Argument is a Kaffir’s native element, and he likes nothing better than a complicated debate where there is plenty of hair-splitting on both sides. The above instances show that a Kaffir can appreciate a dilemma as well as the most accomplished logicians, and he is master of that great key of controversy,—namely, throwing the burden of proof on the opponent. In all his controversy he is scrupulously polite, never interrupting an opponent, and patiently awaiting his own turn to speak. And when the case has been fully argued, and a conclusion arrived at, he always bows to the decision of the presiding chief, and acquiesces in the judgment, even when a penalty is inflicted upon himself.
Trained in such a school, the old and influential chief, who has owed his position as much to his intellect as to his military repute, becomes a most formidable antagonist in argument, especially when the question regards the possession of land and the boundaries to be observed. He fully recognizes the celebrated axiom that language was given for the purpose of concealing the thoughts, and has recourse to every evasive subterfuge and sophism that his subtle brain can invent. He will mix truth and falsehood with such ingenuity that it is hardly possible to separate them. He will quietly “beg the question,” and then proceed as composedly as if his argument were a perfectly fair one. He will attack or defend, as best suits his own case, and often, when he seems to be yielding point after point, he makes a sudden onslaught, becomes in his turn the assailant, and marches to victory over the ruins of his opponent’s arguments.
On [page 13] the reader will find a portrait of one of the councillors attached to Goza, the well-known Kaffir chief, of whom we shall learn more presently. And see what a face the man has—how his broad forehead is wrinkled with thought, and how craftily his black eyes gleam from under their deep brows. Half-naked savage though he be, the man who will enter into controversy with him will find no mean antagonist, and, whether the object be religion or politics, he must beware lest he find himself suddenly defeated exactly when he felt most sure of victory. The Maori of New Zealand is no mean adept at argument, and in many points bears a strong resemblance to the Kaffir character. But, in a contest of wits between a Maori chief and a Zulu councillor, the latter would be nearly certain to come off the victor.
As a rule, the Kaffir is not of a revengeful character, nor is he troubled with that exceeding techiness which characterizes some races of mankind. Not that he is without a sense of dignity. On the contrary, a Kaffir can be among the most dignified of mankind when he wishes, and when there is some object in being so. But he is so sure of himself that, like a true gentleman, he never troubles himself about asserting his dignity. He is so sure that no real breach of respect can be wilfully committed, that a Kaffir will seldom hesitate to play a practical joke upon another—a proceeding which would be the cause of instant bloodshed among the Malays. And, provided that the joke be a clever one, no one seems to enjoy it more than the victim.
One resident in Kaffirland mentions several instances of the tendency of the Kaffirs toward practical joking. A lad in his service gravely told his fellow-countrymen that all those who came to call on the Englishmen were bound by etiquette to kneel down and kiss the ground at a certain distance from the house. The natives, born and bred in a system of etiquette equal to that of any court in Europe, unhesitatingly obeyed, while the lad stood by, superintending the operation, and greatly enjoying the joke. After a while, the trick was discovered, and no one appreciated the boy’s wit more than those who had fallen into the snare.
Another anecdote, related by the same author, seems as if it had been transplanted from a First of April scene in England. A woman was bringing home a pumpkin, and, according to the usual mode of carrying burdens in Africa, was balancing it on her head. A mischievous boy ran hastily to her, and, with a face of horror, exclaimed, “There’s something on your head!” The woman, startled at the sudden announcement, thought that at least a snake had got on her head, and ran away screaming. Down fell the pumpkin, and the boy picked it up, and ate it before the woman recovered from her fright.
The Kaffir is essentially hospitable. On a journey, any one may go to the kraal of a stranger, and will certainly be fed and lodged, both according to his rank and position. White men are received in the same hospitable manner, and, in virtue of their white skin and their presumed knowledge, they are always ranked as chiefs, and treated according.
The Kaffirs are singularly domestic people, and, semi-nomad as they are, cling with great affection to their simple huts. Chiefs and warriors of known repute may be seen in their kraals, nursing and fondling their children with no less affection than is exhibited by the mothers. Altogether, the Kaffir is a social being. He cannot endure living alone, eating alone, smoking alone, snuffing alone, or even cooking alone, but always contrives to form part of some assemblage devoted to the special purpose. Day by day, the men assemble and converse with each other, often treating of political affairs, and training themselves in that school of forensic argument which has already been mentioned.
CHAPTER II.
COURSE OF A KAFFIR’S LIFE — INFANCY — COLOR OF THE NEW-BORN BABE — THE MEDICINE-MAN AND HIS DUTIES — KAFFIR VACCINATION — SINGULAR TREATMENT OF A CHILD — A CHILD’S FIRST ORNAMENT — CURIOUS SUPERSTITION — MOTHER AND CHILD — THE SKIN-CRADLE — DESCRIPTION OF A CRADLE BELONGING TO A CHIEF’S WIFE — KINDNESS OF PARENTS TO CHILDREN OF BOTH SEXES — THE FUTURE OF A KAFFIR FAMILY, AND THE ABSENCE OF ANXIETY — INFANTICIDE ALMOST UNKNOWN — CEREMONY ON PASSING INTO BOYHOOD — DIFFERENT THEORIES RESPECTING ITS CHARACTER AND ORIGIN — TCHAKA’S ATTEMPTED ABOLITION OF THE RITE — CURIOUS IDEA OF THE KAFFIRS, AND RESUMPTION OF THE CEREMONY — A KAFFIR’S DREAD OF GRAY HAIRS — IMMUNITIES AFTER UNDERGOING THE RITE — NEW RECRUITS FOR REGIMENTS, AND THEIR VALUE TO THE KING — THE CEREMONY INCUMBENT ON BOTH SEXES.