[Contents]CHAPTER II.SOME OBSERVATIONS OF INTEREST IN THE FOLK LORE OF THE KAFFIR.Before proceeding to enumerate and describe the diseases, as recognised by the natives, their cures and what the Kaffir believes to be their causes, there are several subjects that are of interest in the study of Kaffir Folk Lore which I propose shortly to notice.The Kaffirs, would be a healthy, long lived people were it not for the excesses of riot they run, in the practice of adultery, drinking, dancing, etc. Their mode of living on simple mixed diet, and practically entirely in the open air, in a fine climate is exceeding favourable to robust health and longevity and perhaps no nation enjoys, on the whole, better health.When disease does occur in man or animal it is almost invariably ascribed by the Kaffir to[10]the agency of human beings, either a living person or as often as not some departed relation who has used witchcraft or “Umtagati.”Even the vast majority of Mission or school natives who are more or less educated, retain this belief, so deep is it rooted in the native mind, in spite of the fact that Missionaries have preached against it for years.Throughout South Africa the practice of witchcraft is a criminal offence and severely punished; nevertheless the belief remains, and witchcraft, and “Smelling out” are carried out in secrecy. Many hut burnings and solitary murders being undoubtedly traceable to this practice.It is a well recognised fact amongst those living in the Native Territories that of all the deaths amongst cattle that have taken place there in the recent epidemic of Rinderpest probably nineteen out of twenty have been ascribed to witchcraft.From the foregoing it will be seen that it is, to the Kaffir, possible thatanyone may attain power over diseaseand inflict a fellow being, usually by calling in the assistance of the Ghosts of the departed, or of natural spirits or[11]demons. It will be observed when studying the methods of curing disease that many of the cures are for the purpose of driving out the bewitching spirit. Just as in the ancient folklore of England offensive drugs were administered etc. for this purpose so it is at the present day in native practice.The Natives believe that several agencies are often the chief cause of disease and have much power over the sick person.The chief of these are. 1. Icanti. Uhili or Tikoloshe and Im-pundulu. 2. Im-paka. 3. U-buti (poison).1. Icanti. U-hili or Tikoloshe and Im-pundulu. These three bodies are combined in their action and any person possessed of any one of them must needs be possessed of all three. They are however three distinct bodies.They are often used by women and in many instances in order to secure the affection of someone of the opposite sex or of their families.(a). Incanti in its natural state is a rare water snake which is believed to have the power of changing its colour or assuming various forms resembling different objects and has great powers of fascination.[12]Any one who comes upon an Icanti suddenly remains motionless and speechless.This snake can be preserved in various ways, and is secretly kept by some woman who hands it down to her daughters and they to their femaledescendantsso that disease occuring in a tribe and to which certain families are liable (hereditary disease) is ascribed to the influence of the Icanti, always be it understood with the assistance of his co-workers, the Tikoloshe and Im-pundulu.(b). U-hili or Tikoloshe. A short stumpy creature living in water, half man, half animal. The Kaffir has a special belief, attached to this U-hili; thus if a woman be fond of her husband and children, she is credited with having been tempted by the Tikoloshe and having resisted his importunities.(c). Im-pundulu, is supposed to be a bird which can assume the appearance of a man. This bird has besides the power of bringing disease, that of bringing down lighting.It will thus be seen that the Native recognises hereditary disease, and he believes that the triple association of these three I’canti, Tikoloshe and Im-pundulu is the chief cause of this hereditary disease in a family, being handed down from mother to daughter. Of[13]course it is understood that these agencies are engaged or induced to act by some enemy or some outraged spirit of a departed ancestor.2.Im-paka.This is a creature resembling a cat, which has the power of getting inside any hut and by scratching the body of a person of inoculating him with poison. The Im-paka is bred by wizards and set on by them to spread or give disease.This is a superstition that exists mostly amongst the Fingoes.3.Ubuti.(Poison). The usual methods of putting poison in food or drink is here considered the cause.This Ubuti may be used by living people or by the usual and ever present “spirits.”Other things which are believed to cause disease are:—4.In-Qumbabane.This is a wand like snake which is believed to be the chief cause of fevers. By getting inside a person it eats up the inside of the man and so causes his death. Speaking generally as in old English lore the methods adopted to get rid of thisIn-Qumbabaneare aimed at making the host an unpleasant abode for it and thus evil smelling[14]herb are rubbed on the orifices of the body and bitter nauseating drugs swallowed.5.Mamlambo.This is another snake chiefly known by Zulus and used by them as a charm. If not properly used it causes sickness or death, and has come to be looked on as a possible cause of sickness in many cases.6. Omitting to observe certain ceremonies or rites is supposed to cause umbrage to the spirits and thus, bring about illness. Thus if the finger of a new born infant is not cut, the infant will be sickly and die young.If “circumcision” in man or “Intonjane” in woman is omitted the Imishologu (spirits of the dead) are dissatisfied and disease or barren-results.7.Etc.Certain superstitions are attached by the Kaffir to a number of things or practices; for example.—Heaps of stones, which they call “Isivivane,” a stone lifted from the path and placed on the branch of a tree; a heap of small dry sticks placed by the road-side; tying the long grass by the wayside into knots; chewing certain leaves, roots, or barks, of certain plants; or wearing these last; crossing certain streams, especially in the case of women or children; washing in or drinking of certain pools or streams; dogs howling at[15]night; owls hooting as if from the top of cattle or hut etc.They also have superstitions about the bird “Broomvogel” or “Intsikizi” e.g.: it is terribly unlucky to kill one; about a cow or ox entering a hut or a calf lying down when its mother is being milked; about the killing of the Umntanizulu or mantis, the insect called the “HottentotsGod” by the Boers. And many other things or acts of like nature into the description of which it would be foreign to the present subject to enter.The following superstition and practice with reference to the dead existed in the early times, though it is seldom heard of now. When the head of a family died without saying where he was going e.g. suddenly; immediately after his expiring the sons or daughters were compelled to place a piece of old leather or some similar thing between his teeth or into his mouth to show that he had died unhappily, in consequence of being bewitched. This had the effect of bringing all his acquaintances under suspicion of having bewitched him and the general public were in great danger of being accused by the “Isanusi” ofwitchcraft. The death of such an one is at once reported at the[16]“great place” and the chief despatches a number of men to the kraal to seize and confiscate all his property and cattle.The belief is that a person dying under these circumstances had gone to a place of punishment; but the Amaxosa have no name for it. They, have, however a name for a happy place although they cannot describe it.The superstitious idea attached to the death above referred to, is that the soul of the dead man, being dissatisfied is likely to inspire his children or near relatives with a spirit of witchcraft and that they are likely to become a public danger in consequence.These relatives are therefore forever looked upon with suspicion, and are frequently “smelled out” as the cause of bewitching in subsequent events. They are often severely tortured, sometimes fatally, in order to get them to confess their sins. One of the chief methods of torture is to tie them inside the hut while it is kept filled with dense pungent smoke.Superstitionpervades the whole of the Bantu family. They all believe in the spirit world and the resurrection from the dead even of the lower animals.