Their customs and characteristics are, and have always been, somewhat varied in detail amongst the different tribes, though the main points are the same. In a military sense they all possess bravery, skill in ambush, and resourcefulness in attack or defence. The assegai is certainly a manly weapon in many respects, as well as a deadly one. It required physical strength, skill and courage in assault, and marked powers of endurance in the long marches which they have so often undertaken to surprise a foe or raid a kraal, to attack a British force or a Dutch commando. The southern tribes—Zulus, Pondos, Tembus and Kosas—have been perhaps the fiercest and strongest warriors, but the Matabele of the north ran them pretty close. On the west coast, however, owing to intermixture with the Bushmen and Hottentots, the Bantu have deteriorated in both physique and intellect. As a whole, they knew something in earlier days of agriculture and tilling the soil, though their women performed the labor; could work in metals to some extent; had a common language, fairly developed, and a sort of general law of custom. In government they were, with certain exceptions, autocratic, and the chiefs possessed great personal power. Cattle constituted and still comprise the principal source of wealth and measure of value. Slavery amongst the tribes of the interior was common up to the days of British rule, and was a natural result of wars of conquest or predatory excursions. With the Zulu and the Matabele, as with the Boer, it was a matter of course to keep prisoners of strength or usefulness as slaves, and to the Kaffir, being constitutionally lazy, it was a great advantage to have some in his possession. If he had none, his wife, or wives, occupied a position of practical serfdom.
Religion and Superstitions
Religion has always been a strong factor in Kaffir life. It is not, however, a principle of Deity worship, nor has it ever been potent in morals, or government, or military enthusiasm. It is more like the Chinese deification of ancestors, and consists chiefly in a worship of the spirits of the dead. The greater the dead chiefs or warriors, the more pronounced the worship, and the system has, therefore, some influence in maintaining loyalty to the living chiefs. Spirits are supposed to pass into animals, and at different times and places, snakes and lions and antelopes and crocodiles are revered, and have been propitiated by the sacrifice of other animals—but never of human beings. It is a moot question as to whether a Supreme Being has ever been so much as thought of in their original conception of religion, and the probabilities seem to be against it. Of proof there is practically none. With a simple superstition which peoples the world with spirits of no higher character than their own gross or wild imaginations it has, therefore, been a matter of course that the Kaffir religion should not influence for good the morals and habits of the tribes or inspire them even with the religious and military enthusiasm of the Mahommedan dervish or the Hindoo devotee. Such power as it had, up to recent years, lay with the wizards, or witch-doctors, who took the place of the priests in other creeds, and, like the medicine men of the Red Indians, revelled in cruelties and ruled by playing upon superstitious fears. The practice of "smelling-out" persons suspected of witchcraft or of causing sickness, or drought, or cattle-disease, gave a tremendous power into the hands of chiefs and their unscrupulous allies. Once a victim was "smelled-out" little chance was left him, and, no matter how wealthy in person, or strong in influence, his end had usually come. His property then went to the chief. The murders and terrorism this system gave rise to constituted perhaps the darkest side of native life, and its suppression has caused at least one war between the British and the Kaffirs; while it was for long the greatest obstacle in the way of the missionary. Of morals the Kaffirs never knew much, and could not, therefore, lose by association with the white man in as important a degree as other savage races have done. They were distinctly inferior in their conception of woman's position to even the Indian of North America, and females appear to have always held a very degraded place amongst them. Hence the easy immorality of the Boers and the practical impossibility of abolishing the polygamous system amongst semi-independent tribes despite all the efforts of generations of missionaries.
