Cetywayo And The Zulu Settlement

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_ _Claims of affairs of Zululand to attention--Proposed visit of Cetywayo to England--Chaka--His method of government--His death-- Dingaan--Panda--Battle of the Tugela--John Dunn--Nomination of Cetywayo--His coronation--His lady advocates--Their attacks on officials--Was Cetywayo bloodthirsty?--Cause of the Zulu war--Zulu military system--States of feeling amongst the Zulus previous to the war--Cetywayo's position--His enemies--His intentions on the Transvaal--Their frustration by Sir T. Shepstone--Cetywayo's interview with Mr. Fynney--His opinion of the Boers--The annexation in connection with the Zulu war--The Natal colonists and the Zulu war--Sir Bartle Frere--The Zulu war--Cetywayo's half-heartedness--Sir Garnet Wolseley's settlement--Careless selection of chiefs--The Sitimela plot--Chief John Dunn--Appointment of Mr. Osborn as British Resident--His difficult position--Folly and cruelty of our settlement--Disappointment of the Zulus--Object and result of settlement--Slaughter in Zululand--Cetywayo's son--Necessity of proper settlement of Zululand--Should Cetywayo be restored?_

Zululand and the Zulu settlement still continue to receive some attention from the home public, partly because those responsible for the conduct of affairs are not quite at ease about it, and partly because of the agitation in this country for the restoration of Cetywayo.

There is no doubt that the present state of affairs in Zululand is a subject worthy of close consideration, not only by those officially connected with them, but by the public at large. Nobody, either at home or in the colonies, wishes to see another Zulu war, or anything approaching to it. Unless, however, the affairs of Zululand receive a little more attention, and are superintended with a little more humanity and intelligence than they are at present, the public will sooner or later be startled by some fresh catastrophe. Then will follow the usual outcry, and the disturbance will be attributed to every cause under the sun except the right one--want of common precautions.

The Zulu question is a very large one, and I only propose discussing so much of it as necessary to the proper consideration of the proposed restoration of Cetywayo to his throne.

The king is now coming to England,[*] where he will doubtless make a very good impression, since his appearance is dignified, and his manners, as is common among Zulus of high rank, are those of a gentleman. It is probable that his visit will lead to a popular agitation in his favour, and very possibly to an attempt on the part of the English Government to reinstate him in his kingdom. Already Lady Florence Dixie waves his banner, and informs the public through the columns of the newspapers how good, how big, and how beautiful he is, and "F. W. G. X." describes in enthusiastic terms his pearl-like teeth. But as there are interests involved in the question of his reinstatement which are, I think, more important than Cetywayo's personal proportions of mind or body, and as the results of such a step would necessarily be very marked and far-reaching, it is as well to try and understand the matter in all its bearing before anything is done.

[*] Since the above was written the Government have
at the last moment decided to postpone Cetywayo's
visit to this country, chiefly on account of the
political capital which was being made out of the
event by agitators in Zululand. The project of
bringing the king to England does not, however,
appear to have been abandoned.

There has been a great deal of special pleading about Cetywayo. Some writers, swayed by sentiment, and that spirit of partisanship that the sight of royalty in distress always excites, whitewash him in such a persistent manner that their readers are left under the impression that the ex-king is a model of injured innocence and virtue. Others again, for political reasons, paint him very black, and predict that his restoration would result in the destruction, or at the least, disorganisation, of our South African empire. The truth in this, as in the majority of political controversies, lies somewhere between these two extremes, though it is difficult to say exactly where.

To understand the position of Cetywayo both with reference to his subjects and the English Government, it will be necessary to touch, though briefly, on the history of Zululand since it became a nation, and also on the principal events of the ex-king's reign.

Chaka, Cetywayo's great uncle, was the first Zulu king, and doubtless one of the most remarkable men that has ever filled a throne since the days of the Pharaohs. When he came to his chieftainship, about 1813, the Zulu people consisted of a single small tribe; when his throne became vacant in 1828, their name had become a living terror, and they were the greatest Black power in South Africa. The invincible armies of this African Attila had swept north and south, east and west, had slaughtered more than a million human beings, and added vast tracts of country to his dominions. Wherever his warriors went, the blood of men, women, and children was poured out without stay or stint; indeed he reigned like a visible Death, the presiding genius of a saturnalia of slaughter.

