal.
There we found a large crowd of people, the great majority being warriors and indunas. Standing apart from the rest, facing the gate, was the induna whose fate was to be decided. He was a tall, heavy-set man of middle age, and his face was that of a killer. He looked as if he might be accused of a dozen murders, instead of only one.
"If looks count for anything, that gentleman ought to be shot on sight!" was Sugden's remark.
L'Tunga halted just outside the entrance of the kraal, and an old witch-doctor stepped out of the crowd and addressed him.
"O L'Tunga, greatest of witch-doctors," he began, "you are called upon to decide the guilt or innocence of Makeza, this induna, the owner of many cows and women. Three days ago an induna was found dead with many wounds. Makeza was his enemy, and the people of their village say that Makeza killed him in the night. Oktela was his name, and now Makeza has taken his wives and there is much outcry in the village. Makeza says that he knows nothing about Oktela's death, but you, L'Tunga the Great, can decide!"
While he stated the case against Makeza the induna Stood gazing defiantly at L'Tunga, and I had a feeling that he was not helping his case.
"My spirits will decide whether Makeza is guilty or not!" L'Tunga announced in a loud voice.
The witch-doctor waited while the little skins were placed and then knelt down facing Makeza, who also knelt at a sign from L'Tunga. Next the assistants placed two roughly carved wooden figures, about a foot high, in front of the witch-doctor. These are known as "ovitakas" and are supposed to represent the spirits that are to be invoked for the divination. It was plain to see that the figures were male and female. L'Tunga then put on a necklace which was handed him by anassistant. This seemed to be made of teeth of various wild animals, those of the lion being most noticeable. He next picked up a gourd and handed it to Makeza, who immediately commenced to shake it. It was full of seeds of some kind and made a loud rattle. L'Tunga produced a similar gourd and also started to shake it.
This rattling was really the beginning of the ceremony. After a short time L'Tunga commenced blowing on a whistle, which gave a loud shrill sound. It was a horn of a small deer set in the end of an ox-tail which was wrapped with broad bands of red, black, and white beads. The whistle was to call the spirits and we noted that the people seemed to get much excited when they heard it. After a few moments L'Tunga began to vary the whistling with a sort of chant in a minor key. The sound of his voice struck terror into the audience, and I could see that they were terribly afraid. Makeza showed his fear by rattling his gourd with what almost amounted to frenzy.
The whistling, rattling, and chanting went on and on, all the time rising in a crescendo. The excitement of the crowd became more and more intense, until it seemed to me that something must happen soon. L'Tunga appeared to be quite mad, and Makeza shook his gourd as though his life depended on the noise he made.
At the exact moment when the situation became unbearable, and when I felt as though I would go mad also, L'Tunga stopped his noise. A second later there was silence, broken only by the deep breaths of the audience.The sudden silence came with such a shock that it quite unnerved one.
Presently L'Tunga raised his empty hands above his head and slowly brought them down over his "uhamba," which lay on the ground in front of him. He held his position for a moment, Makeza's eyes riveted on him. Then L'Tunga slowly waved his hands back and forth, and I could see Makeza following their every movement.
This must have lasted for a few moments only, but it seemed an age. Suddenly the hands stopped, remained still for the space of a breath, and then swooped down on the "uhamba." With one motion L'Tunga picked up the charm-case and shook it above his head. Three shakes, and he held it motionless!
Slowly, very slowly, he brought it down and laid it on the ground. Makeza watched, his eyes bright and big with dread. L'Tunga looked at him fixedly for a brief space, and then slowly lifted the top of the "uhamba" and glanced into it.
"Guilty! Guilty!" he shouted in a ringing voice. "The red horn stands! The spirits have decided! Makeza is guilty!"
The induna seemed stunned for a second, and for about the same space the crowd remained quiet. Then everything broke loose at once. Excited cries rose from the warriors; Makeza sprang to his feet; L'Tunga jumped up and back to where we stood. The condemned man looked wildly about and then, snatchingup his knob-kerrie, assegais, and shield, made a wild dash to escape.
It was all over much more quickly than it can be told. The thud of knob-kerrie on shield, the flash of steel, and Makeza lay there in the bright sun, a bleeding, mangled thing!
L'Tunga was the least excited of all of us; he seemed to take the killing as a matter of course.
