The Black Man's Place in South Africa Part 3

Recent study has indeed dissipated that fascinating idyl about the old race of tall, blond Aryans as the originators of our present civilisation, for it has been shown that the so-called Aryan civilisation was inferior in many ways to the primitive culture of neolithic times, and it can now hardly be doubted that our cla.s.sical civilisation is of Mediterranean origin though Aryanised in speech. It is now generally accepted that history points not to Scandinavia and Germany, but to the lands lying round the Mediterranean Sea as furnishing the matrix out of which civilisation has sprung. It is to the South rather than to the North, to the early people of Egypt, Palestine, Greece and Rome, and not to the primitive inhabitants of Scandinavia and Germany, that we must look for those great men whose intellect and character were strong enough to overcome the natural conservatism of their times. The mind of the early white men of the North never soared higher than a valhalla peopled with puerile deities and blood-stained warriors whereas the swarthy thinkers of the South discovered the unseen G.o.d, invented art and philosophy and developed law and government. And though the Church proclaims the highest of all born leaders, Christ himself, to be the very son of G.o.d, yet was he a native of Palestine and not a fair-haired, blue-eyed Teuton as represented by mediaeval painters of Germany and Holland.

It is no doubt true that the invaders and the immigrants have often achieved more in their new surroundings than in their homelands, as the Moors in Spain and the Irish in America, but it must not be forgotten that the civilisation which the new-comers have enriched by virtue of their new found freedom from home conservatism has not been of their making; they may have added thereto but they did not beget it; the spade-work, which is the hardest part, had been done before they arrived.

Looking, round the world to-day we see clearly that race is not the determining factor in contemporary progress. In j.a.pan we see a people, admittedly not white, who until yesterday were stagnating under a system of childish feudalism, now developing at a great pace a culture similar with and not inferior to that of modern Europe, while in Western Ireland we see white people living in a state of sloth and squalor below that of many "raw" Bantu tribes in South Africa. These facts show that any race, white black, or yellow, may be kept down simply by the forces of conservatism, chief among which is priestcraft operating through prejudice and superst.i.tion in the name of religion. To say this is not to cavil at the priests of any particular time or creed. We must have priests as well as prophets. The prophet of a new faith begins his mission by breaking the images of the priests before him and is succeeded by his own priests who set up new images and dogmas wherewith to conserve the new-found creed until it in turn becomes too old when, in the never-ceasing course of evolution, the law of variation bids a new prophet arise. The priest must needs be to preserve the world from the anarchy of too many reformers, but his power, if long continued, tends to inhibit the divine spirit of discontent which makes for human advancement. It is the priest's duty to preserve the old and to hinder the new, and when he finds he can no longer ignore the new inventions that are made around him he will at most accept the new learning as a means only to preserve the old order whose servant he is. The founder of the Society of Jesus enjoined his followers: "Let us all think in the same way, let us all speak in the same manner, if possible," and it is reported of him that he said that were he to live five hundred years he would always repeat "no novelties in theology, in philosophy or logic, not even in grammar." In Africa priestcraft, in its primitive form of witchcraft, has continued for unnumbered ages to perpetuate the elementary creed of ancestor worship whose chief article is that the ways of the fathers must remain the ways of the children, and that to depart from the old and established order is sinful and wicked, and under this baneful authority progress has been impossible.

