Ministers should make an urgent appeal to those members of their congregations who have not already performed this act of solemn self-dedication, and especially to those of this class who have been baptized by us, to avail themselves of the opportunity which will be offered on the first Sabbath of the ensuing year.

II. That such persons as intend by God's grace to yield to the call of His ambassadors, applied to their hearts by the Divine Spirit, should be invited to meet the Ministers, or one of them, on one or more occasions during the week prior to the Renewal of the Covenant, for the purpose of being instructed in the nature of the service, of receiving suitable advice and exhortation, and of obtaining the requisite Notes of Admission.

III. That it should be very strongly urged on all those persons who have joined themselves to the Society during the year, and who have not attended a Covenant Service, to go to one of these preliminary meetings.

IV. That careful inquiry should be made on these occasions, whether all present have received the sacrament of Christian baptism; and that, if any have not, or have reasonable doubt on the subject, arrangements should be made for its administration to them on the morning of the CovenantSabbath.

V. That when the Society assemble for the Renewal of the Covenant, those who are present for the first time should, wherever it is practicable, sit apart from the rest of the congregation; and that the sacrament of the Lord's Supper should be administered to them as a distinct company, before the Society in general are invited to the communion-table; in order that the whole church may witness their public profession of the name and service of Christ, and may commend them to God in earnest prayer.

The advantages of this plan are, that, without introducing anything new, of which most of us would have a wholesome fear, it secures a distinct and regular call to the children of our people to avail themselves of the full privileges of the church, into the outer circle of whose membership they were admitted when they received the sacrament of holy baptism, and points out to them the religious service which our ecclesiastical system provides, where they ought publicly to covenant with God, that they will "renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh," and that by God's help they will "keep" His "holy will and commandments, and walk in the same all the days of their life;" while, at the same time, it affords a public recognition, before the whole Society to which they belong, to those whom we have already admitted in a more private manner to the privileges of fellowship with us, and of membership in the catholic church of Christ.

If you think these suggestions, in whole or in part, of any value, you are at liberty to make what use of them you please.

Yours affectionately,

JOHN W. Greeves.

516

A PAGE IN SOUTH AFRICAN HISTORY.

THE WIZARDS OF HEATHENISM.

THE Kaffir mind became subject to a marvellous illusion about eighteen months since,* which has resulted in a fearful famine, and the breaking up of the powerful Amakosa tribes by death and dispersion; so that a country among the finest for climate and fruitfulness, extending over a space of one hundred and fifty miles long by sixty broad, is comparatively a solitude. Such is the state of things brought about by the wild and wicked ravings of a Kaffir "doctor," of the name of Umhlakaze. This man gave out that he was some great one; that he had a commission from God to the Kaffir nation! The people believed and obeyed him. It is probable that he was only an instrument in the hands of the Chiefs, used by them for the sake of instigating another war with the Colony. An agency of this kind has been repeatedly set to work, to promote a like evil design. Within less than fifty years three (at least) of these influential "doctors" have risen up. The first was Makanna, (called by the colonists "Links,") who induced the 'Slambie and Congo tribes to pour their forces into the Colony in the beginning of 1819,-a year before the first British settlers found a home in Albany. Makanna used the common modes of exciting the people, by working on their imagination, hopes, and fears; professing, as usual, high authority from "the Great Spirit." Thomas Pringle, in one of his beautiful poems, thus represents the wizard's style of appeal :—

"Wake, Amakosa, wake!

And arm yourselves for war;

As coming winds the forests shake,

I hear a sound from far:

It is not thunder in the sky,

Nor lion's roar upon the hill;

But the voice of Him who sits on high,
And bids me speak His will.

"He bids me call you forth,

Bold sons of Kahabë,

To sweep the white man from the earth,

And drive him to the sea:

The sea, which heaved him at first,
For Amakosa's curse and bane,
Howls for the progeny she nursed,
To swallow them again.

"Hark! 'tis Uhlanga's + voice

From Debe's mountain-caves!