"Makeza had killed," he said later, when we returned to his hut, "and his life was forfeit. He knew that he would have to die, so he attempted to escape. I understand that he would have been joined by a number of warriors if he had been able to get into the hills."
Sugden and I were curious to know about the "red horn," and L'Tunga removed the top of his "uhamba" and showed it to us. The horn was a short piece of one from an antelope, with the top painted red. In the basket, also, was a small figure of about the same size as the horn, on the head of which was a cowry shell.
"If the spirits had decided that Makeza was innocent," L'Tunga explained, "the figure would have been standing when I took the top off the 'uhamba.' But they knew that he was guilty, so the red horn stood at their command."
This seemed a poor way to determine a case of life or death, but Makeza was the only one who had any objections. It was the custom, and thus was quite all right in the eyes of Swaziland. On theory, Makeza had an even chance, which is a good deal more than he wouldhave had before any civilized jury. His appearance alone would have convicted him. I had about convinced myself that the induna had received a fair deal, when Sugden insisted that the bottom of the little image of innocence was round, so that it could not stand.
"Makeza never had a chance!" he exclaimed. "The cards were stacked against him. The poor devil!" Immediately Sugden became sorry for the induna, although he agreed with me that he could not have been anything but a murderer.
Before we returned to camp L'Tunga explained some of the work an accredited witch-doctor is supposed to be able to perform. He said he could do all the things he talked about. According to him, a real witch-doctor can recover stolen goods; he can read the past and future; he can cast out spells and provide charms against them, and can "smell out" the witches that cause other than violent deaths. The genuine witch-doctor can cause the corn to grow; he can make or stop rain and can cause the cows to give milk when they have been bewitched and their milk dries up too soon. This last is accomplished by boiling some of the affected cow's milk and whipping the animal severely with a sjambok while the milk boils.
Among the hocus-pocus and humbuggery of the witch-doctor's trade we found several genuine "cures" which they used to alleviate suffering among their people. I do not know the nature of these "cures," but they are all drugs. As an emetic, and a most efficient one,L'Tunga gives his patient "asangu"; for rheumatism he prescribes "amatoli" and sometimes "ovihata," and the distress of a mother in labor is greatly lessened by giving her "oluvanga" to chew. This is a leaf, while the rheumatism "cures" are both powders, as is the emetic.
One stock remedy of which L'Tunga was very proud greatly amused us both, but we concealed our amusement lest he think we were making fun of him. This was "ekulo," a love medicine which he said was most potent.
"When a wife wishes to be preferred above all other wives of an induna," he explained, in telling of its use, "she comes to me and I give her 'ekulo.' This she mixes with the food of her husband, and from that time on he cannot resist her and she becomes his favorite wife and is mistress of all the others."
L'Tunga explained other uses of "ekulo," but these are "too intimate," as Sugden said, to be set forth here.
After our investigation of witch-doctoring as it is practiced in Swaziland, Sugden and I came to the conclusion that the British knew what they were doing when they placed a ban on it. Even L'Tunga, kindly soul that he was, ought to be suppressed.
Wearisome delay in coronation—War suggestions from Umzulek—My plan to bluff Labotsibeni—The bluff is called—A ticklish situation—Labotsibeni refuses to surrender the throne—Our demonstration fails—Night murders provoke war.
Wearisome delay in coronation—War suggestions from Umzulek—My plan to bluff Labotsibeni—The bluff is called—A ticklish situation—Labotsibeni refuses to surrender the throne—Our demonstration fails—Night murders provoke war.
During the next two months Tuys and I had almost daily interviews with Tzaneen and Sebuza, but we got no nearer the coronation. The situation was becoming a scandal in Swaziland and was hurting the prestige of the royal family at Lebombo. Indunas kept coming in from the outlying districts and asking how soon the coronation would take place. With them came their warriors, and there was much murmuring because of the delay.
We, too, were growing more and more impatient, and to add to our distress Rossman, my camera-man, became ill. I could do little for him, and he was thoroughly disgusted with the lack of action. Finally, on his urgent request, I sent him out through Portuguese territory to Delagoa Bay, where he caught a steamer for his home in America. Oom Tuys took him to the coast and was gone nearly two weeks. He returned to find us just where we had been when he left, except that the population of Lebombo was increased by several hundred more expectant warriors. These had all comefor the coronation and were unable to understand why Tzaneen did not go ahead with it.
