The writer’s main object has been to demonstrate the fact that the tribes under review possess a system of natural religion more elaborate than was hitherto suspected, and he must frankly admit that, although living for some years in close touch with these natives, he had no idea of the extent and variety of the ceremonial connected with the tabu beliefs, sacrifice, and other cognate branches of their beliefs. The light which the inquiry has thrown upon the complex nature of a native’s life is somewhat of a revelation. It should serve as a warning to rash reformers who consider that so-called pagan heathendom can be abolished by a stroke of the pen. This attitude should most certainly be avoided in Africa as much as in India. The beliefs of an African are as real to him as those of a Buddhist, although they may belong to different and more primitive plane of thought.

The influence of the spirits, or the belief in their influence which in fact comes to the same thing, is, as it were, the real key to a close understanding of the native mind.

The native mind is so permeated with these beliefs, and they consequently have such a profound effect on his actions that, until this point has been thoroughly grasped, we are bound to be perpetually brought face to face with absolute enigmas.

Progressive Europeans are at times apt to sneer at native beliefs and to feel very impatient with them; [282]there is no doubt that, generally speaking, these beliefs tend to check progress and development, as we understand them. Although this cannot be denied, we must not lose sight of the fact that, on the whole, they undoubtedly act as moral restraints and perform in very much the same way the functions which a dogmatic religion fulfils among people of a higher culture.

Even if Government formally abolished the ceremonial by legislation, the belief would not be affected one iota; each people has to reckon with its own gods, and before the indigenous religion is officially discountenanced, the ruling power must be sure that it has something better and equally suited to the native mind to put in the place of a faith it tries to displace. Otherwise materialism will result, and the effect of this negation of faith, and freedom from all moral restraint upon a savage would be most disastrous.

There is practical evidence of this in the criminal tendencies evinced by numbers of natives who have drifted into the up-country towns in British East Africa and cut themselves adrift from their tribal life. To what extent the progress of Christianity will supply discipline and fit the spiritual needs of a people at this stage of culture is not yet quite clear. While not opposing missionary effort, it would therefore appear to be imperative to study carefully their present beliefs and not give the impression of trying to crush them; at the same time, with the influence based on the knowledge acquired, the people could be gradually induced to give up any repugnant features and retain the better elements of their ritual.

It is not suggested that this is a policy of finality, but it is important at this juncture to avoid the spread of an impression that the Europeans have set out to crush the deep-seated and cherished natural religion which the natives now possess. The spread of an idea of this character will do as much as anything to alienate the sympathies of the blacks and may prove a cause of [283]serious antagonism. The need for higher philosophy will gradually spread, but let the craving come from within.

It is of great interest to note how readily the more intelligent elders respond to inquiry into their beliefs once they are convinced that it is undertaken in the proper spirit, and nothing convinces them so much of the bona fides of our administrative intentions as a sympathetic study of their customs and a demonstration of one’s knowledge of them.

It is therefore maintained that the study of these questions is not merely academic but one of the greatest practical value to the administrator, the missionary, and the colonist, as well as the student.

It is interesting to show how these questions may frequently affect the colonist. It is well known that the Kikuyu people form the bulk of the labour supply of the upland colonists in British East Africa, and complaints are often received from employers of its capricious nature. Upon investigation it was found that, apart from the natural ebb and flow of this supply, the charge of caprice was well founded, i.e., there were many cases of desertion, often without any suspicion of ill-treatment; further, in some cases it was discovered that this desertion was traceable to a belief on the part of the individual that it was necessary to go away to get dawa, which is the general local synonym for medicine, whether of the nature of drugs or magical in character. The question then arose as to why such frequent calls occurred, and it was a long time before a definite clue could be obtained, but the principles gradually unfolded and became clear and were found to rest on the necessity of obtaining ceremonial purification to free the individual from either a thahu or the impurity left by a death in the family, as has been described in this work. It is in fact difficult at first to believe how complex a native’s social life may be. It may not be immediately obvious how a knowledge of these beliefs can ameliorate the difficulty, but the [284]point is that if a man deserts without leave he breaks his contract of service and dare not venture back for a long time in case he should be identified and punished, whereas if he knows that his master understands his beliefs he will probably go and tell him and ask if he can go away for a day or so and carry out the necessary ceremonies, and will then usually come back. It may be a little tiresome to the master, but the better feeling and mutual confidence which is induced pays in every way. This is not mere theory, for the men who do get into close touch with their employees lose very few, and can generally get more men than they require. This is merely quoted as an example of the practical value of ethnological inquiry in daily life, which after all is not a bad working test.

The method employed in collecting the material has been to discuss the questions with as many responsible elders as possible, and compare and correct the statements so obtained. It has been a work of great interest, though often very tedious, but probably more tedious to the informer than to the recorder.

There is one warning which it is desired to impress upon persons living in the country and who have opportunities of research, and that is that the last word has not been said upon these questions, and it is hoped that these observations will only encourage further research and the keenest criticism. It must be remembered that very few of the ceremonials described in this book have been witnessed by Europeans, and if they have, they have not been observed and described by eyes trained to note the important features, and it may well happen that with the best intentions the elders may have from time to time omitted some point which, when accurately described, may throw a flood of light upon an apparently obscure point in the ritual. This is where the district officer and the missionary can, if they choose, play such an important part; we have many missionaries who possess a thorough knowledge of the [285]vernaculars of the tribes, and district officers who, if not such good linguists, are in intimate touch with these people; these men have many chances if they would only train themselves for the task. Up to the time of the war signs of a renaissance were not wanting, however, and administrative officers and others were yearly taking more and more scientific interest in their people, and one of the missionary societies, it is said, formed a committee for the study of native customs. It is to be feared that the war has indirectly checked this branch of scientific study, and the activities of many observers, who before its occurrence promised to develop a flair for this kind of research, have temporarily ceased. A very marked need at present is greater sympathetic appreciation from high quarters. Further, local assistance with regard to the publication of observations is essential. Few signs of such support are, however, visible at present in many of our colonies. Missionary endeavour in this field is particularly welcome, but if a word of advice will not be resented, these observers must realise the necessity of caution in collecting observations of pagan customs from persons who have been for some time in close contact with their teaching, which often has the effect of causing their pupils to ridicule time-honoured ceremonial. Moreover, missionaries are, as a rule, only in close touch with the rising generation who are not initiated in the procedure, and have little to do with the elders of the tribe. [286]