LITMIR.BIZ

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but having received the chief’s orders to attack us, they had no choice but to obey. “Now,” they said, “we must keep you always, for if you went back among white people, you would tell them we had killed your companions, and then an army of white men would come and attack us.”

      There was no doubt it was by a mistake that my fellow-voyagers had been killed, but when I heard the Caffres’ explanation I could not think them very wrong. We, in fact, had suffered for the sins of some slave-hunters, who might or might not have been English.

      I explained to the Caffres how we had been shipwrecked and had escaped on rafts, and how they would have received presents had they been kind to us, and had they forwarded us to the nearest English or Dutch town. They admitted that such might have been the case, but now, having killed the white men, they said they must keep the thing quiet. I told them, that even now, if they forwarded me and the three ladies to the Cape Colony, they would be rewarded; but they shook their heads and said, “When you go among your own people you could not help telling them we had assagied your people, then an army come here and kill us. No, we keep quiet.” It was useless my assuring them that I would not tell any of my people that the men had been assagied. The Caffres smiled and replied, “You don’t know yourself. Now you believe you not tell, but when with your own people you could not help telling. Don’t think of going away – that never be. You will by-and-by be Caffre Chief here.”

      All these conversations were of course carried on in the Caffre language, and I have endeavoured to give as nearly as possible the meaning in English of the various words. In consequence of hearing nothing but Caffre spoken, and also having to express all my meaning in the same language, I could now speak it as well as the Caffres themselves, and so was able to learn all the views that the Caffres had on various matters. In thinking over in after-life these days of my early experiences, I have come to the conclusion that these people were a strange mixture of common sense, very acute perceptions, and also very childish in many things. As regards what we term science they were of course completely ignorant, so much so, that, child as I was, I knew more than they did. For example, a great argument had been going on in our village once during several evenings. I had heard in my hut some of the words, and distinguished the word inyanga used very often, this word being used to signify the moon, and also a month. A Caffre counts his age as so many moons. Thus a Caffre boy who was one hundred and twenty moons old would be nearly twelve years of age, and if he lived to be nine hundred and thirty moons old, he would be about seventy years. I have since wondered whether this was the way that the people in the East formerly counted their ages, and were therefore said to live to nine hundred years of age. For if, as it has been suggested by some modern explainers, this great age was given to the ancients in order that they might people the world, it seems that they sadly neglected their duty. For Methuselah lived one hundred and eighty-seven years before he devoted himself to this duty, and Lamech lived also one hundred and eighty-two years before he had a son. A Caffre who was one hundred and eighty-two moons old would be about fourteen years old, and as these people come to maturity very quickly he would be quite a young man.

      After several long arguments the men at length appealed to me, and the question was this: – “Is it the same moon that comes each month, gradually grows larger, and then gets small again? or is it a fresh moon that is born each month, gets full-grown, and then dies?”

      I told them it was the same moon, and they then asked me for proof, which I was quite unable to give; and so, although my statement was considered of some value, yet it did not convince the opponents of the theory about a different moon. They argued the subject during several evenings, and at the end of the discussion the result was not very dissimilar to that which occurs among a certain type of scientific men: each party remained of the same opinion with which he commenced the inquiry. From what I could learn, I found that those who asserted that it was a fresh moon born every month, had the best of the argument, and seemed to be most reasonable. There was, however, a peculiarity about these arguments which I always thought of in after years when I could compare them with the discussions and arguments in the civilised world on various questions. The Caffres always seemed to desire truth, and to argue for the purpose of eliciting it. They would admit the soundness of an opponent’s reasons, and sometimes allow that these could not be answered. They never indicated that their object was to prove themselves right and their opponents wrong, no matter what was the result.

      Inyati, talking to me afterwards about the moon, said, “Your white people believe it always the same moon.”

      “Yes,” I replied, “they know it is the same.” Inyati said, “I have often found that what is true cannot be made by words to appear to be as true as something else that is false. Talking is no good.”

      Finding that Inyati now talked to me on many occasions, I took the opportunity of asking him one day what had become of the things that they had taken from the men; for I knew there were some guns and other things which might be of use. He told me that most of them were buried in a hole near a kraal some miles away; and that the people were afraid of these things, thinking that they might blow up and kill them. I told Inyati there was one thing I knew of amongst these which would be of great use if we could find it, and I could show him what to do with it. I described this to him, and he then told me that this and a few other things were at his kraal, and he would show them to me. That evening he took me to his kraal, and lifting up a wicker door, he showed me several articles in a hole below. I there saw what I wanted, and took from the hole a pair of opera-glasses in a leather case. I then went with Inyati to a little hill near, and seeing about two miles off some Caffres, I asked him who they were.

      He said they were too far off to recognise.

      I then adjusted the glasses for my focus and told him the names of the Caffres, whom I knew, and then handing him the glasses showed him how to use them.

      I never saw greater astonishment than that of Inyati when he looked through the glasses and perceived distant objects as plainly as though they were near. He never seemed tired of looking, first at distant then at nearer objects. He asked me what I called them, and I said in English, “opera-glasses.” He shook his head at this, and then said in Caffre, “I shall call them ‘bring near.’” He went back to his kraal and seemed deep in thought, and every now and then looked at the glasses, which he preserved with the greatest care.

      On the following morning he assembled all the men, and had a council. He told them that I had shown him the use of a thing that was like “tagata” (witchcraft); and that this thing, though quite harmless, was wonderful. He said that people and things at a distance were instantly brought close to you, and you could almost touch them with your hand. At first the older men seemed inclined to disbelieve, but Inyati said, “What I tell you, that I can show.” There was one old man who had the reputation of being a rain-maker, and was called Amanzinina, who would not believe what Inyati told him. This old man had always disliked me, and was one of those who had expressed the wish that I should be assagied. He said that I might practise witchcraft, and that this thing which made people come near was and could be only due to witchcraft; as it was impossible to be anything else. He suggested that the glasses should be burned, and that if I were burned too it would be all the better for the tribe.

      Inyati answered him; but a great many of the men who were afraid of Amanzinina, agreed with him as to burning the glasses, though they said that I might be spared. At first I felt disposed to laugh at the nonsense spoken by this old man, but when I found how important his remarks were considered by the men, I was somewhat alarmed. Inyati, however, answered Amanzinina well, and said that I had nothing to do with this “bring near”; that it was made by white men, just as Caffres made assagies; that it was a thing which white men used everywhere; and that I, having seen men use it, knew what it was for, and that witchcraft had nothing to do with it. After a time the chief convinced all the men except Amanzinina, who would have nothing to do with the glasses, and would not even look through them.

      The astonishment shown by the men when they looked through the glasses was quite equal to that which had been displayed by Inyati: they thought it wonderful, and several of them, seeing people at a distance, put their mouth to the glasses and shouted, believing that this would make their voices heard. They could not understand why it was, that if they could see people close, by aid of the glass, they could not also make them hear. At length, however,

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