The covenant, p.38
The Covenant, page 38
The parting involved no great emotion, but all felt it to be a pregnant moment. There was no shaking of hands, no abrazos in the Portuguese style, only a moment of intense quiet as the two pairs looked at each other for the last time. Then, as if to epitomize the unfolding history of these racial groups, Sotopo thrust out his hand to grasp Adriaan by the arm, but the Dutch boy was frightened by the unexpected movement and drew away. By the time he recovered his senses and wanted to accept the farewell touching, Sotopo had stepped back, mortified that his gesture had been rejected. Dikkop, the Coloured man, merely stood aside and watched, participant in nothing.
The two blacks moved off first, but after they reached the eastern end of the glade they stopped and turned back to watch the strangers walking to the west, and there they stood as the two figures grew smaller and smaller, their miraculous fire-sticks over their shoulders.
'Who were they?' Sotopo asked his older brother.
'Like the ones who came across the sea, before Old Grandmother's time.' The lads had been told about these mysterious creatures; they had arrived by sea in a floating house that had broken to pieces on the rocks, and they had come ashore. There had been a few killings, on each side, after which the strangers had split into two parties, one walking overland and perishing in the empty spaces, the other waiting by the shore for many moonsmany, many moonsuntil another floating house came to take them away.
They had left no visible impact on the tribes, only memories to be talked about at night by warriors in the kraals. But clearly, the little fellow with the white hair had been of that breed. As for the other? 'Who was he, Mandiso?'
'He looked like one of the brown people from the valleys,' the older boy replied, 'but there's something different.'
And when the strange pair vanished in the western distance, the two black travelers turned toward their own homes.
They were Xhosa, members of the great and powerful tribe that lived beyond the big river, and when they returned to their family they were going to have much explaining to do. They could hear Old Grandmother screaming at them: 'Where have you been? Where did you take your little brother? What do you mean, a white boy with a stick that threw flame?' Each night as they moved closer to home, they devised a different strategy.
'You explain it, Mandiso. You're older.' And that night it was arranged that Mandiso would tell how they had wanted to know what lay west of the big river, beyond the hills where the red-paint earth lay.
But on the next evening it would seem desirable that Sotopo do the speaking, since he was younger and would be accorded a more sympathetic hearing: 'We followed the spoor of a large beast, but could not find him, and before we knew it we were beyond the hills.'
On some nights they would mutually acknowledge the fact that neither of these explanations sounded convincing, but how to explain their hegira they did not know. The truth would surely be rejected. 'The reason we were away so long,' Mandiso said as they gnawed on roots from a succulent shrub, 'was that day after day we felt that when we reached the top of the next hill we would see something of magnitude.' He hesitated, and Sotopo continued the narrative: 'But whenever we reached the crest of the hill, all we saw was nothing. More forests, little rivers and a great many more hills.'
'Shall we tell them of the two boys?' Mandiso asked.
'That's difficult,' Sotopo said, 'because the little one with the yellow skin I don't think he was a boy. I do believe he was a Khoi-khoi, maybe twenty summers.'
'I liked the big one,' Mandiso said. 'He wasn't afraid, you know. The little one, you could smell him sweating in fear. But the white-haired boy, he seemed to like us.'
'But at the end he, too, jumped back in fear.'
'He did,' Mandiso agreed. 'You moved toward him and he leaped back, afraid like the little one.'
When they reached the banks of the big river and knew that they must soon encounter other Xhosa, they stopped speculating and faced up to the fact that before nightfall they would have to explain their absence. 'What we'll do,' Mandiso said with a touch of resignation, 'is simply tell them that we wanted to see what lay far to the west.'
'But shall we tell them of the two strangers?'
'I think we better had,' the older boy said. 'If we could smell fear in the little one, Old Grandmother will see excitement in our eyes, whether we speak of it or not.' So it was agreed that they would tell the entire story, embellishing nothing, hiding nothing, and this resolve pacified their fears, and they went forward boldly to meet the scouts that guarded the perimeters, and with them they were quite brave and forthright, but when Old Grandmother started shouting at them, they crumpled and told a very disjointed story.
