“Such as?”
“You can find one for yourself; do you think that even national names must be obtained from doctors? These are matters for the kings to decide. However, this one you have now is disgraceful.”
Chaka agreed that the one they had was ugly and disgraceful, and at that very moment, there was a low rumbling of thunder to the west, in the direction of the Maloti Mountains where it was raining at that time. Chaka heard that rumbling and took note of it; Isanusi also heard it. Then Chaka looked up in the sky and began to laugh, saying at the same time: “You speak the truth, Isanusi. Today I shall find for myself a beautiful national name, which no nation ever had before.”
“What is it?” asked Isanusi. Chaka laughed loudly until the tears streamed out of his eyes, and yet as a rule he was not a man who laughed a lot. He then said: “Zulu! MaZulu!” (The Sky! People of the Sky!) Isanusi and his servants broke into fits of laughter and then Isanusi asked: “Why do you choose a name like that?” “MaZulu! It is because I am big, I am like that same cloud that just rumbled, before which no one can stand. Likewise, when I look upon other nations, they tremble, and the one upon whom I pounce is wiped out, like Zwide. Zulu! MaZulu!” All of them laughed once more, greatly surprised; and we too are surprised and wonder how great were the desires and the impudence in the heart of this Mokone that he compared himself to the greatness of the heavens! “Zulu! MaZulu!” Isanusi went away repeating that name over and over.
Before the men who had served in the war had scattered and gone to their various homes, Chaka told them the new, beautiful-sounding national name which he had found for them, namely, MaZulu. He said that now they had conquered all their enemies, and that was why he had chosen for them that beautiful name.
All the men and all the regiments applauded loudly, an indication that they were happy with the new name.
We have already mentioned that Chaka, while he was still at his home, was the subject of evil gossip, and was said to be someone who was not quite like other human beings, and that he had been sired by a tikoloshe, and that that was why Senzangakhona chased him away together with his mother. Now that he was king, the people once again began to talk about him, but this time they were saying beautiful things. The beauty of his face, and his impressive tall stature, and his heart that was afraid of nothing, as well as the manner in which he marshalled the armies in war – these things were taken as an indication that Chaka had been sent by the gods among the people; it was said that the heart that was in Chaka, and the spirit that was in him, were not those of ordinary mortals, but were the heart and the spirit of Nkulunkulu himself.
On the evening of the day on which Zwide was vanquished, the talk in the mouths of the regiments and the young men and the women went like this: “None but Chaka could do that! Those who would fight him had better first fight with the gods and conquer them, and then only should they dare to face him!” We have also told about Noliwa. And now there grew around these two people who were about to get married the legend that they were the messengers of Nkulunkulu.
When Ndlebe and Malunga heard this, they confirmed those rumours, saying that Chaka had been sent by Nkulunkulu to come and teach his children the art of war, and their statements were easily believed, because those thoughts were already there in the hearts of the people. Chaka’s spear also helped to confirm that belief because its handle had been made from timber that had been fortified with medicines of witchcraft, and was thus full of evil power, and it performed wonders. The national name MaZulu also strengthened the belief that Chaka was not a mortal being. Chaka and Noliwa were worshipped, and people kneeled before them, and this pleased Chaka, but Noliwa for her part was embarrassed because she knew that she was just a human being who was like all other human beings.
The matter of their wedding became a big problem because it was not clear who would be in charge of the festivities, and who should receive the bohadi cattle, since all those who were suitable for these duties were in their graves. For this reason the wedding was delayed, and that delay pleased Chaka because of his plot with Isanusi.
CHAPTER 17
The Reforms and Changes Brought About by Chaka
BEFORE WE proceed further with the story of Chaka’s rule, we ought to describe briefly the state of the Bathethwa nation when Dingiswayo came and took over the kingship, and where it stood at the time of his death.
Dingiswayo arrived and became king at a time when his nation was in pitch-black darkness, when the men simply sat at home without doing any work, and were therefore unable to acquire cattle. He came and changed all that. He brought together those who knew how to tan skins and to make blankets from skins and hides, and he built for them a workplace where they did their work, where these skins were sold, and that place soon turned into something like a super-store where blankets were sold. He did the same for the carvers of wood and horns, and he encouraged them in their trades by giving prizes to those whose work was superior to the rest; and that way the nation was greatly inspired to engage in trade, and not only to produce goods, but also to work neatly, with an eye to beauty. Even the farmer who produced more sorghum than others over the seasons was given a prize in recognition of his excellence in farming. Dingiswayo even opened up a trade route leading to Delagoa Bay, where trade flourished. The women also strove to mould beautiful pots, ones of which they were proud, because they were eager to win prizes. He also tried hard to instil in the nation the spirit of human compassion, so that they might refrain from attacking each other for no reason; here, however, he failed, and it was clear that he was teaching them something that was above their understanding by far, something strange and unknown to them. The land basked in the warmth of peace and of plenty in the days of his reign; and Chaka assumed the kingship when the affairs of the nation were in that state.
