CHAPTER III.

[Contents]CHAPTER III.DOCTORS (AMAGQIRA).The Kaffirs have great faith in the power of their “Medicine man” and consult him on every possible event. They requisition his services for sickness and pain, and accident, foretelling and causing the fall of rain; as detectives to find stolen or strayed or lost property; to point out criminals and bewitchers; to steer them clear ofwitchcraft, to make them brave in war; to secure their departed spirits rest; and so on almost “ad infinitum.”One day talking to a Fingo headman, a Wesleyan preacher, over the case of a sick Fingo woman, and arguing that, after all the District Surgeon should be trusted to know best what to do, as he had had years of study so as to recognise and treat disease. I was met by this reason for his preferring his native doctor, “Oh yes but you see our native doctors are taught by God.”[26]The “Medicine man” is in all ordinary cases openly called in; but in cases where witchcraft is suspected he is (owing to such an accusation and its consequences being now-a-days criminal), called by stealth and works in secrecy. He is paid a retaining fee and a good one if successful.Speaking generally his powers are quite unlimited; although in many instances, some particular Medico will specialize and become famous for some one or group of diseases, his patients often coming great distances to consult him or her as the case may be, for sex makes, except in a few cases, no difference.As a general rule some form ofIncantationis used to exorcise the demon of disease, and if the doctor attributes the illness to the work of some departed spirit, sacrifices are offered to appease his wrath.As one gathers more and more information on the Medicine Man, and medicine practices of the natives, one is struck with the conviction, that, as pointed out by Herbert Spencer, the “Medicine man” as such, is a natural evolution from the priest, and he is a natural sequence to a belief in ghosts and the continuous existence and influence for good or evil of the souls,[27]spirits, ghosts or something else of dead ancestors.As one would expect there is a gradual evolution amongst the natives of the Bantu tribes, from the Priest, pure and simple, to the “Medicine man” proper; one who leaves the supernatural out of his method of treatment and depends on nature and combination of nature’s products for the cure of disease. Thus we have the “Isanuse,” the witch doctor, diviner of secrets, etc., and on the other hand the “Igquira Elemicisa,” the herb doctor; some of these latter even going the length of specializing different classes of diseases; and the “Awamatambo,” Kaffir Surgeons.The KaffirDoctormay be of either sex, except in the case of the war doctor, who is always a male; and in the puberty rites of (intonyana) and (ubukweta), each sex is treated by a practitioner of like sex.Some of these “doctors” inherit, or are taught the knowledge possessed by their father or mother,e.g., the Awemiciza; others become so by voluntary submission to rites and training, vide Isanusi, where the process of Ukutwasa is described. They all carry on their person charms[28]of numerous kinds; dried lizards, tiger’s teeth, fish bones, etc., etc., etc., that have for them special virtues; and the large majority claim to have power over the demons of disease; for to the unsophisticated Kaffir, all disease is caused by “Umtagati” or witchcraft, and although the doctor may rely on his herbs and treatment to cure his patient, he is led to practice spells and go through incantations to meet the evident expectations of his patients, and perhaps more so of the relatives.Taking a “Herb Doctor” all-round he is often a clever fellow, good at the cure of some diseases, and his methods and principles compare favourably with those ascribed to Aesculapius and Galen in the early history of medicine.The Kaffir uses a pronominal prefixual polysyllabic language, and attention to the structure of Kaffir words is necessary in order to understand the terms applied to the various kinds of Kaffir doctors.“Isanuse” is a substantive term of unknown origin, meaning a witch finder or witch doctor.Most of the other names consist of two parts[29]—a distinguishing part preceded by Igqira, which means “doctor,” just as we use the term Doctor of Herbs, the Kaffir uses that ofSingularPluraligqira elemicisaamagqira awemicisathe doctor of herbs.the doctors of herbs.and so on.The etymology may be briefly shown thus:Singular—Iligqira, or contracted, i-gqira—the doctor.elaimicisa}elemicisawhooftheherbsPlural—Amagqira. Plural prefix—ama.awaimicisa}awemicisawhooftheherbsThere are five classes of “Doctors,” each having sub-classes.A.The Witch doctors.1.Isanuse—Diviner of secrets.2.Igqira elemishologu—Spirit doctor.3.Igqira eliligogo—Foreteller of events.4.Igqira elemilozi—Doctor of sounds or whistles.5.Igqira elokuvumisa—Doctor who goes by consent.