His methods of government and warfare were peculiar and somewhat drastic, but most effective. As he conquered a tribe, he enrolled its remnants in his army, so that they might in their turn help to conquer others. He armed his regiments with the short stabbing assegai, instead of the throwing assegai which they had been accustomed to use, and kept them subject to an iron discipline. If a man was observed to show the slightest hesitation about coming to close quarters with the enemy, he was executed as soon as the fight was over. If a regiment had the misfortune to be defeated, whether by its own fault or not, it would on its return to headquarters find that a goodly proportion of the wives and children belonging to it had been beaten to death by Chaka's orders, and that he was waiting their arrival to complete his vengeance by dashing out their brains. The result was, that though Chaka's armies were occasionally annihilated, they were rarely defeated, and they never ran away. I will not enter in the history of his numerous cruelties, and indeed they are not edifying. Amongst other things, like Nero, he killed his own mother, and then caused several persons to be executed because they did not show sufficient sorrow at her death.

At length, in 1828, he too suffered the fate he had meted out to so many, and was killed by his brothers, Dingaan and Umhlangan, by the hands of one Umbopa. He was murdered in his hut, and as his life passed out of him he is reported to have addressed these words to his brothers, who were watching his end: "What! do you stab me, my brothers, dogs of mine own house, whom I have fed? You hope to be kings; but though you do kill me, think not that your line shall reign for long. I tell you that I hear the sound of the feet of the great white people, and that this land shall be trodden by them." He then expired, but his last words have always been looked upon as a prophecy by the Zulus, and indeed they have been partly fulfilled.

Having in his turn killed Umhlangan, his brother by blood and in crime, Dingaan took possession of the throne. He was less pronounced than Chaka in his foreign policy, though he seems to have kept up the family reputation as regards domestic affairs. It was he who, influenced, perhaps, by Chaka's dying prophecy about white men, massacred Retief, the Boer leader, and his fifty followers, in the most treacherous manner, and then falling on the emigrant Boers in Natal, murdered men, women, and children to the number of nearly six hundred. There seems, however, to have been but little love lost between any of the sons of Usengangacona (the father of Chaka, Dingaan, Umhlangan, and Panda), for in due course Panda, his brother, conspired with the Boers against Dingaan, and overthrew him with their assistance. Dingaan fled, and was shortly afterwards murdered in Swaziland, and Panda ascended the throne in 1840.

Panda was a man of different character to the remainder of his race, and seems to have been well content to reign in peace, only killing enough people to keep up his authority. Two of his sons, Umbelazi and Cetywayo, of whom Umbelazi was the elder and Panda's favourite, began, as their father grew old, to quarrel about the succession to the crown. On the question being referred to Panda, he is reported to have remarked that when two young cocks quarrelled the best thing they could do was to fight it out. Acting on this hint, each prince collected his forces, Panda sending down one of his favourite regiments to help Umbelazi. The fight took place in 1856 on the banks of the Tugela. A friend of the writer, happening to be on the Natal side of the river the day before the battle, and knowing it was going to take place, swam his horse across in the darkness, taking his chance of the alligators, and hid in some bush on a hillock commanding the battlefield. It was a hazardous proceeding, but the sight repaid the risk, though he describes it as very awful, more especially when the regiment of veterans sent by Panda joined in the fray. It came up at the charge, between two and three thousand strong, and was met near his hiding-place by one of Cetywayo's young regiments. The noise of the clash of their shields was like the roar of the sea, but the old regiment, after a struggle in which men fell thick and fast, annihilated the other, and passed on with thinned ranks. Another of Cetywayo's regiments took the place of the one that had been destroyed, and this time the combat was fierce and long, till victory again declared for the veterans' spears. But they had brought it dear, and were in no position to continue their charge; so the leaders of that brave battalion formed its remnants into a ring, and, like the Scotch at Flodden--

"The stubborn spearmen still made good
The dark, impenetrable wood;
Each stepping where his comrade stood
The instant that he fell,"

till there were none left to fall. The ground around them was piled with dead.

But this gallant charge availed Umbelazi but little, and by degrees Cetywayo's forces pressed his men back to the banks of the Tugela, and finally into it. Thousands fell upon the field and thousands perished in the river. When my friend swam back that night, he had nothing to fear from the alligators: they were too well fed. Umbelazi died on the battlefield of a broken heart, at least it is said that no wound could be found on his person. He probably expired in a fit brought on by anxiety of mind and fatigue. A curious story is told of Cetywayo with reference to his brother's death. After the battle was over a Zulu from one of his own regiments presented himself before him with many salutations, saying, "O prince! now canst thou sleep in peace, for Umbelazi is dead." "How knowest thou that he is dead?" said Cetywayo. "Because I slew him with my own hand," replied the Zulu. "Thou dog!" said the prince, "thou hast dared to lift thy hand against the blood royal, and now thou makest it a matter of boasting. Wast thou not afraid? By Chaka's head thou shalt have thy reward. Lead him away." And the Zulu, who was but lying after all, having possessed himself of the bracelets off the dead prince's body, was instantly executed. The probability is that Cetywayo acted thus more from motives of policy than from affection to his brother, whom indeed he hoped to destroy. It did not do to make too light of the death of an important prince: Umbelazi's fate to-day might be Cetywayo's fate to-morrow. This story bears a really remarkable resemblance to that of the young man who slew Saul, the Lord's anointed, and suffered death on account thereof at the hands of David.

