Cetywayo and His White Neighbours. Генри Райдер Хаггард

of laws, since civilised law is quite unable to cope with the cases daily arising from its practice. It is sometimes argued that the law employed is a matter of indifference, provided that substantial justice is done, according to the ideas of people concerned, and this is doubtless very true if it is accepted as a fact that the Zulu population of Natal is always to remain in its present condition of barbarism. To continue to administer their law is to give it the sanction of the white man’s authority, and every day that it is so administered makes it more impossible to do away with it. I say “more impossible” advisedly, because I believe its abrogation is already impossible. There is no satisfactory way out of the difficulty, because it has its roots in, and draws its existence from, the principle of polygamy, which I believe will last while the people last.

      Some rely on the Missionary to effect this stupendous change, and turn a polygamous people into monogamists. But it is a well-known fact that the missionaries produce no more permanent effect on the Zulu mind than a child does on the granite rock which he chips at with a chisel. How many real Christians are there in Zululand and Natal, and of that select and saintly band how many practise monogamy? But very few, and among those few there is a large proportion of bad characters, men who have adopted Christianity as a last resource. I mean no disrespect to the missionaries, many of whom are good men, doing their best under the most unpromising conditions, though some are simply traders and political agitators. But the fact remains the same. Christianity makes no appreciable progress amongst the Zulu natives, whilst, on the other hand, no one having any experience in the country will, if he can avoid it, have a so-called Christian Kafir in his house, because the term is but too frequently synonymous with that of drunkard and thief. I do not wish it to be understood that it is the fact of his Christianity that so degrades the Zulu, because I do not think it has anything to do with it. It is only that the novice, standing on the threshold of civilisation, as a rule finds the vices of the white man more congenial than his virtues.

      The Zulus are as difficult to convince of the truths of Christianity as were the Jews, whom they so much resemble in their customs. They have a natural disinclination to believe that which they cannot see, and, being constitutionally very clever and casuistical, are prepared to argue each individual point with an ability very trying to missionaries. It was one of these Zulus, known as the Intelligent Zulu, but in reality no more intelligent than his fellows, whose shrewd remarks first caused doubts to arise in the mind of Bishop Colenso, and through him in those of thousands of others.

      Another difficulty in the way of the Missionary is, that he is obliged to insist on the putting away of surplus wives, and thus to place himself out of court at the outset. It is quite conceivable that in the opinion of wild and savage men, it is preferable to let the new teaching alone, rather than to adopt it at the cost of such a radical change in their domestic arrangements. As a case in point I may quote that of Hlubi, the Basutu appointed chief of one of the divisions of Zululand, by Sir G. Wolseley. Hlubi is at heart a Christian, and a good man, and anxious to be baptized. The missionaries, however, refuse to baptize him, because he has two wives. Hlubi therefore remains a heathen, saying, not unnaturally, that he feels it would be impossible for him to put away a woman with whom he has lived for so many years.

      Whilst polygamy endures Christianity will advance with but small strides. It seems to me that we are beginning at the wrong end. We must civilise first and Christianise afterwards. As well try to sow corn among rocks and look to gather a full crop, as expect the words of Grace and Divine love to bear fruit in the hearts of a people whose forefathers have for countless generations been men of blood, whose prized traditions are one long story of slaughter, and who, if they are now at peace are, as it were, only gathering strength for a surer spring. First, the soil must be prepared before the seed is sown.

      To do this there is but one way. Abolish native customs and laws, especially polygamy, and bring our Zulu subjects within the pale of our own law. Deprive them of their troops of servants in the shape of wives, and thus force them to betake themselves to honest labour like the rest of mankind.

      There is only one objection in the way of the realisation of this scheme, which would, doubtless, bring about, in the course of a generation, a much better state of things, and gather many thousand converts into the fold of the Church; and that is, the opportunity has, so far as Natal is concerned, been missed – the time has gone by when it could have been carried out. To young countries, as to young men, there come sometimes opportunities of controlling their future destinies which, if not seized at the moment, pass away for ever, or only to return after long and troubled years. Natal has had her chance, and it has gone away from her, though through no fault of her own. If, when the colony was first settled, the few natives who then lived there had been forced to conform to the usages of civilised life or to quit its borders; if refugees had been refused admission save on the same terms, it would not occupy the very serious position it does at the present moment.

      To understand the situation into which Natal has drifted with reference to its native inhabitants, it is necessary to premise that that country has hitherto had practically no control over its own affairs, more especially as regards native legislation.

      In its early days it was a happy, quiet place, a favoured clime, where the traveller or settler could find good shooting, cheap labour, and cheap living. No enemy threatened its rest, and the natives were respectful and peaceful in their behaviour. But it was in those days that the native difficulty, that Upas tree that now overshadows and poisons the whole land, took root; for slowly, from all parts, all through that quiet time, by ones, by tens, by hundreds, refugees were flowing in, and asking and receiving land to settle on from the Government.

      It is not, however, to be supposed that the local officials did not perceive the gathering danger, since it has again and again been pointed out to different Secretaries of State, and again and again been ignored by them, or put off for the consideration of their successors. Hand-to-mouth legislation has always been the characteristic of our rule in South Africa. On one occasion Sir Theophilus, then Mr. Shepstone, went so far as to offer to personally draw off a large portion of the native population, and settle them on some vacant territory bordering on the Cape Colony, but the suggestion was not acceded to, for fear lest the execution of the scheme should excite disturbances amongst the natives of the Cape. Thus year after year has passed away – plan after plan has been put aside, – and nothing has been done.

      In the colony a great deal of abuse is poured out on the head of Sir T. Shepstone, to whom the present native situation is unjustly attributed by a certain party of politicians. Sir T. Shepstone was for very many years Secretary for Native Affairs in Natal, but until he came to England, shortly before the termination of his official career, he was personally unknown to the Colonial Office, and had no influence there. It was totally out of his power to control the policy of the Home Government with reference to the Natal natives; he could only take things as he found them, and make the best of such materials as came to his hand. As he could not keep the natives out of the colony or prevent polygamy, he did what he could towards making them loyal and contented subjects. How well he succeeded, and with what consummate tact and knowledge he must have exercised his authority, is shown by the fact that in all these years there has been but one native disturbance, namely that of Langalibalele, and by the further fact that the loyalty of the Natal Zulus stood the strain of the Zulu war. Also, there never has been, and probably never will be, another white man so universally beloved and reverenced by the natives throughout the length and breadth of South Africa.

      But Sir T. Shepstone’s influence for good will pass away, as all purely personal influence must, and meanwhile, what is the situation? On the one hand, there is a very slowly increasing, scattered, and mixed population of about 25,000 whites, capable, at the outside, of putting a force of 4000 men in the field. On the other, there is a warlike native population, united by the ties of race and common interests, numbering at the present moment between 400,000 and 500,000, and increasing by leaps and bounds: capable of putting quite 80,000 warriors into the field, and possessing, besides, numerous strongholds called locations. At present these two rival populations live side by side in peace and amity, though at heart neither loves the other. The two races are so totally distinct that it is quite impossible for them to have much community of feeling; they can never mingle; their ideas are different, their objects are different, and in Natal their very law is different. Kafirs respect and like individual Englishmen, but I doubt whether they are particularly