Tuys brought word from some one he had talked to at Delagoa Bay that there was a general understanding among the Portuguese that Sebuza intended taking the throne by force. In fact, traders were warned not to go into Swaziland for fear that they might get mixed up in the impending civil war. Rumors of war always lead to "gun-running" in South Africa, just as they did in Cuba in the old days, and I asked Tuys if he had heard whether anything of this nature was taking place.
"The authorities there are not taking any chances," he said. "They are not anxious to become embroiled with the British and have posted extra guards at many places along the border. If anyone tries to get guns to the Swazis, he will have to be very clever or he'll be caught."
It is absolutely forbidden to sell guns to the kaffirs anywhere in the Transvaal, but there are always venturesome traders who find it impossible to overlook the chance of making a big profit, for a gun is worth more than its weight in silver to any native able to pay for it. I remembered my experience with King Buno years before, when Oom Tuys allowed me to present him with a Mauser rifle.
The monotony of the delay in the coronation was hard to bear. As already stated, we visited Tzaneen and Sebuza nearly every day, but it was weeks before anything happened.
It was about four months after we came to Lebombo that Tzaneen sent for us one day. We found her surrounded by a number of strange indunas who seemed to be friendly with Vilakazi, one of the sons of Buno and therefore an uncle of Sebuza. It seemed that we had been summoned to attend an important conference. I was glad of this, for it might mean that some action was about to be taken. We entered the royal hut with the usual formalities, and the strange indunas saluted respectfully.
"Nkoos, these great chiefs have come from Stegea," the queen said. "They have been sent with a message from Umzulek. They are the leaders of his impis and he has directed them to counsel with me for the purpose of taking the throne by force. Umzulek has talked much with Vilakazi, who has explained to him all the difficulties that surround us. Umzulek declares he will send all his warriors to our assistance, if we will drive Labotsibeni from the throne and make my son king."
During this speech Tuys watched me keenly. I could feel that there was war in the air. The people of Swaziland had come to the end of their patience and were determined to set up their king whether Labotsibeni and Lomwazi liked it or not. On my part, I was practically pledged to keep peace in Swaziland and could not be party to a war, even if it meant the success of my enterprise. Keeping this thought in mind, I addressed the queen before Tuys could reply.
"Nkosikaas, Mother of the King," I said as impressivelyas I could, "this is talk of war! We must not have killing. Your son must not gain his throne through bloodshed.
"This would be a poor business, Nkosikaas. The government would not sanction his taking the throne by force and he would be driven out by the rifles of the English. War must be avoided at all costs, since Sebuza would lose, even if he won!"
I went on at length, pointing out the foolishness of war and trying to get the queen and the indunas to change their minds. I could see that the indunas were set on war, and they had convinced Tzaneen that it was the only way. Down in my heart I had a sort of feeling that they were right.
Tuys also backed me up and talked of the mistakes made by the Swazis when he was young. He explained that they must obey the government and told them how impossible it would be for them to wage war against Labotsibeni without its consent. He made a good argument against killing and practically converted the queen.
Then Sebuza came in! With him was Lochien and a number of the younger indunas. Immediately the debate became heated. Lochien took our side, but Sebuza and his men sided with the indunas from Stegea. The queen remained neutral, though I felt she would have liked to come out for war. It was Sebuza who made the deciding speech.
"Who am I that I am kept out of my kingdom?" he almost shouted. "I, the son of Buno and grandson ofUmbandine! I have thousands and thousands of warriors, and all the people of my country wait for me to become king. All my indunas and warriors wait for me to give the word, when they will sweep over the land and crush Labotsibeni and Lomwazi!
"I call for war! I call to my people to come to me and destroy those who hold the throne from Sebuza, son of Buno!"
With this kindly thought the prince sat down, and I could see that practically all the indunas were in favor of his suggestions. It looked as though we were to have a civil war whether we wanted it or not. But I thought of Commissioner Honey's remarks and decided to make another effort to avoid a conflict.