This battle is also memorable as being the occasion of the first public appearance of Mr. John Dunn, now the most important chief in Zululand, and, be it understood, the unknown quantity in all future transactions in that country. At that time Dunn was a retainer of Umbelazi's, and fought on his side in the Tugela battle. After the fight, however, he went over to Cetywayo and became his man. From that time till the outbreak of the Zulu war he remained in Zululand as adviser to Cetywayo, agent for the Natal Government, and purveyor of firearms to the nation at large. As soon as Cetywayo got into trouble with the Imperial Government, Dunn, like a prudent man, deserted him and came over to us. In reward Sir Garnet Wolseley advanced him to the most important chieftainship in Zululand, which he hopes to make a stepping-stone to the vacant throne. His advice was largely followed by Sir Garnet in the bestowal of the other chieftainships, and was naturally not quite disinterested. He has already publicly announced his intention of resisting the return of the king, his old master, by force of arms, should the Government attempt to reinstate him.

A period of sixteen years elapsed before Cetywayo reaped the fruits of the battle of the Tugela by succeeding to the throne on the death of his father, Panda, the only Zulu monarch who has as yet come to his end by natural causes.

In 1861, however, Cetywayo was, at the instance of the Natal Government, formally nominated heir to the throne by Mr. Shepstone, it being thought better that a fixed succession should be established with the concurrence of the Natal Government than that matters should be left to take their chance on Panda's death. Mr. Shepstone accomplished his mission successfully, though at great personal risk. For some unknown reason, Cetywayo, who was blown up with pride, was at first adverse to being thus nominated, and came down to the royal kraal with three thousand armed followers, meaning, it would see, to kill Mr. Shepstone, whom he had never before met. Panda, the old king, had an inkling of what was to happen, but was powerless to control his son, so he confined himself to addressing the assembled multitude in what I have heard Sir Theophilus Shepstone say was the most eloquent and touching speech he ever listened to, the subject being the duties of hospitality. He did not at the time know how nearly the speech concerned him, or that its object was to preserve his life. This, however, soon became manifest when, exception being taken to some breech of etiquette by one of his servants, he was surrounded by a mob of shouting savages, whose evident object was to put an end to him and those with him. For two hours he remained sitting there, expecting that every moment would be his last, but showing not the slightest emotion, till at length he got an opportunity of speaking, when he rose and said, "I know that you mean to kill me; it is an easy thing to do; but I tell you Zulus, that for every drop of my blood that falls to the ground, a hundred men will come out of the sea yonder, from the country of which Natal is one of the cattle-kraals, and will bitterly avenge me." As he spoke he turned and pointed towards the ocean, and so intense was the excitement that animated it, that the whole great multitude turned with him and stared towards the horizon, as though they expected to see the long lines of avengers creeping across the plains. Silence followed his speech; his imperturbability and his well-timed address had saved his life. From that day his name was a power in the land.[*]

[*] A very good description of this scene was published in
the _London Quarterly Review_ in 1878. The following is an
extract:

"In the centre of those infuriated savages he (Mr.
Shepstone) sat for more than two hours outwardly calm,
giving confidence to his solitary European companion by his
own quietness, only once saying, 'Why, Jem, you're afraid,'
and imposing restraint on his native attendants. Then, when
they had shouted, as Cetywayo himself said in our hearing,
'till their throats were so sore that they could shout no
more,' they departed. But Sompseu (Mr. Shepstone) had
conquered. Cetywayo, in describing the scene to us and our
companion on a visit to him a short time afterwards, said,
'Sompseu is a great man: no man but he could have come
through that day alive.' Similar testimony we have had from
some of the Zulu assailants, from the native attendants, and
the companion above mentioned. Next morning Cetywayo humbly
begged an interview, which was not granted but on terms of
unqualified submission. From that day Cetywayo has submitted
to British control in the measure in which it has been
exercised, and has been profuse in his expressions of
respect and submission to Mr. T. Shepstone; but in his
heart, as occasional acts and speeches show, he writhes
under the restraint, and bitterly hates the man who imposed
it."