The Xhosa people took their name from a historic chieftain who ruled around the year 1500. Among his many accomplishments was securing for them the lovely chain of valleys they now occupied between the mountains and the shores of the Indian Ocean. For half a thousand years they had been drifting easily south and west, enticed from in front by a succession of empty pasture lands, edged from behind by the movement of other tribes. They had been traveling at the rate of only a hundred and twenty miles a century, and although this had accelerated recently, as their population and especially their herds increased, they could have been expected to reach the Cape, and the end of their expansion, about the year 2025 had not the Dutch occupied the Cape and started their own expansion eastward. After the meeting of the four young men, it became obvious that trekboer and Xhosa would have to come face-to-face, and that this would take place rather soon, probably along the Great Fish River.
Well to the east, in a valley unusually well protected, lived the Great Chief, who had never even visited the western frontier where the family of Sotopo and Mandiso lived. All tribes owed allegiance to the Great Chief, though his effective powers over them were limited to precedence at festivals and rituals, and determination of the rights of the royal family, to which all chiefs of the tribal group belonged. The constituent tribes were organized geographically, Sotopo's being the westernmost. Tribal chiefs appointed headmen of various clans or 'neighborhoods,' which were large enough to permit their members to intermarry. The 'neighborhoods' were broken down into kraals, where intermarriage was forbidden, and Sotopo's father, Makubele, was kraal headman; he carried orders from above, served at ceremonies and postured a good deal, but everyone knew, especially Makubele himself, that the kraal was really ruled by the tongue of Tutula, Old Grandmother. The family consisted of forty-one members.
To say 'They owned a wooded hillside well inland from the sea' would confuse the entire point of this story, because nobody owned any part of the land. Sotopo's father owned many cattle, and if the cows continued to produce calves, he might well become the next chief. Old Grandmother owned the beautifully tanned animal skins she used as coverlets in winter. And Sotopo owned his polished hard-wood assegais. But the land belonged to the spirits who governed life; it existed forever, for everyone, and was apportioned temporarily according to the dictates of the tribal chief and senior headman. Sotopo's father occupied the hillside for the time being, and when he died the older son could inherit the loan-place, but no man or family ever acquired ownership.
The beauty of the system was that since all the land in the world was free, when a dispute over succession occurred or a kraal became crowded, the aggrieved could simply move on; if an entire kraal decided to move west, as happened continually, they left behind unencumbered land open for others to occupy. In some other distant valley as acceptable as the one they had left, they would settle down, and life would continue much as it had done for the last eight hundred years. All that was needed to ensure happiness was unlimited land.
'What we should get on with now,' Makubele said, puffing his pipe after the excitement over the boys' trip quieted, 'is Mandiso's circumcision.' Everyone agreed, especially Mandiso, who was seventeen years old now and eager to become a man. The running away to the west had been a last childish adventure; now girls in the valley were beginning to look at him with extra interest, and unless he went through the painful ordeal of officially becoming a man, there was no chance that he could ever attain one of them, no matter how much lobola he assembled for a purchase. Their valley already contained one man, now in his forties, who had evaded circumcision, and no one would have much to do with him, women or men, because he had not certified his manhood.
Young Sotopo, only fourteen that year, had become aware during their expedition that his brother was changing, growing more serious; sometimes Mandiso had remained silent for most of a day, as if he were anticipating the rites that lay ahead, and now no one was more attentive to the impending rituals than Sotopo. He kept wondering how he would perform, were he Mandiso.
He watched as the family elders visited other families to ascertain which of their boys wished to participate, and he stayed with his father when the men visited the witch doctor to determine when the moon would be in proper position to build the secluded straw lodge in which the manhood-boys would live for three months after the ritual. He saw the designated boys set out to collect red-earth clay for ceremonial adornment, watched as they wove the curious rush-hats they would wear for a hundred days: three feet long, tied at one end, open at the other, but worn parallel to the ground, with the tied end trailing behind. He could imagine Mandiso in such a hat; he would look much like the crowned crane, sacred bird of the Xhosa.