[17]They believe that a new state of things is going to be, only in a different way from that generally understood by certain christian nations. It will be remembered that at the great “Cattle Killing Craze” of the Kaffirs, they believed, as told by their seer, that their ancestors would all come back on a certain day and help them to drive the white people into the sea. So that they would again come to inherit the land.Sacrifices.“Idini” are offered by the “Medicine man” to appease the wrath of the offended spirits of ancestors, who are supposed to have caused the sickness of a patient or some such calamity. It being thought that they can by thus appealing to the pleasure of the “imi-Nyanga” (ghosts), buy them off or secure future immunity.The following circumstances are instances of cases demanding sacrifices: e.g.1. Should anyone dream about his ancestors who are dead; that was taken as an indication, that they were displeased at some neglect and demanded an “Idini.”2. Should there be illness either of man or beast, and a doctor (Isanuse) be called in and[18]declare, “I see your ancestors. They are angry because you have not rendered them their due”; it was understood that an “Idini” was required.3. Should there be a scarcity of rain, the people would go to the chief and say, “Why do you allow this drought to go on? Why do you not approach your ancestors”; when a great sacrifice would be offered.The most common method of offering a sacrifice is the following:—Fuel is first prepared, consisting of chips of “Sneezewood,” a very hard, slow burning wood.An ox is slaughtered in the centre of the cattlefold in the afternoon, and the blood carried over to the hut of the person, who requires the sacrifice. Who, for instance, has dreamt about his ancestors or whose relative is ill, etc., and deposited in a Kaffir basket (these baskets are watertight) at the back of the hut. In carrying it, drops are purposely allowed to fall on the way, as a guide to the spirits from the hut to the Kaffir kraal, where on the morrow the ceremony is to be performed. The rest of the carcase is carried in sections to the hut, and piled up in the centre on sneezewood and laurel twigs.Next day a fire is made of sneezewood on the[19]spot of slaughter i.e. the centre of the cattle fold and, with the exception of the women’s portion, (the inferior pieces) the meat is brought to the fire where it is roasted or boiled and around which it is eaten; the internal fat around kidneys, etc., “in-thukuhla” being given to the “imi-Nyanga”(ghosts) before the general cooking commences.The whole of the animal is consumed that day. It is simply astonishing what an enormous quantity of meat can be consumed by a Kaffir on these occasions.Frequently there is a great deal of Kaffir beer, (an intoxicating beverage brewed by the natives from Kaffir corn), consumed at these functions, and as a consequence much debauchery, often ending in bloodshed occurs.At these sacrifices the women have their own little demonstration with the children at the calves’-fold.In the case of sacrifices by chiefs on great occasions, carcases are sometimes wholly burned.Amulets and Charmsare often worn by the natives, such as:—1. Necklace of the long hairs of a cow’s tail plaited together. The cow furnishing the hairs[20]is held sacred and never killed or sold.2. Seeds of the rhiza to keep away convulsions, worn by infants.3. Pieces of “mooti,” medicinal wood, to keep away disease generally.4. Leopard’s tooth to make him brave, &c., &c., and such things as love philtres are not unknown to the Kaffir beaux, in spite of the lobolo, or purchase system of getting a wife.TheDrugs that comprise the Native Pharmacopœiaare very numerous and varied, and are dealt with and used as described in subsequent pages. Speaking generally, they are derived mostly from natural products. The vegetable kingdom supplies the greatest part in the form of roots, bark, wood, leaves, juice, flowers and fruit prepared in various ways and used as powders, infusions, extracts, and applications. Medicated baths are much used by some Kaffir specialists.Those for internal use are most commonly purgatives or emetics, and for external usevesicantsor irritants according to the degree of dilution or mode of application.The animal kingdom also supplies some remedies,e.g., The skin of a python, powdered, used for soothing; Hide of Alligator; Ox Gall;[21]Snake venom with gall. Cantharides beetle (Mylabris), a severe irritant which has caused death in several known instances when administered too freely internally.Minerals are little used by the natives (although now-a-days Paraffine is a great favourite).The more valuable remedies have been used by the Herb doctors for ages, and a knowledge of their properties transmitted from one to another, so that there is a considerable heritage of experience to justify their use.We often find the same herb, perhaps under a different name used by the Gaikas, Gcalekas, Fingoes, Tembus, &c., for the same malady; conclusive proof of the efficacy and ancient origin of its use.As the maxim of “No cure, no pay” is accepted by both doctor and patient, worthless remedies are sifted out, and the high fee often paid for a cure tends in the same direction.The Materia Medica of the Kaffir is apparently collected at any time, and they observe no ceremonies in collecting it, nor do they take[22]note of the seasons, moon phases, &c., in so doing.In contrast to what one finds in the Folk Lore of other savage races, the Kaffir tribes appear to take very little heed to the phases of the elements.They have no astronomical knowledge and except in some few authentic cases of eclipse of sun or moon, carry out their daily life uninfluenced by sun, star, or moon.Perhaps the only seasonal practice known is the habit of the Fingoes in early spring, of taking an emetic, often very strong and lowering the system.The King is the chief Doctor, but with this exception anyone may become a medicine man or woman.Domestic remediesare much used amongst the commonality, but such things asappeals to saints or deitiesdo not take place, for the Kaffir has no saint or deity.FewSurgical Instrumentsare used. Knives and needles for scarifying: a cupping glass of cowshorn about 6 or 8 inches long are about the only instruments used.The cupping glass is used thus. The skin is[23]scarified by needles and the larger end of the horn placed over the wounds. Suction by the mouth is then exerted at the smaller end through which a small hole has been bored.It is the practice of the natives toattend their sick at homeand except in known infectious casese.g.Small pox, amaas, &c., they are certainly not avoided in any way: quite the contrary, many visits are paid by sympathising friends and much assistance offered by them.Incurablesare usually looked on as pensioners of the kraal and charitably treated.Deformed infants, that is, those born deformed, are generally got rid of by order of the chief: usually by leaving them in the open at night when carnivora make short shrift of them. In addition, there are several minor abnormalities that are looked upon as evidence of the child being a witch child, and rendering it likely to be got rid of in a similar way or even openly destroyed. Such conditions for instance, as hare lip, obvious squints, born with teeth, arrival of the upper incisors before the lower, are looked upon with grave suspicion.In case of adeathtaking place, the hut is[24]burned down, and the spot whereon it stood obliterated as much as possible: it being considered bewitched and avoided in consequence.At thegraveside, for the Bantus bury their dead, much ceremony is observed, and the relations leave offerings for the dead saying, “Look on us favourably where you are going.” They believe in a vague sort of way in a future existence, and that the spirits of the departed have some sort of continuous existence and power over the lives of the living usually exercised for ill. For this reason many ceremonies are observed, which it is foreign to the intention of this essay to describe in detail, in order to secure that the departed spirit will rest in peace and not give future trouble.[25]
