252 NATIM'-. SUI'1':RSTIT10N and (KIMF.. 



yet, as e\ eii tin- most profound observer will readil\- admit, there 

 remains much of mystery, much that is difficult of ttnderstanding 

 or explanation. The subject, as a whole, o]:)ens up so wide a 

 field that to attempt to do justice to even one or two ])hases of it 

 in a prescribed time is impossible. 



In venturing' to totich lightlv upon that portion of it which 

 may serve to illustrate the connection between superstition and 

 crime. I cannot hope to adduce any points of scientific interest, 

 or to enunciate theories new to anthropology, but merely to pre- 

 sent certain facts indicative of the extent of the sway, direftil in 

 its results, which superstition exercises on the mind of the Native 

 at the present tinie. And in so far as the subject may receive 

 indifTerent attention to subtler problems which suggest them- 

 selves, or be dealt with in too perfunctory and disconnected a 

 manner, I can only plead that it is on short notice, and during 

 a busy time, that I have been invited t(^ prepare this paper. 



Excluding a comparatively small number of Basutos resident 

 in tliis Province, the term Zulu may be held sufficiently compre- 

 hensive to embrace all the Zulu-s])eaking Natives of Natal and 

 Zululand, the majority of whom are members of tribes which 

 were at one time under the domination of Tshaka. There is no 

 need to recall legends of that time, or to delve into records of 

 a much later date, to obtain materia! with which to tyi:)ify the 

 correlation between superstition and crime. To do so might be 

 regarded as affording data of academic interest only when ap- 

 jjlied to a rapidly changing peo])le, stisceptible to the influences 

 of civilization, in regard to whom events of even a (|uarter of a 

 century ago may have little bearing to-daw That barl)aric in- 

 stincts do not always, however, succuml) to civilizing influences, 

 not decades but centuries old. we ha\c much cxidence to-day 

 outside of Africa; and although 1 do not wisli to cast anv asj^er- 

 sions on Bantu tribes 1)\ unfair conii)arisons. yet it is scarcely 

 matter for suri)rise if their deep-rooted superstitions are found 

 to be difficult of eradication, and form a channel leading to many 

 tragedies. 



Customs and l)cliefs may, and do. \ar\ largelv in different 

 Bantu tribes: l)ut the belief in magic and witchcraft is general, 

 and admits of no variations in its essentials. It niav be doubted 

 if even the nmst Iiiglily educated of them are entirely free from 

 it. They may not admit it; but in their heart of hearts they 

 know they would not voluntarily expose themselves to risks which 

 their inmost nature tells tlicni might tend t<i ]>lacc tlicni at the 

 mency of a reputed evil-doer or niiifakati, even tliough no phvsi- 

 cal danger could possibly resuh. There would Ik- no magic in it 

 if the danger could be seen, if i)liysical violence were feared. It 

 is the inherent dread <>f the unknown and illimitable ])ower of 

 witchcraft which creates that fear — the i)ower to l)light the home, 

 to cause sickness and death among its inmates, to bring disease 

 into the herds; a ])ower held accountalile for every untoward 

 incident. State intervention, civilizing influences and missionary 



