The Covenant Part 39

They speculated on what could have caused the profound change, and reached no conclusion, but when the three men sat beside the River Avon, admiring the swans that moved through the rippled reflections of the cathedral, Hilary was willing to concede that Keer was motivated by one ambition: to end slavery. Everything else was secondary; he had moved from the veld onto a world stage: 'The pressing task no longer concerns the Cape Colony. It focuses solely on Parliament. We must pa.s.s the anti-slavery measure. We must force the colonial secretary to issue the ordinances I've drafted. We must press forward, always forward.' It was obvious that he had little concern with Boers, Kaffirs or Englishmen as human beings, but only with a rationalized system, and confessed this: 'In the government of nations the time often comes when the establishment of a principle ensures freedom for centuries to come. We're at such a marking point.'

'You don't agree?' Sir Peter asked his brother.

'Oh, but I do. Dr. Keer's right. We are at a turning point. But I believe it involves specific human beings and not abstract principles. Peter, in whatever you do, you must ask how this will affect the Boer farmer, for he is white South Africa. And how it will affect the Xhosa'

'You mean the Kaffirs?'

'I never use that word. They're individual tribesmen. The Xhosa, the Pondo, the Tembu, the Fingo, the Zizi. And one day they'll be Africa. So be careful what you do to them. And finally you ought to ask yourself, "How will this affect the Englishman?" Because I a.s.sume we'll govern the place for generations to come, and we must do so with justice.'

'Can't we protect both Dr. Keer's general interest and your specific ones?'

'I'm afraid not. I think that when governments regulate in general, they stifle the individual, and then he festers and grows revolutionary and upsets everything. Start with individual justice and you'll guide the general.'

'Quite wrong,' Keer said with some force. 'Unless the principles are laid down, nothing good can follow.'

Sir Peter addressed his brother: 'How about the abolition of slavery? Surely Dr. Keer is right on that.'

'Indeed, indeed,' Hilary said, twisting his long, thin legs in knots as he tried unsuccessfully to make his point. 'What I mean is, the abolition must be done without infuriating the white. Otherwise we've accomplished nothing.'

'With a stroke of the pen we accomplish everything,' Keer said, his voice a.s.suming the messianic glory he adopted when addressing church groups.

Hilary, twisting his legs into even tighter knots, began to laugh. 'Peter, you've never known a Boer, and, Simon, you've forgotten. Let me tell you about my neighbor Tjaart van Doorn. Built square like a corncrib. No neck. Big whiskers down the side of his face. Wears a belt and suspenders, and shoes he makes himself. Controls maybe sixteen thousand acres and lives in a fort. How many slaves? Half a dozen?'

'What's your point?'

'South Africa is filled with Tjaart van Doorns, and one day his white ox runs away. He goes after it, brings it back, and puts it to work. No punishment. No swearing. Two days later the ox runs off again. Again Tjaart goes after him. Same thing. I was there, baptizing a baby, and I saw him. Not a harsh word. So next day the white ox runs away a third time, and this time I go with Tjaart to help surround the beast, and when I get a rope around its neck, Tjaart comes up, blue in the face, and with a mighty roar he hits the ox between the eyes with a huge club. The ox drops dead, and Tjaart says to the fallen body, "By d.a.m.n! That'll teach you."'

The two listeners said nothing, and before either could respond, Emma appeared with gla.s.ses of a drink she and Emily Saltwood had made: cold cider with honey and a dusting of cinnamon.

'Point I'm making, Peter, is that if the laws you pa.s.s goad the Boers, they'll listen once and accept what they don't like, and they'll listen twice. But I a.s.sure you, if you come at them a third time, they'll grab that club and bash you between the eyes.'

Very carefully Simon Keer delivered his next observation: 'What it comes down toit appears to meare we ruling South Africa, or are the Boers, from whom we took the colony some years ago and whom we have cosseted outrageously?'

