THE NATAL SOCIETY OFFICE BEARERS, 1982 - 1983 President V ice-Presidents Cr Miss P.A. Reid M.J.e. Daly A.e. Mitchell Dr J. Cl ark S.N. Roberts Trustees A.e. Mitchell Dr R.E. Stevenson M.I.C. Daly Treasurers Auditors Messrs Dix, Boyes & Co. Messrs Thornton-Dibb, van der Leeuw & Partners Chief Librarian Mrs S.S. Wallis Secretary P. e. G. McKenzie COUNCIL Elected Members Cr Miss P.A. Reid (Chairman) S.N. Roberts (Vice-Chairman) Dr F.e. Friedlander R.Owen W. G. Anderson A.D.S. Rose R.S. Steyn M.J.C. Daly Prof. A.M. Barrett T.B. Frost Associate Member F.J.H. Martin, MEC City Council Representatives Cr H. Lundie Cr W.J.A. Gilson Cr R.J. Glaister EDITORIAL COMMITTEE OF NATALIA Editor T.B. Frost W.H. Bizley M.H. Comrie J.M. Deane Dr W.R. Guest Ms M.P. Moberly Mrs S.P.M. Spencer Miss J. Farrer (Hon. Sec.) Natalia 13 (1983) Copyright Natal Society Foundation 2010Cover Picture John William Colenso, First Bishop of Natal 1853-1883 SA ISSN 0085 3674 Printed by Kendall & Strachan (Ply) Ltd., Pietermaritzburg Contents Page EDITORIAL 5 REPRINTS Praying for Rain: A Sermon preached by Bishop C01enso 7 Ekukanyeni in 1857 ....... . . . . . . . . . . . . . . . . .. 14 ARTICLE A Remarkable Survey: The Natal Scene at Union W.H. Bizley . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 22 ARTICLE The Historical Image of King Cetshwayo of Zululand: A Centennial Comment Charles Ballard . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 29 ARTICLE 'Natal Literature': A Scrap of History and a Glance at some Poems Colin Gardner ............................. 43 ARTICLE The Oldest Houses in Pietermaritzburg R. W. Brann and Robert F. Haswell . . . . . . . . . . . . . . .. 67 ARTICLE The Colenso Cases: A Perspective of Law in Nineteenth Century Natal P.R. Spiller . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 76 OBITUARIES Dr E.G. Malherbe . . . . . . . . . . . . . . . . . . . . . . . . . .. 85 Miss D.D. Tshabalala . . . . . . . . . . . . . . . . . . . . . . . .. 87 Neville Nuttall . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 90 NOTES AND QUERIES i.M. Deane ............................... 92 BOOK REVIEWS AND NOTICES 106 SELECT LIST OF NATAL PUBLICATIONS i. Farrer ................................ 117 REGISTER OF RESEARCH ON NATAL i. Farrer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 118 NOTES ON CONTRIBUTORS T.B. Frost . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 120 OUR NEXT ISSUE 1985 will see the one hundred and fiftieth anniversary of the establishment of Durban and the seventy fifth anniversary of the founding of the Natal University College. It is hoped to commemorate these significant events in the life of the Province by focusing attention on the City of Durban and the University of Natal in Natalia 14 which will be published in December 1984. 5 Editorial In compiling the Index to the first ten volumes of Natalia which we published two years ago, Mr David Buckley drew our attention to the perhaps undue prominence given in the journal to the doings of Anglicans and the history of the Anglican church in Natal. His point was well taken, but Natalia 13 cannot but return to the theme, for June 1983 saw the centenary of the death of John William Colenso, first Bishop of Natal. We do so, however, without apology, for Colenso's interests and influence extended far beyond the confines of his church. And what a worthwhile centennial commemoration it was with a series of lectures, a tour, an exhibition in St Peter's church of such excellence as to invoke editorial approbation from the Natal Witness, and a play 'What doth the Lord require?' on the life and work of the Bishop, performed in the Cathedral to appreciative audiences. Notes and Queries will record the Centenary in greater detail than is appropriate here. What is necessary to affirm editorially is our abiding sense of the towering stature of the man, heretic or no: of his missionary zeal, of his huge linguistic achievement in learning Zulu and reducing it to written form, of his biblical scholarship - he it was who identified the 'P' source in the Old Testament -, of his fight for righteousness, truth and justice in championing the unpopular causes of Langalibalele and Cetshwayo in the noblest tradition of the Old Testament prophets. The extracts from his famous Isandhlwana sermon with which the play culminated are reminiscent of the Authorized Version of the Scriptures themselves in their inspiration and power. That Colenso failed in many of his undertakings: that his missionary efforts were sidetracked by sterile theological controversy, that his attempts to reinterpret Scripture in the light of current scientific knowledge were attacked, scorned or ignored, and that justice was not done to Langalibalele and still less to Cetshwayo does not negate the value of the good fight that he fought. It is therefore fitting to publish as our reprint Colenso's sermon 'Praying for Rain', preached in St Peter's cathedral in November 1878 and highly relevant to a Natal stricken in 1983 by one of the worst droughts in its recorded history. The second reprint is also Colensiana, extracted from the short-lived Natal Journal in 1857 and affording an interesting glimpse into the life and development of the Bishopstowe community a few brief years after the establishment of the mission. It was hoped to publish some of the centennial lectures, but this has regrettably not proved feasible because either the material would appear more appropriately in theological journals or, in the case of Dr Jeff Guy's paper, it would pre-empt publication elsewhere. We are grateful to Dr Peter Spiller, however, for the interesting sidelights he offers on the characters and quality of the Natal judges who pronounced judgement in the so-called 'Colenso cases'. 6 The energies of Bishop Colenso's last years were devoted in large measure to attempting to secure justice for Cetshwayo. It is therefore not inappropriate that 1983 should see also the commemoration of a Cetshwayo Centenary for, though he died in early 1884, it was in 1883 that he was restored as Zulu King. Our thanks go to Dr Charles Ballard for so willingly meeting our request for an historiographical survey of the changing perceptions of the King. We are happy to be able to publish a study of Natal literature by, most fittingly, Professor Colin Gardner, Head of the Department of English at the University of Natal in Pietermaritzburg, which takes Natalia into hitherto untrodden literary territory. His colleague in the English Department (and also our colleague on the Editorial Committee), William Bizley has been able to indulge his extra-mural interests in both railways and history in giving us a fascinating glimpse into the Natal Railway Guide of 1911. Russell Brann and Robert Haswell have cast new light on the Pietermaritzburg urban scene with their discoveries of Voortrekker buildings still standing, but hitherto unrecognized as such. Natalia has attempted to cast its net a little wider this year by recruiting correspondents in the persons of Mrs Sheila Henderson (Dundee), Mrs Gill Tatham (Ladysmith), Mrs Belinda Gordon (Grey town) and Miss Estelle Gericke (Eshowe). We thank them for their interest and support - which has sometimes extended beyond corresponding to occasional attendance at committee meetings. Our thanks go, too, to those many who have so willingly and without rewarrl agreed to contribute obituaries or book reviews or to Notes and Queries. We are confident that their efforts, together with those of our authors, will provide an edition of Natalia of abiding interest and value. T.B. FROST 7 8 Praying for Rain EDITORIAL NOTE For people who were suffering directly as a result of the drought, Bishop Colenso was offering littl", comfort in his sermon of 17 November, 1878. Instead of urging them to pray for it, he commenced by contrasting prayer with the so-called laws of nature. He pointed oilt that one does not pray that one of these laws be contravened. While there are prayers for the recovery of the sick, there are none for people to be brought back to life. Nor are there prayers that the farmer's garners and sacks be miraculously filled with grain. In the same way, argues the bishop, prayers should not be offered that rain miraculously fall from the skies. His scientific mind knew that rain only fell when the weather conditions conformed to certain complex standards. When the winds, clouds and temperature were not in their right conditions no rains would fall, no matter how hard we prayed. To pray like that would be demanding God to contravene his laws of nature and expecting from him a miracle. Such prayer is not suitable, not so much because it conflicts with the laws of nature, but because it does not do justice to God himself. As Colenso points out: Yes! if we truly believe in God, the living God, we must ascribe to Him Infinite Perfection, perfect Wisdom, perfect Love. Our prayers should be consistent with this attitude and assume that God knows what he is doing. Nevertheless we are entitled to approach God and find in Him a tender, compassionate Father, and be cheered with the light of His countenance. With this attitude we can instead address him with the words of the prayer taught by Jesus: Father, Thy will be done on earth, as it is done in heaven! These were not only taught by his son but were set as an example when in desperation Jesus addressed his father on that night of agony. Father, all things are possible unto Thee: take away this cup from me ... Father, not my will, but Thine be done! This is the example which we are to follow. God is not to be told to regulate his creation or to change his rules. His will is always to be done. But as children we may approach him and ask him for mercy and support. Father I am not worthy to be called thy child: have mercy upon me and inspire thou me with strength to become a