I suggested to the queen that the indunas be dismissed and that we hold a conference to decide the question of whether or not there should be war. When the indunas had gone, there was a sort of "executive session" attended by the queen, Sebuza, Lochien, Vilakazi, Oom Tuys, and myself.
Tuys and I brought up the question of what would happen to all present if the indunas of Tzaneen and Sebuza were allowed to precipitate war. We told them of the misery it would cause their people, and finally reminded them that the British Government would take a hand and that they would either be driven out of their country or executed. This last thought struck home. Nevertheless, they were so exasperated at the state ofaffairs that it looked as though they were almost willing to take a chance.
"But we have more than five thousand warriors here now," Sebuza objected. "These brave men are loyal to me and came here to see me crowned. They are willing to die for me, and I dare not send them home to their kraals to say that I, the son of Buno, am afraid to take my throne. Labotsibeni has few warriors, and I have heard that these will desert her if there is a war. We could seize the throne with little killing. Only Lomwazi, perhaps, need be killed!"
That last statement came from the heart. I could see that Sebuza had hard feelings for his uncle and he looked as if he would enjoy the job of removing Labotsibeni's able counsellor.
His remark about there being so many warriors at Lebombo gave me an idea. It flashed through my troubled head that it might be a good idea to "pull a bluff" on Labotsibeni, as the Americans say.
"You say you have more than five thousand warriors here waiting for you to give the word for war," I said, turning to Sebuza. "Are you sure that Labotsibeni has few warriors and that these will not remain faithful?"
Sebuza repeated his statement, and both Lochien and Vilakazi agreed with him.
"Then let us make a demonstration on Zombode," I went on. "Let us get all the warriors of Sebuza and the queen, and also those of Umzulek, and march on the royal kraal of Labotsibeni. When we arrive there,let the impis deploy so that their number is so many that it cannot be counted."
CROWN PRINCE SEBUZA IN FESTIVAL DRESSCROWN PRINCE SEBUZA IN FESTIVAL DRESSThe headdress consists of anything that is colored, perhaps a few colored feathers or colored paper (probably removed from a jam-tin). The necklace consists of beads worked into various ornaments and patterns. The anklets are made from the hides of wild beasts
CROWN PRINCE SEBUZACROWN PRINCE SEBUZAThis picture was taken immediately after his return from the mountains where he attained his manhood. During the space of two moons, or two months, he lived in complete isolation among the barren mountains. He was later subjected to various religious rites, including circumcision, and went through all the ceremonies incidental to his sanctification for the throne
"When all is ready, the warriors will dance as though for war. After a little we shall send messengers to Labotsibeni and demand that she abdicate. Lomwazi will see that we have an overwhelming force and will advise her to do so, and thus Sebuza will receive the throne of his father!"
My suggestion met with the unqualified approval of all the Swazis, particularly Sebuza and his mother. Oom Tuys, however, spoke quickly to me in Dutch.
"Remind them that this is only a demonstration, Owen, and that there must be no killing," he said.
I turned to the others again.
"Nkosikaas, you must instruct your indunas that this is to be only a peaceful demonstration," I told the queen. "You must tell them that the warrior who makes an attempt to kill will be executed. There must be no mistake about this. Prince Sebuza must also tell his indunas this, and they must understand fully that this is not war—it is only make-believe."
All promised to see that these instructions were carried out, and then we arranged the details of the demonstration. It was set for the day after the next new moon, or about ten days hence. In the meantime all the warriors that could be notified were to be rallied at Lebombo, so that the impis of the queen and Sebuza would be as large and imposing as possible. At the time I did not realize that this last suggestion was amistake. I ought to have remembered that it would be impossible to muster the warriors loyal to our faction without those of the opposite persuasion knowing about it.
The day of the demonstration dawned bright and fair. It was also very hot. Tuys and the rest of our party were up early, and even then the kraals of Lebombo seemed alive with fighting men. Lochien came over before breakfast and said that they would set out so as to reach Zombode before noon. This meant about half-past nine, since Labotsibeni's kraal was about a two hours' march distant.
It was an imposing spectacle to see the various impis assemble in such formation as they knew. Tzaneen and Sebuza each had their own impis, wearing a distinguishing headdress. In addition, the men from Stegea wore plumes that showed they were the "household troops" of Umzulek. The other impis were more or less nondescript, but their warriors were picked men. Every man had on his full war costume and they made a brave array. The indunas could be distinguished by their more splendid regalia and bearing, and even I was surprised to see what fine types of savages these were.