[30]6.Igqira elamatambo—Doctor who uses bones.7.Igqira elobulongo—Cow-dung doctor.8.Igqira ilixukwazana—The learning student.9.Igqira elokuqubula—The doctor who rubs, etc.10.Igqira elilicamagu—Faith healer.B.Surgeon or Bonesetter.Igqira elokuqapula—The Doctor who inoculates or lets blood.C.Herb Doctor. Physician.Igqira elemiciza—Doctor of herbs.D.Rain Doctor.Igqira elesebe—The doctor who controls the rain bird, “Isebe.”E.War Doctor.Igqira elilitola—The war doctor.[Contents]A.The Witch Doctors.1.The Isanuse(Umgoma of the Zulus) is a witch doctor, who professes to have direct intercourse with the spirit world, and practices divination, or in his language, “Ukunuka” or “smelling out.” Their assistance and influence is employed in “smelling out”sorcerers or bewitchers, “Amagqira” or “Abatakati,” and although they are forbidden to practice in the[31]Cape Colony or Natal under heavy penalties if discovered, they practice secretly and do much harm; mysterious burnings of Kraals, etc., taking place after the departure of one of these gentry. Until recently they practiced unrestrained in Zululand and Pondoland, and exercised a truly awful power for evil; hundreds and even thousands having been “smelled out” and put to death within recent times.Probably no morevillainousand unmitigated fraud than the Kaffir “Isanuse” exists on the face of the earth. Pretending to possess the faculty of divination, he trains his memory and powers of observation to an extraordinary degree. Every little circumstance coming within his cognisance is hoarded up for future use. Nothing is too trivial, and by the assistance of spies he is kept informed of everything that goes on in his clan or tribe. Rich and influential men are, of course, the special objects of his keenest regard.Nothing is unimportant, and such things as the pattern of a snuffbox, a dent in an assegai handle or blade, the number and etc., of shells worn in a necklet or charm, are noted for possible use against the owner, should it be advisable to convict him of Sorcery.[32]Scully thus describes an hypothetical case.Let us suppose that a child is ill, and the friends have decided to consult their Isanuse, and find out who has bewitched him, for, to the Kaffir, sickness is always due to witchcraft or “Umtagati.” A present of a goat or ox or something else is brought, depending on the wealth of the individual and the importance of the Isanuse. The friends sit down in front of the Isanuse’s hut, when he, being previously warned of their coming and its object, comes forth and tells them to “Vuma” or acknowledge what he says to be the truth. After a time of consideration he will say, “You have come to find out who has bewitched the child of‘Sogolima.’” All clap their hands and shout “Vuma” “Siyavuma,” we acknowledge.If a false statement is made, the clapping and shouting is involuntarily not so emphatic, when he will say,“No you lie, it is not so and so,” when loud shouts of “Siyavuma, Siyavuma mhloko! Siyavuma!!!”and clapping of hands will show how his hearers admire his wonderful powers.The next stage is to say who has been the bewitcher. He points at the individual whom he has decided to incriminate saying, “you[33]took the assegai with the crack in the handle which you mended with a thong of goat hide in the spring last year, and digging in front of the hut of the sick person, buried something (previously and in secret placed there by the Isanuse), by which you bewitched the child.”This knowledge of details fills the spectators with dread and wonder at the powers of the “doctor” and convinces his friends, who know that he has an assegai, so mended, of his guilt. The subsequent finding of the buried charm drives away all further doubt from their minds.The accused is then dealt with, by heavy fines or physical torture or even death.No doubt these individuals come in time, to believe that they actually possess magical powers; and certainly it must be allowed that their faculties are often wonderfully trained, with at times startling results, at least startling to the uninitiated.Usually the Isanuse takes his cue from the Chief as to whom he may accuse; but not always; and is of course amenable to bribery from other sources.Women practice this horrible form of “doctoring” more than men.