But although the heavy conservatism enforced by this primitive cult has smothered initiative during many centuries it does not follow that the mind and character of the African people have been impaired thereby beyond the life of each generation. The mental sloth in which the Western world lay steeped during the dark ages before the Reformation did not become a heritable defect. But apart from the question of the possibility of the transmission of acquired characters we have the fact that within the scope of his daily life the conservative and uncivilised African has to face and solve as many difficult problems as the civilised European in his different surroundings. That these problems are made up of elements differing from those that const.i.tute the problems of the civilised man in his daily avocation proves only a difference of content, not of difficulty. The mental strain involved in leading the so-called simple life of the so-called savage is, on the whole, no less intense than that suffered by the civilised man in maintaining his civilised existence. In the all-surrounding air of superst.i.tion and mutual suspicion in which the African moves and has his being he requires cunning to circ.u.mvent the cunning of his fellows,--and very deep cunning it sometimes is,--so deep, indeed, that the intellectual European has difficulty in following the dark and devious ways thereof. Vigilance and resourcefulness, careful observation, prudence, forethought, caution, judicious apprizement of character and intelligent calculation of probabilities are required for the planning of the primitive African's daily campaign against the forces of darkness with which he is surrounded, and to carry out these plans he must have courage, firmness of will and self-control in no less measure than the average European city-dweller. To avoid the ever-present chance of being found guilty of witchcraft, which in the past meant always death, the African has had to develop the faculty of lying to a high point of efficiency, and no one who knows him will contend that he is inferior to the European in this respect. The natural education of the Natives include the art of lying as the education of Spartan boys included the practice of larceny. Lying, we know, develops the memory, for a good memory is essential to successful lying. Some of the ruses and stratagems thought out by Natives fleeing from the king's wrath or the witch doctor's doom, of which I have heard from the Natives themselves, have seemed to me to be in subtilty of design and in daring of execution as admirable as any that may be found in contemporary detective fiction, while the fort.i.tude with which defeat and death has been accepted by some of the unfortunate fugitives would evoke admiration in the least impressionable of men. I say therefore that those who deny to the Africans the capacity for sustained collective and purposive effort of mind and body because these qualities have so far not been shown by them in the building up of a civilisation of their own must consider the fact that the nations which to-day lead the world in all the ways of civilisation remained for thousands of years without leaders and without achievement while the people who now lag behind produced those mighty men that led and paved the way to the great civilisations of the past, and I think that we must recognise in that fact a lesson to teach us that present inferiority is no proof of permanent inability, wherefore it may well be that the Natives of Africa will some day rise and compete with their present overlords in the mastery of all the arts and crafts of a modern state.

"But," says the white South African, voicing the general opinion, "this is all very well; the Native may have the brains, but he does not, even now when he has the chance of proving himself, show the same capacity for strenuous and continued effort that the white man has shown. He cannot stand alone; if left to himself he will sink back rapidly into savagery."

That the South African Natives are still in a stage where they cannot stand alone, so that if left entirely to their own devices they would lapse back into barbarism, is not, I agree, open to doubt. But would not the same fate overtake any nation or community, regardless of race, if it were completely cut off from all outside help and influence. The civilised Romans who conquered Britain in the early Christian era, no doubt, looked upon the primitive Britons as a feeble folk when compared with themselves, but the erstwhile slaves have since demonstrated their capacity for developing a civilisation utterly beyond the imagination of their foreign masters. Rome was not built in a day. The rearing of Western civilisation required many centuries, and it can hardly be doubted that if the early builders of the great cultures had been left in isolation instead of being stimulated continually from without through foreign learning and influence neither Ancient Rome nor Modern Europe would have come into being. Isolation has always and everywhere been followed by stagnation and regression and there is no reason for expecting the Natives of South Africa to furnish an exception to the universal rule.

That the average Native is lazy no one who knows him will deny. He is certainly no less lazy than the average European work-man who must be compelled by economic pressure to do hard labour. The rough and menial work of the world has always been done through some sort of compulsion, either slavery or some kind of economic coaction, for it is not in human nature, white or black, to work hard at uncongenial tasks unless superior force in some shape or other supplies the driving power. The manual workers of Europe are forced by the economic conditions under which they live to do the heavy and rough work that has to be done--there are very few, even among white men, who like rough work for its own sake--and when we consider how small are the wants of the average South African Native we are often surprised that he works as hard as he does. The common expression "As lazy as a kaffir" is counterbalanced by the equally common saying used about a white man who works hard at anything "He works like a n.i.g.g.e.r," which suggests that there is not much difference between the two races in this respect.

Nevertheless the mental att.i.tude of the average Native undoubtedly enables him to enjoy laziness more than the average European whose early habits have been formed by different influences. Primitive man is a lazy man whatever race he may belong to, and civilisation, which has often been helped on by direct slavery, is indeed itself a system of slavery, under which the toilers are driven to their tasks by the goad of necessity. The fact that many Native youths frequently leave their studies before completing the prescribed course, with the entry "Left school tired" against their names, is often cited as showing that the capacity of the Native for sustained mental effort is not as great as that of the average European, but here, again, it must be remembered that the general conditions and home influences under which the bulk of European boys grow up tend to keep them at their studies whereas the Native school boy is not fortified by similar support. The dread of becoming an "unemployable" through lack of education, which is a forcible spur to effort in both parents and children among the whites, is not felt by the Natives who can always find work to do at wages that will satisfy their ordinary wants, and, moreover, the Native's chance of gaining profit and preferment through being well educated are still few in South Africa, so that where there is neither penalty for failure nor reward for success we cannot expect more effort than we find. When education becomes as general in South Africa as it is among the people of Europe then it will be possible to inst.i.tute fair comparisons.