Sugden, Crespinell, Tuys, and I bore our rifles and side-arms so as to carry out the semblance of war, and we four marched at the head of the army. The impis were strung out along the roadway, and when I looked back I felt certain that we had many more than five thousand fighting men behind us. With us at thehead of the troops went L'Tunga, Vilkazi, Lochien, and Makets, the latter the head induna of Umzulek's impi.
We halted at the little stream that marks the dividing line between Zombode and Lebombo and I took occasion to again impress on the indunas the fact that we were about to make a peaceful demonstration. I knew that word must have reached Lomwazi that we were coming, and I hoped his spies had exaggerated our numbers so that he would realize how hopeless it was to resist.
Sebuza had remained with his mother at Lebombo. This was to show that he had nothing to do with our warlike strategy. He was to stay there until sent for by his people to take over the throne.
I had one bad moment when we deployed in front of Zombode. We were stretched out for more than a quarter of a mile—it must have been nearer a half—and the formation was made while we were at least five or six hundred yards from the kraals. With my field-glasses I could see great numbers of warriors lying or sitting in front of the village. The grass was high, so that I could make no actual estimate of how many there were. I could glimpse thousands of headdresses above the grass, however, and there appeared to be a bank of men on the ground surrounding the kraals.
Now it had been planned that our army should advance in solid formation right across the little plain until it came within about two hundred yards of the huts. When it halted a signal was to be given, and then the war dancing would begin.
We went forward, our little party between the impis of Tzaneen and the prince, and I could feel the excitement growing. On both sides of me grim warriors fingered their weapons and their eyes flashed. I had the feeling that I was on top of a powder-magazine with lightning striking all around.
Lochien was several paces in the lead, and it was he who was to give the signal. On we went, until I began to think he had lost his head and forgotten the orders. Suddenly he threw up his hands, his shield gleaming dully in the sun, and halted. Instantly the whole army stopped—and then came my bad moment!
Diamond-points of sunlight flashed from a thousand spearheads as impi after impi rose from the ground around Zombode. In that brief moment there seemed to be countless warriors, fully armed, standing guard at the old queen's kraal.
We fairly gasped with astonishment. Tuys threw his rifle forward and I heard the breech-lock click. He was as amazed as the rest of us, and his instinct warned of trouble.
"What a surprise!" he said, turning quickly to me. "Now we're in for it! Keep close, lad, and we'll win through!"
Before I could reply, Lochien began dancing. In another moment our entire army was chanting and springing up and down like madmen.
"Soukbulala! Soukbulala!—I will kill you! I will kill you!" they shouted. From individual shouts thisquickly fell into a sort of rude rhythm, its heavy bass rolling away across the plain.
Immediately the warriors at the kraals commenced their dance, and their shouts reached us with the snap of gunshots. Our men waved their knob-kerries, assegais, and shields in the air, and Labotsibeni's home guard did the same. The air was full of murderous tools and we were surrounded by giant savages who seemed to have suddenly gone mad.
This awful bedlam lasted for some time. Actually, it was six minutes by my watch, but such a six minutes! Every second I expected to see some of our warriors dash forward and attack the enemy.
L'Tunga came to himself first. He sprang out to Lochien, who still danced in front of us all, and caught him by the arms. Lochien stopped dancing, and a second later he turned to our army and threw up his arms. Like a statue he held the great shield above his head, standing there as though suddenly turned to bronze.
This was a signal for the dance to cease. In a little time our warriors saw him and quieted down, only their agitated plumes showing that their excitement was not wholly dead. Labotsibeni's warriors caught the change, and soon they, too, became quiet. They swayed to and fro in front of the kraals, but remained as silent as our impis.
L'Tunga and Lochien came back hurriedly to us for a conference.
"Nkoos, this is not what we expected," Lochien said to me in an anxious tone. "We didn't believe Labotsibeni could muster so many men. What shall we do now? Shall we go through with the plan, or fight? Perhaps it is better to fight. We have more than five thousand warriors, and they cannot have more than about three thousand. Shall we fight?"