[34]Scullyfrom whom I have obtained much information tells how an aged and rich Pondo becoming a convert to christianity became a suspect, was accused at a smelling out, of treachery to his chief and was hunted down and murdered while fleeing for sanctuary at a Mission Station, within sight of the missionary, who was powerless to interfere.Mission Stations were respected and acknowledged as “Sanctuary” for people smelt out, but they dared never return to their kraals.The following description, culled from the samesource, of the ordinary course of action in the event of illness admirably describes what may well have taken place.A fine baby is born. His proud mother fastens round his neck the seeds of the “Rhiza” to keep away convulsions, a piece of “Mooti” or medicinal wood to prevent illness generally. The father gave a Leopard’s tooth to hang on, “to make him brave.”He takes measels, followed by chronic cough and wasting “Phtisis.” An “Isanuse” is consulted as above described. He decides on the illness and advises a certain Gqira. This Gqira (Native doctor) is sent for and a goat killed for his entertainment. He doses the little patient[35]with infusion of various herbs, frog’s feet, baboon’s hair, lizard’s tails and other items of his grotesque pharmacopœia. He then hangs some infallible charms, tied up in the inevitable bag round the child’s neck and departs next morning with an ox or other good fee, promising certain cure: Result nil.Another “Gqira” a most celebrated practitioner is sent for. This one requires a fat black ox to be killed. With the blood of this animal he freely sprinkles all the members of the family, the little patient getting an extra share. After speaking in most slighting terms of the other doctor’s treatment, he makes a powder of burnt bones of several kinds of snakes and birds, then, making small incisions with a sharp stick across the chest and round the neck, arms and legs of the patient, he rubs the powder well into them. After this he applies a plaster of fresh cowdung to the sick child’s chest, and wrapping him up in the skin of the black ox killed on the previous evening, he carries him out of the hut and lays him in the middle of the cattle kraal. It is now noon and until sundown the “Gqira” dances and chants around his patient in the most grotesque and frantic manner conceivable.[36]Just at sundown, he falls down in a swoon or fit, foaming at the mouth and yelling horribly, presently he comes to, and crawling over to where the poor little child is looking on with horrified eyes from the wraps, he inserts his hands amongst the folds of the skin and extracts a lizard about 4 in. in length, and holds it up to the gaze of the admiring and applauding crowd. Here was the cause of the malady, rid of which the child will at once mend! The mother weeps tears of joy as she loosens the child from its unsavoury durance.The “Gqira” leaves next morning having established his reputation; taking as fees two of the best cattle. Result nil.As the child got worse, the mother becomes convinced that someone has bewitched him, and goes to consult one of the wizards or witch doctors “Awamatambo,” who is believed to be able to foretell the future and reveal the secrets of the past, by the method known as throwing the “Indawuli” (Dutch, dolossi bones). These are the metatarsal or metacarpal bones of sheep and antelopes variously coloured. They are thrown, about a dozen, like dice; and the “Gqira” studies them and reads the answer.His procedure is something thus:—Having[37]been paid his fee, a goat or something, he sits down with his kaross, throws the “Indawuli” and then proceeds.First he recapitulates the disease and details of treatment that have been adopted, and then accuses someone of witchcraft, someone whom he has a spite against or whom he knows to be suspected. Says the child was charmed by the individual by means of magic medicines which he had burned, which drew the lizard and toad and snake, “Uhili, Icanti and Impundulu” to the mother’s hut and then the child sickened. He predicts his certain death: a self evident fact by this time and which soon takes place, resulting in much trouble in the king’s household and often bloodshed.The story is told of a great witch doctor being called to cure a girl of Epilepsy, which was supposed to be “Umdhlemyana,” sickness caused by the casting of a love spell by a young man in the neighbourhood; also of an instance where a child accidently buried in a landslip alive, and heard crying is allowed to die unreleased, while witch doctors have cattle and then goats driven over the place to appease the “Imishologu” in whose custody the child was.There is another form of “smelling out,”[38]a more fearful affair the “Umhlalho,” or in Zulu “Ingoboko.” This is a tribal affair, and is carried out in the following manner:The chief agrees to the summoning of a great “Umhlalho,” a great public dance, to which selected tribes are