He calls you now to make your choice,
To conquer or be slaves :

*This was written in August, 1858.

+ Uhlanga, a name sometimes used in preference to Utixo, for " God."

To meet proud Amangleze's guns,
And fight like warriors nobly born;
Or, like Umlao's + feeble sons,

Become the freeman's scorn."

Pringle was early after these events on the spot, and made himself conversant with the particulars. The councils of the confederated Chiefs (he observes) were at this time directed by an extraordinary individual generally known in the Colony by the title of "Links," (or "the Lefthanded,") but whose native name was Makanna. He had been originally a Kaffir of common rank, and without any claim to alliance with the line of "Togah," which, with the exception of the Kongo family, constitutes the noble blood of the Amakosa tribe. By his talents and address he had gradually raised himself to distinction. Before the present war broke out, he was in the habit of visiting the British head-quarters at Graham'sTown, and had evinced an insatiable curiosity, and an acute intellect on no inconsiderable variety of subjects. With the military officers he talked of war, or of such of the mechanical arts as fell under his notice; but his great delight was to converse with the Rev. Mr. Vanderlingen, the Chaplain, to elicit information in regard to the doctrines of Christianity, and to puzzle him, in return, with metaphysical subtleties or mystical ravings. Whether Makanna had acquired any correct views of the Christian system, seems very doubtful; but of his knowledge, such as it was, he made extraordinary use. Combining what he had learned respecting the creation, the fall of man, the atonement, the resurrection, and other Christian doctrines, with some of the superstitious traditions of his countrymen, and with his own wild fancies, he framed a sort of extravagant religious medley; and, like another Mohammed, boldly announced himself as a prophet and teacher directly inspired from heaven. He endeavoured to throw around his obscure origin a cloud of religious mystery, and called himself "the brother of Christ." In his usual demeanour he assumed a reserved, solemn, and abstracted air, and kept himself aloof from observation. But in addressing the people, who flocked in multitudes to hear him, he appeared to pour forth his soul in a flow of affecting and impetuous eloquence. By degrees he gained a complete control over all the principal Chiefs, with the exception of Gaika, who feared and hated him. He was consulted on every matter of consequence, received numerous gifts, collected a large body of retainers, and was considered as the warrior Chief, as well as a prophet; and, by his spirit-rousing eloquence, his pretended revelations from heaven, and his confident prediction of complete success, provided they would implicitly follow his counsels, he persuaded the great majority of the Amakosa clans, including some of Hintza's Captains, to unite their forces for a simultaneous attack upon Graham's-Town, the head-quarters of the British troops. He told them that he was sent by

* Amangleze, "the English."

+ Umlao, the Kaffir word for "Hottentot."

Uhlanga, the Great Spirit, to avenge their wrongs; that he had power to call up from the grave the spirits of their ancestors to assist them in the battle against the English, whom they should drive into the ocean. "And then," said the prophet, we will sit down and eat honey." Ignorant of our vast resources, Makanna probably conceived that, this once effected, the contest was over for ever.

Having called out the warriors from the various clans, Makanna and the son of 'Slambie mustered their army in the forests of the Fish River, and found themselves at the head of between nine and ten thousand men. They then sent a message of defiance to the British Commandant, announcing that "they would breakfast with him next morning."

At first dawn of day, the warriors were arrayed for battle on the plains just above Graham's-Town, which was then a moderately-sized military post, with some fifteen or twenty houses of civilians. The plan seems to have been, to storm the post with their overwhelming numbers. Before the forces were led to the assault, Makanna addressed them in an animated speech, in which he is said to have re-assured them of supernatural aid in the conflict with the English, which would turn their bullets into water, Thus excited, they were led on by their various Chiefs, but all under the general direction of the "prophet" himself, and the Captain, Dushani, The English were taken completely by surprise when they appeared soon after sunrise, marching rapidly over the heights which environ Graham'sTown for the Colonel in command had so completely disregarded the message sent him, considering it mere bravado, that he had taken no precautions whatever, and was himself very nearly captured by the enemy, as he was taking a morning ride with some of the officers.

