The White Shield. Mitford Bertram

of old Masuka – so now, perhaps, the same would hold. Now, I was right glad of the King’s decision, Nkose, for I had already begun to look upon this little one as child of my own. So I made her over to the youngest of my wives, Fumana, who took care of her and loved her greatly.

      Now, although we had made an end, utter and complete, of those Amabuna who came against us, and of the abatagati among ourselves who had plotted with them, yet the mind of Umzilikazi was not at ease. For he knew something of that people, had heard how they swarmed in such numbers over the country to the westward as to leave no further room, but were crowded out, and ever moving onward to seize upon new lands. Even then, as we had heard, they were plotting to seize land from Dingane, and if, as might befall, the Zulu power was worsted, and the House of Senzangakona forced to seek out other country, might not we have the remaining strength of Dingane falling upon us any day, even as we had fallen upon and swept aside those who lay in our own path? Further, although of those Amabuna whom we had eaten up, not one was left alive to carry back the tidings to his own people, yet, sooner or later, such tidings would reach them, and then we might expect their vengeance. Now, if those comparatively few whom we had slain – some score and a half of families – had fought so fiercely and dealt so much death amid our ranks with their long guns, what sort of foes would their kinsfolk prove, assailing us in force and unhampered by women and children? Or they might form a temporary alliance with Dingane; and then how should we stand against the combined strength of two such terrible and formidable foes?

      All these considerations were debated gravely by the King and a secret council of the izinduna, of whom I was one, and it was decided to abandon Ekupumuleni and the surrounding country, and to march upon and seize the fair lands occupied by the People of the Blue Cattle, upon which I had reported. Howbeit, the real reason for this decision was not to be talked about, a good and sufficient reason for the people at large being that the land upon which we meant to swoop down was better than that wherein we now dwelt.

      It took time to send round to all the cattle outposts and muster the nation at large, but this was done at last. The cattle and the movable property was sent on in charge of the women and slaves, and for several days the izanusi were busy making múti, and doctoring us all for our new undertaking. Then came the last night we were to spend in Ekupumuleni, and through the hours of darkness the wild howlings of the izanusi sounded at intervals; for it was no light thing thus quitting the place which had been our home for so long a time.

      But with dawn of day, when all men turned out fully armed – for a muster of our whole fighting strength had been ordered to march out from Ekupumuleni in fitting state – a shiver of amazement, and horror, and dismay ran through all. And well it might. For in the middle of the great open space had been reared four stakes, and, impaled upon each, quivered the trussed-up body of a man; and the groan of horror and of fear deepened, for in the agonised, distorted features of those four all men recognised the traitorous izinduna and the head witch-doctor, Notalwa.

      This, then, was the secret of their fate, which so far had lain in dark and terrible mystery. They had been kept for such an end.

      Five chief traitors had there been; yet here were but four! The first astonishment over, men looked at each other – their eyes asking in mute surprise where was the fifth? And of those who thus marvelled none wondered more than myself.

      On the centre stake, raised half the height of a man above the others, was the body of Tyuyumane. On either hand of him were impaled Ncwelo and Senkonya, and, a little in front, Notalwa. Where, then, was Ntelani? Where, then, was my father? Well, wherever he was, it was not there.

      The stake of impalement is a terrible thing, Nkose, and was seldom used among us – only once, indeed, since we had gone out from Zululand, and then in the case of three chiefs who had come in to konza to Umzilikazi, and had departed, laughing at their promise. Now, however, by the hideous fate to which he had adjudged these ringleaders of the conspiracy, it was clear that the King intended to strike terror into all who might at any future time be tempted to travel the same road.

      They were still alive, those wretches – for a man may live a day or more in that torment, and these had not long been on the stakes. And as we stood gazing upon them thus suffering, several izimbonga came running forth from the isigodhlo– roaring like lions, trumpeting like elephants, bellowing like bulls – shouting the praise and the royal titles of the King. And from the whole army, ranged on either side of the open space in two immense half-moons, these were taken up, and re-echoed again and again.

      But Umzilikazi, advancing down the centre, with his head thrown proudly back, halted, and held up his hand.

      “Cry not to me the Bayéte, my children!” he said, in clear and ringing tones. “Cry it to your King, Tyuyumane. Behold him, yonder – your King, Tyuyumane!”

      1

      Nkose means “the chief”, and is a term of courtesy.

      2

      It is customary for each wife of a Zulu of rank to have a hut to herself.

      3

      Tunga means “Sew” – the head-ring – i.e. marry.

      4

      an imbonga is a professional “praiser,” or herald.