The White Hand and the Black: A Story of the Natal Rising. Mitford Bertram
sounds well, Jobo. Now is the time to tell it – or some of it – to the people outside. They wait to hear.”
The Rev. Job Magwegwe – by the way the name by which the chief had addressed him was a corruption of his “Christiana” name – was an educated Fingo, hailing from the Cape Colony, where he had been trained for a missionary, and finally became a qualified minister in one of the more important sects whose activity lay in that direction. But he promptly saw that in the capacity of missionary he was going to prove a failure. Those of his own colour openly scoffed at him. What could he teach them, they asked? He was one of themselves, his father was So-and-So – and no better than any of them. The whites could teach them things, but a black man could not teach a black man anything. And so on.
But luck befriended the Rev. Job. The Ethiopian movement had just come into being, and here he saw his chance. There was more to be made by going about among distant races where his origin was not known, living on the fat of the land, and preaching a visionary deliverance from imaginary evils to those well attuned to listen, than staying at home, striving to drill into a contemptuous audience the “tenets” of a dry-as-dust and very defective form of Christianity. So he promptly migrated to Natal, and being a plausible, smooth-tongued rogue soon found himself in clover, in the official capacity of an accredited emissary of the “Ethiopian Church,” whose mission it was to instil in the native mind the high-sounding doctrine of “Africa for its natives.”
Chapter Six.
A Native Utopia
The open space outside the kraal was thronged. Hundreds had collected in obedience to the word of the chief. More were still coming in, and the preacher rubbed his fat hands together with smug complacency. Your educated native is nothing if not conceited, and the Rev. Job Magwegwe was no exception to this rule. Here was an audience for him; a noble audience, and, withal an appreciative one.
His appearance was greeted by a deep murmur from the expectant crowd, which at once disposed itself to listen. He had resumed his black coat and waistcoat and settled his white choker; he was not going to omit any accessory to his clerical dignity if he knew it.
He led off with a long prayer, to which most of those present listened with ill-concealed boredom, but the smug self-conceit of the man had captured his better judgment, and he was only brought up by Babatyana remarking in an audible aside that the people had not assembled to take part in a prayer meeting but to hear the news. So he took the hint and started his address.
He began by sketching the history of the people, within their own time. Since the days of the old wars they had increased immensely and were still increasing, so that soon the land would not be able to hold its population. It would hold them but for the white man. The white man. But was this the white man’s land? Did Nkulunkulu (Literally, “The Great Guest.” one of the names for the Deity) give him this land? No. The white man came over the sea in ships and took it. Nkulunkulu said “This is the black man’s land and here have I placed him,” yet the white man took it. The whites came over in small numbers, then more. But even now what were their numbers? Why, a handful, a mere handful. The whites who ruled them could live in an ostrich’s nest, when compared to the blacks whom they had dispossessed. And why had they been able to dispossess them? Because there was no unity among the native nations. Each was jealous of the other and none could combine. The time, however, was at hand when these dissensions should be of the past; when all the native nations should unite, when their native land should belong to them and not to the white man, when the Amazulu and the Basutu, the tribes in Natal and the Amampondo and the Amaxosa should all possess their own again, should all dwell together as brothers, none lording it over the other, should dwell together in peace and unity in the land which Nkulunkulu had given to them – to them and not to the white man.
The preacher was working himself up to a pitch of eloquence that impressed his audience – and a native orator can be very eloquent indeed. Murmurs of applause greeted his periods, and now as he paused to wipe his clammy forehead with the white handkerchief of civilisation, these grew quite tumultuous. Only Manamandhla the Zulu kept saturnine silence. He knew who, in this wonderful brotherhood of equality, was going to have the upper hand, and any idea to the contrary moved him to mirth, as too absurd to be worthy of a moment’s consideration.
But the ways of Nkulunkulu – went on the preacher unctuously – though sometimes slow were always sure, and now He had revealed His will to some who had come across great distances of sea to bring it to them; not white men but black like themselves. These had come hither with a message of deliverance to all the dark races, and he himself was a humble mouthpiece of such. But there were many such mouthpieces. They were everywhere, and were being heard gladly. Who could refuse to hear them? The people of this land were being oppressed and trampled upon; and so it was wherever the white man set down his foot. Let them look at the past. Where were the nations that dwelt proudly in their own lands? Gone, utterly gone, or slaves to the white man; who planted his own laws upon them and punished them heavily if they did not obey.
The crafty rascal however found it convenient to ignore the fact that the worst that the white man had ever done to them was a joke when compared with the treatment formerly meted out to the black man by his brother black. Then he proceeded to quote from the Scriptures.
There was a fair sprinkling of amakolwa among his audience, i.e. those who had been converted to Christianity – of a sort – and these now listened with renewed zest. They would appreciate his arguments, and afterwards make them plain to their fellow countrymen not so privileged, in their discussions from kraal to kraal.
He deftly quoted from the history of the Israelites, and their deliverance from the Egyptian bondage, making out that these were in similar bondage, that the promises made to Israel were given to them too. He went further. He even assured them that they were offshoots of Israel, cleverly citing numbers of their national and tribal customs, some obsolete but many still in force, which exactly corresponded with the precepts of the Mosaic law. The great book of the white men which revealed the will of Nkulunkulu, he declared, was wrongly so called, in that it was not revealed to white men at all, but to dark men. The whites had stolen it, as they stole everything.
A deep bass hum of applause broke from his audience. It was a strange scene. The vast assemblage held spellbound, the preacher, arrayed as one who preaches the gospel of peace, instead, swaying this multitude of dark savages with the gospel of revolt and war, and all the ruthless atrocity of horror which such represents. All spellbound there in the clear light of the broad moon, flooding down upon ridge and valley, and loom of mountain misty against the stars.
For upwards of another hour the preacher went on, the entranced audience drinking in every word. They could have listened to him all night, but he had too much natural astuteness to risk repeating himself.
“Brothers,” he concluded, “I have shown you your bondage. You are increasing, as the chosen people of old, and the more you are increasing the more you have to pay in taxes to the white man; the more you have to submit to his slave-imposing laws. You may say – as many have said – ‘What can we do? The white man has cannon and we have the assegai, what chance then have we?’ But even the white man’s cannon is not able to go everywhere, and even if it could, there is a more powerful weapon still. There are those who rule the whites who will lift up a voice in your behalf. Who will say – ‘Stop. This has gone far enough. We will not have our black brethren butchered solely because they are black.’ I know what I say, for I have seen and talked with such. ‘Stop,’ they will say. ‘Bloodshed must cease.’ And the nation will approve because war costs money, and white people are no fonder of having to pay than are black people. Then when their fighting men are withdrawn – then we will rise in our might, in one overwhelming black wave, and sweep all these whites back into the sea, whence they came. Be patient. You will have ‘the word’ in good time and that time soon. I have shown you your bondage, now I am showing you your way out, for it is the will of Nkulunkulu. I have done.”
A deep murmur arose. The vast multitude, moved to the core, took some time to realise that the proceedings were over. Then it broke up. Many remained on the ground, squatting in groups, eagerly discussing the points put forward; others broke up, and in twos or threes, or singly, departed for their homes. Among the latter was Teliso the native detective.
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