Perils in the Transvaal and Zululand

by H. C. Adams

“He will then fight greatly at an advantage,” said Hardy. “In fact, he thinks that he sees his way to victory. I don’t say I agree with him in that—indeed, I don’t. But there is a good deal to be said on his side. Zululand is a difficult country for an army to traverse. He knows every inch of it, and they do not. The climate is often very unhealthy to white men. Disease would probably break out among them, if he could keep them any time there, whereas his own men are thoroughly inured to it. His numbers, again, are vastly in excess of theirs, and if he could attack them when off their guard, he might inflict frightful loss upon them. All these chances are in his favour, and he knows them well.”

“In fact, he is trying to pick a quarrel,” said Redgy.

“And he may succeed,” added Hardy. “Indeed—” He checked himself and went on, “Then as to his natural disposition—you asked me what I thought about that too. I think he is just like his ancestors, quite as merciless and bloodthirsty, and even more crafty. It was said that during the first few years of his reign he never put any one to death unless he had really been guilty of some great offence, and that there was always a regular trial and conviction. How much truth there is in that, you may judge from what I am now going to tell you.

“When I first settled in Zululand, there was a Wesleyan missionary living near me, whose name was Garnett. He was a very good man, and the people about there respected him much. He had made several converts, amongst others an Induna named Usumanzi, a man of means and some local importance. Now it is certain that Cetewayo did not like the missionaries—one can very well understand why. The entire submission to his pleasure, right or wrong, which was the first thing he insisted upon, was a thing which no Christian could fall in with. Is it not so, Mr Bilderjik?”

“Of course he could not,” assented the clergyman. “A Christian’s first law is obedience to God’s commandments, not man’s. If the two came into collision, the obedience to human authority must give way.”

“Exactly so, sir,” pursued Hardy. “Well, then, there is no difficulty in understanding Cetewayo’s aversion to the missionaries. But at the same time he knew that the missionaries were strongly upheld by the English, and that any persecution of them on religious grounds would be sternly resented. Cetewayo therefore sent a message to Mr Garnett, desiring him to pay a visit to the royal kraal. He wanted, he said, to talk to him about the good things which he taught the people. Mr Garnett was only half deceived. The king really might have been moved by some desire to know the truth. But it was far more likely that he was only pretending such a feeling, in order to get him entirely into his own power. Usumanzi earnestly advised him not to go. He said he knew that the king had been greatly provoked by his conversion, regarding him, as he did, as a valuable servant lost to him. Cetewayo would either banish him from the country, or, what was more likely, accuse him of some imaginary crime, and put him to death for it.

“But Mr Garnett resolved to go. He said there was a hope of doing a great work for his Master, and he was not to be deterred by the danger to himself. I offered to accompany him, as I thought my presence might be some protection. You see, though I was living in Zululand, I was employed by the Natal Government to collect taxes from the native chiefs every year. As an agent of the British Government, I knew Cetewayo would treat me with consideration, and possibly Mr Garnett on my account.”

“Well, you were right, I expect,” observed Baylen.

“I was to some extent,” assented Hardy. “As soon as I made it understood that I was an officer in the employ of the Governor of Natal, there was a difference in the demeanour of the councillors towards me, and Mr Garnett too. A civil reception was given us, and a good hut assigned for our accommodation. Then there followed a long delay, and at last I was told I was to be sent with letters to Sir Henry Bulwer; and the next day I set out, attended by two of Cetewayo’s soldiers. I suspected at the time—and subsequent events confirmed my opinion—that the king wanted to get rid of me, because I stood in the way of his carrying out his designs against Mr Garnett. I was no sooner gone than he was informed there was an accusation made against him of practising witchcraft. The king would inquire into the matter himself. This I learned from the Zulu who was sent with me. But what ensued I could never learn with any certainty. Mr Garnett, I believe, underwent a kind of mock trial, being charged with bewitching several persons. He was found guilty, and was sentenced to be banished from the country. Cetewayo had possibly thought that it would be dangerous to put him publicly to death. But it came eventually to the same thing. Mr Garnett set out, in company with two Zulus, who were directed to convey him to Delagoa Bay, whither his wife and children had already been sent. But he never reached his destination. His guides came back with the story that he had been killed by a lion. The general belief was that he had been murdered, and his body left to be devoured by the hyenas.

“But that was not the worst,” resumed Hardy after a pause. “There was something like a trial in his instance, and, besides, he might really have been killed by a wild beast, though the circumstances were full of suspicion. The usage of Usumanzi was a much grosser outrage. No charge was made against him, nor did he receive so much as a hint that the king was displeased with him. But the Isamisi, or prophets, whom, to do them justice, both Chaka and Dingaan had discouraged, had gained considerable influence with Cetewayo, and they resented Usumanzi’s conversion, and more particularly when they found that he still adhered to his new creed after Mr Garnett’s disappearance.”