"No! No!" I replied most emphatically. "Go through with the plan as arranged. Tell Labotsibeni that you have many more warriors than she has. Tell her that you don't want to have any killing, but that she must surrender the throne."
"Wouldn't it be better to fight?" Lochien insisted, and I could see that the blood-lust had him.
I threw my rifle to my shoulder with the muzzle dangerously close to his head.
"I shall kill the first man who tries to fight," I said. "If he is a warrior, I'll shoot him once; if an induna, twice; and if he is one of the royal blood, I'll fill him full of holes!"
This settled the question. Lochien thought my threat was real—and he was not fooling himself much, either.
L'Tunga, who had a wide reputation throughout Swaziland as a witch-doctor, then went forward, accompanied by Lochien, Makets, and several others. They made the peace sign and went halfway across the debatable ground between the two armies. Here they waited for a few moments only, and then Lomwazi and half a dozen indunas came to meet them. I would havegiven much to have heard that conversation. After a short talk Lomwazi led our envoys into the village.
No sooner were they out of sight than Labotsibeni's men again began dancing and shouting their war-cries. I could feel our warriors tightening up, and shouted for Vilakazi. I told him to watch closely and prevent any warrior from breaking ranks, and demanded that he stop them from dancing. He went along the ranks and spoke to the indunas, who turned and yelled at their men. In spite of this, I could see the plumes beginning to sway and felt that it would not be long before they were at it again. This time I doubted whether we could stop them if the "enemy" began taunting them.
Labotsibini's men shouted and jumped, and presently one or two began running forward a short distance. A warrior would seemingly be overcome by his emotions and would make a quick dash into the "No Man's Land" between the forces, using up his energy by a particularly violent fit of dancing. When this was spent he would hop back to his place near the kraal, yelling all the while.
I realized the danger of this sort of thing. If these enthusiastic savages came far enough, they would tempt some of our men to dance out and meet them. This would mean a killing. There would be some rapid blows with the knob-kerries, accompanied by the hollow thud when the shields caught the strokes, and finally one blow would go home and the victim would drop. Like a flash would come the stab of the assegai and there would be a dead man on the ground!
Our indunas knew this better than I did, and they walked up and down before their excited warriors watching for the first man to break ranks. Tuys and I held our rifles ready, fully intending to shoot the first warrior who started for the middle ground. It was a ticklish position and my white companions stood nervously waiting for the break they felt was coming.
At the moment when it seemed as though the dam must burst and our men get beyond control, a sudden silence came over the shouting lunatics at the kraals. I understood the reason when I saw our envoys coming out of the royal kraal, still escorted by Lomwazi and his indunas. Amid deep silence they walked slowly to the spot where they had met before and stopped long enough to ceremoniously salute each other. Then Lomwazi and his bodyguard returned to the village and L'Tunga and the others came to where we stood.
They appeared angry and worried. Lochien also looked dejected, and Tuys and I listened while L'Tunga made his report.
"Queen Labotsibeni sends word that she will not surrender the throne, Nkoos," he said. "She told me to tell our queen that she must die before the throne passed to Sebuza, and not after."
Evidently the old queen had made up her mind that the government could not protect her from the sacrifice if she allowed Sebuza to become king.
"When I told her that we had many more warriors than she had," the witch-doctor went on, "she declaredthat her indunas would fight to the death, that so long as she held Zombode she was Queen of Swaziland!"
I could picture the old queen when she delivered this defiance. Blind, too weak to stand, and more than one hundred years old, her spirit was still unbroken, her courage undiminished! She had lived like a queen and evidently had made up her mind to die like one.
Both armies remained quiet while we held a council of war. Makets insisted that we attack Zombode; he thought we could rush the village and take it. I could see that he was carrying out instructions that Umzulek had given him when he sent him to Lebombo. His advice was given in a torrent of words that I had difficulty in stopping. He had the attack all planned.
"Attack with fire!" he almost yelled, for he was much excited and in deadly earnest. "First the impis of Tzaneen, Sebuza, and Umzulek will attack those on guard. After them will come the others, carrying fire. While we fight, the torch-bearers will break through and burn the kraals!"
He had it all planned out and I could perceive the cunning mind of his chief at work. Makets wanted a bloody holocaust that would bring back the old days with a vengeance. I had heard of such attacks when the Boers and British wiped out offending tribes, and I knew what such a thing meant—a massacre, with the women and children burned to death!