It was on this occasion that a curious incident occurred which afterwards became of importance. Among the Zulus there exists a certain salute, "Bayete," which it is the peculiar and exclusive privilege of Zulu royalty to receive. The word means, or is supposed to mean, "Let us bring tribute." On Mr. Shepstone's visit the point was raised by the Zulu lawyers as to what salute he should receive. It was not consistent with their ideas that the nominator of their future king should be greeted with any salute inferior to the Bayete, and this, as plain Mr. Shepstone, it was impossible to give him. The difficulty was obvious, but the Zulu mind proved equal to it. He was solemnly announced to be a Zulu king, and to stand in the place of the great founder of their nation, Chaka. Who was so fit to proclaim the successor to the throne as the great predecessor of the prince proclaimed? To us this seems a strange, not to say ludicrous, way of settling a difficulty, but there was nothing in it repugnant to Zulu ideas. Odd as it was, it invested Mr. Shepstone with all the attributes of a Zulu king, such as the power to make laws, order executions, &c., and those attributes in the eyes of Zulus he still retains.

In 1873 messengers came down from Zululand to the Natal Government, bringing with them the "king's head," that is, a complimentary present of oxen, announcing the death of Panda. "The nation," they said, "was wandering; it wanders and wanders, and wanders again;" the spirit of the king had departed from them; his words had ceased, and "none but children were left." The message ended with a request that Mr. Shepstone, as Cetywayo's "father," should come and instal him on the throne. A month or two afterwards there came another message, again requesting his attendance; and on the request being refused by the Lieutenant-Governor of Natal, there came a third message, to which the Natal Government returned a favourable answer.

Accordingly Mr. Shepstone proceeded to Zululand, and on the 3rd September 1873 proclaimed Cetywayo king with all due pomp and ceremony. It was on this occasion that, in the presence of, and with the enthusiastic assent of, both king and people, Mr. Shepstone, "standing in the place of Cetywayo's father, and so representing the nation," enunciated the four following articles, with a view to putting an end to the continual slaughter that darkens the history of Zululand:--

1. That the indiscriminate shedding of blood shall cease in the land.

2. That no Zulu shall be condemned without open trial, and the public examination of witnesses for and against, and that he shall have a right to appeal to the king.

3. That no Zulu's life shall be taken without the previous knowledge and consent of the king, after such trial has taken place, and the right of appeal has been allowed to be exercised.

4. That for minor crimes the loss of property, all or a portion, shall be substituted for the punishment of death.

Nobody will deny that these were admirable regulations, and that they were received as such at the time by the Zulu king and people. But there is no doubt that their ready acceptance by the king was a sacrifice to his desire to please "his father Sompseu" (Mr. Shepstone) and the Natal Government, with both of which he was particularly anxious to be on good terms. He has never adhered to these coronation regulations, or promises, as they have been called, and the probability is that he never intended to adhere to them. However this may be, I must say that personally I have been unable to share the views of those who see in the breach of these so-called promises a justification of the Zulu war. After all, what do they amount to, and what guarantee was there for their fulfilment? They merely represent a very laudable attempt on the part of the Natal Government to keep a restraining hand on Zulu cruelty, and to draw the bonds of friendship as tight as the idiosyncrasies of a savage state would allow. The Government of Natal had no right to dictate the terms to a Zulu king on which he was to hold his throne. The Zulu nation was an independent nation, and had never been conquered or annexed by Natal. If the Government of that colony was able by friendly negotiation to put a stop to Zulu slaughter, it was a matter for congratulation on humanitarian grounds; but it is difficult to follow the argument that because it was not able, or was only partially able, to do so, therefore England was justified in making war on the Zulus. On the other hand, it is perfectly ludicrous to observe the way in which Cetywayo's advocates overshoot the mark in arguing this and similar points; especially his lady advocates, whose writings upon these subjects bear about the same resemblance to the truth that the speech to the jury by the counsel for the defence in a hopeless murder case does to the summing up of the judge. Having demonstrated that the engagements entered into by Cetywayo meant nothing, they will proceed to show that, even if they did, cold-blooded murder, when perpetrated by a black paragon like Cetywayo, does not amount to a great offence. In the mouths of these gentle apologists for slaughter, massacre masquerades under the name of "executions," and is excused on the plea of being, "after all," only the enforcement of "an old custom." Again, the employment of such phrases, in a solemn answer to a remonstrance from the Lieutenant-Governor of Natal, as "I do kill; but do not consider that I have done anything yet in the way of killing. . . . I have not yet begun; I have yet to kill," are shown to mean nothing at all, and to be "nothing more than the mere irritation of the moment."[*] Perhaps those of Cetywayo's subjects who suffered on account of this mere momentary irritation took a more serious view of it. It is but fair to the particular authority from whom I quote (Miss Colenso's "History of the Zulu War," pp. 230-231) to state that she considers this reply from the "usually courteous and respectful king" as "no doubt petulant and wanting in due respect." Considering that the message in question (which can be read in the footnote) was a point-blank defiance of Sir Henry Bulwer, admitting that there had been slaughter, but that it was nothing compared to what was coming, most people will not think Miss Colenso's description of it too strong.

