i'UTUKK OF >"ATrVK KACK.S OF S. RI10J)KSIA. 141 



races. I deny that the two taken together imj.'ly hypocrisy. 

 In the moral sphere, again, the chain of Environment whicJi binds 

 tlie black man to the stake of Eacial Heredity is much shorter 

 than the white man's corres})onding chain. That, I think, no 

 one will dispute. To add links to that chain is the other half 

 of the problem of the future. 



The stakes of Eacial Heredity, one in each sphere, phj^sical, 

 intellectual, and moral, are immovable, except by a jirocess of 

 selective breeding which is and will remain a chimera. The chains 

 of Environment, or Social Hei'edity, can be increased by adding 

 links thereto. This applies to white races and black alike, and 

 is the essence of progress. 



Let us examine the problem for the black man. 



The factors of the position to-day are these : We have native 

 races, of a persistent r)hysical type, with the intellectual capacity 

 of Europeans, but hitherto extremely limited by Environment in 

 the intellectual sphere, and in their capacity for absolute moral 

 virtues inferior to Europeans by Eacial Heredity and still more 

 limited by Environment. 



(Note. — The Matabele, superior to the Mashonas in their 

 social heredity of moral attributes, are inferior to them as regards 

 intellectual standards, but it is not necessary to deal with the two 

 races separately. The difference is small, as compared with the 

 distance separating them both from European standards, and J 

 propose to treat of them together.) 



The danger of the future lies m the development of the 

 environment of the intellectual sphere without a corresponding 

 development of the environment of the moral sphere. 



This danger is no mere fancy. In intellectual matters there 

 is every possibility of ever-increasing numbers of natives approxi- 

 mating more and more closely to European standards. I use the 

 word " intellectual " in its widest sense to embrace all operations 

 of mere brain power, and include manual dexterity in crafts, 

 tradesmanship, business knowledge and acumen, knowledge of the 

 learned professions, scholastic knowledge. With all due deference 

 to what others may have said, I must insist that in this part of 

 Africa there is bound to arise — there is arising now — an ever- 

 growing class of native artisans approximating more and more to 

 European standards of trade skill. Some of the trades and occu- 

 pations followed to-day here in Bulawayo by independent natives 

 are l)ootmaker, carpenter, mason, builder, tailor, laundrymau, 

 fruit merchant and hawker, wood-seller, vegetable-seller, mattress- 

 maker, brassworker, painter, tobacconist, tinker, hide and skin 

 merchant. ]\Iany manage stores and eating-houses. As the years 

 go on their numbers and their skill will increase. 



I will add another circumstance. Those who have studied 

 native law, particularly the family laws of the Mashonas, and 

 compared them with Eoman law in its earliest stages, cannot 

 but have been struck by the extraordinary likeness there is between 

 them, and by the intellectual power shown in working out an 

 harmonious system of law by the despised Mashona. There would 

 probably be far less trouble needed to explain the Eoman patria 

 potestas and }nanus to an .ordinary Mashona than would be 

 required to make them clear to an English artisan 