[Contents]CHAPTER II.SOME OBSERVATIONS OF INTEREST IN THE FOLK LORE OF THE KAFFIR.Before proceeding to enumerate and describe the diseases, as recognised by the natives, their cures and what the Kaffir believes to be their causes, there are several subjects that are of interest in the study of Kaffir Folk Lore which I propose shortly to notice.The Kaffirs, would be a healthy, long lived people were it not for the excesses of riot they run, in the practice of adultery, drinking, dancing, etc. Their mode of living on simple mixed diet, and practically entirely in the open air, in a fine climate is exceeding favourable to robust health and longevity and perhaps no nation enjoys, on the whole, better health.When disease does occur in man or animal it is almost invariably ascribed by the Kaffir to[10]the agency of human beings, either a living person or as often as not some departed relation who has used witchcraft or “Umtagati.”Even the vast majority of Mission or school natives who are more or less educated, retain this belief, so deep is it rooted in the native mind, in spite of the fact that Missionaries have preached against it for years.Throughout South Africa the practice of witchcraft is a criminal offence and severely punished; nevertheless the belief remains, and witchcraft, and “Smelling out” are carried out in secrecy. Many hut burnings and solitary murders being undoubtedly traceable to this practice.It is a well recognised fact amongst those living in the Native Territories that of all the deaths amongst cattle that have taken place there in the recent epidemic of Rinderpest probably nineteen out of twenty have been ascribed to witchcraft.From the foregoing it will be seen that it is, to the Kaffir, possible thatanyone may attain power over diseaseand inflict a fellow being, usually by calling in the assistance of the Ghosts of the departed, or of natural spirits or[11]demons. It will be observed when studying the methods of curing disease that many of the cures are for the purpose of driving out the bewitching spirit. Just as in the ancient folklore of England offensive drugs were administered etc. for this purpose so it is at the present day in native practice.The Natives believe that several agencies are often the chief cause of disease and have much power over the sick person.The chief of these are. 1. Icanti. Uhili or Tikoloshe and Im-pundulu. 2. Im-paka. 3. U-buti (poison).1. Icanti. U-hili or Tikoloshe and Im-pundulu. These three bodies are combined in their action and any person possessed of any one of them must needs be possessed of all three. They are however three distinct bodies.They are often used by women and in many instances in order to secure the affection of someone of the opposite sex or of their families.(a). Incanti in its natural state is a rare water snake which is believed to have the power of changing its colour or assuming various forms resembling different objects and has great powers of fascination.[12]Any one who comes upon an Icanti suddenly remains motionless and speechless.This snake can be preserved in various ways, and is secretly kept by some woman who hands it down to her daughters and they to their femaledescendantsso that disease occuring in a tribe and to which certain families are liable (hereditary disease) is ascribed to the influence of the Icanti, always be it understood with the assistance of his co-workers, the Tikoloshe and Im-pundulu.(b). U-hili or Tikoloshe. A short stumpy creature living in water, half man, half animal. The Kaffir has a special belief, attached to this U-hili; thus if a woman be fond of her husband and children, she is credited with having been tempted by the Tikoloshe and having resisted his importunities.(c). Im-pundulu, is supposed to be a bird which can assume the appearance of a man. This bird has besides the power of bringing disease, that of bringing down lighting.It will thus be seen that the Native recognises hereditary disease, and he believes that the triple association of these three I’canti, Tikoloshe and Im-pundulu is the chief cause of this hereditary disease in a family, being handed down from mother to daughter. Of[13]course it is understood that these agencies are engaged or induced to act by some enemy or some outraged spirit of a departed ancestor.2.Im-paka.This is a creature resembling a cat, which has the power of getting inside any hut and by scratching the body of a person of inoculating him with poison. The Im-paka is bred by wizards and set on by them to spread or give disease.This is a superstition that exists mostly amongst the Fingoes.3.Ubuti.(Poison). The usual methods of putting poison in food or drink is here considered the cause.This Ubuti may be used by living people or by the usual and ever present “spirits.”Other things which are believed to cause disease are:—4.In-Qumbabane.This is a wand like snake which is believed to be the chief cause of fevers. By getting inside a person it eats up the inside of the man and so causes his death. Speaking generally as in old English lore the methods adopted to get rid of thisIn-Qumbabaneare aimed at making the host an unpleasant abode for it and thus evil smelling[14]herb are rubbed on the orifices of the body and bitter nauseating drugs swallowed.5.Mamlambo.This is another snake chiefly known by Zulus and used by them as a charm. If not properly used it causes sickness or death, and has come to be looked on as a possible cause of sickness in many cases.6. Omitting to observe certain ceremonies or rites is supposed to cause umbrage to the spirits and thus, bring about illness. Thus if the finger of a new born infant is not cut, the infant will be sickly and die young.If “circumcision” in man or “Intonjane” in woman is omitted the Imishologu (spirits of the dead) are dissatisfied and disease or barren-results.7.Etc.Certain superstitions are attached by the Kaffir to a number of things or practices; for example.—Heaps of stones, which they call “Isivivane,” a stone lifted from the path and placed on the branch of a tree; a heap of small dry sticks placed by the road-side; tying the long grass by the wayside into knots; chewing certain leaves, roots, or barks, of certain plants; or wearing these last; crossing certain streams, especially in the case of women or children; washing in or drinking of certain pools or streams; dogs howling at[15]night; owls hooting as if from the top of cattle or hut etc.They also have superstitions about the bird “Broomvogel” or “Intsikizi” e.g.: it is terribly unlucky to kill one; about a cow or ox entering a hut or a calf lying down when its mother is being milked; about the killing of the Umntanizulu or mantis, the insect called the “HottentotsGod” by the Boers. And many other things or acts of like nature into the description of which it would be foreign to the present subject to enter.The following superstition and practice with reference to the dead existed in the early times, though it is seldom heard of now. When the head of a family died without saying where he was going e.g. suddenly; immediately after his expiring the sons or daughters were compelled to place a piece of old leather or some similar thing between his teeth or into his mouth to show that he had died unhappily, in consequence of being bewitched. This had the effect of bringing all his acquaintances under suspicion of having bewitched him and the general public were in great danger of being accused by the “Isanusi” ofwitchcraft. The death of such an one is at once reported at the[16]“great place” and the chief despatches a number of men to the kraal to seize and confiscate all his property and cattle.The belief is that a person dying under these circumstances had gone to a place of punishment; but the Amaxosa have no name for it. They, have, however a name for a happy place although they cannot describe it.The superstitious idea attached to the death above referred to, is that the soul of the dead man, being dissatisfied is likely to inspire his children or near relatives with a spirit of witchcraft and that they are likely to become a public danger in consequence.These relatives are therefore forever looked upon with suspicion, and are frequently “smelled out” as the cause of bewitching in subsequent events. They are often severely tortured, sometimes fatally, in order to get them to confess their sins. One of the chief methods of torture is to tie them inside the hut while it is kept filled with dense pungent smoke.Superstitionpervades the whole of the Bantu family. They all believe in the spirit world and the resurrection from the dead even of the lower animals.