better man than [ am, more submissive to Thy Law, more faithful in my duty, more true to my own inner conviction of what becomes a child of Thine. This is the pattern that prayer should follow even during times of drought. We pray only that we may be able to go through our appointed trial in the spirit which becomes thy children, in patience and trust and in love to One another. Many of Colenso's traits are apparent in this sermon, in particular his knowledge and application of science to theology, his rationalist approach and his unwillingness to surrender to sentimentality. God remains sovereign and loving father. Humankind continues to be a family under God, with Jesus as 'our Elder Brother in God's Family'. We as children approach the father in order that the 'spark of Divine Life' in each of us may be nurtured, even when faced with evils and calamities. Colenso is undoubtedly right in pointing out that rain does not just fall from the skies. Should he have lived today he would have been able to show how the pollution caused by humankind can disturb what we now call ecology. And further, Colenso could have asserted that God is the giver of rain and the director of the weather and in time of drought our subjection to him must be acknowleged. God remains sovereign and father, and a drought such as we are experiencing teaches us that he both gives and withholds rain, just as he gives and withholds love and mercy. IAN DARBY 9 Praying for Rain Eph. VI. 18. Praying always with all prayer and supplication in the Spirit. The text leads us to consider the duty of prayer. The idea most commonly held on this subject is that in prayer we are to beseech God to give us, not merely spiritual gifts and graces, blessings for the soul, but especially such temporal blessings as we may think we need - recovery from sickness, worldly prosperity, success in our undertakings, supplies of rain, or a plentiful harvest - deliverance at all events from some immediate danger or distress, "from lightning and tempest, from plague, pestilence, and famine, from battle and murder, and from sudden death." And happy indeed are those who habitually pour out their hearts in prayer to God, expressing to their Heavenly Father, with all the confiding simplicity of children, all their wishes, all their necessities, all their fears - "in everything by prayer and thanksgiving making their requests known unto God." It is but natural for us as human beings, dependent on Power and Wisdom above our own, and it is our privilege as Christians taught by our Saviour's lips, so to do. Happy is that man who in all his troubles of every kind can throw himself upon the bosom of his Almighty Friend, his Faithful Creator, and tell out all his sorrows, as well as all his sins, into the gracious ear of Him who knows them all before he utters them, who tenderly cares for all his children, of whom the Psalmist said of old that, "as a father pitieth his children, even so the Lord pitieth them that fear Him." On this point indeed the Master himself has left us a precious example. "Father, all things are possible unto Thee: take away this cup from me" - or rather, as we read elsewhere "0 My Father, if it be possible" - if it be consistent with Thy Holy Will and according to the ordering of Thy Good Providence - "let this cup pass from me." There spake the human heart of Jesus, shuddering at the near prospect of death and cruel agony, yet ready to endure whatever the Father's Infinite Wisdom and Love might see good to lay upon him, to drink to the dregs the cup, however bitter, which Perfect Goodness had prepared for him; and so he added "Yet not my will, but Thine, be done." Our prayers, then, in the time of our deepest distress, in the prospect or in the actual sense of our saddest bereavements, may be fashioned upon that of Jesus, our Elder Brother in God's Family: we cannot go wrong if we follow the example which he has set us. Only in the light of that bright example, and of that Divine Teaching which we have received from his lips and from the whole record of his life, we must remember not to pray to God as if we would prescribe to Him what He must do to help us, as if we would explain to Him what He does not know, forgetting that blessed word "Your Father knoweth what things ye need before ye ask Him" - as if we would teach the Infinite G80dness and Wisdom what is best and most useful for us - as if we were wiser and better than God, and would make God wiser and better than He is! The prayers of many however, do in fact lose sight of the fundamental principle of our religion, that God is unchangeable in Truth, in Wisdom, and in Love, as if they were worshipping some capricious heathen deity, whose will could be overcome and changed by our importunity. And such prayers also lose sight often of the fact that God's Laws in Nature are unchangeable. This truth is so clearly revealed, and indeed in our day is so generally recognised, that no intelligent person will now be found asking God in plain terms in his own particular case to set aside some law of the natural world, 10 Praying for Rain to violate His own established order in the Universe and work a miracle on his behalf. No one, for instance, would pray that the Sun may rise in the West, or that a stream, which bars his way or threatens to drown him, may be dried up or turned aside in its course, or that some dearly loved one may be raised to life again. Why do men not ask for such things as these? Because they know that God's laws in the natural world are never broken, they have learned by experience that in such cases as these the unchangeable order of nature is never disturbed. But other natural laws are not as yet so generally recognised or so fully understood. Everyone knows that one who is dead will not be restored to life again in this world - not that God cannot do this, if He will, by His Almighty Power and Wisdom, but that experience teaches us that He will not do so, He will not disturb in this way the order which He has Himself established, and we never expect Him to do so. But it is not everyone who realises as certainly the fact that, in order that there may be a fall of rain, certain causes in the atmosphere must be at work and certain changes must take place in it, and that, until those conditions are fulfilled, there cannot possibly be rain, - that is, there will not be, according to God's established order, anymore than a lifeless form will be restored to health and activity again. Hence we often hear of prayers being offered for rain or against rain, while we never hear of any sensible person praying that a dead friend may be raised to life again. If only men considered that to pray for rain or for fair weather is simply to ask that God, for the sake of some person or people, would work a miracle, just as it would be to ask that he should raise the dead - and considered also how unwise, how irreverent, how presumptuous, is such a request, when we really understand what it means - we should not hear of prayers being made for rain or sunshine anymore than we hear of prayers for the raising of the dead. Suppose that a man's crops are suffering from drought, and that he asks of God reliefin his distress. He does not simply pray that his crops may be saved from destruction, nor does he expect that they will be saved without rain. He knows enough of the fixed laws of nature to be sure that the grain, in order to grow, must be nourished with rain. He prays therefore expressly for rain: that is to say, while recognising one law of nature which regulates the growth of the grain, he takes no account of that other law of nature, equally unchangeable, which regulates the fall of rain. In other words he asks for a particular miracle to be wrought for his own special benefit. The wind must be changed in answer to his prayers, and the clouds be driven over his fields. But that change of wind requires certain changes in the atmosphere in the direction from which it came, and will produce certain changes in that to which it goes. And, if we thus go back along the chain of causes which produce storms and calms, rains and droughts, we shall always find that a link - nay, a thousand links - must be violently broken, and the whole order of nature thrown into confusion, in order that this one man's fields may have the rain which he desires. In praying for rain, then, he prays that a miracle may be wrought on his behalf, just as much as if he prayed that his crops may be saved by some miraculous agency without any rain at all. And why does he not do this? Or why does he not ask that the grain may be made to grow in his garner without any sowing or reaping at all, that the sack may grow full again, through some miraculous agency, as fast as it is 11 Praying for Rain emptied? He does but prescribe the mode in which the miracle shall be wrought which he requires; he undertakes to instruct the Almighty in what way He sh,!ll fulfil his wish and save his harvest! And the wind, which brings up the rain for him, may wreck a vessel caught in it on some lee shore, or hinder its progress to the port, where medical aid might have been obtained for one on board, shattered by accident or struck by disease, whose friends are longing - perhaps are praying - that just the very opposite wind might blow, and bear them swiftly to the haven where they would be! If, indeed, our knowledge of the laws of Nature, and of all the powers which must act together to produce certain results, were perfect, we should no longer ask God for many things, which now are often the subject of prayers put up in the Church or in the secret chamber. It has been truly said that with most men prayer begins where the knowledge of the laws of Nature ends, and that, as that knowledge of the laws of Nature ends, and that, as that knowledge advances, prayer retires backward, and