[*] The following is the text of the message:--

"Did I ever tell Mr. Shepstone I would not kill? Did he tell
the white people that I made such an arrangement? Because if
he did he has deceived them. I do kill; but do not consider
that I have done anything yet in the way of killing. Why do
the white people start at nothing? I have not yet begun; I
have yet to kill; it is the custom of our nation, and I
shall not depart from it. Why does the Governor of Natal
speak to me about my laws? Do I go to Natal and dictate to
him about his laws? I shall not agree to any laws or rules
from Natal, and by doing so throw the large kraal which I
govern into the water. My people will not listen unless they
are killed; and while wishing to be friends with the
English, I do not agree to give my people over to be
governed by laws sent to me by them. Have I not asked the
English to allow me to wash my spears since the death of my
father 'Umpandi,' and they have kept playing with me all
this time, treating me like a child? Go back and tell the
English that I shall now act on my own account, and if they
wish me to agree to their laws, I shall leave and become a
wanderer; but before I go it will be seen, as I shall not go
without having acted. Go back and tell the white men this,
and let them hear it well. The Governor of Natal and I are
equal; he is Governor of Natal, and I am Governor here."

To admit that the Zulu king has the right to kill as many of his subjects as he chooses, so long as they will tolerate being killed, is one thing, but it is certainly surprising to find educated Europeans adopting a line of defence of these proceedings on his behalf that amounts to a virtual expression of approval, or at least of easy toleration. Has philanthropy a deadening effect on the moral sense, that the people who constitute themselves champions for the unfortunate Zulu king and the oppressed Boers cannot get on to their hobbies without becoming blind to the difference between right and wrong? Really an examination of the utterances of these champions of oppressed innocence would almost lead one to that conclusion. On the one hand they suppress and explain away facts, and on the other supply their want of argument by reckless accusations and vicious attacks on the probity of such of their fellow-Englishmen, especially if in office, as have had the misfortune to pursue a course of action or to express opinions not pleasing to them or their proteges. For instance, an innocent and unenlightened reader of the very interesting work from which I have just quoted probably lays it down with the conviction that both Sir Bartle Frere and Sir Theophilus Shepstone are very wicked men and full of bad motives, and will wonder how a civilised Government could employ such monsters of bloodthirsty duplicity. As he proceeds he will also find that there is not much to be said for the characters of either Sir Garnet Wolseley or Lord Chelmsford; whilst as regards such small fry as Mr. John Shepstone, the present Secretary of Native Affairs in Natal, after passing through Miss Colenso's mill their reputations come out literally in rags and tatters. He will be shocked to find that not only did one and all of these gentlemen make gross errors of judgment, but, trusted and distinguished servants of their country as they are, they were one and all actuated by dark personal motives that will not bear examination.

Heaven help the members of the Shepstone family when they fall into the hands of the gentler but more enthusiastic sex, for Miss Colenso is not their only foe. In a recent publication called a "Defence of Zululand and its Kings," Lady Florence Dixie gibbets Mr. Henrique Shepstone, and points him out to be execrated by a Cetywayo-worshipping public, because the ex-king is to be sent to England in his charge; when, according to Lady Dixie, he will certainly be scoundrel enough to misinterpret all that Cetywayo says for his own ends, and will thereby inflict a "cruel wrong" upon him, and render his visit to England "perfectly meaningless." Perhaps it has never occurred to Lady Dixie that this is a very serious charge to bring against an honourable man, whose reputation is probably as dear to him as the advancement of Cetywayo's cause is to her. It is all very well to be enthusiastic, but ladies should remember that there are other people in the world to be considered beside Cetywayo.