All was now bustle and confusion in the little garrison, which consisted of only about three hundred and fifty Europeans, and a small corps of disciplined Hottentots. The place had no regular defence, and the few field-pieces which it possessed were not in readiness. The Kaffirs rushed on to the assault with their wild war-cries. They were gallantly encountered by the troops, who poured upon them, as they advanced in dense disorderly masses, a continuous fire of musketry, every shot of which was deadly; while their showers of assegais fell short and ineffective. Still, however, they advanced courageously, their Chiefs cheering them on, almost to the muzzles of the British guns; and many of the foremost warriors were then seen breaking short their last assegai, to render it a stabbing weapon with which to rush in upon the troops, according to Makanna's direction, and decide the battle in close combat. This was very different from their usual mode of bush-fighting, but the suggestion of it evinces Makanna's judgment; for, if promptly and boldly acted upon, it could not have failed of success. The great bodily strength and agility of the Kaffirs, as well as their vast superiority in numbers, would have enabled them to overpower the feeble garrison in a few minutes.

At the moment most critical, when the fate of the day seemed dubious, and while other columns of the Kaffir army were pushing on to assail the

place in flank and rear, the Hottentots of Theopolis, a station of the London Missionary Society, came into Graham's-Town, under their bold and intrepid leader. The people of Theopolis, residing so near the bush of the Kowie River,-a bush swarming with large wild game, such as the elephant, the buffalo, &c.,-were accustomed to the use of the gun, and were, in fact, practised "shots." The Hottentots knew well the shouts of the Kaffirs in their attacks; and, singling out the boldest of their leaders, who in advance were urging their men on, brought down in a few minutes a number of these most distinguished Chiefs and warriors. By this, and the steady fire of the troops, the onset was for a little while checked. Field-pieces were now brought to bear upon the thickest of the enemy. Some of the desperate warriors rushed madly forward, and hurled their assegais at our artillerymen; but it was in vain. The front ranks were mown down like grass; those behind recoiled; wild panic and irretrievable rout ensued. Makanna, after vainly attempting to rally his dupes, accompanied their flight. The slaughter was great for so brief a conflict. About fourteen hundred Kaffir warriors strewed the field, and many more died of their wounds on their disastrous journey to their own country.* These details are given to show the amazing effect produced on the Africans by the ravings of their "doctors." Though the Kaffirs failed in their attempt, losing so many of their people, and though Makanna afterwards surrendered himself a prisoner of war, and was sent to the penal station of Robin's Island, near Table Bay, and subsequently, in an attempt to escape with a number of the other convicts, perished in the water,—yet, for many years, the Kaffirs encouraged the superstitious idea that Makanna was still living, and would again appear among them. So late as in the days of Umhlakaze, they were promised that both he, and Hintza, and Umlanjene would rise from the dead, and bear a part with their great ancestors in aiding them against the white man.

The next impostor of note and influence was Umlanjene, just named. Two fearful wars had raged between the Kaffirs and the colonists, by which a vast amount of suffering and loss was occasioned on both sides. There does not appear proof, however, that any "doctor" was employed in these instances to kindle the martial flame. The Kaffirs felt that they were in circumstances to attack the Colony, there being a wide frontier stocked with numerous herds of beautiful cattle, and but ill protected. That frontier was more than one hundred and fifty miles in extent; and while Kaffirland had thousands of fighting men at command, ready at any moment to fall on the rich booty constantly before their eyes, the defence consisted of four hundred and fifty British troops. It was too alluring a bait for their cupidity. A sudden irruption on the Colony enriched them. in a few weeks with 5,715 horses, 111,930 head of horned cattle, 161,930 sheep and goats. On that sad occasion about seven hundred farm-houses were pillaged or burnt.

* The preceding paragraphs are, mainly, from Mr. Pringle's "Sketches."