confines itself more and more to that region to which it specially belongs, to those things which concern the spiritual world and the Life Eternal. A man would not in these days pray that a deadly poison should be changed on his behalf into wholesome food. But many will still think it proper to pray for the removal of a drought or a pestilence - not for increase of patience to bear the trial, faith to go through with it, wisdom to make the best of it, charity to feel for the sufferings of others under it - but for a miraculous removal of the cause of distress, by some suspension or violation of God's laws established in the Universe. By those who understand that one miracle, one interruption of the regular working of the laws of nature, is, according to the Divine Order, as impossible as another, such prayers will not be offered except it may be out of mere human weakness, with full recognition of their unfitness, and with a mute appeal to the merciful compassion of Him who bears, like a tender parent, with the infirmities of His Children, who "knows our frame and remembers that we are but dust." Twice during the past week have I been called to read the Burial Service over the remains of those who were dearly loved - who are loved tenderly still, but have left blanks in their families, and places vacant, which in this life will be filled no more. One was a young wife and mother, known well to the members of this congregation, when taking her part in days gone by in the Sunday School and in the Choir, who has been called in her youthful prime, from her sphere of useful activity on earth and the joys of her home, to come up higher, where sorrow and sighing are unknown, and the seed sown in this life will bear fruit for evermore. The other was a little one of the flock, who had but just begun to taste life's mingled cup of bliss and pain, and has been taken from the loving arms that held it here into the embrace of the Eternal Father. Doubtless for each of these, while still in life, fond prayers were offered that, if God so pleased, the precious one might be spared awhile. But the Father of spirits, their Father as well as ours, has seen good to order otherwise, and the heads of the mourners will be bowed to say "The Lord gave and the Lord hath taken away - blessed be the name of the Lord!" And in each case I have read the words which our Church orders to be read - "We give Thee hearty thanks most Merciful Father" - "we give Thee hearty thanks!" - the words of Christian faith and hope - words which we are taught to use because we ought to use 12 Praying for Rain them, ay, though our hearts are breaking, if we really believe in the Wisdom and Goodness of God. But so should it be with all our prayers in times of trouble, such, for instance, as this time of drought which in God's good providence has of late afflicted this land. Here too we should be ready to say "we meekly accept what Thou in Thy Wisdom and Goodness hast ordered; we yield Thee hearty thanks, most merciful Father," for this result of Thy everworking laws, brought about through the natural ordinances which Thou has established. We are sure that it has been wisely and graciously meant for some good end. We do not wish this drought to be removed, except in Thine own good time and way, and when it has thoroughly worked Thy blessed Will, ~ f o r ourselves a n d ~ for others - Thy Will which is infinitely wiser and better than ours. We pray only that we may be able to go through our appointed trial in the spirit which becomes Thy children, in patience and trust and in love to one another, and to those poor heathens round us, who will suffer, if suffering there should be, as well as we, but who have not the assurance which we have, as Christians, that a Fatherly Love is ordering all. Yes! if we truly believe in God, the living God, we must ascribe to Him Infinite Perfection, perfect Wisdom, perfect Love. And such a Being, perfect in Wisdom and perfect in Goodness, must needs will that which will best promote our truest welfare; and though the way may be dark, and we may not see the path by which He is taking us, yet He holds us with His Mighty Hand, and we shall come out into the light at last. Let us not rebel and say to our Heavenly Father, "0 God! our will is at variance with Thy will: we do not like this trial, we do not like what Thou hast appointed for us: fulfil Thou our desire: let our will be done, not Thine, in this matter. What Thou knowest to be best for us, let not that happen: but change Thou Thy purpose at our request, yea, change Thy everlasting laws, and let something else happen, the thing which we desire." Would not such a prayer as this clearly show that we do not really believe that God is perfectly Wise and Good? Ah! yet we are but, the best of us, as "infants crying in the night," and God, our God, will not be angry when he hears our feeble cries, our foolish prayers. Nay, the Father of Spirits will bend with compassion over us when He sees how at times, it may be We falter where we firmly trod, And falling with our weight of cares Upon the great world's altar-stairs That slope through darkness up to God. We stretch lame hands of faith, and grope, And gather dust and chaff, and call To what we feel is Lord of all, And faintly trust the larger hope. (Tennyson, 'In Memoriam') Yes! He hears when there is no voice of supplication, when only the heart is broken, and the spirit maketh intercession with groanings which are not uttered. But blessed are those who know the true use of prayer, as the means of obtaining spiritual help and strength! Whenever we ask for spiritual blessings, for a pure heart, for strength to do a difficult duty, for power to overcome temptation, for grace to become better and nobler than we are, then we ask Him not to work a miracle, not to break his own laws, but to keep them, to fulfil them; for it is a law of the spiritual world, as fixed 13 Praying for Rain and sure as those of the natural, that whoever sincerely desires to become more holy, more brave, and true, and good, more what a child of God should be, and who uses prayer as a means which God has given us for growing more and marc in His likeness, shall attain what he desires. The man who is irreligious or immoral may ask of God plentiful harvests and favourable seasons. But he who goes to God and says, "Father I am not worthy to be called Thy child: have mercy upon me and inspire Thou me with strength to become a better man than I am, more submissive to Thy will, more obedient to Thy Law, more faithful in my duty, more true to my own inner conviction of what becomes a child of Thine" - he who prays thus out of a full heart with all earnestness, it may even be with strong crying and tears when he looks back upon the path which lies behind him and sees what waste he has made of life's blessings, what wrong he has done, what woe he has caused, to himself and to others - gives thereby a proof that the spark of Divine Life has not been quenched in him, that his soul is still alive unto God, that the life of God is still within him, however it may have been at times oppressed, almost crushed out, with evil. What strength, what joy from above, is given in answer to such prayer! It changes not the nature of Him to whom the man prays: it changes the man himself; his soul is quickened, cleansed, and purified through such communion with God. Let no man therefore say "If I cannot change the mind of God by my prayer, it is useless to pray, and I need not, will not, pray at all." There are prayers which are altogether useless, like those of which St. James writes, "Ye ask and receive not, because ye ask amiss." But prayer indeed helps, if we say as Jesus did, "Father, not my will, but Thine be done!" Prayer helps if we seek thereby to draw near to God, if our only desire is to have closer fellowship with God. Such prayer indeed helps if we practise it habitually, "praying always with all prayer and supplication in the Spirit," now in the time of our health and strength and happiness, as well as in the time of our tribulation. For then, when the dark days come, and the years draw nigh in which we shall say we have no pleasure in them - when deep afflictions overwhelm us, and earthly joys are failing us, and life itself is passing away - we shall still be able to draw near to the presence of God as all along we have been wont to do, and shall find in Him a tender, compassionate Father, and be cheered with the light of His countenance. He will pour fresh life into our souls while our outward man is perishing and our inward man is being renewed from day to day. And the rich experience of our past life will teach us to sum up all our desires by saying in that dread hour, with more entire surrender of our whole being than ever, "Father, Thy Will be done on earth, as it is done in heaven!" 