As regards the question of Cetywayo's bloodthirstiness, which is so strenuously denied by his apologists, I cannot say that a careful study of the blue books bearing on the subject brings me to the same conclusion. It is true that there is not much information on the point, for the obvious reason that the history of slaughters in Zululand in the vast majority of cases only reached Natal in the form of rumours, which nobody thought it worth while to report. There were no newspaper correspondents in Zululand. There is not, however, any doubt that Cetywayo was in the habit of killing large numbers of people; indeed it was a matter of the commonest notoriety; nor, as will be seen from the message I have transcribed, did he himself deny it, when, being angry, he spoke the truth. At the same time that this message was sent, we find Mr. Osborn, then resident magistrate at Newcastle in Natal, who is certainly not given to exaggeration, writing to the Secretary for Native Affairs thus:--"From all I have been able to learn, Cetywayo's conduct has been, and continues to be, disgraceful. He is putting people to death in a shameful manner, especially girls. The dead bodies are placed by his order in the principal paths, especially where the paths intersect each other (cross roads). A few of the parents of the young people so killed buried the bodies, and thus brought Cetywayo's wrath on themselves, resulting not only on their own death, but destruction of the whole family. . . . It is really terrible that such horrible savagery could take place on our own borders. . . . Uhamu reproved Cetywayo the other day, reminded him of his promises to Mr. Shepstone, and begged him to spare the people. This advice, as could be expected, was not relished."

Again, Mr. Fynney, in his report of his visit to Zululand in 1877, states that though the king and his "indunas" (councillors) denied that men were killed without trial, the people told a very different tale. Thus he says, "In every instance, where I had so far gained the confidence of the Zulus as to cause them to speak freely, was I assured of the truthfulness of the statement that the king, Cetywayo, caused his people to be put to death in great numbers; and when I remarked that of course he did so after a fair and proper trial, in some cases my remark was greeted with a suppressed laugh or a smile. Some remarked, 'Yes, a trial of bullets;' others, 'Yes, we get a trial, but that means surrounding the kraal at daybreak and shooting us down like cattle.' One asked me what the Government in Natal intended doing, or what was thought in Natal about the killing, saying, 'It was not in the night that Sompseu spoke, but in the sunshine; the king was not alone, but his people were around him, and the ears of all Zululand heard these words, and the hearts of all Zulus were joyful, and in gladness they lifted up their hands saying: The mouth of our white father has spoken good words; he has cautioned his child in the presence of his people, and a good sun has risen this day over Zululand! How is it now? Has the king listened? Does he hold fast those words? No! not one. The promises he made are all broken. What does Sompseu say to this? You should dine at my kraal yonder for a few days, and see the izizi (cattle and other property of people who have been killed) pass, and you would then see with your own eyes how a case is tried.'" Farther on Mr. Fynney says, "When a charge is made against a Zulu, the question is generally asked, 'Has he any cattle?' and if answered in the affirmative, there is little chance of escape. Instances of killing occurred while I was in Zululand, and to my knowledge no trial was allowed. An armed party was despatched on the morning I left Ondine, and, as I was informed, to kill."

There is no reason to suppose that Mr. Fynney was in any way prejudiced in making these remarks; on the contrary, he was simply carrying out an official mission, and reporting for the general information of the Governments of Natal and the Transvaal. It is, however, noticeable that neither these nor similar passages are ever alluded to by Cetywayo's advocates, whose object seems to be rather to suppress the truth than to put it fairly before the public, if by such suppression they think they can advance the cause of the ex-king.

The whole matter of Cetywayo's private policy, however, appears to me to be very much beside the question. Whether or no he slaughtered his oppressed subjects in bygone years, which there is no doubt he did, is not our affair, since we were not then, as we are now, responsible for the good government of Zululand; and seeing the amount of slaughter that goes on under our protectorate, it ill becomes us to rake up these things against Cetywayo. What we have to consider is his foreign policy, not the domestic details of his government.[*]

