'Tween Snow and Fire - Bertram Mitford (world of reading .txt) 📗

on him with a bloodthirsty stare, between that great crowd of savage forms, squatted around like tigers on the crouch, Eustace felt his pulses quicken. The critical time had arrived.

Even at that perilous moment he took in the place and its surroundings. He noted the faces of women, behind the dark serried ranks of the warriors, peering eagerly at him. There were, however, but few, and they wore a crushed and anxious look. He noted, further, that the huts were of recent and hasty construction, and that the cattle inclosure was small and scantily stocked. All this pointed to the conclusion that the kraal was a temporary one. The bulk of the women and cattle would be stowed away in some more secure hiding place. Only for a moment, however, was he thus suffered to look around. His thoughts were quickly diverted to a far more important consideration.

His guards had fallen back a few paces, leaving him standing alone. In front, seated on the ground, was a group consisting of a dozen or fourteen persons, all eyeing him narrowly. These he judged to be the principal chiefs and councillors of the Gcaléka tribe. One glance at the most prominent figure among these convinced him that he stood in the presence of the Paramount Chief himself.

Kreli, or Sarili, as the name is accurately rendered—the former being, however, that by which he was popularly, indeed, historically known—the chief of the Gcalékas and the suzerain head of all the Xosa race, was at that time about sixty years of age. Tall and erect in person, dignified in demeanour, despising gimcrack and chimney-pot hat counterfeits of civilisation, he was every inch a fine specimen of the savage ruler. His shrewd, massive countenance showed character in every line, and the glance of his keen eyes was straight and manly. His beard, thick and bushy for a Kafir, was only just beginning to show a frost of grey among its jetty blackness. Such was the man before whom Eustace Milne stood—so to speak—arraigned.

For some moments the august group sat eyeing the prisoner in silence. Eustace, keenly observing those dark impassive faces, realised that there was not one there which was known to him. He had seen Hlangani’s gigantic form, resplendent or the reverse in the most wildly elaborate war costume, seated among the fighting men. Here in the group before him all were strangers.

While some of his chiefs were arrayed in costumes of plumes and skins and cow-tails exceeding fantastic, Kreli himself had eschewed all martial adornments. An ample red blanket swathed his person, and above his left elbow he wore the thick ivory armlet affected by most Kafirs of rank or position. But there was that about his personality which marked him out from the rest. Eustace, gazing upon the arbiter of his fate, realised that the latter looked every inch a chief—every inch a man.

“Why do you come here making war upon me and my people, umlúngu!” said the chief, shortly.

“There is war between our races,” answered Eustace. “It is every man’s duty to fight for his nation, at the command of his chief.”

“Who ordered you to take up arms against us? You are not a soldier, nor are you a policeman.”

This was hard hitting. Eustace felt a trifle nonplussed. But he conceived that boldness would best answer his purpose.

“There were not enough regular troops or Police to stand against the might of the Gcaléka nation,” he replied. “Those of us who owned property were obliged to take up arms in defence of our property.”

“Was your property on the eastern side of the Kei? Was it on this side of the Bashi?” pursued the chief. “When a man’s house is threatened does he go four days’ journey away from it in order to protect it?” A hum of assent—a sort of native equivalent for “Hear, hear,” went up from the councillors at this hard hit.

“Do I understand the chief to mean that we whose property lay along the border were to wait quietly for the Gcaléka forces to come and ‘eat us up’ while we were unprepared?” said Eustace quietly. “That because we were not on your side of the Kei we were to do nothing to defend ourselves; to wait until your people should cross the river?”

“Does a dog yelp out before he is kicked?”

“Does it help him, anyway, to do so after?” replied the prisoner, with a slight smile over this new rendering of an old proverb. “But the chief cannot be talking seriously. He is joking.”

“Hau!” burst forth the amapakati in mingled surprise and resentment.

“You are a bold man, umlúngu,” said Kreli, frowning. “Do you know that I hold your life in my hand?”

This was coming to the point with a vengeance. Eustace realised that, like Agag, he must “walk delicately.” It would not do to take up a defiant attitude. On the other hand to show any sign of trepidation might prove equally disastrous. He elected to steer as near as possible a middle course.

“That is so,” he replied. “I am as anxious to live as most people. But this is war-time. When a man goes to war he does not lock up his life behind him at home. What would the Great Chief gain by my death?”

“His people’s pleasure,” replied Kreli, with sombre significance, waving a hand in the direction of the armed crowd squatted around. Then turning, he began conferring in a low tone with his councillors, with the result that presently one of the latter directed that the prisoner should be removed altogether beyond earshot.

Eustace accordingly was marched a sufficient distance from the debating group, a move which brought him close to the ranks of armed warriors. Many of the latter amused themselves by going through a wordless, but highly suggestive performance illustrative of the fate they hoped awaited him. One would imitate the cutting out of a tongue, another the gouging of an eye, etc., all grinning the while in high glee.

