Some say that it was buried with the Black One, some that Mopo stole it. Others that Dingaan and Umhlagana burned it. Still a saying rose like a wind in the land that when that spear shall fall from heaven at the feet of the king who reigns in the place of the Black One, then the Zulus shall make their last great war and win a victory of which all the world shall hear. Now let the Opener of Roads give us this sign of the falling of the Black One's spear and I shall be content."
"Would you know the spear if it fell?" asked Cetewayo.
"I should know it, O King, who have often held it in my hand.
The end of the haft is gnawed, for when he was angry the Black One used to bite it. Also a thumb's length from the blade is a black mark made with hot iron. Once the Black One made a bet with one of his captains that at a distance of ten paces he would throw the spear deeper into the body of a chief whom he wished to kill, than the captain could. The captain threw first, for I saw him with my eyes, and the spear sank to that place on the shaft where the mark is, for the Black One burned it there. Then the Black One threw and the spear went through the body of the chief who, as he died, called to him that he too should know the feel of it in his heart, as indeed he did."
I think that Cetewayo was about to assent to this suggestion, since he who desired peace believed it impossible that Zikali should suddenly cause this identical spear to fall from heaven.
But Umnyamana, the Prime Induna, interposed hurriedly--"It is not enough, O King. Zikali may have stolen the spear, for he was living and at the kraal Duguza at that time. Also he may have put about the prophecy whereof Sigananda speaks, or at least so men would say. Let him give us a greater sign than this that all may be content, so that whether we make war or peace it may be with a single mind. Now it is known that we Zulus have a guardian spirit who watches over us from the skies, she who is called Nomkubulwana, or by some the Inkosazana-y-Zulu, the Princess of Heaven. It is known also that this Princess, who is white of skin and ruddy-haired, appears always before great things happen in our land. Thus she appeared before the Black One died. Also she appeared to a number of children before the battle of the Tugela. It is said, too, that but lately she appeared to a woman near the coast and warned her to cross the Tugela because there would be war, though this woman cannot now be found. Let the Opener of Roads call down Nomkubulwana before our eyes from heaven and we will admit, every man of us, that this is a sign which cannot be questioned."
"And if he does this thing, which I hold no doctor in the world can do, what shall it signify?" asked Cetewayo.
"O King," answered Umnyamana, "if he does so, it shall signify war and victory. If he does not do so, it shall signify peace, and we will bow our heads before the Amalungwana basi bodwe"
(i.e. "the little English," used as a term of derision).
"Do all agree?" asked Cetewayo.
"We agree," answered every man, stretching out his hand.
"Then, Opener of Roads, it stands thus: If you can call Nomkubulwana, should there be such a spirit, to appear before our eyes, the Council will take it as a sign that the Heavens direct us to fight the English."
So spoke Cetewayo, and I noted a tone of triumph in his voice, for his heart shrank from this war, and he was certain that Zikali could do nothing of the sort. Still the opinion of the nation, or rather of the army, was so strong in favour of it that he feared lest his refusal might bring about his deposition, if not his death. From this dilemma the supernatural test suggested by the Prime Minister and approved by the Council that represented the various tribes of people, seemed to offer a path of escape. So I read the situation, as I think rightly.
Upon hearing these words for the first time that night Zikali seemed to grow disturbed.
"What do my ears hear?" he exclaimed excitedly. "Am I the Umkulukulu, the Great-Great (i.e. God) himself, that it should be asked of me to draw the Princess of Heaven from beyond the stars, she who comes and goes like the wind, but like the wind cannot be commanded? Do they hear that if she will not come to my beckoning, then the great Zulu people must put a yoke upon their shoulders and be as slaves? Surely the King must have been listening to the doctrines of those English teachers who wear a white ribbon tied about their necks, and tell us of a god who suffered himself to be nailed to a cross of wood, rather than make war upon his foes, one whom they call the Prince of Peace.
Times have changed indeed since the days of the Black One. Yes, generals have become like women; the captains of the impis are set to milk the cows. Well, what have I to do with all this?
What does it matter to me who am so very old that only my head remains above the level of the earth, the rest of me being buried in the grave, who am not even a Zulu to boot, but a Dwandwe, one of the despised Dwandwe whom the Zulus mocked and conquered?
"Hearken to me, Spirits of the House of Senzangacona"--here he addressed about a dozen of Cetewayo's ancestors by name, going back for many generations. "Hearken to me, O Princess of Heaven, appointed by the Great-Great to be the guardian of the Zulu race.
It is asked that you should appear, should it be your wish to signify to these your children that they must stand upon their feet and resist the white men who already gather upon their borders. And should it be your wish that they should lay down their spears and go home to sleep with their wives and hoe the gardens while the white men count the cattle and set each to his work upon the roads, then that you should not appear. Do what you will, O Spirits of the House of Senzangacona, do what you will, O Princess of Heaven. What does it matter to the Thing-that-never-should-have-been-born, who soon will be as though he never had been born, whether the House of Senzangacona and the Zulu people stand or fall?