After changing the national name, Chaka brought together the young men from Zwide’s scattered nation, as well as those from nations who owed allegiance to him, and he said to them: “Today you have no king of your own any more, nor are you any longer a nation; besides, you deserve to be killed because you killed my king, Dingiswayo, who always treated you with compassion, but I will not kill you against your wishes. I place before you two alternatives so that you may choose for yourselves: if you give up your national name as well as your language, and join my regiments, and become Zulus, then you shall live; if you refuse, then I will kill you all, and that no later than today, in fact at this very moment, as soon as I have heard your answer.” They found it the easiest thing on earth to decide to join Chaka’s regiments so that they might live. Chaka mingled them with the Zulus, especially so that they might become Zulus in their hearts; and he then chose some of his headmen to keep watch over Zwide’s country.
Chaka, right from his childhood, did not have many wishes; his desire was for one thing only: kingship and fame. Now he is very famous and he is a great king. Is it possible that he will be satisfied? Never! Now his greed has been aroused, and he is in search of something which even he himself does not know. Now Chaka was able to decide on matters of war without anything standing in his way, he alone having the power to do as he wished. He looked upon all the nations to the north, up to places which even he did not know, and he longed to see his kingdom stretch till it reached those very places which he did not know. He looked upon those nations settled along the sea and stretching to the south, and he saw the villages and the hamlets; great kings and small, the country adorned with villages built on the foundation of peace, and he smiled to himself. He cast his eyes beyond the Maloti Mountains and looked towards the west, and he saw the nations of the Basotho and the Batswana living peacefully, not troubled by anything, and then he laughed and even talked to himself, saying: “My kingdom will begin right here where I am, and spread along the breadth of the earth, till it reaches its very ends. There will be but one king, not many, and that king will be me!” And when he said so, he was filled with overflowing joy, and his youthful blood raced in his veins, and
he wished he could change everything at that very moment. At that time his thoughts were so preoccupied with kingship that he even forgot about Noliwa.
In the first place, Chaka built for himself a royal city which was called Mgungundlovu (Great as an Elephant), in recognition of the frightening power of its owner.
Chaka built his royal city south of the big river called Mfolozi, that is to say where the Black Mfolozi was already joined together with the White Mfolozi, to the north of the Mhlathuze River. He chose this site because of its abundant water supply so that a city of that size should be adequately supplied; and also for its large forests, so that timber and firewood should be obtainable close by; and finally because of the natural beauty of that place.
Basotho kings are used to building their villages on mountain tops or on the flanks of the mountains or near natural fortresses such as a rocky edge. Chaka, on the other hand, built his city on level, but slightly sloping, ground.
It was a city of immense size, unequalled among all nations past and present in sheer bigness and the number of its inhabitants, as well as the power of its owner. It was circular in shape and was built as follows:
A great road, wide enough for crowds of people, armies or cattle to walk in it without being squeezed tight, divided that large city in half, running from east to west. A second road, identical with that one, divided the city from south to north. Those two roads were perfectly straight, and were built with much care, showing that their owner was a very particular person. There were many other smaller roads running through the city, and we are simply singling out those two because they were used by the king and by crowds of people.
In the centre of the city was a large, well-paved and firmly stamped down square. That is where the regiments held their games; that is where the regiments which were about to go out to battle received orders from the king, and saluted him; that is where the regiments returning from war met the king in order to greet him and give him an account of the campaigns they had just concluded, and also in order that the king might see how many of them had come back. That is where the captured cattle stood so that the king, as well as the assembled people, might see them. Cattle came to this square in large numbers. It was in that very place that important national festivals were held. It was in that very square that many momentous events in Chaka’s reign took place, and all the high points in his life were celebrated there as they happened.
To the east of that square, but on the southern side of the eastward-bound road were the king’s trusted men as well as his councillors and his doctors; that is where Ndlebe’s house was situated. Close to that spot stood the cattle fold of Chaka’s own cattle, which comprised milk cows, slaughter cattle, race oxen, and also cattle chosen for their beauty, to be displayed on festive occasions, that is to say those which were outstanding in the beauty of their horn shapes and their colours. These were prized cattle and well trained so that they knew their praises and recognised their herders.
Near this fold was a large enclosure surrounded by a pole fence; this enclosure was the king’s court. It had two entrances where two or three fully armed warriors stood guard night and day, and no one could enter, nor could anyone go out, without their permission. When Chaka was present in the court, everyone who entered had to shout greetings, with his spear and shield and cloak left with the guards at the entrance; he would then have to prostrate himself, and come forward creeping on his stomach; and then when he was halfway across the court, he would have to shout the royal greeting “Bayede”; and then at the conclusion of his greeting, his forehead had actually to touch the ground, and he would have to lie stretched out like that without any covering on his body till it should please the king to accept his greeting, and to allow him to stand up, at which point he could once again drape his cloak around him. It was at this very court that Chaka received kings through their emissaries, and that events of extraordinary magnitude took place.
