Saints and Seasons
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Prophets among the amaXhosa

by Mike Oettle

THE preaching of the gospel at the kraal of the Xhosa chief Ngqika, in the Kat River Valley, resulted in the conversion of just one man, the minor chief Dyani ka Tshatshu. It was a bitter disappointment for Dr Johannes van der Kemp, who stayed just one year, 1799-1800, before pack­ing up and returning to the Cape Colony.

But at least two other men were profoundly affected after hear­ing the Good News, and the consequences of their fascination with the stor­ies of Jesus and His Father – whom the amaXhosa called Thixo – were quite dramatic. Both would be called prophets, but only one would, in the end, serve God.

Their names were Ntsikana ka Gabha and Makhanda (Makana) ka Balala. But the Xhosa, for rea­sons of superstition, disliked saying Ma­kha­nda’s name, and instead called him Nxele, meaning left-handed. The Boere called him Links, which the Brit­ish pronounced as Lynx.[1]

At first it might have been said that Nxele was the man on whom the gospel had made the greatest impact, since James Read senior re­cords that Nxele influenced several other Xhosa to become Christians. How­ever, Read might have confused the two prophets. Yet it’s certain that Nxele’s grand­son Galada was to become an Angli­can priest under the name of W J Gawler.

At any rate, Nxele later turned against Christianity as a re­action against British aggression, and began preaching a new god, Da­li­diphu, who he said was more pow­er­ful than Thixo and was the god of the coloured people. Thixo, he said, was angry with the white people and had driven them from their home country into the sea, which was why they were trying to make their home in the black people’s land.

Ntsikana was baptised by the Rev Joseph Williams of the London Missionary Society – the sole conversion he achieved after estab­lish­ing the first permanent mis­sion to the Xhosa near Fort Beaufort in 1816. Williams died in 1818.

Xhosa legend has it that Ntsikana was called to Christ even be­fore Williams arrived. It is said that he saw a light strike his fa­vour­ite ox, and later that same day he was prevented three times from attending a tribal dance by a whirlwind. He then or­dered his family away from the dance and went to wash the ochre from his face in a brook, saying: “People should pray (rather than dance)!”

Ntsikana also became convinced that polygamy was sinful, and en­dowed his second wife generously when he sent her away from his home­stead.

As a councillor to Ngqika, Ntsikana advised his chief not to quar­rel with his uncle (and former regent) Ndlambe. But Nxele had meanwhile been whipping up the amaNdlambe against Ngqika for his own purposes and in the war that followed in June 1818, the amaNdlambe and their amaGcaleka allies soundly defeated Ngqika’s son Maqoma.

Ngqika then appealed for British aid in restoring him to his paramountcy.[2] A British expedition left the amaNdlambe themselves un­harmed, but burned their huts and took 23 000 cattle.

Having already achieved a Ndlambe-Gcaleka alliance, Nxele then began prea­ch­ing revenge against the British. They had, he said, al­ready crossed the Swartkops and Sundays rivers, and now they wanted to cross the Great Fish. He told the people of muti he could make that would render bullets as water, and of a divine plan to drive the British back into the sea. He assembled the people at Gompo (now called Cove Rock), near the Buffalo River, and told them that their ancestors would rise from their graves and join in the war to expel the white people from the land.

The anti-Christian prophet became a man of importance: he was the only com­moner Xhosa in his time to be ack­nowl­edged the status of a chief.[3]

Nxele’s great achievement was an attack on the garrison village of Grahams­town on 22 April 1819 by the largest Xhosa army ever assembled – at least 10 000 men. Nxele personally commanded part of this horde. Defending the village was a garrison of just 232 soldiers with a mere five cannon, fortuitously aided by a 130-strong party of Khoi­khoi buffalo hunters who had arrived from Theo­polis, the mission station in Lower Albany.

The day is noteworthy for the bravery of a soldier’s wife named Elizabeth Salt, who walked unharmed through the naked throng of men armed with spears to deliver gunpowder to the East Barracks. Even in their lust to kill white men, she knew they would not harm her, a woman.

