OUTBREAK AT MPANZA.
Whilst McKenzie was demonstrating in the south-west, and Leuchars was similarly occupied at Mapumulo, a state of affairs was rapidly developing in the Mpanza valley,[127] not more than sixteen miles from Greytown, destined soon to alter the whole character of the situation.
Owing to the fact that neither McKenzie nor Leuchars had met with any opposition whatever when dealing, as has been seen, promptly and effectively with all cases of disaffection that came to their notice, it was, by the end of March, generally supposed that all further trouble was at an end, at any rate, for the time being. This conviction was strengthened by the execution of the murderers of Hunt and Armstrong. This execution, however, proved to be not the end, but only the end of the first phase of the Insurrection.
How far the Trewirgie affair can be associated with what was taking place in Mpanza valley is for the reader to judge, after consideration of the facts that will be laid before him. To understand it, it is necessary to examine the character and antecedents of the man who, on the 4th of April, became the initiator of the second and far more vigorous phase of the Rebellion. This is all the more necessary, not only because the Natives generally refer to it as his Rebellion,[128] but because he was the Chief of a comparatively small, low-class tribe and almost unknown, either by Europeans or Natives, beyond the division in which he lived. The rôle he took on was one which a far more imposing man like Mehlokazulu (of Zulu War fame), or even Zibebu (had he been living),[129] might have been proud to assume, had opportunity favourable for so hazardous an enterprise presented itself. Indeed, the general belief of the Natives of Natal and Zululand in regard to the poll tax was that, if there was to be any overt action at all, Dinuzulu himself would take it as head of the Zulu House. But for his imprisonment and banishment to St. Helena, it is quite possible he would have taken it. As he failed, or at any rate preferred to remain in the background, it fell, of all Chiefs in this portion of South Africa, on one Bambata to step forward as protagonist on this unique and dramatic occasion.
As a section of the Native public appeared desirous of a change in the way in which they were being governed, it devolved, of course, on some one to take the lead. Who should this be? A Chief? Of course, for, in a matter such as this, it would be altogether foreign to Native sentiment for a mere commoner to do so. Look how Makanda and Mjongo had failed. What Chief, then, so far forgetful of his own interests, as well as of those of his tribe, would dare to translate into action the spirit of resistance innate in the people? Who, in short, would have the temerity to start an insurrection against a Government which, however much it might be regarded as oppressive, had yet, as Bambata well knew, delivered his ancestors, and those of a million other Natives, from the wrongs, cruelties and inhumanity of Tshaka and Dingana, and enabled every man, woman and child to sleep peacefully in their homes for upwards of two generations, undisturbed by death-dealing, predatory raids?
The question, therefore, arises as to how it came about that one so petty and obscure as Bambata should stand forth, practically alone, as the redresser of the nation's alleged wrongs. Who and what was he?
Bambata was born about the year 1865 in the neighbourhood of Mpanza valley. His father was Mancinza, alias Sobuza, member of the Zondi tribe,[130] and his mother the daughter of Pakade, a well-known Chief of the Cunu tribe, now for the most part living in Weenen division. This woman was Mancinza's principal wife. In regard to the principal wife, a tribe is, by custom, called on to contribute towards her lobolo; an attempt was made to do this in the present instance. The tribe, however, objected to the Chief taking a girl of the Cunu tribe, and refused to assist in lobola-ing her.[131] Determined to marry the girl, Mancinza delivered the necessary forty or more cattle out of his own herd. A few months after the wedding, the bride became so averse to living with her husband's three other wives that, after accusing them of wishing to kill her, she deserted and took up her abode at the kraal of another man of the same tribe. It was at this establishment that Bambata was born. His mother then insisted on a kraal being specially erected for her. This was done, the result of the unusual action being that the former place was well-nigh wrecked, for the other wives complained of their husband devoting too much attention to Bambata's mother.
As a boy, Bambata was headstrong and fond of fighting. He frequently neglected the cattle he had to herd. When chastised, he took the beating well, never crying out or shouting as boys sometimes do. He became expert in the use of the assegai, and was an exceptionally fine runner. Owing to the latter qualification, he earned the sobriquet of "Magadu" (short for Magaduzela, o wa bonel 'empunzini),[132] which stuck to him all his life. His father had a double-barrelled, muzzle-loading shot gun. This the youth soon accustomed himself to, and became a good shot. When he was about 25 years of age, his father died. His uncle, Magwababa, to whom there will be further reference later, was appointed to act as Chief. After a few years, he was formally superseded by Bambata himself. A year or two after becoming Chief, Bambata committed a daring theft of three head of cattle belonging to a Boer. He was tried and severely punished, though not imprisoned. On the amount of the fine being raised by members of the tribe, he was released.
As Chief, he was harsh, extravagant and reckless, selfish and domineering. On one occasion he fined a man, but, as the latter would not pay, he attacked him with an armed body of men and forced him to comply. He rapidly squandered the property his father had left and, like his father, ran counter to the wishes of the tribe in selecting his principal wife. The elders were in favour of his promoting a particular woman, and opposed to his own choice, on the ground that the woman was a twin. He ignored their wishes and, after one of his wives (there were four in all), had committed adultery and been expelled, whilst another had deserted, he erected a solitary hut for the principal one—calling it Emkontweni (the place of the assegai)—thereby following once more the irregular example set by his father.
In the meantime, the relations he stood in towards his European neighbours were even less satisfactory. The total strength of his tribe at the end of 1905 was 910 huts in Umvoti, 120 in New Hanover, 21 in Umgeni, and 91 in Lion's River, divisions, or 1,142 in all; representing a total approximate population of 5,000 men, women, and children, or about 500 capable of bearing arms. The system of recruiting regiments was followed in this as in some other tribes of Natal and Zululand. Owing, however, to limited numbers, there were incorporated into each regiment men of widely differing ages. During the twenty-four years Bambata was nominally Chief, he recruited only two regiments.