With equal calm Hilary said, 'We did not take it from them. We took it from their supine government in Europe. They're still there, every one of them, and increasing by the year.' Then he became urgent: 'But more important are the Xhosa, the Pondo, the Tembu and the Fingo. They've always been there, and they always will. They're also increasing, and we must act to keep everyone on balance.'

'Can this be done?' Sir Peter asked, and before there could be a reply to a question that permitted no reply, Emma came rushing across the lawn, and when she reached the oak trees she gasped, 'Hilary! It's Mrs. Saltwood. I think she's dead.'

In the aftermath of the funeral Mrs. Lambton said, in the presence of the two Saltwood boys and their wives, 'Hilary, get back to Africa. You should be forever ashamed of yourself. You killed your mother.'

'Now wait!' Sir Peter said.

'She sat with me day after day, weeping. Once she broke into wild laughter and said, "The fault's all mine. I bought that black girl for him. Yes, I sent him the money and he bought himself a wife." '

'Now, Mrs. Lambton,' Sir Peter interrupted, but she had scorn for him, too: 'If you'd had any love for your mother, you'd have thrown this pair out*

'Mrs. Lambton, just last week my mother told me that it was G.o.d's providence that sent Hilary home, and not Richard. We didn't want Hilary to come. We were embarra.s.sed when he did. But as we lived with him and these were my mother's words . . .'

He broke down. All he could do was grasp his wife's hand and nod to her, indicating that she must continue.

Lady Janice said, 'There was a reconciliation. Among all of us.' She reached for Emma's hand, welcoming her at last to Sentinels. But at the door Mrs. Lambton cried, 'You killed your mother. Go back. Go back.'

It could never be determined who murdered the two missionaries. Before dawn one morning in 1828, when Hilary was only forty-three but looked sixty, distant herders saw fire at the hut, and when they reached it they found the two Saltwoods with their throats cut and all their possessions gone.

Fire consumed the place, so that gathering clues proved impossible. Speculation centered on six groups of suspects: Bushmen who liked to creep into such settlements and steal cattle, but none of the mission cattle were gone; Hottentots who rebelled against authority, but the local Hottentots loved the Saltwoods, who had no servants; Kaffirs who were quick with their a.s.segais, but the Kaffirs in the area were mission hands who knew only peace; Boers who despised most missionaries, but the only Boers in the area lived sixty miles away and they rather liked Saltwood; Englishmen who hated the Saltwoods for besmirching the good reputation of the LMS through their miscegenation, but there were none in the area; and wandering Singhalese thieves off some ship, but the nearest harbor was seven hundred miles away. Perhaps society in the abstract had finished with them.

They had fallen victims to that terrible affliction which brings certain crucifixion: they took religion too seriously; they trusted Jesus Christ; they believed that the bright, soaring promises of the New Testament could be used as a basis for government; and they followed these precepts unfalteringly in the one part of the world where they would cause offense to three powerful groups of people: the old Boers, the new English, the timeless blacks.

In one of his most perceptive sermons Hilary had told his mission: 'The perpetual problem of government remains, "Am I safe at night when I go to sleep?" ' Like many others asleep in South Africa, he had not been safe.

It was an act of G.o.d, many alleged, that the three Saltwood children were absent when a.s.sa.s.sins struck. They were trekking in the Great Karroo with a Hottentot family, gathering ostrich plumes for sale in Paris. When they returned, their parents were already buried, and there was heated discussion as to what should happen to them. Some said they should be freighted down to Grahamstown on the next wagon heading south, but word was received that they were not wanted there. So there was some talk of sending them along to LMS headquarters in Cape Town, but they already had a flood of Coloured orphans and abandoned children. It would be quite improper to ship them off to England, where their ancestry would d.a.m.n them.

Put simply, there was no place for them. No one felt any responsibility for the offspring of what from the start had been a disastrous marriage. So the children were left with the Hottentots with whom they had hunted ostrich plumes.