14 Ekukanyeni In 1857 From the Natal Journal I, no. 2, Apr. 1857 . The central and principal station of the Mission work of the Church of England in this Diocese, is at Ekukanyeni, about five or six miles from Maritzburg, and (to use the colonial mode of measuring distances) within an easy ride of thirty-five or forty minutes from it. Its name, which was given to it by those who first took possession of the land on which it stands for missionary purposes, signifies "Light", or "in the Light". And we may as well inform our English friends that the word, though rather long, as most Kafir words are, is one easily pronounced by giving all the consonants their ordinary English sounds, and sounding the vowels as in French, with an accent on each of the e's. The land, on which this Station stands, was granted to the Bishop of Natal for Mission purposes, by the late Lieutenant Governor Pine. Maritzburg itself lies in a kind of basin of large extent, surrounded on all sides by lofty hills; so that, before getting clear of the City in any direction, (except along the banks of the Umsundusi), it is necessary to climb a long ascent, the toil of surmounting which, however, is amply rewarded by the magnificent views which open upon the eye, as one rises higher and higher above the level of the town .... The ground here, instead of being parched and bare at this season, as in the rest of South Africa, is everywhere fresh and verdant; and the appearance, consequently, as one mounts up from Maritzburg, of this multitude of green hills, reaching away into the far distance, and swelling, one behind another, like the billows of the sea, shaded with innumerable dimpling hollows, or spotted over with the mimosa, or other bushwood, is indescribably beautiful, more especially when the horizontal rays of the rising or setting sun add splendour to the scene. Below, at his feet, the traveller will discern the little City itself, looking bright and cheerful in the sunlight, with its pretty white houses, interspersed with the foliage of seringas and gum trees; and on its further course he will trace the shining course of the Umsunduzi (or Little Bushman's River) as it hastens along the plain, towards the east, to join the Umgeni, at some point far away in the Inanda location. The hill, upon which the Mission Station stands, is one of the lowest of those which bound the Maritzburg basin. The road from the City, which leads to it, passes, for about half-a-mile, through a swampy flat ... But, for the sake of our English readers, let us suppose a friend - (and many such find it a pleasant ride, on a fine afternoon, from the City to the Station, where, we need hardly say, any visitors from town or country, who might 15 Ekukanyeni in 1857 wish to inspect the school and mission operations, would receive at any time a hearty welcome) - to start from Maritzburg for a visit to Ekukanyeni. The City itself is rectangular in form, lying N .E. and S. W. He will leave it at its eastern corner. Ten minutes' ride on level ground, along the town common, will bring him to Vanderplank's Bridge, of rather primitive construction, which crosses a little brook, occasionally swelled by rains to a considerable stream - (some of its waters, indeed, at all times wash over the road at this place) - and has on its right, at some little distance, by a clump of trees, the mill, for which a portion of the stream is turned off at this point, and the town slaughter-houses. After crossing another little spruit, he will mount a slight ascent, and come upon a good piece of cantering ground, over which the road passes, with a very gradual descent, for three-quarters of a mile, till it crosses another stream, (that by which the waters of the marsh are drained), by a bridge still ruder than the former, consisting, in fact, of a few stout stems of branches, laid side by side, and covered with soil and grass. Over this there pass daily several heavy wagons, bringing firewood from Mr Marten's farm, (which is just beyond the Mission land), and drawn by ten or twelve oxen . . . . If it bears the weight of a loaded wagon, it will, no doubt, bear that of himself and his horse. And, in point of fact, it stands, and will stand, until the next flood comes, which will, very probably, sweep it bodily away. Such was the case in the flood of last April, when the whole of this marsh, for two miles or more in length, and half-a-mile in width, was a wide sheet of water, and the Mission Station was for some days inaccessible from Maritzburg, except by a boat, or by swimming. Happily, such bridges, as they are easily destroyed, so they are easily and economically replaced by new ones . . . . A few minutes' ride, after leaving the bridge behind him, will bring our traveller to another small stream, which separates the town common lands from the Mission ground. Hitherto the road has been almost level all the way from the City for three miles or more, and the last mile or so between low elevations on each side, which completely prevent him from getting a view of the surrounding country. But now begins a long steep ascent .... Indeed, in slippery weather, it has more than once happened, that the Mission cart or wagon has been stopped at the foot of this ascent, and been unable to mount the hill, on its return from town at night, with stores from the house, or linen from the laundry. In such cases it has been left for hours, perhaps the whole night, in the midst of pitiless rain, till additional help could be brought to it . . . . Our traveller is now on Mission ground. After climbing this long ascent of half-a-mile, he will reach a ridge, peering above which, as he rises, the first object, that strikes his eye, will be the white cross on the roof of the Mission Chapel. A few steps further, and the whole magnificent scene will burst upon him, the more striking from its being so suddenly presented, and not even suspected by a stranger, as he has travelled along the dull and dreary bottom. For now he will come face to face with the glorious Table Mountain, which rises before him in massive grandeur, at a distance of seven or eight miles, with a multitude of lower hills and kloofs, in wild disorder, filling up the space between, their universal covering of green 16 Ekukanyeni in 1857 speckled, as usual, with dark spots of bush, and tinged at this season (the end of summer) with the brown or ruddy hue of the ripening grass. Our Table Mountain resembles much in form that at the Cape, but differs from it materially in one respect, that its sides, to within a yard or two of the summit, where the red rock appears, are clothed all over with vegetation. At one point, towards the northern end, a large triangular patch of green, which slopes up the mountain-side, gradually narrowing upwards, indicates the only path by which an access can be gained, without much difficulty, to the summit. The top of the mountain is, in point of fact, a large farm of five or six thousand acres, well watered, and abounding with game; and both on its left and right, at some little distance, are elevations of a similar character, which have evidently once been joined to it, but appear to have been torn asunder by some violent convulsion, at the time the Umgeni forced its way between them . . . . Our visitor has only as yet caught a glimpse of the Mission buildings. But, as he advances, the road soon brings them into full view before him, at the distance of half-a-mile, on the crest of another ridge, running parallel to that on which he now stands. He will perceive the Mission House, with its two low gable-ends, over one of which is hung the Mission bell, which summons the little flock, morning and evening, to daily worship, and marks the intervals of rest and labour. Close to it, on his left, he will mark with pleasure the Mission Chapel, a wooden structure - with thatched roof, Gothic porch, lantern, and gable, these latter all of wood, and painted white - the construction of which does great credit to the taste and skill of Mr R yder, the mechanical superintendent of the Station. The appearance of the building is, indeed, sufficiently ecclesiastical; but alas! its uses, as we shall presently be obliged to confess, are just now of a very miscellaneous character. About half-a-mile further to the right, he will notice the farm buildings, smithy, & c., and about sixty acres of enclosed and cultivated land, containing crops of mealies, oat-forage, potatoes, cotton, china-grass, and sesamum. We have also gathered in this season an excellent crop of wheat, good forage, and splendid potatoes. Mealies, of course, do well, subject only to the colonial "contingency" of being trampled down now and then by an inroad of cattle . . . . Our cotton field throve well last season, and the plants, though of the finest and most delicate kind (Sea Island), have generally survived the winter cold. At the beginning of this season they sprouted vigorously; but, from some cause, have not thriven since in all parts of the field. It is most probable that frosts of this region, so much more elevated and colder than the Bay, have really interfered with their growth; so that we must exchange the Sea Island for a coarser kind of cotton, which, after all is said to be in the long run more profitable in the market. The China-grass, a sort of flax, does very well indeed, and is likely, some day, to be an article of export. The Sesamum Indicum, called by the natives udonca, is a valuable plant, resembling at first sight in its appearance, when in flower, a rather small variety of the English Foxglove. The seed is very small, and grows in small pods, a large number of seeds, from 1 500 to 2 000, upon one stalk: and these, when pressed, yield an excellent oil. This seed forms a considerable article of export from India. And, (according to a report from Kew 17 Ekukanyeni in 1857 Gardens, which appeared lately in the Natal papers), the sort we have under cultivation, which is the white variety, has the highest mercantile value. The seed, from which our Mission crop is grown, was obtained from Panda. The plant, however, is found indigenous in some places along the coast of this district; and the natives are aware of the oily nature of its seeds, and are accustomed to use the oil as a delicacy mixed with their isijingi, or mea lie porridge .... It is very desirable to make a trial at the Station of any such article of commerce, as is likely to reward the labour of the natives, by way of example and encouragement to them to do the same. But we have left our visitor looking at the Mission buildings from the opposite hill. Let him now follow the long descending path, which leads him down across a wide tract of grass into the hollow, which, with its little brook, separates the ridge he has now left from that of the Mission House. He will sink at last out of sight of the latter, but discover on his