Tribal Divisions
These general characteristics were, of course, modified by surroundings and external influences. Roughly speaking, the Kaffirs are divided into the military and industrial Bantu. The former live largely in the fertile regions between the Drakensberg mountains and the Indian Ocean, in the Zoutpansberg district of the Transvaal and in Kaffraria. The latter prefer the mountainous country, and are to be found in Basutoland, in the greater part of the two Boer republics and in the regions south of the Orange River or on the confines of the Kalahari Desert. The differences between these classes of the same race are pronounced. The military Bantu is stronger, fleeter of foot and sterner in battle. His assegai has a short handle and a long blade, and is used for fighting at close quarters; while the other tribes have a weapon with a long shaft and light blade intended primarily for hunting. Among the former the chief is a despot; amongst the Mashonas and Bechuanas and Basutos his power is limited by a council and sometimes by a general assemblage of the people. The town, or kraal, of the former is designed chiefly for defence; that of the latter for purposes of open intercourse and barter. The sole business of the one has, up to recent years, been warfare and the raising of corn and cattle as a subsidiary pursuit. The latter cultivated gardens, sowed fields of grain and could smelt ore and work in iron. Their seats of power and influence were, and are, in Basutoland and Bechuanaland. Outside of the steadily improved civilization and character of the Basutos themselves their country is noteworthy for the career of Moshesh; his almost final words in 1868, after twenty years of intermittent conflict with the Boers: "Let me and my people rest and live under the large folds of the flag of England before I am no more;" and for the general and sincere loyalty of its people in these later days. Bechuanaland is famous as the scene of the labors of Robert Moffat, David Livingstone and John Mackenzie; as being the trade route from Cape Colony to Central Africa; and as the scene of a prolonged struggle voiced in the words of Livingstone: "The Boers resolved to shut up the interior and I determined to open it." Eventually it was opened, and the work of the great missionary became triumphant.
British Efforts at Civilizing the Natives
Meanwhile, much was being done by the British in the various parts of South Africa which they controlled, from time to time, to elevate the life and pursuits and character of the natives. In regions governed by the Dutch no such idea was ever tolerated. Dr. Moffat tells a story in this connection which describes much in a few words. He was visiting a Dutchman's house, and suggested that the servants be brought in to the Sunday service. His host roared with laughter. "Preach to Hottentots!" he exclaimed. "Call in my dogs and the preach to them! Go to the mountains and preach to the baboons! Preach to the Hottentots! A good joke." Aside from the missionaries, Sir George Grey was probably the first prominent Englishman to even partially understand the natives, and he was certainly the first to put his views into effect as Governor. He was greatly respected by all the tribes with whom he came into contact personally or by policy. Yet he had his limitations. Mr. Rees in his biography of the Governor tells an amusing story of his having upon some public occasion remonstrated against the extravagant folly of a number of the native women in wearing brass ornaments. One of the chiefs promptly rose and pointed out that there were bounds to human power. "Rest content, O great chief," said he, "with what you have accomplished. You have made us pay taxes. You have made our people work. These things we thought could never be. But think not you can stop women wearing ornaments. If you try to do this, O Governor, you will most surely fail."
Education of Natives
The first and most important point in the improvement of the native races is the matter of education. To be really effective it must take the form of an organized system with plenty of pliability and machinery; and there should be a fair number of Europeans in the general community to prevent the native children, after they have once been trained and taught, from relapsing by degrees into the barbarism of their natural associates and older relatives. For this reason little has been done in Natal to educate the Kaffirs; although there are some seventy-three native schools and the natives appear to be improving in general character and even in willingness to perform mild sorts of intermittent labor. Nothing of importance has been achieved in the purely native territories except such isolated teaching as the missionaries can manage. Nothing has been even attempted in the two Republics. But in Cape Colony very successful results have followed the labors of many men during a number of years—assisted by special provision made through the Government for purposes of native education. Sir Langham Dale, Superintendent-General of Education, reported in 1883 that there were 396 mission schools in the Colony, with an attendance of 44,307 pupils; 226 aborigines' schools, with 13,817 pupils; and 21 boarding and trade schools, with 2,519 pupils. About one-third of the annual Education Grant, which amounted in 1866 to $110,000, and in 1889 to $425,000, and in 1897 to nearly a million dollars, was appropriated to these purposes. In the latter year, it may be added, the number of mission schools had risen to 551, and the aborigines' schools to 420. Of the various native schools, or institutions, that at Lovedale is the most important. In 1883 there were 300 pupils in attendance, and it had a yearly revenue of $125,000. Native clergy and teachers are trained in its College department; young men are taught book-binding, printing and other trades in its workshops; young women are instructed in sewing and laundress work, and there is also an elementary school for children.