He had with him his wife and four children, his son Carel with wife and two children, Pieter Johannes Hendrik Botha with wife and five children, J. Pretorius with wife and four children, G. Scheepers with wife and nine children, H. Strydom with wife and five children, an old man named Daniel Pfeffer who made his living as a schoolmaster, and a Frenchman named Isaac Albacht, who had a coloured woman as a consort and five children.
This party was joined before it crossed the Orange river by another of equal size, consisting of Jan van Rensburg as leader, with wife and four children, S. Bronkhorst with wife and six children, G. Bronkhorst the elder with wife and one child, G. Bronkhorst the younger with wife, Jacobus de Wet with wife, F. van Wyk with wife and two children, P. Viljoen with wife and six children, H. Aucamp with wife and three children, N. Prins with wife and eight children, and M. Prins.
Together they had thirty waggons. After crossing the Orange they continued their course northward, travelling just as suited their inclination or convenience until they reached the place now known as Potgieter’s Rust, in the Zoutpansberg, where they arrived in May 1836. In passing through the vast almost uninhabited waste beyond the Orange river they had escaped the observation of Moselekatse’s warriors, and had met so few blacks that they considered themselves quite secure. The men hunted game constantly on horseback, and had seen vast areas of land suited for settlement, but as they wished to open communication with the outer world through Delagoa Bay, they had gone on until they believed themselves to be in the latitude of that port.
Fate of Rensburg’s Party.
At the Zoutpansberg they halted while the young men explored the country around, which they considered admirably adapted for stock-breeding and agriculture. They were in ignorance that Moselekatse’s kraals were only four hundred kilometres or two hundred and fifty English miles to the south-west, and of the ferocity of the Matabele they likewise knew nothing, or they would not have been so satisfied with the locality. They were almost at the mouth of a lion’s den, and yet were so utterly careless that in July 1836 the families composing Rensburg’s division, consisting of forty-nine individuals, left the others with the object of proceeding to Delagoa Bay to open up communication and trade with the Portuguese who had recently rebuilt a fort there. From that time nothing definite is known of these people. A report reached Triegard some months afterwards that they had all been murdered by a band of Magwamba robbers, and this was confirmed in later years by the accounts of various blacks, but just when and where it occurred could never be ascertained.
It was commonly believed in the Transvaal Republic a generation later, and the newspapers circulated the statement widely, that in August 1867 a white man and woman, who spoke no language but that of the Eastern Bantu, and whose habits were those of barbarians, were sent to Commandant Coetzer, of Lydenburg, by a Swazi chief who had obtained them from the Magwamba. They could tell nothing of their history except that they believed they had always lived among Bantu; but as they had never seen other whites that they could remember, it was concluded that they were the sole survivors of Rensburg’s party, and that they were very young when their relatives were murdered. For some time they had lived as man and wife, and had two children when they were handed over to Commandant Coetzer. This was the tale generally accepted as correct at the time, but the man and woman believed to be Europeans were in reality albinos of pure Bantu blood.[97]
Historical Sketches.
From a journal kept by Triegard, a fragment of which, commencing on the 25th of January 1837 and ending on the 1st of May 1838, has fortunately been preserved, the history of those who were left behind at the Zoutpansberg is known. On the 11th of May 1837 Triegard wrote to the authorities at Lourenço Marques that the party was in great want of clothing and ammunition, and asking if horned cattle, wethers, wool, and hides would be received in barter. They were then seven families of forty-six souls, only nine of whom were males capable of bearing arms. This letter was sent by Gabriel Buys, accompanied by a Knobnose black named Waiwai. Buys was a son of the notorious freebooter Coenraad du Buis, who had fled from the eastern frontier of the Cape Colony many years before, and after carrying on extensive depredations in Southern Betshuanaland, at the head of a band of ruffians, had become afraid that ministers of justice might be sent to apprehend him there, so had moved on to the Zoutpansberg and become the first European resident in the present Transvaal province. As he had done at the Keiskama he did in his new home in the north: he took to himself a harem of Bantu women, by whom he had numerous children. Among these were Gabriel and an elder brother named Doris, who attached themselves temporarily to Triegard’s party, and as they spoke Dutch and Setshuana, were of great service. Doris remained behind as interpreter and general servant when Gabriel proceeded to Delagoa Bay with the letter.
Life at the Zoutpansberg.
They had over five hundred head of horned cattle and a flock of sheep and goats, the care of which occupied most of their attention. Game was plentiful, and they obtained some millet and sweet cane from the blacks who were thinly scattered about in their neighbourhood, so that there was no want of plain food, but the women missed greatly such articles as coffee and sugar. The men had accustomed themselves to the use of millet beer, and Triegard was always pleased to receive a calabash filled with it as a present from the head of a Bantu kraal, using the precaution, however, of requiring the donor according to the custom of the barbarians to take the first draught. As they had used all their lead, they cast bullets of copper and of tin, both of which metals were obtainable, though no information is given as to how or through whose means they were procured. Occasionally, though very rarely, they were able to get in barter a piece of calico that had passed through the country from Delagoa Bay, being handed on from one clan to another for sale. It is interesting to read in Triegard’s journal that, rough a life as they were leading, they observed Sunday as well as they could, and that a school was kept for the children. It is to be noted also that even in this little party there was a spirit of disagreement, and that Triegard’s leadership, owing to the feeling of absolute equality among the different heads of families, was hardly even nominal, much less real.