I finally silenced Makets, but barely in time. He had almost fired the others with his bloodthirstiness, and fora moment I was afraid they would bolt and start the carnage. L'Tunga came to my assistance, and a moment later Lochien joined the anti-war party which Tuys and I headed. Our argument lasted a long time, but finally we prevailed.
"Indunas and leaders of the true king's impis," I said at the conclusion of our council. "We have shown Queen Labotsibeni and Lomwazi that their nonsense must end. They know now that a majority of the loyal warriors of Swaziland are behind the son of Buno and they are afraid! Let us take our impis back to Lebombo, and to-morrow we will send to Labotsibeni and demand that she give up the throne. She is afraid that she will be killed, according to the ancient custom, and for that reason refuses to abdicate. We white men will pledge ourselves to guard her and escort her to Portugese territory, where she will be safe. When she hears this, she will have no hesitation in permitting Sebuza to be crowned."
This reasoning seemed good to Lochien, L'Tunga, and the others, except Makets, who grumbled a bit and still wanted to end the business then and there. I suspect that he hated the thought that he would have to report to Umzulek that there had been no fighting and that Lomwazi had escaped.
Our warriors were squatting on the ground when the command was given for the return to Lebombo. They rose at once, and Labotsibeni's watch-dogs also sprang to their feet. These expected that we were about to attack,and so were greatly puzzled when our army turned about and started off slowly for Lebombo. Their silence lasted only a few minutes, however. Then they broke out into revilings and taunts that would have made a saint fight. Our impis grew more and more sullen under this volley of insults, and went away from Zombode with murder in their hearts and the feeling that they would have many explanations to make when they returned to the home kraals.
I was sorry that our bluff had failed, but very thankful that we had pulled through without bloodshed. Tuys walked along beside me, silent and thoughtful. When Lebombo's kraals came in sight he told me what was on his mind.
"Owen, my lad, I know these people," he said, "and I'm afraid that your peaceful ruse will cause trouble. The Swazi warrior is a proud man and does not like to be called names. I pray that we may get through the next few days without an explosion."
I made light of his forebodings, though probably my attitude was due to our having withdrawn without a battle. Had I known what was going to happen, I would not have been so lighthearted.
Tzaneen and Sebuza were angry at our failure. The prince, of course, was indignant that we had accepted the insults of Labotsibeni's troops and was quite rude to Oom Tuys and me for preventing the capture of Zombode.
"It would have all been over by this time," he said,"and I would be king! My impis have lost faith in me for permitting you white men to do this thing. I shall lose my warriors. They will go over to Labotsibeni and Lomwazi because they are not afraid."
Then I explained to him and his mother about our plan to send a message to Labotsibeni on the following day. When they heard that we white men would guard the old queen and escort her to safety, they thought that it might succeed. Sebuza, though, very pointedly mentioned the fact that according to custom the old queen ought to die. I protested that she was too old and feeble to do him any harm after he became king, and he agreed that I was right.
He was insistent, however, that Lomwazi should die. He felt that Lomwazi would be a menace to the throne and, it seems, had some old scores he wanted to pay off. We argued over this for some time, and Sebuza, on the urging of his mother, finally came around to our point of view. Yet I had the feeling that we would have to move fast to prevent an accident happening to Lomwazi.
I little realized that all this talk was for nothing. My nice little plan, which sounded so simple, would never even be tried!
That night Tuys and I arranged the details of the next day. We planned to take the wagonette and use it to transport Labotsibeni and Lomwazi to Portuguese territory. We would walk beside it with our rifles ready and protect the old queen with our lives. We bothfelt that the safest thing to do with Lomwazi would be to hide him inside and we spent some time arranging the vehicle so that he could be concealed within. Of course he would be found easily if the wagonette was searched, but we intended to prevent that, even if we had to fight off curious kaffirs.
In high hopes that we had reached the end of the trail and that the coronation was at last in sight, we went to bed. Sugden and Crespinell were glad, too, since they had had their fill of Swaziland and wanted to go home.
But our real troubles were only beginning.
Tuys waked me roughly next morning before day-break. He was much excited, and I could see that he was fully dressed and had his rifle in his hand.