right, taken off lower down from the tract of grass which he is crossing, another enclosure of forty acres, with a small dwelling, and outhouses attached, which has hitherto been occupied by the family of an excellent farmer, who died suddenly in the service of the Mission about two years ago .... Crossing now the little stream, which flows along the bottom, by a substantial causeway, which serves as a dam to form a mill-pool to his left, and looking down the little current to the right, he will see the mill itself, built strongly of stone, with a powerful overshot wheel, which already grinds all the wheat and mealies for the eighty or ninety people, white and black, great and small, living upon the station, but will shortly be applied, as we hope, to yet more profitable uses. Near the mill stands an extensive brick-shed, where a brick machine is now employed in preparing for the erection of the Bishop's house, for which a special sum was raised among friends in England at the original foundation of the See. The whole of the above is the work of little more than two years. At the time the Bishop left Natal, on his return to England in April, 1854, the land had only just been granted by the Government; and no building or cultivation of any kind, not even a Kafir hut or mealie ground, could be found upon the whole extent of it. Since then the Kafirs have been gradually gathering around the Station, requesting leave to settle upon it. And at this moment there are eight or nine kraals within sight of the windows of the Mission House, or only hidden among the kloofs. A short canter up a stiff bit of hill will now bring our friend to the Mission premises, where, if he arrives out of school hours, he will probably see a number of little black forms, in their blue-striped linen dresses, worn with flannel underneath, but with naked legs and bare heads, as the children of the kraal, engaged in their various childish pursuits; , .. or perhaps the whole party of seniors may be out on the grass hard by, with their teachers, white and black, engaged at a game of cricket - "might have been", we should rather say, than "may be", for alas! their cricket balls, sent out some time ago from England, are all expended. They were never of much value; and the work of a grand field-day last Christmas, when the white boys of the Church School at Maritzburg gave battle to the black boys of Ekukanyeni, and both beat and were beaten, completely finished up our stock for the present. 18 Ekukanyeni in 1857 But, having now brought our visitor to the doors, we must introduce him to the special work of this Institution. Our readers are aware that about a year ago (on Feb. 1st, 1856) nineteen young Kafir children were brought by their friends to Ekukanyeni, and delivered formally up into the hands of the Bishop for education, by the chiefs, Ngoza and Zatshuke. At the instance of Sir George Grey, and, indeed, on his express promise, made at the time of the review at the Table Mountain, it was intended originally to have founded a station among Ngoza's people, in the neighbourhood of his principal kraal. Upon examination, however, it was found that the country, in which this Station would have been placed, was so broken and precipitous, and utterly impracticable for agricultural purposes, that the idea was abandoned in favour of one, which would eventually be of far greater importance, both to N goza himself, and to the colony, if only the people could be induced to think so - n ~ m e l y , that of collecting their boys, by a voluntary act on their part, for separate continuous education, apart from the heathen kraal. Mr Shepstone determined to make the experiment, and sounded the principal men upon the subject. They appeared convinced by his arguments; and, after various discussions and debates with their people, Ngoza and Zatshuke announced their intention to accept the proposal made to them, and bring their own children at all events, and, they hoped, several others, to the station at Ekukanyeni - "for (said Ngoza) I should like to be the last fool of my race" . . . . ... a long and anxious delay occurred, after the chiefs had pledged their word to us: and again, and again, the day was changed for the arrival of the first batch of children. At last, however, on Feb. 1st, our hopes were realized, and our native school became a fact. The day before, the two chiefs had arrived at the Station, with a large body of followers, men, women and children. And, seen from a distance, as they wound their way slowly along the hills, some of the men carrying their little ones, and others leading them by the hand, as they "trudged unwillingly to school", with many a longing backward look upon the snug warm hut, which was their home, upon the pleasant mealie-grounds, and the wide cattle-ranges, and the comfortable idle life they had hitherto been leading, and which they were now about to exchange for the dreaded secrets of the white man's house, and still more for that mysterious process of education, to which their father's will had now consigned them, in opposition generally, as they knew, to the wishes of their mothers, and in disregard of their fears - the whole party had certainly very much the appearance of a troop of slaves. The women followed, or went beside their young ones, carrying presents of sweet cane (imfi) , or other school comforts for their use. In the course of the afternoon, a council was held, at which the nineteen boys were formally surrendered to us, and were taken out at once to be washed and clothed in their little dresses, as the first step to civilization: for they came to us, most of them, naked as they were born, and none of them had ever yet known more of what can properly be called clothing, than a corner of their mother's blanket thrown over them at night. Meanwhile, many speeches were made upon the occasion by the two chiefs and their indunas, which showed that, what they then did, they did deliberately, because they had confidence in those into whose hands they entrusted their 19 Ekukanyeni in 1857 children, and believed that the sacrifice, which they now made in parting with them, would be repaid in their permanent welfare. The next day the parting kiss was given by the parents, with every sign of fond affection, which, indeed, they manifest whenever they come to see them: the friends took their leave, and the little ones looked with tearful eyes on their departure. We say "little ones", for the great majority of these children were not above seven or eight years old, and some younger, when they came to us. They were now left alone with strangers, and these all white people, except that we had secured two native men, of Ngoza's and Zatshuke's tribe, and one old woman, well known to the two chiefs, to wait upon the children for a time, and b r ~ a k the sudden change from savage to civilized life. These black attendants, however, being mere wild heathens themselves, were a great nuisance to us after a while, and we were glad to get rid of them, as were the boys also, when once they began to feel at home. The Rev. Mr Fearne resided for the first three months, as clerical superintendent of the Institution, having been summoned hastily from his duties at Richmond upon this sudden emergency, to lend help in the first establishment of the school. And a great debt is due to Mr and Mrs Fearne for their kind parental attention to the domestic comforts, and personal health and happiness of the boys, by which so much was done towards making them contented with their new circumstances, though everything, at first, was strange around them. Messrs Baugh and Pigg were the boys' first teachers; and Mr Baugh still continues to superintend their education. For some weeks little more could be done than to break in the children gradually to habits of order, and accustom them to the restraints of civilized life. Indeed a great part of the day was spent at first in mere amusement, and English games of all kinds were taught them, as also many simple chants and rounds, to take the place of their discordant Kafir songs. By these means their minds were kept in salutary exercise; and they were able to show cheerful faces to their friends, who came continually to visit them, bringing their little home-presents of imfi or amasi (sour milk), and doubtless watching for any signs of ill-usage. They began to feel the kindness of their new friends; and meanwhile their school-hours were imperceptibly lengthened, and their school-work increased, till now we have the regular colonial allowance of school-time, namely, five hours a day, with a halfholiday on Saturday, - but no vacations at Mid-summer or Christmas. For our boys are given up to us for five years' schooling: and, except in case of sickness, are not likely, we trust, to return to their kraals in the interval. They number now, as we have said, thirty-three, of whom all but two refugee children, lately admitted, are the sons of head men of their tribes, either chiefs or indunas, and are likely therefore, in after life, to exert more than ordinary influence among the Kafirs of this District. We call this, among ourselves, our Kafir Harrow, in token of remembrance of the close connection which the Bishop of Natal had formerly with one of our great English Schools, and also of the warm interest which the boys of the English Harrow have taken, and practically expressed, for the success of the Natal Missions. And we do not despair of seeing the numbers of Kafir youths, who are being educated at this Institution, increased before long to be more worthy of comparison with those of her English patron. 