Education is the discoverer of ability and without the opportunity it gives genius will languish and die unknown, as said that acute observer of human nature, Machiavelli, in speaking about the leaders of antiquity, "Without opportunity their powers of mind would have been extinguished and without those powers the opportunity would have come in vain."[20]

a.s.suming that the capacity for acquiring Western education and civilisation is no greater in the American Negroes than in the Bantu we may note the opinion of a recent student of the race question in America, as being in point here. In his book "Children of the Slaves,"

Mr. Stephen Graham says "The fact is, Negrodom has to a great extent qualified to vote. Half the population is sunk in economic bondage and illiteracy, but the other half has more than average capacity for citizenship."[21]

The opinion so often expressed in South Africa that "Education is a kind of thing that doesn't agree with the n.i.g.g.e.r" is born of the same feeling that animated the power-holding minorities against the illiterate majorities in Europe not many years ago, and, in justice to the minorities, it must be conceded that the effect of education upon the ma.s.ses has always been disturbing and often disastrous.

Speaking now from my own experience I can say that I have found no ill-effects from education in Natives; on the contrary, I have found, as a rule, that the Native who has had an ordinary school education is generally more amenable to precept and admonition than the raw kaffir though less bovinely submissive and therefore more resentful of indignities offered to him. The fact that the educated kaffir comes more often in the way of committing theft and dishonesty than his illiterate brother is in itself sufficient to account for the not unduly large number of theftuous crimes with which he is credited as a cla.s.s; but on the other hand, the propensity in the primitive male that leads to s.e.xual a.s.saults upon women is undoubtedly checked and lessened by education and school-discipline. Education will bring out and give scope to all that is good and all that is bad in the Native as it has done with the white man. If the Natives have not sunk to those depths of infamy which are disclosed daily in the criminal courts of Europe and America it is not because of want of the usual percentage of criminally disposed people among them but because of want of education and opportunity. Commercial immorality and developed swindling are impossible without a commerce, but the cupidity that begets these forms of vice is not lacking amongst the Natives and waits only for the opportunities which developed commerce affords. The potential capacity for criminality and immorality is indeed no less among the Natives than among Europeans. Theft, arson, murder and rape are the most common forms of crime committed by the Natives to-day because the opportunities for perpetrating systematic fraud are as yet few among them. Unnatural immorality is common enough in the kraals and in the "compounds," for the Natives have their "perverts" as well as the whites. At the Native "beer-drinks" c.r.a.pulous lewdness is as common as it is in the bucolic orgies of European peasantry. There is no "Native" innocence nor is there any "Native" vice, the virtue and the vice, the capacity and the character of the Native are the human qualities and failings that are common to mankind.

The Native is no more able to withstand the enervating effects of isolation than the European, he is no more anxious to work hard for small wages, no more and no less capable of honesty and thrift, no more and no less endowed with human virtue, no more and no less cursed with the vices of the world, no more human and no less divine than is his master, the white man.

When Machiavelli a.s.serts in general of men that "they are ungrateful, fickle, false, cowards, covetous, and as long as you succeed they are yours entirely; they will offer you their blood, property, life and children--when the need is far distant; but when it approaches they turn against you." He thought, no doubt, of white men only, but to me his appreciation of the baser side of human nature seems no less applicable to the black people of South Africa, and when, on the other hand, Shakespeare declaims:

"What a piece of work is man! How n.o.ble in reason! How infinite in faculty!"

he also, we may be sure, thought of his own kind, but to me, again, the beautiful words, which usage cannot cheapen, express the wonder I have often felt at the wealth of imagery, the mental grasp, the wisdom and the natural dignity in very many untutored natives I have met with, and it is this experience which makes me believe that the present difference between the Europeans and the Native race is one of degree and not of kind, and that, in the fullness of time, achievement will follow the latent genius with which, as I hold, nature has endowed, in equal degree with ourselves, the great Bantu branch of the human family.

Yet I am no encomiast of the Natives, for I know them to be no better than other people, but search as I may, I cannot find that Native character which is alleged to be inherently different from the white man's character. Did not Mark Twain find, as the most conspicuous result of his travels, that "there is a good deal of human nature everywhere,"

and is it not true that human nature is everywhere the same?