"Get up! Get up at once, Owen!" he said hoarsely. "There is the devil to pay! War has broken out and there has been killing already!"
I jumped out of bed and into my clothes in one motion. While I pulled them on he told me what had happened.
"Some of Sebuza's indunas started for their kraals last night," he said. "They went by way of Zombode, and when they passed the little hill just before you reach the plain they were attacked by several score of Labotsibeni's warriors and every one of them was killed! It was cold-blooded murder. They must have been outnumbered about ten to one!"
It seems that an induna and his men had lagged behindthe others and had seen the ambush. From their description it was a most unexpected and brutal attack. Sebuza's indunas tried to put up a fight and resisted for a short time. Then the enemy overpowered them and stabbed them to death.
So it was war after all! In spite of my efforts to prevent it, the question of who should be ruler of Swaziland was to be settled in the old-fashioned way.
Tuys and I went to the royal kraal and found Tzaneen and Lochien already up. Thousands of warriors and scores of indunas were on guard and the whole place was in whirl of excitement. As we forced our way to the royal hut, Sebuza came marching in surrounded by his young indunas, all of whom were officers in his impis. The prince pushed by us into his mother's hut and a second later Lochien came out and beckoned us to enter.
As soon as she saw us, Queen Tzaneen motioned us to her side.
"It is war now," she said decisively. "There is no other way! Our indunas have been murdered and my warriors cannot be restrained. You white men did everything you could to keep peace, but Labotsibeni makes war against us and we cannot help ourselves. It is war!"
The others echoed the word "war," and I could see that they were all pleased at the prospect. Even Lochien, peace-loving though he was, realized that there was no help for it and counselled quick action to secure the captureof Zombode. Makets was in his glory and I knew that the smell of blood was already in his nostrils.
But I would not give up. I could not see these people go to war and I made one last attempt to prevent it.
"The government will avenge the murder of your indunas, Nkosikaas," I declared. "The government will send rifles to Zombode and will hang all those who did the killing. There is no need for you to meet murder with murder—then you will be also punished by the government's rifles! Thousands will be killed, and needlessly, for those at Mbabane will send white troops to catch the murderers and hang them."
They listened while I spoke, but I could feel that I was talking against a flood that was irresistible. Tzaneen answered me, and her words met the hearty approval of all the others.
"We do not need the government to avenge our dead," she said, holding her head erect with pride. "Our dead are our own and their blood cries to us for revenge!"
That seemed to settle it. They asked us to take part in the war, but we flatly refused. We told them that it was not a "white man's war" and that we would have nothing to do with it. Then Sebuza, with his customary impudence, asked me to lend him my rifle. I refused, and he grew quite huffy about it.
"You gave my father, King Buno, a rifle," he retorted. "I shall soon be as great a king and then you will be sorry you refused!"
I realized he might be speaking the truth, but neverthelesswould not let him have the gun. I would have felt guilty of any killing he did with it and I know the government would have taken the same view.
When Tuys and I got back to our camp we immediately held a council of war. Our position was dangerous. If Labotsibeni's men attacked Lebombo, we might have to fight for our lives. We were known as friends of Tzaneen and Sebuza, and our taking part in the "demonstration" of the day before had shown all Swaziland that we were not friendly to Labotsibeni and Lomwazi. Realizing that we might have to fight and not caring to take advantage of the slim protection of the kraals, we built up the sides of the great wagon so that it became more like a fort than anything else. In addition, we arranged for night watches, so that there would always be at least one white man on guard, with several of the black boys to assist him. Of course I had Sibijaan assigned to my watch, while Tuis was to watch with Oom Tuys, with whom he had become a favorite. Crespinell and Sugden each had their boys, and we felt that there would be little chance for a surprise attack on the wagon, if matters worked out as planned.
An interesting development in our preparations for defense was the sudden discovery that "Gunga Din" was a soldier. He came to me, asked for one of the spare rifles, and handled it like a veteran. Like all Indians, he had a great contempt for negroes, and he seemed delighted over the prospect that he might have a chance to shoot a few Swazis. Instead of being worriedabout the turn of affairs, Din was bucked up by it and produced a large crooked knife from among his effects, sticking in his belt where it could be readily reached. It developed that our chef was a fighting man, after all.