[*] A gentleman, who has recently returned from travelling
in Zululand, relates the following story as nearly as
possible in the words in which it was told to him by a well-
known hunter in Zululand, Piet Hogg by name, now residing
near Dundee on the Zulu border. The story is a curious one
as illustrative of Zulu character, and scarcely represents
Cetywayo in as amiable a light as one might wish. Piet Hogg
and my informant were one day talking about the king when
the former said, "I was hunting and trading in Zululand, and
was at a military kraal occupied by Cetywayo, where I saw a
Basuto who had been engaged by the king to instruct his
people in building houses, that were to be _square_ instead
of circular (as are all Zulu buildings), for which his pay
was to be thirty head of cattle. The Basuto came to Cetywayo
in my presence, and said that the square buildings were
made; he now wished to have his thirty head of cattle and to
depart. Cetywayo having obtained what he required, began to
think the man overpaid, so said, 'I have observed that you
like ---- (a Zulu woman belonging to the kraal); suppose you
take her instead of the thirty head of cattle.' Now this was
a very bad bargain for the Basuto, as the woman was not
worth more, in Zulu estimation, than ten head of cattle; but
the Basuto, knowing with whom he had to deal, thought it
might be better to comply with the suggestion rather than
insist upon his rights, and asked to be allowed till the
next morning to consider the proposal. After he had been
dismissed on this understanding, Cetywayo sent for the
woman, and accused her of misconduct with the Basuto, the
punishment of which, if proved, would be death. She denied
this vehemently, with protestations and tears. He insisted,
but, looking up at a tree almost denuded of leaves which
grew close by, said, significantly, 'Take care that not a
leaf remains on that tree by the morning.' The woman
understood the metaphor, and in an hour or two, aided by
other strapping Zulu females, attacked the unfortunate
Basuto and killed him with clubs. But Cetywayo having thus,
like the monkey in the fable, employed a cat's paw to do his
dirty work, began to think the Basuto's untimely death might
have an ugly appearance in my eyes, so gave orders in my
presence that, as a punishment, six of the women who had
killed the Basuto should also be put to death. This was too
much for me, knowing as I did, all that had passed. I
reproached Cetywayo for his cruelty, and declared I would
leave Zululand without trading there, and without making him
the present he expected. I also said I should take care the
great English 'Inkose' (the Governor of Natal) should hear
of his conduct and the reason of my return. Cetywayo was
then on friendly terms with the English, and being impressed
by my threats, he reconsidered his orders, and spared the
lives of the women."

I do not propose to follow out all the details of the boundary dispute between Cetywayo and the Transvaal, or to comment on the different opinions held on the point by the various authorities, English and Zulu. The question has been, for the moment, settled by the Transvaal Convention, and is besides a most uninteresting one to the general reader.

Nor shall I enter into a discussion concerning the outrages on which Sir Bartle Frere based his ultimatum previous to the Zulu war. They were after all insignificant, although sufficient to serve as a _casus belli_ to a statesman determined to fight. The Zulu war was, in the opinion of Sir B. Frere, necessary in self-defence, which is the first principle of existence. If it admits of justification, it is on the ground that the Zulu army was a menace to the white population of South Africa, and that it was therefore necessary to destroy it, lest at some future time it should destroy the whites. It is ridiculous to say that the capture of two Zulu women in Natal and their subsequent murder, or the expulsion on political grounds of a few missionaries, justified us in breaking up a kingdom and slaughtering ten thousand men. Sir Bartle Frere declared war upon the Zulus because he was afraid, and had good reason to be afraid, that if he did not, Cetywayo would before long sweep either the Transvaal or Natal; whilst, on the other hand, the Zulus fought us because our policy was too philanthropic to allow them to fight anybody else. This statement may appear strange, but a little examination into Zulu character and circumstances will, I think, show it to be correct.

It must be remembered that for some years before Panda's death the Zulus had not been engaged in any foreign war. When Cetywayo ascended the throne, it was the general hope and expectation of the army, and therefore of the nation, that this period of inaction would come to an end, and that the new king would inaugurate an active foreign policy. They did not greatly care in what direction the activity developed itself, provided it did develop. It must also be borne in mind that every able-bodied man in the Zulu country was a member of a regiment, even the lads being attached to regiments as carriers, and the women being similarly enrolled, though they did not fight. The Zulu military system was the universal-service system of Germany brought to an absolute perfection, obtained by subordinating all the ties and duties of civil life to military ends. Thus, for instance, marriage could not be contracted at will, but only by the permission of the king, which was generally delayed until a regiment was well advanced in years, when a number of girls were handed over to it to take to wife. This regulation came into force because it was found that men without home ties were more ferocious and made better soldiers, and the result of these harsh rules was that the Zulu warrior, living as he did under the shadow of a savage discipline, for any breach of which there was but one punishment, death, can hardly be said to have led a life of domestic comfort, such as men of all times and nations have thought their common right. But even a Zulu must have some object in life, some shrine at which to worship, some mistress of his affections. Home he had none, religion he had none, mistress he had none, but in their stead he had his career as a warrior, and his hope of honour and riches to be gained by the assegai. His home was on the war-track with his regiment, his religion the fierce denunciation of the isanusi,[*] and his affections were fixed on the sudden rush of battle, the red slaughter, and the spoils of the slain. "War," says Sir T. Shepstone, in a very remarkable despatch written about a year before the outbreak of the Zulu war, "is the universal cry among the soldiers, who are anxious to live up to their traditions, . . . . and the idea is gaining ground among the people that their nation has outlived the object of its existence." Again he says, "The engine (the Zulu military organisation) has not ceased to exist or to generate its forces, although the reason or excuse for its existence has died away: these forces have continued to accumulate and are daily accumulating without safety-valve or outlet."

