Allan Quatermain, H. Rider Haggard [robert munsch read aloud TXT] 📗

their very considerable astronomical knowledge, which enables them to keep a hold on the popular mind by predicting eclipses and even comets. In Zu-Vendis only a few of the upper classes can read and write, but nearly all the priests have this knowledge, and are therefore looked upon as learned men.

The law of the country is, on the whole, mild and just, but differs in several respects from our civilized law. For instance, the law of England is much more severe upon offences against property than against the person, as becomes a people whose ruling passion is money. A man may half kick his wife to death or inflict horrible sufferings upon his children at a much cheaper rate of punishment than he can compound for the theft of a pair of old boots. In Zu-Vendis this is not so, for there they rightly or wrongly look upon the person as of more consequence than goods and chattels, and not, as in England, as a sort of necessary appendage to the latter. For murder the punishment is death, for treason death, for defrauding the orphan and the widow, for sacrilege, and for attempting to quit the country (which is looked on as a sacrilege) death. In each case the method of execution is the same, and a rather awful one. The culprit is thrown alive into the fiery furnace beneath one of the altars to the Sun. For all other offences, including the offence of idleness, the punishment is forced labour upon the vast national buildings which are always going on in some part of the country, with or without periodical floggings, according to the crime.

The social system of the Zu-Vendi allows considerable liberty to the individual, provided he does not offend against the laws and customs of the country. They are polygamous in theory, though most of them have only one wife on account of the expense. By law a man is bound to provide a separate establishment for each wife. The first wife also is the legal wife, and her children are said to be “of the house of the Father”. The children of the other wives are of the houses of their respective mothers. This does not, however, imply any slur upon either mother or children. Again, a first wife can, on entering into the married state, make a bargain that her husband shall marry no other wife. This, however, is very rarely done, as the women are the great upholders of polygamy, which not only provides for their surplus numbers but gives greater importance to the first wife, who is thus practically the head of several households. Marriage is looked upon as primarily a civil contract, and, subject to certain conditions and to a proper provision for children, is dissoluble at the will of both contracting parties, the divorce, or “unloosing”, being formally and ceremoniously accomplished by going through certain portions of the marriage ceremony backwards.

The Zu-Vendi are on the whole a very kindly, pleasant, and light-hearted people. They are not great traders and care little about money, only working to earn enough to support themselves in that class of life in which they were born. They are exceedingly conservative, and look with disfavour upon changes. Their legal tender is silver, cut into little squares of different weights; gold is the baser coin, and is about of the same value as our silver. It is, however, much prized for its beauty, and largely used for ornaments and decorative purposes. Most of the trade, however, is carried on by means of sale and barter, payment being made in kind. Agriculture is the great business of the country, and is really well understood and carried out, most of the available acreage being under cultivation. Great attention is also given to the breeding of cattle and horses, the latter being unsurpassed by any I have ever seen either in Europe or Africa.

The land belongs theoretically to the Crown, and under the Crown to the great lords, who again divide it among smaller lords, and so on down to the little peasant farmer who works his forty “reestu” (acres) on a system of half-profits with his immediate lord. In fact the whole system is, as I have said, distinctly feudal, and it interested us much to meet with such an old friend far in the unknown heart of Africa.

The taxes are very heavy. The State takes a third of a man’s total earnings, and the priesthood about five per cent on the remainder. But on the other hand, if a man through any cause falls into bona fide misfortune the State supports him in the position of life to which he belongs. If he is idle, however, he is sent to work on the Government undertakings, and the State looks after his wives and children. The State also makes all the roads and builds all town houses, about which great care is shown, letting them out to families at a small rent. It also keeps up a standing army of about twenty thousand men, and provides watchmen, etc. In return for their five per cent the priests attend to the service of the temples, carry out all religious ceremonies, and keep schools, where they teach whatever they think desirable, which is not very much. Some of the temples also possess private property, but priests as individuals cannot hold property.

And now comes a question which I find some difficulty in answering. Are the Zu-Vendi a civilized or barbarous people? Sometimes I think the one, sometimes the other. In some branches of art they have attained the very highest proficiency. Take for instance their buildings and their statuary. I do not think that the latter can be equalled either in beauty or imaginative power anywhere in the world, and as for the former it may have been rivalled in ancient Egypt, but I am sure that it has never been since. But, on the other hand, they are totally ignorant of many other arts. Till Sir Henry, who happened to know something about it, showed them how to do it by mixing silica and lime, they could not make a piece of glass, and their crockery is rather primitive. A water-clock is their nearest approach to a watch; indeed, ours delighted them exceedingly. They know nothing about steam, electricity, or gunpowder, and mercifully for themselves nothing about printing or the penny post. Thus they are spared many evils, for of a truth our age has learnt the wisdom of the old-world saying, “He who increaseth knowledge, increaseth sorrow.”

As regards their religion, it is a natural one for imaginative people who know no better, and might therefore be expected to turn to the sun and worship him as the all-Father, but it cannot justly be called elevating or spiritual. It is true that they do sometimes speak of the sun as the “garment of the Spirit”, but it is a vague term, and what they really adore is the fiery orb himself. They also call him the “hope of eternity”, but here again the meaning is vague, and I doubt if the phrase conveys any very clear impression to their minds. Some of them do indeed believe in a future life for the good—I know Nyleptha does firmly—but it is a private faith arising from the promptings of the spirit, not an essential of their creed. So on the whole I cannot say that I consider this sun-worship as a religion indicative of a civilized people, however magnificent and imposing its ritual, or however moral and high-sounding the maxims of its priests, many of whom, I am sure, have their own opinions on the whole subject; though of course they have nothing but praise for a system which provides them with so many of the good things of this world.

There are now only two more matters to which I need allude—namely, the language and the system of calligraphy. As for the former, it is soft-sounding, and very rich and flexible. Sir Henry says that it sounds something like modern Greek, but of course it has no connection with it. It is easy to acquire, being simple in its construction, and a peculiar quality about it is its euphony, and the way in which the sound of the words adapts itself to the meaning to be expressed. Long before we mastered the language, we could frequently make out what was meant by the ring of the sentence. It is on this account that the language lends itself so well to poetical declamation, of which these remarkable people are very fond. The Zu-Vendi alphabet seems, Sir Henry says, to be derived, like every other known system of letters, from a Phœnician source, and therefore more remotely still from the ancient Egyptian hieratic writing. Whether this is a fact I cannot say, not being learned in such matters. All I know about it is that their alphabet consists of twenty-two characters, of which a few, notably B, E, and O, are not very unlike our own. The whole affair is, however, clumsy and puzzling.[14] But as the people of Zu-Vendi are not given to the writing of novels, or of anything except business documents and records of the briefest character, it answers their purpose well enough.

[14] There are twenty-two letters in the Phœnician alphabet (see Appendix, Maspero’s Histoire ancienne des peuples de l’Orient, etc.) Unfortunately Mr Quatermain gives us no specimen of the Zu-Vendi writing, but what he here states seems to go a long way towards substantiating the theory advanced in the note on p. 139.—Editor.