[17]They believe that a new state of things is going to be, only in a different way from that generally understood by certain christian nations. It will be remembered that at the great “Cattle Killing Craze” of the Kaffirs, they believed, as told by their seer, that their ancestors would all come back on a certain day and help them to drive the white people into the sea. So that they would again come to inherit the land.Sacrifices.“Idini” are offered by the “Medicine man” to appease the wrath of the offended spirits of ancestors, who are supposed to have caused the sickness of a patient or some such calamity. It being thought that they can by thus appealing to the pleasure of the “imi-Nyanga” (ghosts), buy them off or secure future immunity.The following circumstances are instances of cases demanding sacrifices: e.g.1. Should anyone dream about his ancestors who are dead; that was taken as an indication, that they were displeased at some neglect and demanded an “Idini.”2. Should there be illness either of man or beast, and a doctor (Isanuse) be called in and[18]declare, “I see your ancestors. They are angry because you have not rendered them their due”; it was understood that an “Idini” was required.3. Should there be a scarcity of rain, the people would go to the chief and say, “Why do you allow this drought to go on? Why do you not approach your ancestors”; when a great sacrifice would be offered.The most common method of offering a sacrifice is the following:—Fuel is first prepared, consisting of chips of “Sneezewood,” a very hard, slow burning wood.An ox is slaughtered in the centre of the cattlefold in the afternoon, and the blood carried over to the hut of the person, who requires the sacrifice. Who, for instance, has dreamt about his ancestors or whose relative is ill, etc., and deposited in a Kaffir basket (these baskets are watertight) at the back of the hut. In carrying it, drops are purposely allowed to fall on the way, as a guide to the spirits from the hut to the Kaffir kraal, where on the morrow the ceremony is to be performed. The rest of the carcase is carried in sections to the hut, and piled up in the centre on sneezewood and laurel twigs.Next day a fire is made of sneezewood on the[19]spot of slaughter i.e. the centre of the cattle fold and, with the exception of the women’s portion, (the inferior pieces) the meat is brought to the fire where it is roasted or boiled and around which it is eaten; the internal fat around kidneys, etc., “in-thukuhla” being given to the “imi-Nyanga”(ghosts) before the general cooking commences.The whole of the animal is consumed that day. It is simply astonishing what an enormous quantity of meat can be consumed by a Kaffir on these occasions.Frequently there is a great deal of Kaffir beer, (an intoxicating beverage brewed by the natives from Kaffir corn), consumed at these functions, and as a consequence much debauchery, often ending in bloodshed occurs.At these sacrifices the women have their own little demonstration with the children at the calves’-fold.In the case of sacrifices by chiefs on great occasions, carcases are sometimes wholly burned.Amulets and Charmsare often worn by the natives, such as:—1. Necklace of the long hairs of a cow’s tail plaited together. The cow furnishing the hairs[20]is held sacred and never killed or sold.2. Seeds of the rhiza to keep away convulsions, worn by infants.3. Pieces of “mooti,” medicinal wood, to keep away disease generally.4. Leopard’s tooth to make him brave, &c., &c., and such things as love philtres are not unknown to the Kaffir beaux, in spite of the lobolo, or purchase system of getting a wife.TheDrugs that comprise the Native Pharmacopœiaare very numerous and varied, and are dealt with and used as described in subsequent pages. Speaking generally, they are derived mostly from natural products. The vegetable kingdom supplies the greatest part in the form of roots, bark, wood, leaves, juice, flowers and fruit prepared in various ways and used as powders, infusions, extracts, and applications. Medicated baths are much used by some Kaffir specialists.Those for internal use are most commonly purgatives or emetics, and for external usevesicantsor irritants according to the degree of dilution or mode of application.The animal kingdom also supplies some remedies,e.g., The skin of a python, powdered, used for soothing; Hide of Alligator; Ox Gall;[21]Snake venom with gall. Cantharides beetle (Mylabris), a severe irritant which has caused death in several known instances when administered too freely internally.Minerals are little used by the natives (although now-a-days Paraffine is a great favourite).The more valuable remedies have been used by the Herb doctors for ages, and a knowledge of their properties transmitted from one to another, so that there is a considerable heritage of experience to justify their use.We often find the same herb, perhaps under a different name used by the Gaikas, Gcalekas, Fingoes, Tembus, &c., for the same malady; conclusive proof of the efficacy and ancient origin of its use.As the maxim of “No cure, no pay” is accepted by both doctor and patient, worthless remedies are sifted out, and the high fee often paid for a cure tends in the same direction.The Materia Medica of the Kaffir is apparently collected at any time, and they observe no ceremonies in collecting it, nor do they take[22]note of the seasons, moon phases, &c., in so doing.In contrast to what one finds in the Folk Lore of other savage races, the Kaffir tribes appear to take very little heed to the phases of the elements.They have no astronomical knowledge and except in some few authentic cases of eclipse of sun or moon, carry out their daily life uninfluenced by sun, star, or moon.Perhaps the only seasonal practice known is the habit of the Fingoes in early spring, of taking an emetic, often very strong and lowering the system.The King is the chief Doctor, but with this exception anyone may become a medicine man or woman.Domestic remediesare much used amongst the commonality, but such things asappeals to saints or deitiesdo not take place, for the Kaffir has no saint or deity.FewSurgical Instrumentsare used. Knives and needles for scarifying: a cupping glass of cowshorn about 6 or 8 inches long are about the only instruments used.The cupping glass is used thus. The skin is[23]scarified by needles and the larger end of the horn placed over the wounds. Suction by the mouth is then exerted at the smaller end through which a small hole has been bored.It is the practice of the natives toattend their sick at homeand except in known infectious casese.g.Small pox, amaas, &c., they are certainly not avoided in any way: quite the contrary, many visits are paid by sympathising friends and much assistance offered by them.Incurablesare usually looked on as pensioners of the kraal and charitably treated.Deformed infants, that is, those born deformed, are generally got rid of by order of the chief: usually by leaving them in the open at night when carnivora make short shrift of them. In addition, there are several minor abnormalities that are looked upon as evidence of the child being a witch child, and rendering it likely to be got rid of in a similar way or even openly destroyed. Such conditions for instance, as hare lip, obvious squints, born with teeth, arrival of the upper incisors before the lower, are looked upon with grave suspicion.In case of adeathtaking place, the hut is[24]burned down, and the spot whereon it stood obliterated as much as possible: it being considered bewitched and avoided in consequence.At thegraveside, for the Bantus bury their dead, much ceremony is observed, and the relations leave offerings for the dead saying, “Look on us favourably where you are going.” They believe in a vague sort of way in a future existence, and that the spirits of the departed have some sort of continuous existence and power over the lives of the living usually exercised for ill. For this reason many ceremonies are observed, which it is foreign to the intention of this essay to describe in detail, in order to secure that the departed spirit will rest in peace and not give future trouble.[25]
CHAPTER II.SOME OBSERVATIONS OF INTEREST IN THE FOLK LORE OF THE KAFFIR.