The day came when the man who had been appointed their guardian assembled the nine manhood-boys and led them to the river, where in the presence of men only, with a few lads like Sotopo watching from hiding places among the trees, they stripped, went into the waters, and painted themselves totally with white clay; when they emerged, they were like ghosts. In this uniform they marched to the secluded lodge, where the guardian entered with them, initiating them into the verbal secrets of the tribe. After a long time he led the boys outside, where all checked to be sure there were at least nine ant hills; Mandiso identified his with two sticks, and the guardian left.
All that night the boys chanted old songs inherited from the days when the Xhosa people lived far to the north, long before the time when Great Xhosa gave them their name, and Sotopo, still watching, envied them their fellowship, and the singing, and the fact that they would soon be men.
Next morning, when the sun was well up, the guardian returned with his knife-sharp assegai, strode purposefully into the lodge and cried in a loud voice, 'Who wishes to become a man?' and with pride Sotopo heard his brother answer, 'I wish to be a man.' There was a silence during which Sotopo could imagine the flash of the assegai, the burning pain, and then the triumphant shout: 'Now I am a man!' Against his will, Sotopo burst into tears of pride; his brother had not cried out in pain.
When the nine were initiated, they left the lodge one by one, each carrying in his right hand the foreskin that had been cut away. This was hidden in the ant hill, each to his own, so that evil spirits could not find them and create spells. For three days a guard was posted at the ant hills to keep sorcerers away; by then the ants would have devoured all traces of the ritual.
It was important, in this valley, to watch out for spirits, and when the nine boys had been in their shack for six days, the dreaded fire-bird struck to remind everyone of his power. Only a few people had ever seen this bird, which was fortunate, because it was so terrifying. It lived behind the mountains and ate prodigious quantities of stolen mealies, growing so fat that it became larger than a hippopotamus. Then, because it was a hellish bird, it set itself on fire, its body fat throwing long flames as it flew through the sky, screaming with a mixture of joy at destroying kraals and pain at the consuming of its own body: thus came thunder and lightning.
When the fat was nearly burned away, the fire-bird dove to earth in a tremendous clap of thunder, buried itself deep and laid one egg, large and very white, which burrowed underground till it reached the bottom of some river. There it ripened until another full-grown fire-bird leaped out of the river to gorge mealies, set itself afire, and bring more thunder and lightning.
On this day, when Mandiso and his eight companions huddled in their lodge, the fire-bird was especially vengeful, sweeping back and forth across the valley until the earth seemed to tremble, so loud were the claps of thunder. As at any kraal, it was imperative that the headman go out into the storm with his assegais, stand by the kraal where the beasts lowed in confusion, and with such magic as he had, defend his cattle and his family from the lightning. If the fire-bird did succeed in blasting a kraal, it was proof that the occupants had done something wrong, and then they would have to pay excessive fees to the witch doctor to get themselves made clean again.
Indeed, one had to pay the witch doctor for almost every act of life, but when the fire-bird wept, that was powerful proof that someone had transgressed. In certain storms, when the bird's fat burned too swiftly, the pain became unendurable, and the wild-flying bird began to cry, just like a baby, and as its tears fell they turned to hail, each grain bigger than a bird's egg, and this peppered the valley unmercifully.
In this storm the fire-bird wept so pitifully that vast sheets of hail came thundering down, breaking thatch and hurting cows until their cries penetrated the hut where Sotopo and his family huddled. One flurry of especially heavy stones struck Makubele as he stood outside endeavoring to protect his family, and he fell to the ground. Sotopo, seeing this, realized that if the witch doctor heard of it, he would take it as proof that it was Mandiso who had sinned in some way, causing the fire-bird to torment the valley. So although it was forbidden, Sotopo jumped from the safety of the hut, ran to his father, raised him to his feet, and then assisted him in fighting off the bird.