invited, and must attend. The “Gqira,” the tribes being assembled, after various incantations and probably working himself or herself (for females often take to this profession) into a frenzy, will single out an individual, or even at times a whole tribe as a guilty party, by throwing ashes over them. This act being called “Ukunuka.” These parties may have been guilty of, say, causing sickness in the king’s household, making one of his wives miscarry, or, in the case of a tribe, having assisted in the escape of a fugitive.Those proclaimed guilty at an “Umhlalho” by means of the “Ukunuka” (throwing ashes), the signs of being “smelled out,” are often summarily slaughtered or at least severely punished, often with horrible tortures.It was an “Isanusi” called “Malakaza,” who was responsible, under the direction of Kreli, for the great “Cattle Slaughter of the Kaffirs in 1856,” by which, according to the Hon. Charles Brownlee, an undoubtedauthority, it is computed[39]that over 20,000 natives died of starvation and other diseases, and 30,000 were forced to seek relief in the Cape Colony.An “Insanuse” goes through a regular course of initiation and education after the following methods:—He or she gets an inspiration or has a dream in which he is called to visit a river, near a deep and quiet pool, alone. He is said to be called by the spirit king of the river, or the “Ingwenya,” or alligator, with a view to his destruction. He is, however, protected by his guardian spirits, “Iminyanga.” While he is at the river he is instructed by the “Ihili,” a sort of fairy who also guards his interests. He begins to see visions, and is supposed to have some intercourse with spirits. In this stage of his initiation, or as it is called “Ukutwasa,” he is known as “Elemishologu,”analogousto the condition of a medical student. He, however, does some practising on his own account even now.Later he pays in kind or in service, a superior or full fledged doctor to complete his education; this stage being called “Uku penleleliva,” and eventually becomes a full fledged member of one or other or perhaps several of the numerous[40]classes of native doctors or “Amagqira” (singular,“Igqira”).The fees paid to these “Amagqira” vary considerably. They usually take the form of cattle or other live stock or agricultural produce, and seem to depend on the case and the wealth of the individual seeking assistance.The general plan is to pay fees as follows:—1. A small fee, about 5s., to get him to speak.2. The after payment to a regular practitioner is “Umkonto,” a visiting fee for diagnosing the disease or advising a specialist.3. “Umlandu.” Fee for actual attendance, generally an animal, large or small; only given if the treatment proves successful.A truly excellent method of remuneration, and which might be followed in more civilized communities.This “Insanuse” is therefore a sage or diviner, who treats all kinds of disease, often by charms and incantations, calculated to drive out the evil spirits (for to him all disease is caused by “Umtagati,” or witchcraft), and frequently by the use of herbs and drugs. He does not practice surgery.[41]A 2.Singular.I-gqira elemishologu.e-la-imishologu.The doctor who (is) of spirits.Plural.Ama gqira Awemishologu.A-wa imi shologu.The doctors who (are) of spirits.This is a spirit doctor, one who professes to see and be guided by spirits. He is really the (medical) student stage of the “Inanuse,” and has gone through the initiation “Ukutwasa,” only. He has still to pass his “Uku Penleleliva” to become an “Isanuse.” Many, however, remain at this stage, and are recognised as diviners and spiritualists.A 3. Igqira Eliligogo (e-la-igogo—who is “Igogo?”i.e., and observer. Plural—“Ama-gogo”).“Igogo,” is a native name for a sort of antelope, which usually, when seen, is gazing or observing.The title is applied to an individual, who foresees or foretells coming events. Some of them, from continued observations, are very able in estimating chances or judging of future[42]events by present and past facts, and so come to have quite a reputation as seers. They will be asked such things as: “Will the rains be early, late or severe? Will the crops suffer from hailstorms? Is an enemy to be expected, when and from where?” They pretend to be told by dreams and visions that which they reveal, and some of them go through forms of incantations,e.g.,throwing certain roots on a fire, &c., while using passes and phrases.As the Kaffir prophets, like other prophets, are often wrong, the term “Igogo” is sometimes used to mean a pretender.They, as a rule, receive no fees.A 4.Singular.Plural.Igqira elemilozi.Amagqiraalemilosi.(The doctor of Whistlings).