Even Eustace, strong-nerved as he was, began to feel the horrible strain of the suspense. He glanced towards the group of chiefs and amapakati much as the prisoner in the dock might eye the door of the room where the jury was locked up. He began talking to his guards by way of diversion.

“Who is that with Hlangani, who has just joined the amapakati?” he asked.

“Ukiva.”

He looked with new interest at the warrior in question, in whose name he recognised that of a fighting chief of some note, and who was reported to have commanded the enemy in the fight with Shelton’s patrol.

“And the man half standing up—who is he?”

“Sigcau—the great chief’s first son. Whau umlúngu!” broke off his informant. “You speak with our tongue even as one of ourselves. Yet the chiefs and principal men of the House of Gcaléka are unknown lo you by sight.”

“Those of the House of Gaika are not. Tell me. Which is Botmane?”

“Botmane? Lo!” replied several of the Kafirs emphatically. “He next to the Great Chief.”

Eustace looked with keen interest upon the man pointed out—an old man with a grey head, and a shrewd, but kindly natured face. He was Kreli’s principal councillor and at that time was reported to be somewhat in disfavour by reason of having been strenuously opposed to a war with the whites. He was well-known to Eustace by name; in fact the latter had once, to his considerable chagrin, just missed meeting him on the occasion of a political visit he had made to the Komgha some months previously.

Meanwhile the prisoner might well feel anxious as he watched the group of amapakati, for they were debating nothing less than the question whether he should be put to death or not.

The chief Kreli was by no means a cruel or bloodthirsty ruler—and he was a tolerably astute one. It is far from certain that he himself had ever been in favour of making war at that time. He was too shrewd and far-seeing to imagine that success could possibly attend his arms in the long run, but on the other hand he bore a deep and latent grudge against the English by reason of the death at their hands of his father, Hintza, who had been made a prisoner not altogether under circumstances of an unimpeachable kind and shot while attempting to escape. This had occurred forty years earlier.

So when the young bloods of the tribe, thirsting for martial distinction, had forced the hands of their elders and rulers, by provoking a series of frictions with their Fingo neighbours then under British protection, the old chief had exercised no very strenuous opposition to their indulging themselves to the top of their bent.

Having, however, given way to the war spirit, he left no stone unturned to insure success. Runners were sent to the Gaika and Hlambi tribes located in British Kaffraria, viz.: within the Colonial limits—but although plenty of young men owning those nationalities drifted across the Kei in squads to join his standard, the bulk of the tribes themselves were slow to respond to his appeal. Had it been otherwise, the position of the border people would have been more serious. With the enemy at their very doors they would have found plenty of occupation at home, instead of being free to pour their forces into the Transkei. Things, however, had turned out differently. The Gcaléka country had been ravaged from end to end, and the old chief was at that moment practically a fugitive. It may readily be imagined, therefore, that he was in rather an ugly humour, and not likely to show much clemency towards the white prisoner in his power.

There was another consideration which militated against the said clemency. Although he had made no allusion to it, it must not be supposed that Kreli was all this time unaware of the identity of his prisoner. The latter’s friendship with many of the Gaika rulers was a rank offence in the eyes of the Paramount Chief just then. Had he not sent his “word” to those chiefs, and had not his “word” fallen on ears dull of hearing? Instead of rising at his call they were yet “sitting still.” What more likely than that white men, such as this one, were influencing them—were advising them contrary to their allegiance to him, the Paramount Chief?

Some of the amapakati were in favour of sparing the prisoner at present. He might be of use to them hereafter. He seemed not like an ordinary white man. He spoke their tongue and understood their customs. There was no knowing but that he might eventually serve them materially with his own people. Others, again, thought they might just as well give him over to the people to be put to death in their own way. It would please the fighting men—many of whom had lost fathers and brothers at the hands of the whites. Yet again, one or two more originated another proposal. They had heard something of this white man being a bit of a wizard—that he owned a “charm” which had turned the blade of a broad assegai from his heart. Let him be handed over to Ngcenika, the great witch-doctress. Let her try whether his “charm” was too strong for her.

This idea met with something like universal acceptance. Shrewd and intelligent as they are in ordinary matters, Kafirs are given to the most childish superstitions, and, in adopting the above suggestion, these credulous savages really did look forward to witnessing something novel in the way of a competition in magic. In their minds the experiment was likely to prove a thing worth seeing.

“Ewa! Ewa!” (“Yes—yes”) they cried emphatically. “Let Ngcenika be called.”

“So be it,” assented Kreli. “Let the witch-doctress be sought.”

But almost before the words had left his lips—there pealed forth a wild, unearthly shriek—a frightful yell—emanating from the line of rugged and bush-grown rocks which shut in one side of the clearing. Chiefs, amapakati, warriors—all turned towards the sound, an anxious expression upon every face—upon