We are far too apt to exaggerate both in our disparagement and in our praise of backward people. Many people still think, if they think at all, of the South African Native as a being of the kind imagined by Hobbes when he wrote: "Man in his natural state is towards man as a wolf," and, on the other hand, there are still many who regard him, after the fancy of Rousseau, as a sort of primitive man-child existing in a state of natural innocence from which he is being driven by the corrupting influence of the civilised invaders. But all this is wrong.

The Native is not a savage. Even before the whites came to South Africa the Bantu lived in social order under a political system in which the principles of const.i.tutionalism were clearly recognised. To-day the Bantu are simply a race of barbarians in various stages of transition from a crude civilisation to a highly developed civilisation, and we shall do well to remember that the process of transition which we are now witnessing is one in which individual mistakes and failures will be more conspicuous, though no more significant, than the general advance.

MISCEGENATION.

If it is true that the human nature of the Bantu is no whit different from the human nature of the Europeans then it is a fair question to ask why the two races should not be able to live together in liberty, equality and fraternity as people of one nation or body politic. It is because human nature is governed by laws which, unlike the laws of mathematics, cannot be laid down with certainty that we find ourselves unable to give a positive answer to this question. The human nature of the whites, like the human nature of all races that have been predominant before, is swayed by the feelings of pride and prejudice that arise through differences of complexion, physical appearance and bodily odour, as well as the difference in racial achievement, and these essentially human feelings, if they remain as strong as they now are in South Africa, will render impossible the fraternity that implies the liberty to intermarry, so that there arises for our consideration a second question, namely, whether without full fraternity and social equality the two races may yet live together in the land in political liberty and equality.

We observe from the earliest times a rhythmic play, as it were, of opposite forces that tends, alternately, to build up and to break down and mingle human races, but of the laws that underlie and govern these forces we know little or nothing. On the one hand we see how man has always and everywhere shown what the advocates of so-called racial purity have called "a perverse predisposition to mismate" which has made it exceedingly difficult to cla.s.sify existing human varieties. On the other hand we see throughout nature how a p.r.o.nounced disparity between varieties of the same species engenders an aversion from one another of the different varieties which seems to arise, in men and animals alike, through the instinct of s.e.xual jealousy which is probably bound up with the primary instinct of self-preservation. Those people who profess belief in the inherent superiority of a particular race naturally look upon the tendency towards race-blending as a perverse proclivity, while those who think that all men are potentially equal regard it as a wholesome instinct provided by nature to counteract the feebleness and infertility which cause the dying-out of the race that becomes too pure.

Racial antipathy seems to depend in the degree of its strength upon the degree of physical disparity between given races. In the so-called Latin races of to-day, prejudice against black people is certainly weaker than in the blond races of Northern Europe. Is this aversion a matter of absolute instinct or is it an acquired social characteristic and as such liable to change? I think the answer must be that this racial repugnance is not naturally inherent in children, nor in women towards the men of a different kind, nor in men towards the women of another race, but that it arises naturally and spontaneously and, in this sense, instinctively, through the feeling of jealousy which is caused, in both men and women, by fear of losing their natural mates to rivals of both s.e.xes from another and disparate race.

White children who grow up together with Native children certainly have no instinctive feeling against their black playfellows; they have to be taught to look down upon and keep away from the companions of their childhood, a fact which no candid observer will deny. It is also a truism of history that the fair-skinned women of a conquered country, as a rule, will yield themselves easily to the swarthy barbarians who have killed or overcome their husbands and brothers. The many women who in British seaports, and in the German towns that were recently occupied by French coloured troops, have lived and cohabited with African men have proved by so doing that they have had no instinctive racial sense of hostility against black men. It has been stated by independent and competent witnesses, who are corroborated by German newspapers of good standing, that the black troops have a very marked attraction for a large number of German women, and that the German men hate the black men because the German women do not.[22] The fact that white women in South Africa and in the Southern States of America never a.s.sociate with black men does not, I think, prove that they are controlled by instinctive racial or s.e.xual aversion but rather that women, as a whole, are, by reason of their physical inability to dispute with men the ultimate ratio of all order that lies in brute force, thoroughly amenable to the rule of social conventions imposed upon them by their jealous masters. I say this because we see that the aversion that has been inculcated from without tends to disappear wherever the man-established conventions lapse or cease to govern either through the comparatively small numbers of black men being insufficient in certain localities to cause fear in the white men living there, as in some seaport towns, or through the temporary break-down of the customary standards of society brought about by war and revolution, as in those parts of Germany that were recently garrisoned by coloured soldiers.