“Umlozi” means a whistle or whistling sound. A doctor of whistlings is one who pretends to hear a whistling noise about,e.g., in the roof of the hut, which gives him the instructions required as to which charms, roots, drugs, &c., are good for a certain case, and where to find them. He is a sort of ventriloquist and physician; does not practice surgery; is paid the usual fees; and is usually a Fingo.[43]A 5.Igqira elokuvumisa(A doctor who goes by consent).Plural—Amagqira Awokuvumisa.This is a consulting practitioner who does not use medicines. He will find out what the disease is, and directs the patient to a regular practitioner; or he will point out the sorcerer or bewitcher.The method adopted by this individual is described under Isanusi. He, however, is a specialist in this line. He finds out by getting the people collected around him to Vuma, or consent to various assertions made by himself, and judges by the loudness of their Vuma and clapping of hands, whether he is near the truth or otherwise.SeeIsanusi.A 6.Igqira elamatambo(The doctor of bones.)Plural—Amagqira Awamatambo.This is a class of practitioner chiefly found amongst the Basutos, who pretends to find out things by the manner in which his “Indawuli” (Cape Dutch—Dolossi bones) fall when thrown.These “Indawuli” may be thus described:—1.Two flat pieces of bone, roughly carved,i.e., the king and queen.[44]2.Two others, usually thicker pieces, and of the metatarsus of a calf, also ornamented,i.e., the ox of the king and queen respectively.3.Eight metacarpal bones of sheep,i.e., the common people.He proceeds thus:—Holding the bones in his hands, held horizontally, with a turn of the wrist, he throws them on the ground as one would throw dice. He looks at their relative position. Should they give no indication he throws again. This time perhaps they lie favourably. The king touches one of the common people, and the queen is looking in that direction. He then proceeds to give his opinion.These doctors are frequently very shrewd and possessed of wonderfully well trained memories.By observation and information of spies, they know everybody’s business, and of every event, and by reasoning are often able to judge correctly. There are well-known instances, where the information received from these Amagqira has led to the discovery of lost or stolen goods or cattle, after apparently all other means have been tried in vain.[45]A 7. Igqira elobulongo, Amagqira awobulongo, (the doctor, who is of cowdung).This individualemploysmoist cowdung, often taken fresh from a recently slaughtered beast, to draw out the evil spirits that are causing the disease. He proceeds thus:—A ball of cowdung is secured over the affected parts, and after a time removed by the Igqira, who produces from it by sleight of hand some charm, such as a lizard, previously had handy for his purpose. These are the “Izidlanga,” diseased parts of the body or charms that have been put into the patient by the evil spirits or bewitchers.A 8.Igqira Ililixukwazana.Plural—Amagqira Amaxukwazana.This is a witch doctor of much inferior kind to the “Isanusi,” whose methods he adopts. He is a learner of little experience and may become an “Isanusi” later on.A 9.Igqira Elokuqubula,Uku-qubula—to fall upon, to attack.Plural—Amagqira Awokuqubula.[46]This is a term used to designate the practitioner who professes to draw out the malady by rubbing or grasping with the hand or sucking with the mouth. They often also use herbs and leaves as applications, and, as in the case of the “Awobulongo” (cowdung doctor), frequently produce things as the cause of the disease, the presence of which they have previously arranged. Thus an Igqira Elokuqubula will suck over a painful joint after having well rubbed it, and produce from his mouth a snake or lizard, previously placed there, as the cause of the disease and pain.A 10.Igqira Elilicamagu.Plural—Amagqira Amacamagu.These are seers, foretellers and faith healers, their practice and treatment corresponding greatly with the faith healers of more civilized lands.The following is a description given me by an educated native, who claimed to have been cured of mortification, “Ubulima,” in this way. The doctor collects the patients friends and makes them vuma,i.e., confess to the disease, he then orders the slaughtering of a certain[47]cow, which he will most minutely describe, though he is supposed never to have seen the herd. The cow is found and made a living sacrifice of.The beast is bound and thrown, and the people round, led by the doctor, stab it on the navel and belly, and while the poor brute bellows from pain, the doctor and people shout out “You are well;” “Get up,” etc., etc., and in some miraculous way the patient is immediately cured of his pain. Another Agqira is then called in to complete the cure by means of herbs, &c., which frequently produce vomiting and purging.