Before proceeding to enumerate and describe the diseases, as recognised by the natives, their cures and what the Kaffir believes to be their causes, there are several subjects that are of interest in the study of Kaffir Folk Lore which I propose shortly to notice.The Kaffirs, would be a healthy, long lived people were it not for the excesses of riot they run, in the practice of adultery, drinking, dancing, etc. Their mode of living on simple mixed diet, and practically entirely in the open air, in a fine climate is exceeding favourable to robust health and longevity and perhaps no nation enjoys, on the whole, better health.When disease does occur in man or animal it is almost invariably ascribed by the Kaffir to[10]the agency of human beings, either a living person or as often as not some departed relation who has used witchcraft or “Umtagati.”Even the vast majority of Mission or school natives who are more or less educated, retain this belief, so deep is it rooted in the native mind, in spite of the fact that Missionaries have preached against it for years.Throughout South Africa the practice of witchcraft is a criminal offence and severely punished; nevertheless the belief remains, and witchcraft, and “Smelling out” are carried out in secrecy. Many hut burnings and solitary murders being undoubtedly traceable to this practice.It is a well recognised fact amongst those living in the Native Territories that of all the deaths amongst cattle that have taken place there in the recent epidemic of Rinderpest probably nineteen out of twenty have been ascribed to witchcraft.From the foregoing it will be seen that it is, to the Kaffir, possible thatanyone may attain power over diseaseand inflict a fellow being, usually by calling in the assistance of the Ghosts of the departed, or of natural spirits or[11]demons. It will be observed when studying the methods of curing disease that many of the cures are for the purpose of driving out the bewitching spirit. Just as in the ancient folklore of England offensive drugs were administered etc. for this purpose so it is at the present day in native practice.The Natives believe that several agencies are often the chief cause of disease and have much power over the sick person.The chief of these are. 1. Icanti. Uhili or Tikoloshe and Im-pundulu. 2. Im-paka. 3. U-buti (poison).1. Icanti. U-hili or Tikoloshe and Im-pundulu. These three bodies are combined in their action and any person possessed of any one of them must needs be possessed of all three. They are however three distinct bodies.They are often used by women and in many instances in order to secure the affection of someone of the opposite sex or of their families.(a). Incanti in its natural state is a rare water snake which is believed to have the power of changing its colour or assuming various forms resembling different objects and has great powers of fascination.[12]Any one who comes upon an Icanti suddenly remains motionless and speechless.This snake can be preserved in various ways, and is secretly kept by some woman who hands it down to her daughters and they to their femaledescendantsso that disease occuring in a tribe and to which certain families are liable (hereditary disease) is ascribed to the influence of the Icanti, always be it understood with the assistance of his co-workers, the Tikoloshe and Im-pundulu.(b). U-hili or Tikoloshe. A short stumpy creature living in water, half man, half animal. The Kaffir has a special belief, attached to this U-hili; thus if a woman be fond of her husband and children, she is credited with having been tempted by the Tikoloshe and having resisted his importunities.(c). Im-pundulu, is supposed to be a bird which can assume the appearance of a man. This bird has besides the power of bringing disease, that of bringing down lighting.It will thus be seen that the Native recognises hereditary disease, and he believes that the triple association of these three I’canti, Tikoloshe and Im-pundulu is the chief cause of this hereditary disease in a family, being handed down from mother to daughter. Of[13]course it is understood that these agencies are engaged or induced to act by some enemy or some outraged spirit of a departed ancestor.2.Im-paka.This is a creature resembling a cat, which has the power of getting inside any hut and by scratching the body of a person of inoculating him with poison. The Im-paka is bred by wizards and set on by them to spread or give disease.This is a superstition that exists mostly amongst the Fingoes.3.Ubuti.(Poison). The usual methods of putting poison in food or drink is here considered the cause.This Ubuti may be used by living people or by the usual and ever present “spirits.”Other things which are believed to cause disease are:—4.In-Qumbabane.This is a wand like snake which is believed to be the chief cause of fevers. By getting inside a person it eats up the inside of the man and so causes his death. Speaking generally as in old English lore the methods adopted to get rid of thisIn-Qumbabaneare aimed at making the host an unpleasant abode for it and thus evil smelling[14]herb are rubbed on the orifices of the body and bitter nauseating drugs swallowed.5.Mamlambo.This is another snake chiefly known by Zulus and used by them as a charm. If not properly used it causes sickness or death, and has come to be looked on as a possible cause of sickness in many cases.6. Omitting to observe certain ceremonies or rites is supposed to cause umbrage to the spirits and thus, bring about illness. Thus if the finger of a new born infant is not cut, the infant will be sickly and die young.If “circumcision” in man or “Intonjane” in woman is omitted the Imishologu (spirits of the dead) are dissatisfied and disease or barren-results.7.Etc.Certain superstitions are attached by the Kaffir to a number of things or practices; for example.—Heaps of stones, which they call “Isivivane,” a stone lifted from the path and placed on the branch of a tree; a heap of small dry sticks placed by the road-side; tying the long grass by the wayside into knots; chewing certain leaves, roots, or barks, of certain plants; or wearing these last; crossing certain streams, especially in the case of women or children; washing in or drinking of certain pools or streams; dogs howling at[15]night; owls hooting as if from the top of cattle or hut etc.They also have superstitions about the bird “Broomvogel” or “Intsikizi” e.g.: it is terribly unlucky to kill one; about a cow or ox entering a hut or a calf lying down when its mother is being milked; about the killing of the Umntanizulu or mantis, the insect called the “HottentotsGod” by the Boers. And many other things or acts of like nature into the description of which it would be foreign to the present subject to enter.The following superstition and practice with reference to the dead existed in the early times, though it is seldom heard of now. When the head of a family died without saying where he was going e.g. suddenly; immediately after his expiring the sons or daughters were compelled to place a piece of old leather or some similar thing between his teeth or into his mouth to show that he had died unhappily, in consequence of being bewitched. This had the effect of bringing all his acquaintances under suspicion of having bewitched him and the general public were in great danger of being accused by the “Isanusi” ofwitchcraft. The death of such an one is at once reported at the[16]“great place” and the chief despatches a number of men to the kraal to seize and confiscate all his property and cattle.The belief is that a person dying under these circumstances had gone to a place of punishment; but the Amaxosa have no name for it. They, have, however a name for a happy place although they cannot describe it.The superstitious idea attached to the death above referred to, is that the soul of the dead man, being dissatisfied is likely to inspire his children or near relatives with a spirit of witchcraft and that they are likely to become a public danger in consequence.These relatives are therefore forever looked upon with suspicion, and are frequently “smelled out” as the cause of bewitching in subsequent events. They are often severely tortured, sometimes fatally, in order to get them to confess their sins. One of the chief methods of torture is to tie them inside the hut while it is kept filled with dense pungent smoke.Superstitionpervades the whole of the Bantu family. They all believe in the spirit world and the resurrection from the dead even of the lower animals.