“I should know it, O King, who have often held it in my hand.  The end of the haft is gnawed, for when he was angry the Black One used to bite it.  Also a thumb’s length from the blade is a black mark made with hot iron.  Once the Black One made a bet with one of his captains that at a distance of ten paces he would throw the spear deeper into the body of a chief whom he wished to kill, than the captain could.  The captain threw first, for I saw him with my eyes, and the spear sank to that place on the shaft where the mark is, for the Black One burned it there.  Then the Black One threw and the spear went through the body of the chief who, as he died, called to him that he too should know the feel of it in his heart, as indeed he did.”

I think that Cetewayo was about to assent to this suggestion, since he who desired peace believed it impossible that Zikali should suddenly cause this identical spear to fall from heaven.  But Umnyamana, the Prime Induna, interposed hurriedly—­

“It is not enough, O King.  Zikali may have stolen the spear, for he was living and at the kraal Duguza at that time.  Also he may have put about the prophecy whereof Sigananda speaks, or at least so men would say.  Let him give us a greater sign than this that all may be content, so that whether we make war or peace it may be with a single mind.  Now it is known that we Zulus have a guardian spirit who watches over us from the skies, she who is called Nomkubulwana, or by some the Inkosazana-y-Zulu, the Princess of Heaven.  It is known also that this Princess, who is white of skin and ruddy-haired, appears always before great things happen in our land.  Thus she appeared before the Black One died.  Also she appeared to a number of children before the battle of the Tugela.  It is said, too, that but lately she appeared to a woman near the coast and warned her to cross the Tugela because there would be war, though this woman cannot now be found.  Let the Opener of Roads call down Nomkubulwana before our eyes from heaven and we will admit, every man of us, that this is a sign which cannot be questioned.”

“And if he does this thing, which I hold no doctor in the world can do, what shall it signify?” asked Cetewayo.

“O King,” answered Umnyamana, “if he does so, it shall signify war and victory.  If he does not do so, it shall signify peace, and we will bow our heads before the Amalungwana basi bodwe” (i.e., “the little English,” used as a term of derision).

“Do all agree?” asked Cetewayo.

“We agree,” answered every man, stretching out his hand.

“Then, Opener of Roads, it stands thus:  If you can call Nomkubulwana, should there be such a spirit, to appear before our eyes, the Council will take it as a sign that the Heavens direct us to fight the English.”

So spoke Cetewayo, and I noted a tone of triumph in his voice, for his heart shrank from this war, and he was certain that Zikali could do nothing of the sort.  Still the opinion of the nation, or rather of the army, was so strong in favour of it that he feared lest his refusal might bring about his deposition, if not his death.  From this dilemma the supernatural test suggested by the Prime Minister and approved by the Council that represented the various tribes of people, seemed to offer a path of escape.  So I read the situation, as I think rightly.