It was soon clear that such was the case.
Amani began his address by saying, that Umlala’s eyes were open. Amani himself had predicted mischief. He had told his chief that the great white captains were coming to speak to them with guns; but as for the red men they had now on the borders of the colony, they could be counted in a day, they were not many. He called on the sons of Congo to sound the war-cry from the highest mountain-top.
“Swear,” said he, “by the bones of Congo’s forefathers, to drive the Amglezi to the sea which spits them up. Behold, we will turn the hail-storm of their fire to water—it shall be as water poured through a broken calabash. What right has the white man to put his foot before us on our war-paths, when we choose to quarrel with the Gaikas about grass? The bad people of Gaika steal from us—he shares the plunder—then we take up arms against him—the white man comes, and tramples down our corn; he begins the war, and will not let us rest in our huts, though our fight with Gaika is no business of his. Gaika calls himself the white man’s friend; he is a liar—he hates the white man—but likes to sit where he will in the colony with his eyes open. He stretches out his hand, and the Amglezi fill it. The Amglezi are fools, and believe him. He does not steal their cattle himself, but sits still upon the hills, and sees it go by to the kloofs in the Amatolas; and quarrels with us when he finds us there waiting to share the plunder that belongs to all the land—our land—a land that will soon be dead to us, for shall we reap the corn we have planted? Gaika is a woman—he will not fight us himself, but lifts up his voice, and cries aloud to the white men, who come among us like locusts, and eat us up, and then pay Gaika in beads and buttons for his treachery to his brothers. Let the Amglezi come—let them kill the last man of us—but let not Umlala’s children put their necks under the foot of Gaika. Better to be dead lions in our own kraals, than live dogs in the Amglezi’s territory. The white man calls himself the protector of the Kafir tribes dwelling on the borders of the country he has made his own; but we are oppressed by his protection, and we will not have it; and we know, too, that some of the Amglezi are with us in heart; for they tell us we are wronged, and bring us arms and powder wherewith to regain our rights.”
Doda thought within himself, “we pay for such stores;” but the thought rested in his breast, for he dared not express it.
Amani proceeded, waving aloft an assegai, which quivered in the grasp of his muscular palm:
“Awake, sons of Congo! shout from the mountain-tops! the valleys are waiting to reply—we have sat still long enough. Behold the children of the foam will multiply, and come and drive us like monkeys into the rocks. Shall we consent to sit there in darkness? Shall our young warriors be mown down like early grass, or be driven into the sea like ashes before the wind? Shall our cattle be taken from us, to languish in new pastures? Shout, young warriors of Kafirland! shout, for the elders of the tribe are women—their hearts grow white. Our old women would laugh at the old men, whose eyes are unclosed, but that their hearts tremble as they think of the strong hand of the Umburghi. Hark! the young women of Kafirland, the daughters of Congo, call to us in our sleep. Answer them, and let the war-cry be echoed back from the Kei to the Amatolas. Let Gaika know that we are men. Then shall he be ashamed—then shall he uncover his face, and turn it towards us, and we shall have light.”
The Kafir girls, armed with assegais, and ranged in a double semicircle behind the councillors, responded to this appeal with a shrill chorus, their weapons rattling like the leaves of a forest in a gale of wind. Amani ceased speaking, but they took up the strain.
“Busa Abantu u ba hlanganise”—“Sound the alarm! gather the people together,”—they chanted over and over again in a tone of triumph and defiance. “Uya biswa go yithlo”—“You are called by your father.”
“You are called, you are called,” was repeated many times, till the young hunters paused on the hill paths, and, looking down, waved their muskets, for most of them were thus armed. Some threw their assegais and knob-kierries into the air, and cried, “Izapa, izapa”—“Come on!” Six or seven women, the mothers of the kraal, stood round a skin stretched on sticks to the tightness of a drum; this they began to beat, now loud, now low, now in slow time, and now in quick, accompanying the measure with their feet, and repeating the cry, “Sound the alarm”—“Silathtekile”—“we are lost!”—the strange chorus rising, swelling, dying away into a cry of wailing and despair, and again filling the amphitheatre as it was taken up by the whole population of the valley.
Suddenly some of the newly-elected young warriors, twenty in number, stalked from a hut set a little apart from the others of the kraal, and Lee was thoroughly startled by their appearance. Whitened from head to foot with a preparation of ashes and chalk, their ghastly hue contrasted in a most extraordinary manner with the dusky colour of the rest of the tribe, some of whom drew as near as custom permitted, and united in a shout of welcome.
The faces of the youths were almost concealed by a thatched head-dress of reeds, surmounted by two tall and slender leaves of the palmeet plant; round their waists, and depending to their knees, were kilts of the same texture as the head-gear; brass bangles shone upon their arms and ankles, marking the exquisite contour of their limbs; and, shaking a reed in his hand, for as yet they were not permitted to wield the assegai, a youth advanced in pantomimic fashion. At one moment he would spring forward with a bound like a tiger’s, the next he would glide onward as a bird skims the surface of the earth; then rising suddenly, he would execute a pirouette in a style that would establish the fame of an opera dancer. Anon he would balance himself on tiptoe like a Mercury, then wheeling round, and again springing into the air, would come down with an aplomb that stirred the spectators to loud applause, the men crying “It is good,” the old women drumming loud and sharp in the back-ground, the younger ones advancing, retreating, and chanting shrilly to their accompaniment of rattling assegais; the spectators in the distance adding their meed of admiration, their cries of applause and encouragement echoing along the hills, and dying on the air, till taken up and repeated by the herdsmen in the valleys.
Umlala had been too much excited to hold a parley even on the important question of gunpowder traffic.
The chief and his councillors ceased to speak. Doda led the white men away, Amayeka following at a distance. A hut was set apart for their accommodation, and a huge steak, cut from an ox slaughtered in honour of the young warriors’ installation, was sent to them by Umlala, together with some baskets of sour milk, and a good store of Indian corn. The bearer closed his message with the usual demand of baseila, which Lee answered with an English oath, and Gray responded to by sending the chief some tobacco.
As the night fell, the dark but shapely arm of Amayeka pushed aside the wicker door of the hut, and set within it a small English saucepan containing some fresh eggs, a little pipkin of clear water, a few grains of salt—a great prize—and a cake made of coarsely-ground flour. Gray would have followed her to offer her thanks, but Lee restrained him at the doorway.
Ere closing it for the night, they looked out. The hills were silent, but, between the summits and the sky, a scout at times appeared, moving here and there in communication with others. The watch-fires began to glimmer, the cattle were settling in the kraals for the night, but the hamlet was still astir, and the dull beating of the great primitive drum went on. The stars came out, the Southern Cross shed its light upon the wild scene, and the young warriors still kept up their ghost-like