For a few years they would be special, for the older ones could read and write, but as time pa.s.sed and the necessity for marriage arrived, they would slide imperceptibly into that amorphous, undigestible ma.s.s of people called Coloured.

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The boy Nxumalo, like his distant ancestor, the Nxumalo who left the lake for Great Zimbabwe, had been reared to believe that what his chief said was law, no matter how contradictory or arbitrary. 'If the chief speaks, you leap!' his father told him, and the boy extended this sensible rule to all who gave orders. He was born to obey and trained to do so instantly.

One bright, sunny day in 1799, when he was eleven, he learned the real meaning of obedience. It would be an especially bitter lesson, since it came about because his father, an energetic man who loved the bursting flowers of spring, felt such a surge of joy that he could not keep from whistling whenever he walked through the fields near the kraal.

The sound of Ndela's happiness reached the ears of a suspicious woman who had concealed herself next to the footpath. A gnarled hunchback, she was the most powerful diviner in the region, a woman who held in her hands the balance of good and evil, of life and death. Now satisfaction spread across her face, for the spirits who lived in darkness had finally given her a sign. 'Ndela whistled!' she cackled to herself. 'Ndela whistled!' At last she knew why sickness lay like a cloak of winter mist over the herds of the Sixolobo. She was ready to act.

That afternoon the entire Sixolobo clan was summoned to the chief's place and the exciting word was pa.s.sed: 'The diviner is going to smell out the wizard who has infected our cattle.'

Ndela arrived with no reason to suspect that he might be connected with the sick animals, but even so, when the divination began he behaved with his usual circ.u.mspection, because there was always the possibility that it was in his body that the evil forces hid without his knowing it.

A divination was a fearful experience. The old woman's body was smeared with a loathsome mixture of animal fats; her arms and parts of her face were streaked with a whitish clay; her hair was rubbed with red powder; and about her neck hung strings of roots and bones. Animal bladders dangled from her waist and in her hand she carried a weapon of dreadful power: a switch of wildebeest tail. About her shoulders, obscuring her hump, was draped a cloak of black material, while strips of animal skin were fastened to various parts of her body.

'I bring words, my people,' she intoned in solemn accents. 'I have dreamed these many nights and I have seen the evil that attacks our cattle. I have walked in darkness and Lord-of-the-Sky has made all things known.'

She began to dance, her bare feet slapping the earth, and when her pace had increased to leaps and bounds, the onlookers sang to give her encouragement, for they knew that she was reaching out for the spirits of the clan's ancestors. There was not one in the audience who doubted a life after death; they were also convinced that spirits who had gained more than the normal wisdom of the earth guided the destinies of the clan through the being of the diviner. Words that fell from her mouth were not hers, but the wishes and judgments of their forebears; they must be obeyed.

Suddenly she stopped dancing to take from a gourd at her side a pinch of snuff. When this caused a paroxysm of sneezing, the onlookers applauded, for they knew that spirits of the dead dwelt deep within the body of the living, and any tempestuous sneeze released their powers. Now came a hysterical screech of laughter, following which the diviner slowly and dramatically sank to the earth. Squatting, she took the cloak from her shoulders and placed it over her knees so that it cast a shadow before her. Opening a skin bag, she exhaled into it a pungent odor of the herbs she had been chewing and then removed from it the charms which would encourage the spirits to identify the contaminating wizard. For each item she laid before her she chanted words of praise: 'Oh, Claw of Great Leopard slayer of the weak . . .

In my hand, Little Rock, trembler of the stream of sorrow . . .

Fly to me, Talon of Hawk, watcher of all from above . . .

Hear my voice, Flower of Night, keeper of eternal darkness . . .'

With a flourish she threw the items on the ground in front of her, swaying above them. Keeping her head downcast for a long time, she muttered and moaned, then pointed with her left forefinger at one grisly treasure and another. All were silent, for the terrible moment was at hand. Finally she rose and walked boldly toward the chief, and many gasped, for it seemed that she was about to accuse him.