Nature having cast upon the male the duty of winning and holding the females of his species it is easy to see why the racial feelings of jealousy and ill-will are more positive and more active in the man than in the woman, and this explains, as far as these things can be explained, why white men will allow themselves to cohabit freely with black women to whom they feel naturally attracted but will "see red" and commit murder as soon as they find a black man attempting to gain the favour of a woman of their own colour. "Un adolescent aime toutes les femmes" say the French, and it is generally accepted that man is by nature more inclined to polygamy than woman is towards polyandry, still man and woman are both swayed and motived by the same elemental jealousy that is born of fear of losing something valued; the emotion which Descartes has so well defined as "une espece de crainte qui se rapport au desir qu'on a de se conserver la possession de quelque bien."

It is, no doubt, true that the thinking white woman, no less than the thinking white man, is led to feel dismay and even resentment against the Natives by apprehension of the possibility of danger to white civilisation through fusion of white and black, but this is a feeling caused by intelligent appreciation rather than by instinctive apprehension, and as such liable to be dispelled by argument tending to show that no real danger threatens. During a recent agitation against miscegenation in Rhodesia a number of letters written by white women appeared in the press from which it was easy to gather that the chief concern of the writers was not the possible degradation of the whites, though this was not overlooked, but rather the simple fact that some white men were cohabiting with black women to the prejudice of the matrimonial chances of eligible women of their own race.

But it is unwise to dogmatise in the realms of social and racial psychology; we have not yet discovered the means for a.n.a.lysing with precision the subtle elements of the human soul. I have used the word instinct here in the sense given to it by William James, who defines it as "the faculty of acting in such a way as to produce certain ends without foresight of the ends, and without previous education in the performance," but when we reflect upon the transitoriness of human instincts, as compared with those of animals, and recognise that the human instincts are, as James also says, implanted in us for the sake of giving rise to habits, and then to fade away, we see how difficult it is to draw a line between the instinctive and the acquired or habitual mood or feeling.

If we believe that racial antipathy is caused by the feeling of jealousy that arises instinctively, so to speak, from man's inner nature, then it is safe to say that it will last as long as the substance from which it springs, and as long as the racial difference which provokes it remains, but this belief is not firmly established in the general mind. The whites, as a whole, feel far from sure about the permanence of their cherished pride and prejudice of race; they are, more or less consciously afraid that the antipathy upon which they rely may become weakened and eventually dissipated by close contact of the two races in places where economic pressure has reduced both to the same level of life. We shall do well to remember the words of Renan when we try to estimate the truth of this matter, "La verite consiste dans les nuances," for both estimates may be true; the racial instinct may have to yield here and there to the superior force of economic pressure, and may yet in the main prove powerful enough to prevent the contact that tends to render it of no effect.

The racial feeling which we are considering is undoubtedly much stronger at present in the whites than in the Bantu, but there is reason to believe that the awakening desire for racial self-a.s.sertion which we call pride of race will grow and increase in the Bantu as it has done in the Negroes in the Southern States of America, and elsewhere. General education, so far from hindering the growth of nationalism and racialism seems in some sort to subserve and foster that growth; witness the strident self-a.s.sertion of the newly-const.i.tuted little nations in Europe, and the cult of "Nationalism" in South Africa to-day. It is natural for birds of feather to flock together and screech together, and in the same way throughout mankind particular groups of people tend naturally to keep together and to marry among themselves separately from the rest of the community by which they happen to be surrounded, and this ethnic instinct, if so it may be called, is seen to operate even where, as among the Italian immigrants in America, there is no great racial difference between them and the Native-born inhabitants, and, much more markedly, in the Southern States of America where, according to a recent observer, the present tendency is not towards but away from miscegenation, so that the ultimate blending of colour is not likely to take place there in the course of nature.[23]

The normal Native man does not hanker after white women, and the normal Native woman is not, as a rule, anxious to mate with a white man, but this normal disposition is apt to be disturbed by the familiarity which is bred by the close contact that occurs in towns and other centres. It is not, therefore, safe to deny the possibility that with advancing industrialism in congested areas there will be some white women ready to marry or cohabit with Native men who are either in positions of relative superiority or in possession of more money than their white fellow-workers or neighbours, making it possible for them to outbid these in the providing of comparative ease and luxury, which things have always appealed strongly to women of all races. Yet I think that those who prophesy the speedy merging of the two races in South Africa do not give sufficient weight to the fact of the collective consciousness of a racial ent.i.ty which, being strongly established in the European section, is also being fostered and increased in the Natives by the civilisation which is now spreading among them, so that it seems reasonable to expect that the European aversion from racial blending will be reciprocated from the Native side more and more as time goes on, and that this reciprocal feeling will go far towards keeping the two races biologically intact. I think, therefore, that despite the conditions that conduce to miscegenation, the factor of the growing and reciprocal desire in both races to remain ethnically separate will gain the day.