20 Ekukanyeni in 1857 This, however, we will be bold to say, that a more pleasant, wellconducted set of boys, it would not be easy to find than these thirty-three Kafir lads at Ekukanyeni. Nor, during the whole time that they have been with us; have we had occasion to punish for one serious offence, such as lying, stealing, or ill-using one another. We do punish them, when necessary; and a pretty severe chastisement was not long ago administered to one of them, who was not willing to lead the oxen at the plough one morning - it being part of our system to practise the boys gradually in ploughing, and the other processes of agriculture. The lad ran away from the black ploughman, was caught at last, and beaten for a warning to others. One petty case of pilfering is all that has yet come under our notice among so many children; but that was not of such a nature as to call for severe treatment. For some time after the boys' arrival, much inconvenience was felt for want of sleeping accommodation. Indeed, we fear their health suffered at first from the way in which they were crowded at night - the nineteen boys, with their four Kafir adult attendants, being crammed into one room, which had afterwards to be enlarged, to make a decent kitchen to the Mission House. We were glad, indeed, that only nineteen came at first. With as much speed as possible, a large building was erected (of wood, to save time) for their reception; and this is the Chapel above mentioned, which now serves them for the compound purposes of school-room, eating-room, bedroom, play-room, and Chapel, where the children and adult Kafirs of the Institution meet for morning and evening prayer, and a crowd of friends or strangers from the neighbouring kraals, within a distance of three or four miles, gather for Divine Service on Sunday afternoon. We use a small Prayer Book, which has been prepared for the Natal Church Missions, consisting of portions of the English Liturgy translated, namely, the Morning and Evening Prayers to the end of the third Collect, the Litany, all the Collects and Commandments, a selection of prose Psalms, and twenty or thirty Kafir hymns, translated from the Hymn Book in use in the English Churches in this Diocese .... With all these, both words and tunes, the boys are quite familiar, and they chant the Te Deum in Kafir with great propriety. But we sadly want a new substantial Chapel of brick or stone, (either of which can be easily procured upon the Station), which may be kept for sacred purposes. The present building, indeed, cannot be expected to last more than a few years: and, even for sleeping purposes, it will soon become inadequate, if we receive any large additions to our present numbers. It is a curious sight to look in at night upon them, and see how they are dispersed all about the Chapel, upon the ground, or on the forms, or under them, each wrapped in his little blanket .... As their sleeping accommodation is not extravagantly luxurious, neither (we may as well add) is their daily fare. Their food consists of mealie meal exclusively, except a basin of soup on Wednesdays, and on Sundays a piece of bread and beef, and a cup of coffee. But we have added greatly to the dignity of the elder boys by supplying them with a brush and comb, with which their woolly hair is carefully parted; and we have added also greatly to the enjoyment of all, by inserting a pocket in their little coats, and greatly to their own improvement, and to the comfort of their teachers, by connecting the pocket with a real English pocket handkerchief. Our English friends will 21 Ekukanyeni in 1857 remember that a Kafir pocket handkerchief is a curved piece of bone, such as we have seen freely used to wipe (that is, scrape) the faces of Kafir ladies, when overpowered with heat on a summer afternoon. As to their progress in their studies, a few words will suffice. They can all read in Kafir to some extent; and, when Ngoza heard his two little boys make out correctly in the Gospels a passage they had never seen before, he could only exclaim, "It is frightful!" But eight or nine can read well any passage of a Kafir book at first sight, and five or six are getting on with English reading. They can most of them write more or less; but the first class very nicely, in a clear, bold, running hand, which anyone can read. The elder boys can write and spell correctly from dictation. But they can do more. A little while ago we thought of trying them to write upon their slates, out of their own head, whatever thoughts came uppermost. We were much pleased, and, indeed, surprised, at the result, so far beyond what we expected .... We may add, finally, that the elder boys receive daily lessons in drawing from Mrs Colenso, and are making very pleasing progress in that art. And arrangements are also made at the Station for teaching them the work of a carpenter and blacksmith, as well as the farmer, as soon as they have made good their ground in their school-work, and have bodily strength enough for the purpose . . . . 22 A Remarkable Survey The Natal Scene at Union In 1910 the South Coast Junction Literary Society acquired its own lecture hall. I suppose I was brought up short more by that fact - having in mind an image of modern Rossburgh - and what it says about the energy of our Edwardian forebears (for the era hadn't changed with the passing of the monarch) than the news that Grey town and Dundee now had electricity ~ m d telephones, or that the new zoological gardens at Mitchell Park, which you reached by electric tram, had dromedaries, emus, wildebeest and a lion house. South Coast Junction was apparently even more progressive than the villages up the line, which often had literary societies, but couldn't sport, as the 'Junction' did, the 'social farm' run by the Salvation Army. Facts like these come in myriad quantities - and often with excellent photographic illustration - in what is a beautifully bound and engraved volume, the Descriptive Guide and Official Handbook of Natal, produced in 1911 by the Tourist Department of what was now the South African Railways, but still edited and printed in Durban. What I hope to demonstrate here is that these Guides of the NGRlSAR are rich Nataliana, and that any library worth the name should try to salvage remaining copies. Glancing through them can be disconcerting, though. The sight of those full-dress Edwardians, the ladies frilled and skirted whether on South Beach pier, at the Umsinduzi Boat Station, or striding next to the tourist wagon en route to Giant's Castle, fills one with distinct feelings of inferiority. (I felt awfully junior on seeing the photograph of the interior of the new Natal Museum. There they all are, in position by 1910, my favourite party pieces: the two rhinos fighting, the lion attacking a zebra, the elephant with trunk upreared.) This was the generation that thought nothing of building a special branch of the Pietermaritzburg City Tramway to the Mayor's Garden in Alexandra Park, for use on festive occasions! Not all Natal trams were electrified by the way - one travelled from the railway station to that latest fashionable resort, Isipingo Beach, one and a half miles, by tram of the horse-drawn variety. Quiz question (while we are stopped at Isipingo): Where is Dick King buried? Answer: In the Isipingo cemetery. The Guide makes clear what a blossoming of major buildings there was in the 1900s, pretty well compelling the judgement that our 'ancestral' genius was frankly Edwardian. Not only was there the Maritzburg City Hall of 1901, Durban's City Hall and municipal complex of 1910, the University 23 Natal Scene at Union Alexandra Park, Pieterrnaritzburg 1. Queen Victoria Diamond Jubilee Pavilion 2. Mayor's Garden Party 3. Bandstand 24 Natal Scene at Union College Buildings reaching completion, the Mounted Police Barracks in Alexandra Road, the Natal Museum, the Durban Club, the West Street shops, the Waverley and Marine Hotels, but also such works as the turfing of the Durban beach front between 1906 and 1909, and the consolidation of the beautiful 'embankment' (now the considerably less beautiful Esplanade) in the same years. Taking in the splendid Bay View from the smoking room of the Club, you would probably miss the 94 acres of swamp that had been reclaimed, whereby timber ships were now tying up at Congella Wharf. Progress of this order saw also the new furrows laid at Weenen and Winterton, and the engineering of the hard-top road between Gingindlovu and Eshowe to put the capital of Zululand, 'English-looking and clean,' firmly on the map, since it could now be reached by traction engine rather than post-cart. (Cleanliness was an industry: we learn that the Inanda 'school for native girls' did business on the side as a laundry, and that ' a great deal of Durban's washing' was done there.) Not all Edwardian construction was successful. The attempt in 1905/6 to rebuild the wharf at Port Shepstone failed to open the channel that would have resuscitated that promising metropolis. But there were compensations - at the failed wharf one could take a tourist motor launch, drawing 3'6", for a trip of 81f2 miles up the Umzimkulu River. And if you thirsted for Opening of the Town Hall, Pietermaritzburg, by T.R.H. The Duke and Duchess of York, 1901. 25 Natal Scene at Union Marine Hotel, Durban. more, a shallower craft could take you further to the site of one of Natal's biggest success stories, the Umzimkulu Lime and Cement Company, basking in the achievement of having won the lime contracts against all foreign corners for the building projects of those years, the post-offices, the city halls and even the new Colonial Buildings. (The stone for these enterprises, we discover, was quarried at Alcock's Spruit, near Newcastle.) Where would the timber have come from for such a large building programme? Perhaps from the forest near Deepdale on the Umkomaas, now linked by the 'Cape' line, and from which 'yellow wood, sneeze wood, stink wood, white pear and wood suitable for wagon making are sent to market.' Country life of the time had some interesting variations. 