'They have given me the answer, my Chief!'

'What did they show?'

'A great black beast with a hundred legs and a hundred eyes and the mightiest of horns. And it was revered by my chief, for it was the fattest animal in the land, because in it dwelt all those that had gone before. But this great beast was grieved. At a time when your cattle are ailing, one of those men out there'and here she pointed generally at the silent crowd 'one of them, at this time of sorrow, did not lament. One of them was happy that the animals are sick.'

'Who was that one, Mother-with-Eyes-That-See-Everything?'

'The one who sings like a bird has brought this evil.'

When the diviner had said these fatal words, Nxumalo remembered immediately that his father sometimes 'sang like a bird' with his whistling, and he had a terrifying premonition that Ndela might be the man carrying the evil spirit that caused the cattle sickness. He watched with horror as the diviner began to stalk among the people, her wildebeest switch dangling loosely at her side. Whenever her eyes met those of another, the one under scrutiny would shake with fear, then breathe again as she pa.s.sed on.

But when she reached Ndela, the whistler, she leaped high in the air, screaming and gesticulating, and when she came down, the switch was pointing directly at him. 'Him!' she shrieked. 'The happy one! The ravager of cattle!'

A cry rose from the crowd, and those nearest Ndela moved away. The great hump beneath the animal skins on the diviner's back was accented as she twisted about to address the chief: 'Here is the wizard, the one who has brought the evil.'

Briefly the chief consulted with his councillors, and when they nodded, four warriors seized Ndela and dragged him forward. 'Did you whistle?' the chief asked.

'I did.'

'While my cattle were dying?' 'Yes.'

'Did you have this dark evil in your heart?'

'I must have had it.' It was impossible for Ndela to doubt that he was guilty, for if the spirits of the clan had advised the diviner that he was the guilty one, it must be so.

'Why did you do it, knowing it was wrong?'

'So many flowers. The birds were singing.'

'So you sang too, while my cattle were dying?' Ndela had no explanation, so the chief growled, 'Isn't that true?'

'Yes, my Chief.'

'Then let there be judgment.' As he turned to consult his councillors, the men of the kraals moved closer while the women and children drew back.

'Ndela,' intoned the chief, 'the ones who came before have pointed to you as the wizard.'

'Praise them!' cried the crowd, paying deference to the spirits that guarded this clan.

'What shall be done with him?'

'Death to the wizard!' cried the men, the women ululating their a.s.sent. So the chief delivered the sentence: 'Let the lips that whistled, whistle no more. Let the tongue that pushed air, push no more. Let the ears that heard birds, hear no more. Let the eyes that were made drunk by the flowers, see no more. Let the wizard die.'

As soon as the words were out, the four warriors grabbed Ndela and rushed him toward the stout poles encircling the kraal, where the cattle languished. The screaming victim was hoisted up, his legs pulled apart, and with one downward thrust, impaled so that the sharp pole entered deep into his body.

Nxumalo, watching this without uttering a sound, wanted to run to the hideous scarecrow figure to mumble a farewell to his singing, loving father who had been so good to him, but any show of sympathy for a wizard was forbidden. Later, the corpse, the pole and even the ground at its base would be burned, and the ashes thrown into the swiftest river so that nothing might remain.

Nxumalo could bear no resentment against the chief or the diviner, for they had merely carried out the customs of the clan. No one in the audience that day could have questioned the fairness of the judgment: the spirits had advised the diviner; she had exposed the guilty man; and he had been executed in the traditional manner.

Hundreds of intricate rules governed a Sixolobo from birth till death, and beyond. Unquestionably the spirits of past members of the clan existed; unquestionably there was a Lord-of-the-Sky who had placed all men on earth. No phase of life could be without regulation: a man's hut must bear a certain relation to the chief's; women must move only in certain areas; a child must watch carefully his att.i.tude toward elders; a man must observe formalities when approaching a stranger's kraal; and the treatment of cattle was minutely supervised. For any infringement of any of the rules, there was instant punishment, and death was obligatory for some fifty or sixty offenses, about the same number as applied in Europe at this time.