[17]They believe that a new state of things is going to be, only in a different way from that generally understood by certain christian nations. It will be remembered that at the great “Cattle Killing Craze” of the Kaffirs, they believed, as told by their seer, that their ancestors would all come back on a certain day and help them to drive the white people into the sea. So that they would again come to inherit the land.Sacrifices.“Idini” are offered by the “Medicine man” to appease the wrath of the offended spirits of ancestors, who are supposed to have caused the sickness of a patient or some such calamity. It being thought that they can by thus appealing to the pleasure of the “imi-Nyanga” (ghosts), buy them off or secure future immunity.The following circumstances are instances of cases demanding sacrifices: e.g.1. Should anyone dream about his ancestors who are dead; that was taken as an indication, that they were displeased at some neglect and demanded an “Idini.”2. Should there be illness either of man or beast, and a doctor (Isanuse) be called in and[18]declare, “I see your ancestors. They are angry because you have not rendered them their due”; it was understood that an “Idini” was required.3. Should there be a scarcity of rain, the people would go to the chief and say, “Why do you allow this drought to go on? Why do you not approach your ancestors”; when a great sacrifice would be offered.The most common method of offering a sacrifice is the following:—Fuel is first prepared, consisting of chips of “Sneezewood,” a very hard, slow burning wood.An ox is slaughtered in the centre of the cattlefold in the afternoon, and the blood carried over to the hut of the person, who requires the sacrifice. Who, for instance, has dreamt about his ancestors or whose relative is ill, etc., and deposited in a Kaffir basket (these baskets are watertight) at the back of the hut. In carrying it, drops are purposely allowed to fall on the way, as a guide to the spirits from the hut to the Kaffir kraal, where on the morrow the ceremony is to be performed. The rest of the carcase is carried in sections to the hut, and piled up in the centre on sneezewood and laurel twigs.Next day a fire is made of sneezewood on the[19]spot of slaughter i.e. the centre of the cattle fold and, with the exception of the women’s portion, (the inferior pieces) the meat is brought to the fire where it is roasted or boiled and around which it is eaten; the internal fat around kidneys, etc., “in-thukuhla” being given to the “imi-Nyanga”(ghosts) before the general cooking commences.The whole of the animal is consumed that day. It is simply astonishing what an enormous quantity of meat can be consumed by a Kaffir on these occasions.Frequently there is a great deal of Kaffir beer, (an intoxicating beverage brewed by the natives from Kaffir corn), consumed at these functions, and as a consequence much debauchery, often ending in bloodshed occurs.At these sacrifices the women have their own little demonstration with the children at the calves’-fold.In the case of sacrifices by chiefs on great occasions, carcases are sometimes wholly burned.Amulets and Charmsare often worn by the natives, such as:—1. Necklace of the long hairs of a cow’s tail plaited together. The cow furnishing the hairs[20]is held sacred and never killed or sold.2. Seeds of the rhiza to keep away convulsions, worn by infants.3. Pieces of “mooti,” medicinal wood, to keep away disease generally.4. Leopard’s tooth to make him brave, &c., &c., and such things as love philtres are not unknown to the Kaffir beaux, in spite of the lobolo, or purchase system of getting a wife.TheDrugs that comprise the Native Pharmacopœiaare very numerous and varied, and are dealt with and used as described in subsequent pages. Speaking generally, they are derived mostly from natural products. The vegetable kingdom supplies the greatest part in the form of roots, bark, wood, leaves, juice, flowers and fruit prepared in various ways and used as powders, infusions, extracts, and applications. Medicated baths are much used by some Kaffir specialists.Those for internal use are most commonly purgatives or emetics, and for external usevesicantsor irritants according to the degree of dilution or mode of application.The animal kingdom also supplies some remedies,e.g., The skin of a python, powdered, used for soothing; Hide of Alligator; Ox Gall;[21]Snake venom with gall. Cantharides beetle (Mylabris), a severe irritant which has caused death in several known instances when administered too freely internally.Minerals are little used by the natives (although now-a-days Paraffine is a great favourite).The more valuable remedies have been used by the Herb doctors for ages, and a knowledge of their properties transmitted from one to another, so that there is a considerable heritage of experience to justify their use.We often find the same herb, perhaps under a different name used by the Gaikas, Gcalekas, Fingoes, Tembus, &c., for the same malady; conclusive proof of the efficacy and ancient origin of its use.As the maxim of “No cure, no pay” is accepted by both doctor and patient, worthless remedies are sifted out, and the high fee often paid for a cure tends in the same direction.The Materia Medica of the Kaffir is apparently collected at any time, and they observe no ceremonies in collecting it, nor do they take[22]note of the seasons, moon phases, &c., in so doing.In contrast to what one finds in the Folk Lore of other savage races, the Kaffir tribes appear to take very little heed to the phases of the elements.They have no astronomical knowledge and except in some few authentic cases of eclipse of sun or moon, carry out their daily life uninfluenced by sun, star, or moon.Perhaps the only seasonal practice known is the habit of the Fingoes in early spring, of taking an emetic, often very strong and lowering the system.The King is the chief Doctor, but with this exception anyone may become a medicine man or woman.Domestic remediesare much used amongst the commonality, but such things asappeals to saints or deitiesdo not take place, for the Kaffir has no saint or deity.FewSurgical Instrumentsare used. Knives and needles for scarifying: a cupping glass of cowshorn about 6 or 8 inches long are about the only instruments used.The cupping glass is used thus. The skin is[23]scarified by needles and the larger end of the horn placed over the wounds. Suction by the mouth is then exerted at the smaller end through which a small hole has been bored.It is the practice of the natives toattend their sick at homeand except in known infectious casese.g.Small pox, amaas, &c., they are certainly not avoided in any way: quite the contrary, many visits are paid by sympathising friends and much assistance offered by them.Incurablesare usually looked on as pensioners of the kraal and charitably treated.Deformed infants, that is, those born deformed, are generally got rid of by order of the chief: usually by leaving them in the open at night when carnivora make short shrift of them. In addition, there are several minor abnormalities that are looked upon as evidence of the child being a witch child, and rendering it likely to be got rid of in a similar way or even openly destroyed. Such conditions for instance, as hare lip, obvious squints, born with teeth, arrival of the upper incisors before the lower, are looked upon with grave suspicion.In case of adeathtaking place, the hut is[24]burned down, and the spot whereon it stood obliterated as much as possible: it being considered bewitched and avoided in consequence.At thegraveside, for the Bantus bury their dead, much ceremony is observed, and the relations leave offerings for the dead saying, “Look on us favourably where you are going.” They believe in a vague sort of way in a future existence, and that the spirits of the departed have some sort of continuous existence and power over the lives of the living usually exercised for ill. For this reason many ceremonies are observed, which it is foreign to the intention of this essay to describe in detail, in order to secure that the departed spirit will rest in peace and not give future trouble.[25]
Before proceeding to enumerate and describe the diseases, as recognised by the natives, their cures and what the Kaffir believes to be their causes, there are several subjects that are of interest in the study of Kaffir Folk Lore which I propose shortly to notice.