Many people think that the coloured people in South Africa, who are most numerous in the vicinity of Cape Town, but are also scattered all over the country, will form, as it were, a bridge between the two sections of the population for their eventual coalescence. But when this conclusion is closely examined it is seen to rest on debatable premises, for it is admitted that by far the greater part of the miscegenation that is now going on is between white men and coloured or black women and not between coloured or black men and white women, from which it follows, as has been pointed out by Boas,[24] that, as the numbers of children born does not depend upon the numbers of men but upon the numbers of women, the result will be a bleaching of the black element, here and there, and not a darkening of the whites in South Africa.

Statistics have, indeed, been quoted which show that between the year 1904 and the year 1911 the coloured population increased in the Cape Province by fifteen per cent, while the total population increased by only six and a half per cent., but these figures do not show how much of the coloured increase is due to propagation among coloured people themselves and how much to unions between white men and coloured women.

When it is noted that in the year 1911 the European increase over the year 1904 in the whole Union of South Africa was 14.28 per cent., and that of all non-European elements only 15.12 per cent., it will be seen that although the black increase is on a larger basis it hardly justifies alarm over an imagined flood of overwhelming coloured numbers.

If the coloured increase is due chiefly to propagation among the coloured people themselves then it forms a good argument against those who a.s.sert that the half-caste is relatively inclined to sterility, while if the increase is found to be due to cohabitation of white men with coloured women then it is a fair illation that the coloured section is in process of absorption by the whites. This a.s.sumed process of absorption will, no doubt, entail the presence of a certain, even a large, number of coloured people for many generations to come, but this number will grow smaller, and not greater, as time goes on because there is no reason to doubt that the white women of South Africa, as a whole, will refrain in the future as they have refrained in the past from cohabiting with black men, so that the observed tendency towards the diffusion of the coloured element back into the parent streams will be allowed to continue.

But let us for a moment look calmly, and as far as possible without prejudice, at the people who in South Africa are said to furnish the awful example of the alleged evil of the crossing of white and black.

The fact that the denunciation of these people is based on opposite and contradictory arguments shows that it is not the result of clear thinking. On the one side it is vehemently a.s.serted that the coloured man is a physiological misfit, a sort of hybrid unfit for the society of either white or black and an alleged relative sterility of his kind is advanced as proof of this a.s.sertion. On the other side it is said, with equal vehemence, that the coloured people are mongrels, unfit to mingle with the pure parental breeds, and that this is proved by their excessive fecundity. The coloured people are also accused of being inferior in physical const.i.tution when compared with either of the parent races, and therefore undesirable.

My own observations, corroborated by the opinions of many other observers, leads me to believe that the fecundity of the coloured people is neither greater nor less than that of other people--white, black or yellow--whose birthrate is not artificially restricted, and that their general physical const.i.tution, when not undermined by disease or stunted by underfeeding, is as strong as that of any other human variety. The great naturalist, Wallace, has insisted that some degree of difference favours fertility, but that a little more tends to infertility, and by applying this hypothesis to the facts as I have observed them I am led to believe that there is no biological difference between the Bantu and the European of a degree sufficient to produce any difference, one way or the other, in the fertility of the offspring of the two races, but proper statistics, continued over several generations, will, of course, be required to prove or disprove this conclusion.

The gravest, and, as I think, the most unjust of the many charges brought against these people by an unthinking public, is that the half-caste, wherever he is found, partakes of all the vices but of none of the virtues of his parents. When we remember that in the towns of South Africa the coloured people of necessity form the cla.s.s that in the nature of things is peculiarly exposed to the temptations of prost.i.tution and crime, then it becomes a matter for wonder that these people are as good and as law-abiding as indeed they are. People who know South Africa will admit that the coloured girl is from childhood exposed to the temptation of loose-living far more than either the Native girl in the kraal or the European girl in her home, and that the coloured boys and youths, by reason of the lack of the right kind of home-influence, which is the result of the unfavourable position in life of the bulk of their parents, naturally gravitate towards the levels where it becomes difficult to avoid crime. But despite all these adverse conditions that press so heavily against them the coloured people of South Africa, taken as a whole, stand justified of the calumnies uttered against them. The coloured people as a whole are not behind the whites in anything except in the lack of opportunity for education and self-improvement, a lack caused not by themselves, but by their inimical surroundings.