Deeply ingrained in a boy like Nxumalo were the beliefs that differentiated good and evil; these were notions which had come down from his earliest ancestors in Africa, observed by the Nxumalo of Great Zimbabwe, and brought by his descendants southward. These rules could be as petty as where cooking utensils were to be placed at night, or as grave as an accusation of wizardry, for which death by impaling was prescribed.

Nxumalo conceded that his father had been possessed by an evil spirit; he understood how Ndela could confess to a crime of which he had no knowledge; and he fully agreed that his father must die.

He had observed that the chief never killed for sport, or whimsically, nor did he exact cruel punishment or torture; he did only what tradition dictated must be done. He was a good man, burdened with duties and responsible for the lives of his thousand followers.

There existed, in this paradise tucked in between the mountains and the sea, some two hundred clans, many smaller than the Sixolobo, some larger, and the chief had to behave according to his status: imperious to the smaller clans, obsequious to those with more cattle, and most careful with any group that might raid the Sixolobo. Whatever decisions he made must be for the security of the clan, and chiefs before him had learned that even the slightest infringement of law had best be dealt with immediately.

The diviner was subsidiary to the chief, but as the earthly communicant with spirits, she wielded immense power and at moments of crisis might even overrule the chief. But the majority of her days were spent treating cuts and bruises, or relieving headaches, or brewing concoctions to ensure the birth of a son. But if a wizard crept into the tribe, spreading evil, she must seek him out, and then medicines were of no avail: that wizard must be impaled and burned.

Nxumalo understood all this and felt no bitterness, but since he was a bright lad he understood one thing more: that when a boy's father had been executed, the boy lived under a shadow. It was quite probable that one day the diviner would come for him. He had not the slightest idea as to what it would be that he would do wrong, but experience warned him that the son of a man who had been impaled ran a strong chance of repeating that prolonged death.

Caught in a conflict between obedience and self-preservation, he solved it in this manner: If I stay with the Sixolobo, I must do what the chief says, and I shall, but here the dark spirits are against me. So I shall run to a new tribe where I can start afresh, and give my allegiance to its king. He told no one of his decision, not even his mother, and before the moon showed midnight he was moving swiftly through the glorious valleys which led to the tribes of the south. To the west rose the forbidding peaks reaching eleven thousand feet into the sky, to the east swept the waters of the ocean.

He did not know where he was running to, but he was certain that there would be a welcome for a st.u.r.dy lad who showed promise of becoming a good warrior. But he wanted his new home to be at a safe distance from the Sixolobo, because he knew that if they ever found him fighting against them, he would receive a much harsher punishment than his father had suffered. Traitors were punished with four bamboo skewers.

He was headed for a river whose fame he had always known, the Umfolozi, which drained some of the most handsome land in Africa, tumbling out of the great mountains and running almost eastward to the sea. It marked a division between the tribes of the north and those to the south. It was not a ma.s.sive river; few of the rivers of southern Africa compared to the great waterways of Europe or America, but it brought richness to all who lived along it, for its fields yielded good crops and its banks were crowded with animals of all description.

When moist and heavy winds blowing in from the south warned Nxumalo that he was approaching water, he concluded that he had come to the legendary Umfolozi, and he began to look for kraals to which he might report his presence, but there were none, and for two nights he patrolled the land well back from the river; on the third morning he came upon a group of nine boys his own age, naked like him and herding cattle.

With trepidation, but also a determination to protect himself regardless of what the boys attempted, he warily picked his way among the rocks guarding the pasture where the cattle grazed, and from a fair distance, prepared to announce himself. But at this moment the herders launched into a cruel game of throwing one of their younger companions into the center of a circle, while they kept a tough round tuber the size of a ball away from him, tripping him as he lunged for them and kicking him when he fell.