The Kaffirs, would be a healthy, long lived people were it not for the excesses of riot they run, in the practice of adultery, drinking, dancing, etc. Their mode of living on simple mixed diet, and practically entirely in the open air, in a fine climate is exceeding favourable to robust health and longevity and perhaps no nation enjoys, on the whole, better health.
When disease does occur in man or animal it is almost invariably ascribed by the Kaffir to[10]the agency of human beings, either a living person or as often as not some departed relation who has used witchcraft or “Umtagati.”
Even the vast majority of Mission or school natives who are more or less educated, retain this belief, so deep is it rooted in the native mind, in spite of the fact that Missionaries have preached against it for years.
Throughout South Africa the practice of witchcraft is a criminal offence and severely punished; nevertheless the belief remains, and witchcraft, and “Smelling out” are carried out in secrecy. Many hut burnings and solitary murders being undoubtedly traceable to this practice.
It is a well recognised fact amongst those living in the Native Territories that of all the deaths amongst cattle that have taken place there in the recent epidemic of Rinderpest probably nineteen out of twenty have been ascribed to witchcraft.
From the foregoing it will be seen that it is, to the Kaffir, possible thatanyone may attain power over diseaseand inflict a fellow being, usually by calling in the assistance of the Ghosts of the departed, or of natural spirits or[11]demons. It will be observed when studying the methods of curing disease that many of the cures are for the purpose of driving out the bewitching spirit. Just as in the ancient folklore of England offensive drugs were administered etc. for this purpose so it is at the present day in native practice.
The Natives believe that several agencies are often the chief cause of disease and have much power over the sick person.
The chief of these are. 1. Icanti. Uhili or Tikoloshe and Im-pundulu. 2. Im-paka. 3. U-buti (poison).
1. Icanti. U-hili or Tikoloshe and Im-pundulu. These three bodies are combined in their action and any person possessed of any one of them must needs be possessed of all three. They are however three distinct bodies.
They are often used by women and in many instances in order to secure the affection of someone of the opposite sex or of their families.
(a). Incanti in its natural state is a rare water snake which is believed to have the power of changing its colour or assuming various forms resembling different objects and has great powers of fascination.[12]
Any one who comes upon an Icanti suddenly remains motionless and speechless.
This snake can be preserved in various ways, and is secretly kept by some woman who hands it down to her daughters and they to their femaledescendantsso that disease occuring in a tribe and to which certain families are liable (hereditary disease) is ascribed to the influence of the Icanti, always be it understood with the assistance of his co-workers, the Tikoloshe and Im-pundulu.
(b). U-hili or Tikoloshe. A short stumpy creature living in water, half man, half animal. The Kaffir has a special belief, attached to this U-hili; thus if a woman be fond of her husband and children, she is credited with having been tempted by the Tikoloshe and having resisted his importunities.
(c). Im-pundulu, is supposed to be a bird which can assume the appearance of a man. This bird has besides the power of bringing disease, that of bringing down lighting.
It will thus be seen that the Native recognises hereditary disease, and he believes that the triple association of these three I’canti, Tikoloshe and Im-pundulu is the chief cause of this hereditary disease in a family, being handed down from mother to daughter. Of[13]course it is understood that these agencies are engaged or induced to act by some enemy or some outraged spirit of a departed ancestor.
2.Im-paka.This is a creature resembling a cat, which has the power of getting inside any hut and by scratching the body of a person of inoculating him with poison. The Im-paka is bred by wizards and set on by them to spread or give disease.
This is a superstition that exists mostly amongst the Fingoes.
3.Ubuti.(Poison). The usual methods of putting poison in food or drink is here considered the cause.This Ubuti may be used by living people or by the usual and ever present “spirits.”
Other things which are believed to cause disease are:—
4.In-Qumbabane.This is a wand like snake which is believed to be the chief cause of fevers. By getting inside a person it eats up the inside of the man and so causes his death. Speaking generally as in old English lore the methods adopted to get rid of thisIn-Qumbabaneare aimed at making the host an unpleasant abode for it and thus evil smelling[14]herb are rubbed on the orifices of the body and bitter nauseating drugs swallowed.
5.Mamlambo.This is another snake chiefly known by Zulus and used by them as a charm. If not properly used it causes sickness or death, and has come to be looked on as a possible cause of sickness in many cases.
6. Omitting to observe certain ceremonies or rites is supposed to cause umbrage to the spirits and thus, bring about illness. Thus if the finger of a new born infant is not cut, the infant will be sickly and die young.
If “circumcision” in man or “Intonjane” in woman is omitted the Imishologu (spirits of the dead) are dissatisfied and disease or barren-results.
7.Etc.Certain superstitions are attached by the Kaffir to a number of things or practices; for example.—Heaps of stones, which they call “Isivivane,” a stone lifted from the path and placed on the branch of a tree; a heap of small dry sticks placed by the road-side; tying the long grass by the wayside into knots; chewing certain leaves, roots, or barks, of certain plants; or wearing these last; crossing certain streams, especially in the case of women or children; washing in or drinking of certain pools or streams; dogs howling at[15]night; owls hooting as if from the top of cattle or hut etc.
They also have superstitions about the bird “Broomvogel” or “Intsikizi” e.g.: it is terribly unlucky to kill one; about a cow or ox entering a hut or a calf lying down when its mother is being milked; about the killing of the Umntanizulu or mantis, the insect called the “HottentotsGod” by the Boers. And many other things or acts of like nature into the description of which it would be foreign to the present subject to enter.
The following superstition and practice with reference to the dead existed in the early times, though it is seldom heard of now. When the head of a family died without saying where he was going e.g. suddenly; immediately after his expiring the sons or daughters were compelled to place a piece of old leather or some similar thing between his teeth or into his mouth to show that he had died unhappily, in consequence of being bewitched. This had the effect of bringing all his acquaintances under suspicion of having bewitched him and the general public were in great danger of being accused by the “Isanusi” ofwitchcraft. The death of such an one is at once reported at the[16]“great place” and the chief despatches a number of men to the kraal to seize and confiscate all his property and cattle.
The belief is that a person dying under these circumstances had gone to a place of punishment; but the Amaxosa have no name for it. They, have, however a name for a happy place although they cannot describe it.
The superstitious idea attached to the death above referred to, is that the soul of the dead man, being dissatisfied is likely to inspire his children or near relatives with a spirit of witchcraft and that they are likely to become a public danger in consequence.
These relatives are therefore forever looked upon with suspicion, and are frequently “smelled out” as the cause of bewitching in subsequent events. They are often severely tortured, sometimes fatally, in order to get them to confess their sins. One of the chief methods of torture is to tie them inside the hut while it is kept filled with dense pungent smoke.