3 000 ostriches were being farmed around Grey town and Weenen, and one wonders whether the 'oyster bed at Umzumbi' was just left to trippers. Dairy farming was still laid low after two decades of rinderpest and East Coast fever (two thirds of the cattle population was lost) and the province had shamefacedly to import its condensed milk. A white population of almost exactly 99 000 owned 33 000 horses (same as the present-day ratio of motor vehicles?) while the black population, nearing a million, had 25 000. Horse-breeding was 'down' since the war, of course, but in other sectors there was a resurgence. The 'mealie' (deriving, the Guide suggests, from the Portuguese word 'milho', and 'only a few years ago sneered at as a Kaffir crop') was suddenly discovered to be an exportable cereal. The sequel is perhaps best illustrated by the fascinating photographs of maize. cultivation using steam traction. But that success story would hardly deflect the wattle farmer, whose product, which raised 16 540 in 1896, earned over 200 000 in 1910. Perhaps this euphoria explains a note of racial sourness: the Guide regrets that banana production, worth 80 000 per annum, is 'now almost entirely in the hands of Asiatics'! Undoubteoly there was the odious side to the people who had been systematically introducing trout into Natal rivers since 1899. 26 Natal Scene at Union The story on Industry is equally euphoric (though the Guide, with nice deference to origins, records that the first steam engine in Natal was - no, not the Point locomotive of 1860, but a unit imported in 1855 to power a locally invented sugar mill.) The roving colonial eye, blending acquisition and imagination in equal measure, noted that there was graphite and copper in the Ngeli mountains, china clay at Padley's, a coal seam at Chaka's Kraal Station, and - hush, hush , - that petroleum had been tapped 'two miles distant' from Chaka's Kraal Station. (All proceeds to Natalia should this information prove lucrative.) A gold-mine that came into production at Melmoth in 1909 produced 1821f2 ounces in three months. Did you know that there was once a brick and tile factory at Gezebuso, that Park Rynie had a whaling station, that weekend trippers to Sweetwaters weren't put off by the iron-works there? Did you know that Verulam once sported - Oh those naughty 1900s - three tobacco and cigar factories? More Offensive smoke was blown into the idyllic air of the South Coast by Messrs. Kynoch' s new 'forest of chimneys' at Umbogintwini (those go-ahead entrepeneurs having already installed a factory on the Bluff to convert whale oil to glycerine .) The race of cigar-smokers had to think quickly in 1905 when the main water-supply to Durban, two reservoirs at Sarnia, was damaged by floods. Result: by 1910 Durban was supplied from a dam on the Upper Umlaas. The Guide describes this as 'the largest body of fresh water in Natal'. (It was washed away by floods in 1943. Nagle Dam, on the Umgeni River, was officially opened in 1950. Ed.) . Also astonishing is the widespread electrification and automation, especially in the sugar industry. (Sugar, the Guide tells us in an interesting aside, was in Natal before the white man came, in the shape of umoba, an indigenous plant.) Mount Edgecombe mill was packing sugar bags automatically by 1910, but had been outstripped by Sir J. Liege Hulett's five-storey tea plant at Kearsney, electrically operated throughout, and Interior of Scott's Theatre, Pietermaritzburg. 27 Natal Scene at Union producing 1 500 000 lbs of Assam tea per annum. Not only could you visit the Kearsney factory and estate: you were assured - provided parliament wasn't in session - of a personal greeting from the great man should you do so. Best way was by Natal's only private passenger-carrying railway, opened by the estate in 1901 and connecting with the main-line trains at Stanger. Such activity no doubt explains why the colony's coal production quadrupled between 1900 and 1910 - most of it being consumed, of course, in the bunkering of ships - 9 passenger lines operated into Durban at this date. The Guide produces a nice crop of 'Did you know?' Natal names. Did you know that when the Boers occupied Newcastle they changed its name to Viljoensdorp? - that Kelso was called 'Alexandra Junction', Renishaw 'Crook's [sic.] Siding', Paddock on the Harding branch 'Murchison', Tongaat 'Victoria', or that Creighton was more commonly known as 'Dronk Vlei'? But then, did you know that Stanger was named after the first Surveyor-General of Natal? Or that the original name for the Drakensberg was the 'Kahlamba' mountains, or that the Aliwal Shoal was first reported in 1848 by James Anderson, master of the 'Aliwal', which worthy, having survived the discovery, went on in good imperial fashion to get a knighthood and a directorship of the Eastern Telegraph Company? (In 1884, the Guide tells us, as a result of a ship striking the Shoal, ten thousand railway sleepers were washed up on the Bluff. It's full of that sort of off-beat information. Some more quiz questions - definitely for buffs only. What station would you buy a ticket to if you wanted to get to 'Burntown [sic.]'? Answer: Hemu-hemu, on the Donnybrook branch. Could you post a letter to Curry's Post in 191O? Answer: Only just - the post-cart service had been disbanded, but there was a runner who collected the mail at Balgowan station while the train stood for watering!)* The Edwardians, then, didn't only consist of the languid gentlemen in gaiters who posed with fishing rods on the banks of the Mooi, or took the night train to Somkele, the terminus in Zululand, to join hunting expeditions into the interior. There was also the Brownie-wielding generation for whom Table Mountain was a natural 'rendezvous for picnickers, photographers and scientists.' They looked eagerly out of the train at Seven Oaks to spot hartebeest, and studied the Guide for the 'list of Views of the Drakensberg from the main-line.' They rejoiced that the mountains were now only a day away - you could now plan a visit to Champagne Castle via Loskop on the newly opened Winterton branch line. There were the advocates of the two-day trip from Verulam - horses at ten shillings a day - to see the 200 ft. falls on the Umzinyati River, or who arranged with the owner of the Dalton Hotel to do the excursion to the Edwards Falls (ever heard of them?) eight miles away. (Top honours for the 'prettiest waterfall in Natal'? The Umlaas, 6 miles from Cato Ridge. And while you were in the district, why not stroll three miles up Umtimbamkulu from Manderston station, to get the view of the Bluff lighthouse!?) These were a more refined variety of imperial scrutineer than those who thronged the Ladysmith battlefields in tours arranged by Thomas Cook. They were the sort for whom 'words fail to find adequate expression' for the view at Mont aux Sources, but who would generously offer a point of 28 Natal Scene at Union Sweetwaters station on the N.G.R. main line. comparison: the drop below Drei Schusbergspitze in the Dolomites. Most awe-inspiring of all - and let us remember how inaccessible the Tugela Valley must have been at this time - is the casual mention of expeditions from Krantzkop to Msinga for the view at Episweni Mountain: 'a veritable castle of snow-white quartz', which 'in the dark forest looks like a fairy palace.' What does one feel - nostalgia or guilt!? W.H. BIZLEY *Editor's Note: There was still a post office at Curry's Post until about World War 2 at which the postmistress was believed to read one's postcards! 29 The Historical Image of King Cetshwayo of Zululand: A Centennial Comment One hundred years ago on the eighth day of February 1884 King Cetshwayo kaMpande of Zululand collapsed and died near Eshowe. The manner in which he died is still an intriguing mystery. The medical examiner at first suspected poisoning but no post-mortem was allowed by the late King's retainers. The 'official' cause of death was attributed eventually to a heart attack although Cape Town and London physicians, who had both previously examined King Cetshwayo, differed in their opinions as to whether he had suffered from a congenital heart ailment or had died of other than natural causes. Many Zulu to this day believe that the last king to rule an independent Zulu kingdom was poisoned by his enemies and died a martyr. The career of King Cetshwayo was, in life as in death, one of conflicting interpretations and raging controversy. In the past century King Cetshwayo's 'place in history' has been revised and, indeed, transformed by a succession of ideological and cultural currents flowing through the mainstream of South Africa's historical literature. 1 Cetshwayo was born about 1832. He was the eldest son of King Mpande's first wife, Ngqumbazi. At the time Cetshwayo was growing to manhood the region of south-east Africa over which his uncle, King Shaka, had once reigned supreme, was beginning to feel the political, cultural and economic impact of European penetration. During the 1820s English hunter-traders from the Cape Colony established the first permanent white settlement at Port Natal. In 1837 the Voortrekkers moved into Natal and thereby challenged Zulu sovereignty in the region. The outcome was military defeat and civil war for King Dingane and the permanent alienation of Natal from the Zulu Kingdom. In 1843 Natal was annexed by Great Britain and white colonial rule established. During the 1840s and 1850s several thousand 2 British settlers immigrated to Natal and introduced a completely new and vigorous cultural element to that which previously existed among the northern Nguni, particularly among the Zulu. The nineteenth century western European capitalist world, of which Britain was for so long the acknowledged master, spread its cultural tentacles across Natal and Zululand under a number of guises. 