'Little p.e.n.i.s!' they screamed at him. 'Little p.e.n.i.s! Can't do anything!'

The boy in the center was himself not little; he was quite handsomely proportioned in all but his genitals, and probably able to handle any one of his eight tormentors taken alone; but when the entire group conspired against him, shouting words that wounded, he could only stand them off in a kind of blind rage.

His fury gave him added strength, and the incessant jibes about his p.e.n.i.s drove him to extraordinary efforts; at one point he leaped high in the air, almost intercepted the ball, and did succeed in driving it off course and over the fingertips of his enemies. He, seeing its flight, was able to break through the circle of bullies and leap for it before any of them could change direction.

The ball rolled directly to Nxumalo's feet, and when the abused lad reached it he found a stranger handing it to him. In this way Nxumalo, a voluntary outcast from the Sixolobo, met Shaka, an involuntary exile among the Langeni.

With Nxumalo as his ally and ready to defend him, Shaka, a twelve-year-old, moody, difficult boy, received less tormenting. True, the entire Langeni clan continued to make fun of his undersized p.e.n.i.s, and there was no way this particular abuse could be halted, but whenever rough play was involved, the newcomer and the moody one formed a resilient companionship. Yet, strangely, they were not friends, for Shaka would admit no one to that privileged position.

Yet he must have someone to talk with, and one night, his voice bursting with pride, he told Nxumalo, 'I'm a Zulu.'

'What's that?'

The tormented one could not mask his disgust at such ignorance: 'Zulu will be the most powerful tribe along the Umfolozi.' 'In the north we haven't heard of them.' 'Everyone will hear when I'm chief.'

'Chief! What are you doing herding cattle in this small tribe?'

'I was cast out of the Zulu. I'm son of their chief, and he banished me.' Then, with a bitterness Nxumalo had never witnessed before, Shaka unfolded his account of the intrigue which had driven him from the tiny, inconsequential tribe of the Zulu: 'My mother Nandiyou'll meet her one day. Look at her well. Remember her face, because before I die she's going to be proclaimed Female Elephant. People will bow down to her. [His voice trembled.] She was the legal wife of the chief, and he rejected her . . . cast us both out of his kraal, but I'll go back, and take my mother with me. [He clenched his fists.] I'm an outcast. You hear them make fun of me. Remember their names. Nzobo, he's the worst. Mpepha, he's afraid to hit me. He uses a club. Mqalane, remember him. I will always remember Mqalane. [He named the other five, repeating some.] They laugh at me. They refuse me permissions. But most of all, Nxumalo, they ridicule my mother. [Here he began trembling furiously.] I tell you, Nxumalo, one day she will be the Female Elephant. [Silence, and then the real burden.] No, the worst isn't that. It's the way they make fun of me. [It was impossible for this boy, tenser than the string of a bow, to weep, but he did tremble, grinding his heel in the dust.] They make fun of me.'

The simple sentence that Nxumalo uttered next would save his life on the day of retribution, but now it seemed only a gesture of decent friendship.

He reached out, touched Shaka on the arm, and said, 'Later it will grow bigger.'

'Will it?' the older boy cried impetuously.

'I've often seen it happen.' He had no authority for what he was saying, but he knew it must be said.

Shaka said nothing more, just sat there in the gra.s.s, pounding his fists against his knees.

Like any confused boy his age, Shaka had shaded the truth, so far as he was able to understand it. Senzangakhona, chief of the Zulu clan, had impregnated Nandi, a virgin of the Langeni. When the elders of the latter tribe heard of this shocking breach of tribal custom, they insisted that Senzangakhona do the proper thing and accept her as his third wife, which he did, but she proved more disagreeable than sand in the mouth. Her son was worse, and at the age of six allowed one of his father's favorite animals to be slain, a mistake which precipitated banishment. Shaka was no longer a Zulu; he and his mother must take refuge in the kraals of the despised Langeni.