That many of the coloured people are immoral and shiftless need not be denied; the same may be said about the "poor whites," who as a cla.s.s perplex well-meaning legislators, but neither of these proved accusations give reason for thinking that either of these cla.s.ses is inherently inferior to their more favourably-placed fellow-beings. We must always remember the tremendous handicap of being reared in the depressing surroundings of sloth and squalor. I have seen hundreds of poor whites--as white as any blond German could wish to be--who seemed utterly unfit for the complexities of civilised life, but I have also seen many of the children of these people who, after being removed from their home surroundings, have risen to positions of usefulness and trust, in which they have earned reputations for integrity and capacity.

The trenchant saying of a British working-man is in point, "Treat a man like a dog and he will behave like a dog," and the corollary is equally true, that if you treat a man as a man he will, as a rule, rise and quit himself like a man.

The familiar cry that once white blood is diluted with black it is "all up" with our civilisation is not convincing when we remember that the ground-work of this civilisation was built up by races that were not "pure white"; that the white civilisation during the dark ages sank to a very low level through no dilution of African blood, and that it was a mixed race, the Moors, who brought back into Europe the lost principles of Aristotelian science on which the crumbling structure of European culture was rebuilt. To believe that the people of Asia and of Africa may be capable of attaining to Western civilisation, but that the offspring produced by the crossing of these races with whites will not have the necessary capacity therefor is to me impossible. So far from being deterrent to mental growth it would seem that an infusion of African blood in the European serves rather to increase mental capacity; at any rate, those who know South Africa well will not deny that an unmistakable tincture of African blood in a white family is often a.s.sociated with marked intellectual ability. Against this concession it has indeed been alleged that, while it must be admitted that a small admixture of black blood in a white race enriches it, a small admixture of white blood in a black race degrades it, but this fanciful notion has not been supported by scientific data. The truth of the matter is that as the blacks are the underdogs, the half-breed becomes a racial and social b.a.s.t.a.r.d, as indeed he is openly named in South Africa, a man condemned before he is tried, handicapped from birth in a way that would drag down and keep under most of those who shout loudest about their racial superiority. It is his condition and not his nature that keeps the coloured man underneath.

To the man who in face of the facts of history and of to-day believes that all we have of civilisation we owe to the Teutonic or to the Nordic type of man, and that nothing good can ever come out of coloured Nazareths, the possibility of the whites in South Africa becoming browned by the selective agency of tropical light or by an infusion of African blood, no doubt, seems an evil to be prevented at any cost, but those who, like myself, have seen coloured women working in their homes as thriftily and self-sacrificingly as the best of our own women, and coloured men labouring steadily against heavy odds to improve their condition, have become convinced that the coloured people of South Africa suffer under no inherent disabilities when compared with the whites, and for this reason we cannot join in the general wail over a predicted evil which we regard as exaggerated in itself and not, moreover, likely to happen. I would not, however, be taken to advocate the inter-breeding of white and black. Those who have witnessed the misery and suffering which the coloured people have to endure for being coloured will welcome any fair means of preventing miscegenation in South Africa. Proscriptive legislation has been advocated by both the detractors and the defenders of the half-breed, as a means of preventing what both schools, for their different reasons, regard as wrong and undesirable, but I cannot agree that it can ever be right or expedient to penalise and make criminal a natural act which under existing conditions is in many places unavoidable.

There can be no doubt that the evil of miscegenation in South Africa has been greatly exaggerated, both in respect of its nature and its extent, but, nevertheless, so long as the racial prejudice of the white man remains as strong as it is to-day--and there is nothing to show that it is likely to decrease in the future--so long will it be the duty of all good citizens to discourage by persuasion and precept the production of children for whom the ruling race has no love and little pity. Even those among the whites who, in a spirit of good will and tolerance urge that the coloured people should receive preferential treatment because of the white blood which is in them, cannot escape having their point of view warped by their racial prepossession, for, surely, it is not because of a man's cla.s.s or colour that he is treated as a man to-day but because of his being a civilised member of a civilised community.

Nevertheless, the day when civilisation shall be the sole qualification for full membership of the civilised community of South Africa is not yet.

