Zulu woman as by the London lady. Again, the more wives there are, the more wealth it brings into the family, since in the ordinary course of nature more wives mean more female children, who, when they come to a marriageable age, mean in their turn at least ten cows each (the Government price for a wife). The amount thus obtained is placed to the credit of the estate of the mother of the girl married, and for this reason all Zulu women are extremely anxious to have children, especially female children. Finally, the liking of Zulu women for the custom is bred in them. It has been going on for countless generations, and it is probable that it will go on for so long as the race endures. Nations do not change such habits unless the change is forced on them, with the alternative of extermination.
Polygamy will never be eradicated by moral persuasion, because, even if a native could be brought to think it wrong, which is in itself impossible, its abolition would affect his interests irredeemably. A Zulu’s wives are also his servants; they plough his land and husband his grain, in addition to bearing his children. Had he but one wife most of her time would be taken up with the latter occupation, and then the mealie-planting and gathering would necessarily fall to the lot of the husband, a state of affairs he would never consent to. Again, if monogamy were established, girls would lose their value, and a great source of wealth would be destroyed. It must, however, be understood that Zulu girls are not exactly sold; the cows received by the parents are by a legal fiction supposed to be a gift presented, not a price paid. Should the wife subsequently run away, they are, I believe, returnable.
On these subjects, as is not to be wondered at when so many interests are concerned, the Zulu law is a little intricate. The cleverest counsel in the Temple could not give an opinion on such a case as the following: —
A. has four wives and children by Nos. 1 and 3. On his death his brother, B., a rich man, takes over his wives and property, and has children by each of the four women. He has also children by other wives. On his death, in extreme old age, how should the property be divided amongst the descendants of the various marriages?
It is clear that if such a case as this is to be dealt with at all it must be under native law, and this is one of the great dangers of polygamy. Once rooted in a state it necessitates a double system 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