Superstitionpervades the whole of the Bantu family. They all believe in the spirit world and the resurrection from the dead even of the lower animals.[17]
They believe that a new state of things is going to be, only in a different way from that generally understood by certain christian nations. It will be remembered that at the great “Cattle Killing Craze” of the Kaffirs, they believed, as told by their seer, that their ancestors would all come back on a certain day and help them to drive the white people into the sea. So that they would again come to inherit the land.
Sacrifices.“Idini” are offered by the “Medicine man” to appease the wrath of the offended spirits of ancestors, who are supposed to have caused the sickness of a patient or some such calamity. It being thought that they can by thus appealing to the pleasure of the “imi-Nyanga” (ghosts), buy them off or secure future immunity.
The following circumstances are instances of cases demanding sacrifices: e.g.
1. Should anyone dream about his ancestors who are dead; that was taken as an indication, that they were displeased at some neglect and demanded an “Idini.”
2. Should there be illness either of man or beast, and a doctor (Isanuse) be called in and[18]declare, “I see your ancestors. They are angry because you have not rendered them their due”; it was understood that an “Idini” was required.
3. Should there be a scarcity of rain, the people would go to the chief and say, “Why do you allow this drought to go on? Why do you not approach your ancestors”; when a great sacrifice would be offered.
The most common method of offering a sacrifice is the following:—
Fuel is first prepared, consisting of chips of “Sneezewood,” a very hard, slow burning wood.
An ox is slaughtered in the centre of the cattlefold in the afternoon, and the blood carried over to the hut of the person, who requires the sacrifice. Who, for instance, has dreamt about his ancestors or whose relative is ill, etc., and deposited in a Kaffir basket (these baskets are watertight) at the back of the hut. In carrying it, drops are purposely allowed to fall on the way, as a guide to the spirits from the hut to the Kaffir kraal, where on the morrow the ceremony is to be performed. The rest of the carcase is carried in sections to the hut, and piled up in the centre on sneezewood and laurel twigs.
Next day a fire is made of sneezewood on the[19]spot of slaughter i.e. the centre of the cattle fold and, with the exception of the women’s portion, (the inferior pieces) the meat is brought to the fire where it is roasted or boiled and around which it is eaten; the internal fat around kidneys, etc., “in-thukuhla” being given to the “imi-Nyanga”(ghosts) before the general cooking commences.
The whole of the animal is consumed that day. It is simply astonishing what an enormous quantity of meat can be consumed by a Kaffir on these occasions.
Frequently there is a great deal of Kaffir beer, (an intoxicating beverage brewed by the natives from Kaffir corn), consumed at these functions, and as a consequence much debauchery, often ending in bloodshed occurs.
At these sacrifices the women have their own little demonstration with the children at the calves’-fold.
In the case of sacrifices by chiefs on great occasions, carcases are sometimes wholly burned.
Amulets and Charmsare often worn by the natives, such as:—
1. Necklace of the long hairs of a cow’s tail plaited together. The cow furnishing the hairs[20]is held sacred and never killed or sold.
2. Seeds of the rhiza to keep away convulsions, worn by infants.
3. Pieces of “mooti,” medicinal wood, to keep away disease generally.
4. Leopard’s tooth to make him brave, &c., &c., and such things as love philtres are not unknown to the Kaffir beaux, in spite of the lobolo, or purchase system of getting a wife.
TheDrugs that comprise the Native Pharmacopœiaare very numerous and varied, and are dealt with and used as described in subsequent pages. Speaking generally, they are derived mostly from natural products. The vegetable kingdom supplies the greatest part in the form of roots, bark, wood, leaves, juice, flowers and fruit prepared in various ways and used as powders, infusions, extracts, and applications. Medicated baths are much used by some Kaffir specialists.
Those for internal use are most commonly purgatives or emetics, and for external usevesicantsor irritants according to the degree of dilution or mode of application.
The animal kingdom also supplies some remedies,e.g., The skin of a python, powdered, used for soothing; Hide of Alligator; Ox Gall;[21]Snake venom with gall. Cantharides beetle (Mylabris), a severe irritant which has caused death in several known instances when administered too freely internally.
Minerals are little used by the natives (although now-a-days Paraffine is a great favourite).
The more valuable remedies have been used by the Herb doctors for ages, and a knowledge of their properties transmitted from one to another, so that there is a considerable heritage of experience to justify their use.
We often find the same herb, perhaps under a different name used by the Gaikas, Gcalekas, Fingoes, Tembus, &c., for the same malady; conclusive proof of the efficacy and ancient origin of its use.
As the maxim of “No cure, no pay” is accepted by both doctor and patient, worthless remedies are sifted out, and the high fee often paid for a cure tends in the same direction.
The Materia Medica of the Kaffir is apparently collected at any time, and they observe no ceremonies in collecting it, nor do they take[22]note of the seasons, moon phases, &c., in so doing.
In contrast to what one finds in the Folk Lore of other savage races, the Kaffir tribes appear to take very little heed to the phases of the elements.They have no astronomical knowledge and except in some few authentic cases of eclipse of sun or moon, carry out their daily life uninfluenced by sun, star, or moon.
Perhaps the only seasonal practice known is the habit of the Fingoes in early spring, of taking an emetic, often very strong and lowering the system.
The King is the chief Doctor, but with this exception anyone may become a medicine man or woman.
Domestic remediesare much used amongst the commonality, but such things asappeals to saints or deitiesdo not take place, for the Kaffir has no saint or deity.
FewSurgical Instrumentsare used. Knives and needles for scarifying: a cupping glass of cowshorn about 6 or 8 inches long are about the only instruments used.
The cupping glass is used thus. The skin is[23]scarified by needles and the larger end of the horn placed over the wounds. Suction by the mouth is then exerted at the smaller end through which a small hole has been bored.
It is the practice of the natives toattend their sick at homeand except in known infectious casese.g.Small pox, amaas, &c., they are certainly not avoided in any way: quite the contrary, many visits are paid by sympathising friends and much assistance offered by them.
Incurablesare usually looked on as pensioners of the kraal and charitably treated.
Deformed infants, that is, those born deformed, are generally got rid of by order of the chief: usually by leaving them in the open at night when carnivora make short shrift of them. In addition, there are several minor abnormalities that are looked upon as evidence of the child being a witch child, and rendering it likely to be got rid of in a similar way or even openly destroyed. Such conditions for instance, as hare lip, obvious squints, born with teeth, arrival of the upper incisors before the lower, are looked upon with grave suspicion.
In case of adeathtaking place, the hut is[24]burned down, and the spot whereon it stood obliterated as much as possible: it being considered bewitched and avoided in consequence.
At thegraveside, for the Bantus bury their dead, much ceremony is observed, and the relations leave offerings for the dead saying, “Look on us favourably where you are going.” They believe in a vague sort of way in a future existence, and that the spirits of the departed have some sort of continuous existence and power over the lives of the living usually exercised for ill. For this reason many ceremonies are observed, which it is foreign to the intention of this essay to describe in detail, in order to secure that the departed spirit will rest in peace and not give future trouble.[25]