When the fire-bird left the valley to dive into the earth behind the hills, and the lightning ceased, Sotopo quietly gathered the three assegais he had laboriously made and his one calf, harbinger of the herds he would one day own, and walked purposefully to the witch doctor's hut.
'I come seeking aid,' he said twice at the low entrance. From the dark interior a heavy voice said, 'Enter.'
Since the boy had never before visited a diviner, he had little concept of the mysterious world he was entering: the owl on the dead branch; the stuffed hornbill in the corner, red-wattled and forlorn; the sacs of dead animals; lizards and herbs; and above all, the brooding presence of the old man who wrestled with evil spirits, preventing them from overwhelming the community.
'I hear your father was knocked down by the fire-bird,' the witch doctor said.
'No,' Sotopo lied. 'He slipped when rain made the slope muddy.'
'I hear you left your hut.'
'I went to help fight off the fire-bird.'
'Why do you come to me? What other great wrong have you done?' 'I come to plead for my brother.'
'Mandiso? In the circumcision lodge? What great wrong has he done?'
'Nothing. Oh, nothing. But I want you to intercede for him, that he conduct himself bravely during these weeks.'
The diviner coughed. This was a bright boy, this Sotopo son of Makubele, grandson of Old Grandmother. He knew that it was all-important how a young manhood-boy behaved himself during the initiation; two years ago one applicant fainted with pain, and although it was discovered that his wound had festered, that was no excuse for fainting, and he was consequently given second status, which would mar him for the rest of his life. That Sotopo should be enough concerned about his brother to offer three assegais and a cow . . .
'You bring me the assegais?' the witch doctor asked.
'Yes, and my cow.'
'You're a strong boy. You'll be a wise man one day. Leave them with me.'
'And you will protect my brother?' 'He will do well.'
'And you'll forget that my father slipped in the mud?' 'I will forget.'
'Diviner, we thank you. All of us thank you.' Sotopo told no one of his clandestine visit to the witch doctor, and he was much relieved when he heard rumors from the ritual lodge that Mandiso was conducting himself especially well.
In the days that followed, Sotopo became aware that another resident of the valley was taking an unusual interest in his brother's progress; it was Xuma, the attractive girl who lived in the kraal at the far end of the valley. She was fifteen, a year older than Sotopo, with a smiling face, supple lips, and an accumulation of ear bangles, beads and ankle charms that made her approach a musical interlude. Sotopo had known Xuma all his life and liked her better than any other girl, even though she was older than he and in some ways stronger, and it pleased him that this lively girl, above all others, had focused her attention on Mandiso.
'How do they say, about the lodge?' she asked as she came easily down the path to Sotopo's kraal.
'They say well. He's strong, Xuma.'
'I know.'
It was permissible, in Xhosa custom, for boys who were not yet men to play at night with girls past puberty, always mindful that there must not be any babies, and Sotopo was aware that Xuma had begun to go into the veld with his brother, even spending nights with him, so he was not surprised that she should now be inquiring after him, and he was pleased. Because he loved his brother, and cherished the long exploring trip they had taken together, he looked forward to the day when Mandiso would be chief of the clan and he the assistant.
His family lived in a collection of huts, seven of them, scattered about the kraal in which the cattle were kept. They were dome-shaped, formed by rows of saplings implanted in a circular pattern, bent inward and bound together, then thickly thatched. The huts were handsome of themselves, and when seen against the rolling hills, formed pleasing patterns.
Xuma, honored to become part of this family, volunteered to help collect thatch for replenishing the huts, and often she went down to the river with her shell knife to cut rushes. Sotopo went with her, to help carry the large, but light, bundles homeward, and on one trip Xuma confided that her father had fallen into trouble with the witch doctor and had been forced to pay him excessive gifts.