At the second entrance to this court stood a very high sentinel post on top of which the village sentinel sat day and night so that he might see anything coming towards the city while it was yet far off, and shout a warning to the councillors to pass the word to the king: “I see a person, or several people, coming from such and such an approach.” And at that very moment one or more people would be dispatched to go and meet the strangers while they were still a long way from the city, and find out who they were and what their mission was; and anyone who might by chance arrive at the city gates without having been seen and met was killed without any question. On his return, the runner would tell the king who the strangers were and what brought them there, and at that point sentinels at the city gates (not the gates to the royal court) would be informed so that the strangers might be allowed to enter, and only then would they be escorted to the gates of the court.
No one was allowed to enter the city at night except the king’s runners and messengers; but even they had to make signals, known to the sentinel sitting on his post, with lighted wooden torches, and only then would the sentinel tell those on night guard duty inside the court that such and such a royal runner was coming, and then they would go and inform the king, and then he would give the order for the guards to let him in. The runner would then sit there in the court until the king was pleased to recognise his presence, and sent to know what his message was.
From the court there was a wide enclosed walk in which four men could walk abreast, which led to Chaka’s own personal dwelling called “Ntukulu” (Great House). Anyone who dared to walk there without having been summoned by two different messengers, was killed with a death more painful by far than that of the spear. Ntukulu was big, exactly as its name says, and its walls consisted of stout poles planted in the ground over which there was a thatch. Only a few people entered this house; it was the king’s own abode where no one entered, and therefore the things that took place there were not known. The handful of people who were known to enter there were Ndlebe, Malunga and Isanusi, and just a few others. It was in this house that the king’s medicine pot and the little royal stone were kept. Ten warriors guarded it night and day, when Chaka was present and when he was not, even when he was away in battle; and they were fully armed.
Behind that house of the king’s was a long row of houses in which the king’s women lived. But Chaka had no wife, he never married. Instead he chose for himself the most beautiful girls in the nation, who were well built and smooth and brown like the cannabis seed; the ones with beautiful bodies and perfect poise, and he kept bringing them into those houses. He called them his “sisters”, which meant they were ones with whom he could have no carnal contact, and yet they were the very ones whom he continually visited; he ate the young fruit of other men’s daughters, picking the very flower of their youth, and then when they became too worn out to please him, he would pass them on to his councillors, if they were still alive. We shall tell later of the way in which many of them met their end.
The second and third sections of the city were occupied by the people living in the royal city. The fourth section was allotted to the city regiment, as well as to the young men of the court whose duty it was to execute those who were condemned to die.
That large city was encircled by a fence of poles which were planted in the ground, and at every entrance were warriors who refused anyone entry or exit without the king’s permission.
When Chaka’s kingdom was already firmly established, he did not pay his regiment regular early morning visits as he had done before. During the night he used to walk in the city to see whether the watchmen were keeping proper watch, and then he would return to his house at early dawn; and then, when the sun began to get warm, he would come out of his house with Mbopha and his group of men walking in front of him to escort him to the court, so that the people might know that the king was coming. Then all those in the court would get up, and as soon as Chaka appeared, they would greet him with the royal greeting, with their heads bowed close to the ground until the king received their g
reeting.
On leaving the court he would go to the cattle fold, at milking time. When the calves were let loose for suckling, the cows would bellow, others belched, while their herders chanted their praises. Often they were deliberately made to sleep without being milked by the herdboys so that they should bellow a lot on the following morning. At that same time the shepherds and goatherds would also let the lambs and the kids go to their mothers, and in the midst of that din of the sheep and the cattle, the chief herdboy would then praise the king indirectly through chanting praises appropriate to the cattle, which go: “Mooing bovine, fit to bellow in the royal village, if it bellows in a lesser village it is not fitting … god with the wet nose, who causes quarrels among the nations!” And then he would end by saying: “Bayede, O King! The cattle of Zululand praise you, they greet you, you who are the heaven that gives rain and pastures. The sheep and the goats of Zululand praise you, you to whom they owe their existence. All the living creatures of Zululand praise you, you who were belched forth by a bovine, who are belched forth by a bovine!” Then Chaka’s heart would be filled with joy to overflowing when he was being praised even by the animals of the veld.
When he left this place he would go to the square where the regiments were, in order to greet the people of his city, or rather to be greeted by the people of his city, and by the city regiment. The greetings he received here in the square were extremely pleasing since they were performed in the presence of everybody, in a place frequented by all the people of the city.
Afterwards the king would visit Ntombazi, the city sector occupied by his “sisters”. The greetings from this section of the city surpassed all others in sweetness for they were made out of love, and their words were meant to flatter:
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