Then again, as another inducement to thieving, the raw native was enticed to the canteen to spend his money, and although at this time a strict law existed which prohibited any native being served with liquor without an order from his master, the keepers of low grog-shops evaded the law by keeping on hand a stock of false orders to suit any emergency, whilst the villainous compounds[[37]] they retailed lit up a fire which could be kept blazing by dishonesty only.
At that time also (and even now, though in fewer numbers) eating-houses were kept by white men specially for natives. Among such of course were honest men who stuck to their legitimate business, but the greater number were suspected, and in the majority of cases rightly, of keeping such houses simply to facilitate and conceal their illicit transactions, supplying free food merely to induce natives to bring them diamonds.
The business done in eating-houses of this description was reduced to a system. A native of one or the other tribes, whether a Shangaan, a Basuto, a Zulu, or a Ballapin, was kept in the pay of the proprietors, according to the habitués of their houses. These various touts would remain most of the day, especially at meal times, sitting at the different tables prepared for native customers eating or pretending to eat with them. These men were chosen for their shrewdness, and any strange native coming in for a meal would immediately be accosted in a friendly manner by an astute rascal of his own nationality. Where did he come from? what was he doing? who was his master? in what claim was he working? what diamonds was he finding? were questions the answers to which were soon wormed out of him.
If the native had any diamonds for sale he was at once introduced to the private room of the master, which was at the back. If the replies to the various questions put to him were not considered satisfactory, or if he were suspected of being a “trap,” the “tip” was very soon given. The tout would rap on his plate and call out for “inyama futi” (more meat) which was the signal generally agreed upon, when the suspected native would be summarily ejected. Sometimes the native (although offering a diamond for sale) would not give the name of his master, which was enough in itself to excite suspicion of his being a “trap.”
“Woolsack,” a clever native detective in the employ of a Mr. Fox, who was at the time the head of the diamond detectives, was several times caught in such attempts to “trap.” I remember on one occasion seeing him professionally after he had been beaten and tortured by one of these Kafir eating-house keepers until he revealed his master’s name. “Baas Fox.” having at last been wrung out of him, and the fact of his being a “trap” found out, he was, after being barbarously treated, tauntingly told to go and show his marks to his master.
His brutal assailant, though all the time inwardly chuckling over his narrow escape, was loud in his public expressions of satisfaction that he had caught and thrashed a nigger who had had, as he said, “the imperence to fancy that a respectable man like him would buy a ‘goniva.’”[[38]] The detectives, though well aware of everything, but not willing to expose their hand, had to look on, grin and leave unavenged this assault on their native servant. If brought into court, they knew too well it would merely be a case of white evidence versus black. The injuries shown would simply be the marks of condign punishment meted out to a native for imputed and apparent thieving, inflicted under a natural outburst of indignant honesty incapable of restraint. The magistrate, in the meantime, let him think what he might, would on the evidence have to discharge the prisoner, or at most inflict but a nominal punishment.
It has been stated, I may add, that certain chiefs required their subjects on their return home to bring them a tribute in diamonds. This I do not believe ever occurred to any great extent, if at all, as in 1872 a party of diggers to test this rumor, taking the law into their own hands, made a tour through a large portion of the Transvaal and Free State, overhauling thousands of natives homeward bound, without finding a single diamond on any one of them, although on one party numbering some 200 they found 197 guns, £3,000 in gold, and nearly two tons of gunpowder. In contradiction to this, however, the late Sir Bartle Frere told a deputation of the Kimberley Mining Board, which waited upon him during his visit to the Fields in 1880, that in coming down through the Transvaal several traders and other trustworthy people on whom he could rely had informed him that most of the chiefs, and in fact all the great ones, had stores of beautiful diamonds, which had been brought to them, a few at a time, by their young men on their return home from work at the Fields.
The native laborer at the present time through contaminating influences has become an adept, and will steal with an adroitness which almost defies detection.
In the Brazilian mines every precaution is taken to prevent thieving, but without entire success. A slave on finding a diamond is compelled at the moment of its discovery to notify the fact by holding it up between his finger and thumb. No slave is allowed to remain for any length of time at any one part of the long trough in which the soil is washed for fear he should plant a diamond for subsequent removal. In addition, all are narrowly searched, but in spite of this care the slaves hide diamonds in the sores on their bodies, which they produce by cutting nicks in their skins for this purpose, and ofttimes also swallow them, though when a negro is suspected of doing so the administration of strong purgatives, confinement in a bare room and severe punishment invariably follow.
Our free nigger is not a whit behind his South American cousin; he uses his nose, mouth, stomach, ears, toes and hair to conceal the diamonds that he steals, and at nightfall walks home from the mine or from the sorting table singing with an air of abandon which would “deceive the very elect,” the diamond being all the while secreted on his person. This, previous to the passing of the last Act, he could do with impunity, for the searching of servants, although it had been for years permissible to masters, vide Government Notice No. 14, 1872, was not as it is now conducted by a government staff. This was especially the case when native labor was scarce, for then any individual master was afraid to make an exception which could give offense, and which might deprive him at once of the whole of his laborers.