The cattle handed over by the bridegroom to his bride's father are known as lobolo. For two or more generations it was customary for five, six or seven cattle to be so delivered (afterwards restricted by the Natal Government to a number not exceeding ten). This passing of cattle was not, as is commonly supposed, by way of purchase, but as compensation for loss of the girl's services, and, further, as a living and visible guarantee that she would receive proper treatment at the hands of her husband.
The next essential to consider is this. When a young man marries, he either continues for a time in his father's kraal (his wife, of course, having a hut of her own), or moves, along with his mother (if she can be spared), to some site at a distance, approved by the Chief or his representative, and there proceeds to act on the same principles that governed his father's domestic affairs. In time, other sons leave to establish themselves on similar lines. And so, like the pumpkin plant (a favourite simile among the people), the family expands, throwing out fruitful off-shoots here and there, only, in their turn, to do the same.
In the case of Chiefs, the number of wives is frequently beyond a dozen in number, and, in respect of Kings, without limit. Owing to this and other reasons, such as jealousy among the women and rivalry among the male children, it was and is still found convenient to erect different kraals, though on the same general lines as those already outlined.
So much for the domestic side. Let us now glance at the administrative.
The King was assisted by a privy council of some five or six members and a general assembly of non-elected and more or less elderly men. The latter deliberated in public, anyone being permitted to listen to, and even take part in, the proceedings. In view of the fact that the assembly included men of high rank, those of inferior status usually remained silent. But as, when the Rebellion broke out, there was no Native King, it is necessary to confine attention to the actual machinery in vogue at that time.
The King's place had been taken by the Supreme Chief (Governor), whilst the functions of the privy council were discharged by the executive council, and those of the assembly by the Legislative Assembly and Council. It is needless to remark that Native opinion, under such arrangement, where not only the Supreme Chief, but the councils consisted entirely of Europeans, and where no Native council existed at all, except occasional and partially representative gatherings called together by the Magistrates—more to assist the Government in communicating its laws or regulations than to discussing their necessity or suitability—did not find more than apologetic, and the feeblest, expression.
In regard to the various tracts of land specially set apart for Natives, the same tenure was in vogue as had existed under tribal rule from time immemorial. The land was held in common. And this rule applied as much to the Chief as to his humblest followers. There was no such thing as alienation of land; no freehold, no leasehold, no rents. Occupancy depended on good behaviour, together with ready and loyal discharge of all civic and military duties. Considerable care was taken by the Chief, in allotting building and garden sites, not to interfere with the commonage or existing rights. If these arrangements, in the face of an increasing population, were not always judicious, pressure of circumstances had begun to teach lessons, as it does all other nations.
Anything required by the Government to be done was communicated by Magistrates to the Chiefs, whose tribes varied greatly in size. These then passed the order on to responsible headmen—generally conveniently situated in different parts of the ward or wards[39]—who, in their turn, transmitted it to the various individual kraal-owners in their areas. When, on the other hand, anything of importance occurred in a Chief's ward, such as commission of crime or outbreak of disease, it was, under Native law, the duty of the one nearest whose kraal such incident had happened, to report to the headman, who, after taking such immediate action as appeared necessary and within his power, sent the intelligence on to the Chief, and so on to the local Magistrate. And it is wonderful with what rapidity these reports were transmitted, notwithstanding that Natives, as a rule, are unable to read or write, and are not possessors of horses or any other means of locomotion. The obligation resting on all, on pain of heavy penalty, to report crime, transformed members of every tribe into an organized and efficient police force. It is owing to this fact that the expenditure of the Colony on account of police was, in earlier years, as surprisingly small as it was.
Among the most important crimes was cattle-stealing. Every kraal-owner in regard to cattle—the greatest of all forms of Native property—was exceedingly vigilant, never allowing a beast to be driven past his kraal unless he knew where it had come from, where it was going to, etc. This principle of "collective responsibility," as it is called, had the effect of preserving order in the tribe and even guaranteeing to every member and the Chief that order would be maintained.
Enough has, perhaps, been said to enable the reader to infer that the position of women was a low one. They could not, except in rare cases, inherit or hold property. Generally speaking, they fell much into the background, and it devolved on them, not only to perform all domestic duties, draw water at the spring or stream and collect firewood, but to cultivate and keep clean the crops as well.