But despite the overwhelming numbers of the attackers and their courage in spite of being mowed down by the score by musket fire and cannon shot, the day belonged to the British. Just 2½ hours after the attack began, the Xhosa broke and fled, leaving about a thousand dead and only three British dead and five wounded.

Only monuments and two placenames remind us today of the Battle of Gra­hams­town: the Xhosa name for the town proper, eGazini (place of blood), and the hill over­looking the town from the east, Makana’s Kop. The municipality encompassing Grahamstown, the Albany district and Alicedale is now called Makana, too.

Nxele surrendered to Andries Stockenström at Trompettersdrif on 15 August and two months later was taken to Robben Island. He drowned during an escape attempt in 1820, aged perhaps 30, at the most 40.

Ntsikana did not outlive his fellow prophet; they died in the same year. He had lived about 60 years, and a year before his death had been expelled with Maqoma and the amaNgqika from the Kat valley. His final home was in the Thyume valley, at Thwa­thwa, now called Menziesberg.

But his memory is honoured among the amaXhosa, whom he taught Chris­tian hymns he had composed himself – for all that he was il­lit­er­ate. Among the songs in the amakwaya (choir) tradition that he com­posed are his bell hymn, which calls peo­ple to worship; there is the Life Cre­ator hymn; and one sung as a round or ron­deau. Best loved is Ulo Thi­xo omkhulu ngosezulwini (“He, the great God in Hea­ven”). Dr O F Raum[4] of Fort Hare University calls this “ ‘a strange and wild chant’ of which, however, the theology is unimpeachable”.

The Christian laws given to the Xhosa at this time are a subject of dispute, since it is uncertain whether they all came from Ntsikana or whether some were from Nxele. These include prohibitions on theft, polygamy and black magic, and on what was defined as adult­ery – the traditional pre- and extra-mari­tal sexual relations which, sadly, are still common in Xhosa so­ciety, even among nominal Christians, after nearly two centuries of Christianity.

It is known that the two prophets were in public dispute over doc­­trine before the Battle of Grahamstown.

Ntsikana also prophesied that roads and planks would make their ap­pearance in Ngqikaland, that an unknown people with pierced ears (the amaMfengu, or Fingo) would enter the land, and that a war be­tween the races would result in a sharing of the land between the enemies of the amaNgqika. All this came to pass.

Ntsikana was the first among the Xhosa to have a coffin made for himself. The first Xhosa evangelists, Charles Henry Matshaya and Rob­ert Balfour Noyi, conducted his burial.

Of Ntsikana’s children, his son Dukwana made a name for himself as a print­er, evangelist and churchwarden at Lovedale.

To this day Ntsikana is remembered among the amaRharhabe, or cis-Keian Xho­sa. Until quite recently Ntsikana’s Day, traditionally held on Holy Saturday, was their national day. However, Ciskeian President Lennox Sebe abol­ished it because it allegedly caused divi­sions between Xhosa and Mfengu. (The Mfengu national day is Mqwashu Day.)

Now that the Republic of Ciskei has passed into history, per­haps Ntsikana’s Day will again be celebrated between Good Friday and East­er Sunday.



[1] In Southern Africa, the word lynx is applied to an African cat, the caracal or rooikat (Felis caracal). Overseas, it is more likely to be applied to the larger (but still medium-sized) Felis lynx, native to Europe, Asia and North America. Both species have pointed ears.

[2] Ngqika was not in fact paramount chief, or king, of all the ama­Xho­sa – this status belonged to the chief of the amaGcaleka. How­ever, Ngqika’s grandfather Rharhabe had succeeded in being recognised as a sort of sub-paramount of the Xhosa west of the Kei. This was the status Ngqi­ka wanted to hang on to.

[3] With the exception of the chiefs of the Gqunukhwebe, all the tradi­tio­n­al chiefs of the amaXhosa are (or are believed to be) de­scen­dants of the royal house, the amaTshawe.

[4] Writing in The Dictionary of South African Biography.


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  • This article was originally published in Western Light, monthly magazine of All Saints’ Parish, Kabega Park, Port Elizabeth, in April 1995.

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    Comments, queries: Mike Oettle