I say, therefore, in answer to the question whether, without the full fraternity which seems impossible here, the white and the black races may not live together in South Africa in political liberty and equality, that the trend of events leads to the belief that the established pride of race of the whites, and the growing pride of race among the Natives will conduce to voluntary separation wherever this is possible, and that in this way the coming generations will contrive to live territorially separate under a common governance, founded upon political equality and liberty.

CONCLUSION.

The evidence before us leads inevitably to the conclusion that there is nothing in the mental const.i.tution, or in the moral nature of the South African Native, to warrant his relegation to a place of inferiority in the land of his birth, but the same evidence also leads to the conclusion that the racial antipathy which prevails to-day will remain unaffected by this admission, seeing that this racial animosity is caused not by alleged mental disparity but by unalterable physical difference between the two races.

It is important that this distinction be grasped for it goes to the root of the matter. It is the marked physical dissimilarity of the black man that rouses the fear and jealousy of the white man, and not any inherent mental inferiority in him. And we must take human nature as we find it, inscrutable and immutable as it is; wherefore we must reckon with, and not hastily condemn, the imponderable purpose of a fundamental instinct which is older than speech and deeper than thought, so that, although we admit that this racial antipathy is not justified by logical reasoning, we may nevertheless recognise it as a feeling grounded in man's inner nature--in his heart, so to speak--hardening it against other men whom he feels he cannot receive and entreat as brothers; in other words, we may say that this feeling is not the result of ratiocination but of forces that are deeper and more elemental than reason; that it is a hardening of heart rather than a mental conviction, in which sense we may apply the words of Pascal "Le caeur a ses raisons que la raison ne connait pas."

Now if I am right in thinking that this racial feeling is engendered instinctively by physical dissimilarity only then we may not expect it to be removed or even lessened by the increased and general advancement of the Natives, for although we may hope that the whites will gradually come to recognise the abstract justice of the civilised Natives' claim to full racial equality we must, at the same time, remember that the increasing compet.i.tion of the black man in every walk of life is bound to bring into play and accentuate the natural race prejudice of the white man whereby the tolerance and good feeling that might otherwise result from a growing recognition of the civilised Natives' mental and moral worth will be more than negatived. The present state of affairs in the Southern States of America is a warning against easy optimism in this respect. We must expect clashing and growing ill-will rather than social serenity to be the outcome of a continued policy of drift.

To condemn the wrong of repression would to-day be like preaching to the converted. Most people now admit that the Africans are ent.i.tled, no less than the Europeans, to develop themselves as far and as fully as they can, but the question remains how they can be allowed to do so without intensifying present antipathy on both sides. Parallelism is a word that has been used a great deal of late to signify an att.i.tude of mind, as I take it, rather than a definite policy or plan of action, through which it is hoped that separate scope for civilised activity and development may be given to the Natives on lines parallel to those along which the whites pursue their separate course, but without any forced territorial separation of the two people. Metaphor of this kind is undoubtedly useful to the political speaker in that it enables him to be apt without being exact, and thereby frees him from the possibility of being pinned down to a stated position, but in serious discussion exactness rather than aptness is desired, and to the thinking man the figure of speech, by which the notion of two lines running always parallel without meeting is applied to the course of development of two races living together in one country, is not convincing.

This idea of parallelism is based on the presumption that the ruling race can so rule itself that by the mere exercise of its collective will-power it can refuse always to mix socially with the growing numbers of civilised Natives living and working in the same localities, and thereby--in a manner not yet explained--avoid always the clashing and ill-will that seems inseparable from the close contact of two dissimilar races competing against one another in one country. The advice offered from afar is that the whites should allow the Natives equal opportunities with themselves in all the ways of civilised activity, but--should not invite them home to dinner. Being based on an unwarranted presumption parallelism here begs the question, for it is precisely the ability of the ruling race to follow this counsel of perfection that is in doubt. It is easy to urge that the Europeans must maintain their position in South Africa as "a benevolent aristocracy of ability," but we want to know how this can be done. A recent contributor to the general question of colour has stated that the true conception of the inter-relation of white and black races should be "complete uniformity in ideals, absolute equality in the paths of knowledge and culture, equal opportunity for those who strive, equal admiration for those who achieve; in matters social and racial a separate path, each pursuing his own inherited traditions, preserving his own race-purity and race-pride; equality in things spiritual; agreed divergence in the physical and material."[25] But, again, we want to know how this abstract conception is to be put into actual practice in this world of things as they are.