30 King Cetshwayo of Zululand Nowhere was white culture more materially visible among the northern Nguni than in the field of trade. Numerous manufactured items ranging from blankets and hoes to guns and medicine were incorporated into the material culture of the Zulu people. White hunter-traders from Natal brought the products of western civilization into southeast Africa in exchange for local commodities such as ivory, hides and cattle. The expansion of 3 European material culture into Zululand was accompanied by the equally expansionist social and religious norms of the European world. Norwegian, German and British missionary societies rapidly established a score or more of mission stations in Natal and the Zulu Kingdom in the 1850s and 1860s. 4 The thrust of British settlement into south-east Africa had by the midnineteenth century introduced a further new and unsettling dimension into Zulu society. The most disturbing and tragic feature of British imperialism and colonialism for the Zulu Kingdom was the unfortunate tendency of Europeans not only to justify, but to sanctify territorial expansion and military aggression with an elaborate racial ideology supported by pseudoscientific social theory. Thus the earliest historical and social literature on the Zulu Kingdom, its people and culture was written largely by western European explorers, missionaries, soldiers and colonists who were much encumbered with the racial baggage that accompanied so many Victorian documentary narratives of African societies. The first historical descriptions of the northern Nguni written in the English language were neither accurate nor flattering. White settler attitudes toward the Zulu in Natal and Zululand gave vent to the emerging racialism then currently in vogue in Britain. Many British immigrants were no doubt familiar with the 'scientific' literature then appearing on the innate superiority of the white European races over the dark-skinned peoples that inhabited Africa, Australasia and North America. The racialist literature emerging from the fairly new disciplines of ethnology and social anthropology was fashionable fare among the educated classes in British society. The 'scientific' racialists were opposed by a small but influential circle of liberal intellectuals and humanitarian churchmen who believed in the inherent equality of all men before God. Many British immigrants in Natal justified their racialism by subscribing to Herbert Spencer's 'social Darwinist' school - that is those who applied Darwin's laws of evolution and natural selection to the human species and, in the process, vindicated both scientifically and morally, the Anglo-Saxon domination of the 'less advanced' darker races. Charles Barter, prominent Natal settler and author of The Dorp and the Veld employed his 'Spencerian' arguments to attack the liberal humanitarian view of Exeter Hall, that the black man should be accorded equality with the white man:5 ... the two races, the white and the coloured - be it black, brown, or red - cannot exist in close contact with each other, but on one condition - that of the entire dependence of the weaker upon the will of the stronger. The notion of equality, equality of rights, or equality of treatment, is at best an amiable theory, unsupported by a single evidence drawn from sound reason or experience. The fact that Africans should be subservient to Europeans was not incompatible with the principles attached to the settlers' 'civilizing' mission. 31 King Cetshwayo of Zululand Blacks were thought to be in an infant stage of cultural development, and the Natal settlers considered it only 'natural' and correct that they should maintain their superiority in all spheres of human endeavour in order to guide, goad, and, if necessary, coerce their 'childlike' wards along the path to 'civilization'. That Africans far out-numbered Europeans in Natal lent an even greater sense of urgency to the 'civilizing' mission. The Natal Witness defined most accurately the settler community's chauvinist perceptions of Africans: The other class of our colonial population consists of men in a state of infancy as regards civilization. They are far more numerous than the Europeans, and their numbers are likely to be increased by additions from the adjacent tribes. Scattered over large tracts of country, and unimpeUed by want, they have worn their lives away up to the present time in slothful indolence, to the full development of the depravity of human nature.6 The fact that the Zulu Kingdom had emerged out of the warfare and social upheaval of the Mfecane as the most formidable African military state on the subcontinent tended to arouse a keen interest in its affairs among white settlers, soldiers, traders, missionaries and colonial administrators. King Shaka's stunning military conquests and the great slaughter of human beings that is said to have attended his empire-building campaigns left an indelible imprint in the minds of those first English traders to observe Zulu society during his rule. Nathaniel Isaacs in his 1835 edition of Travels and Adventures in South-eastern Africa projected the first vivid and enduring racial stereotypes of King Shaka and the Zulu people to European readers.7 The images painted were ones of African savagery at its most extreme and frightening. Isaac's book contains lively and, it is suspected, grossly exaggerated accounts of Shaka's unfathomable cruelty. King Shaka's assassin and successor as King, Dingane kaSenzangakona, conveyed yet another negative historical image to the European racial stereotype of the Zulu - 'treachery'. When King Dingane had the Voortrekker leader, Piet Retief, and his thirty or so followers clubbed to death during their diplomatic mission to Zululand in February 1838, he thenceforth was singled out for particular moral condemnation by almost every white commentator on the subject. Nathaniel Isaacs labelled Dingane as a 'complete dissembler' while early historical and documentary literature on Natal and Zululand dwelt at length on the 'treachery' theme.8 Thus, the earliest white stereotypes of the Zulu monarchs appearing in the English language were ones which left the singular impression of a 'bloodthirsty' Shaka and a 'treacherous' Dingane. After King Cetshwayo's coronation in 1873 when Anglo-Zulu political relations were probably at their best, Natal's influential Secretary of Native Affairs, Theophilus Shepstone employed white mistrust and fear of the 'uncivilized' Zulu character when he rejected the Zulu government's earnest overtures for an Anglo-Zulu alliance against the Boers of the Transvaal. Shepstone stated that it was futile and dangerous to enter into 'written treaties with savage nations'." During the mid- and late 1870s Anglo-Zulu relations deteriorated rapidly as the British Colonial Office under Lord Carnarvon began to implement its confederation scheme. British imperial policy in southern Africa shifted 32 King Cetshwayo of Zululand from one of caution and administrative economy to one of expansion and consolidation. Carnarvon envisaged the political and economic unification under British paramountcy of her colonies of Natal, the Cape as well as the Voortrekker Republics of the Transvaal and the Orange Free State. Britain aimed its aggressive policy at most of the remaining independent African states including the Zulu Kingdom. The successful completion of Britain's confederation scheme called ultimately for the destruction of Zulu independence and their way of life. The greatest obstacle to British expansion in Zululand was the Zulu King. Cetshwayo was equally determined to defend Zulu sovereignty against white intrustion and to maintain the status quo within the kingdom. He held a deep reverence and respect for the cultural heritage of his people. He made no serious attempt to alter the basic fabric of Zulu society in the face of European pressures on the spiritual, economic and political life of the northern Nguni state. He annually attended and presided over the important ceremony of the feast of the first-fruits, rewarded and punished his subjects for deeds and misdeeds according to Zulu law, and dedicated himself to strengthening those values on which the Zulu empire had been founded and flourished. In keeping with the wishes of his people, King Cetshwayo displayed little inclination to implement or even experiment with western European concepts of law and religion. In cross-examination before the Cape Government Commission on Native Laws and Customs, King Cetshwayo was asked whether he could alter the laws relating to the exchange of bridewealth in cattle or the system of ilobolo. The King replied: ... No, the king says he cannot alter a law like that, because it has been the custom in Zululand he supposes ever since the nation was created. Every king has agreed to the law, and so must he. The nation would say that anyone who tries to change that law was a bad king. 10 Once King, Cetshwayo made no radical changes in the government of the kingdom; unlike his predecessors, the Kings Shaka and Dingane, he preserved the prevailing order as far as the political hierarchy was concerned. The King's two potential rivals and powerful section chiefs, Hamu and Zibhebhu, still retained much of their autonomy after they had professed their loyalty and obedience to the King. Cetshwayo initiated no purges of his potential rivals and sought instead to reach an accord with his powerful kinsmen.1l In essence, Cetshwayo was a traditionalist. In 1877 Sir Bartle Frere, the famous British Indian proconsul, was appointed by the Colonial Office as South African High Commissioner. Frere was an aggressive imperialist bent on crowning his distinguished public service career by subjugating the mineral-rich and strategically important independent territories of southern Africa. Sixteen days after Fr