[*] _Witch-doctor._ These persons are largely employed in
Zululand to smell out witches who are supposed to have
bewitched others, and are of course very useful as political
agents. Any person denounced by them is at once executed. A
friend of the writer's was once present at a political
smelling-out on a large scale, and describes it as a very
curious and unpleasant scene. The men, of whom there were
some thousands, were seated in a circle, as pale with terror
as Zulus can be. Within the circle were several witch
doctors; one of whom amidst his or her incantations would
now and again step forward and touch some unfortunate man
with a forked stick. The victim was instantly led away a few
paces and his neck twisted. The circle awaited each
denunciation in breathless expectation, for not a man among
them knew whose turn it might be next. On another occasion,
an unfortunate wretch who had been similarly condemned by an
isanusi rushed up to the same gentleman's waggon and
besought shelter. He was hidden under some blankets, but
presently his pursuers arrived, and insisted upon his being
handed over. All possible resistance was made, until the
executioners announced that they would search the waggon and
kill him there. It was then covenanted that he should have a
start in the race for life. He was, however, overtaken and
killed. These instances will show how dark and terrible is
the Zulu superstition connected with witchcraft, and what a
formidable weapon it becomes in the hands of the king or
chief.

Desirable as such a state of feeling may be in an army just leaving for the battlefield, it is obvious that for some fifty thousand men, comprising the whole manhood of the nation, to be continually on the boil with sanguinary animosity against the human race in general, is an awkward element to fit into the peaceable government of a state.

Yet this was doubtless the state of affairs with which Cetywayo had to contend during the latter years of his reign. He found himself surrounded by a great army, in a high state of efficiency and warlike preparation, proclaiming itself wearied with camp life, and clamouring to be led against an enemy, that it might justify its traditions and find employment for its spears. Often and often he must have been sorely puzzled to find excuses wherewithal to put it off. Indeed his position was both awkward and dangerous: on the one hand was Scylla in the shape of the English Government, and on the other the stormy and uncertain Charybdis of his clamouring regiments. Slowly the idea must have began to dawn upon him that unless he found employment for the army, which, besides being disgusted with his inactivity, was somewhat wearied with his cruelties, for domestic slaughter had ceased to divert and had begun to irritate: the army, or some enterprising members of it, might put it beyond his power ever to find employment for it at all, and bring one of his brothers to rule in his stead.

And yet who was he to fight, if fight he must? There were three possible enemies--1. The Swazis; 2. The Transvaal Boers; 3. The English.

Although the English may have held a place on Cetywayo's list as possible foes, there is no ground for supposing that, until shortly before the war, he had any wish to fight with us. Indeed, whereas their hatred of the Boers was pronounced, and openly expressed, both the Zulu king and people always professed great respect for Englishmen, and even a certain amount of liking and regard.

Therefore, when Cetywayo had to settle on an enemy to attack, it was not the English that he chose, but the Swazis, whose territory adjoined his own, lying along the borders of the Transvaal towards Delagoa Bay. The Swazis are themselves Zulus, and Cetywayo claimed certain sovereign rights over them, which, however, they refused to recognise. They are a powerful tribe, and can turn out about 10,000 fighting men, quite enough for Cetywayo's young warriors to try their mettle on. Still the king does not appear to have wished to undertake the war without first obtaining the approval of the Natal Government, to whom he applied several times for permission "to wash his spears," saying that he was but half a king until he had done so. The Natal Government, however, invariably replied that he was on no account to do anything of the sort. This shows the inconveniences of possessing a complimentary feudal hold over a savage potentate, the shadow of power without the reality. The Governor of Natal could not in decency sanction such a proceeding as a war of extermination against the Swazis, but if it had occurred without his sanction, the Swazis would have suffered no doubt, but the Zulu spears would have been satisfactorily washed, and there would have been no Zulu war. As it is, Englishmen have been killed instead of Swazis. _

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