[Contents]B.SURGEONS, BONESETTERS, &c.Igqira Elokuqapula.AmagqiraAwokuqapula.Uku-qapula,means to inoculate or to let blood.These Kaffir specialists show a considerable surgical skill. They are called in for all surgical complaints.In most cases the surgeon exhibits internal as well as external remedies, using purgatives and emetics freely to assist healing and relieve pain.[48]Blood-letting, as his name implies, is frequently had resort to by the native surgeon. Thus, I know of a case where one of these Awokuqapula on his own initiative incised the temporal artery for persistent neuralgia.Blood-letting by means of incisions or scarifications is frequently used to relieve deep seated pain. A common method of treating pleuritic pain is to scarify over the ribs and rub in some irritant.The native Surgeon, whether taught by outside practice or not, it is hard to say, resorts to venesection as one of his routine methods of treatment for violent fevers. He usually selects one of the veins of the forearm, using direct pressure to stop the hæmorrhage when he considers that his patient has lost enough.A cupping instrument called “Luneka” and needles “Izinthlum” are used by the Kaffir Surgeon for acupuncture and bleeding in such cases as snake bite, pleurisy, etc.Surgical cases of any degree are put in clean huts and usually on the top of a hill, thus shewing that the Kaffir appreciates the value of fresh, clean surroundings: and the ashes of plants (carbon) used for wounds shows a[49]spontaneous knowledge, that an antiseptic is of value in assisting healing.[Contents]C.THE HERB DOCTOR (Physician).Igqira elemiciza.Amagqira awemiciza.(The doctor, who is of herbs.)The herb doctor is simply a Kaffir practitioner and differs in no essential respect from the European “herbalist,” only, he employs South African herbs and drugs.Some of them devote their attention to one disease or to some small group of maladies, and by close observation and long experience, as also by benefitting by transmitted and traditional knowledge, they acquire fame as specialists and experts in the cure of disease; and people send for them, or go to them from great distances, and often reward them very liberallyif they be successful.It is not uncommon for the isanuse (witch doctor) to practice also as an igqira elemicisa (herb doctor).As a witch doctor he administers emetics (see later) which have no relation to the healing art, but as a herb doctor he acts on the same principles as the others do and may be skilful as[50]such. He is at any rate not more grossly inconsistent than the Roman augurs were.[Contents]D.THE RAIN DOCTOR.Igqira elesebe. The term elesebe (who is of isebe) is derived from “isebe” a bird, this bird being the being from which the doctor is supposed to receive the rain.A doctor who has passed his initiation (ukutwasa) is supposed to have communication with things in the water, or with wild animals; but this individual claims to hold communication with a bird.There are birds well-known, which by their actions or calls indicate the approach of rain; thus we have Egyptian vulture; the turkey buzzard which does so by its “booming” and the South African rain bird by its call “bok—ma—keri.”Some men of great natural observing powers are skilful in weather signs and probably the rain doctors are no fools in this respect, and hold off with various excuses when their natural barometer stands at “very dry.”[51][Contents]E.THE WAR DOCTOR.Igqira elilitola. (the doctor who is of war.)Plural. Amagqira amatola.In time of war, before proceeding to battle the companies are doctored, each soldier being submitted to the process.The war doctor (Itola) always a man, is sent for and prepares a large vessel of war medicine, with much ceremony and incantation, and of this each warrior partakes, and is in consequence considered immunised from the danger of his enemies’ weapons (always, be it understood, provided he be at peace and in the good graces of his departed ancestors.)These ancestors have sacrifices offered to them by every warrior, including the king and chief indunas on the eve of battle. Many curious practices take place at such a time which it is outside the province of this essay to describe. They are, however, very interesting, as evidence of various superstitions believed by the Kaffir.[52]

CHAPTER III.DOCTORS (AMAGQIRA).

The Kaffirs have great faith in the power of their “Medicine man” and consult him on every possible event. They requisition his services for sickness and pain, and accident, foretelling and causing the fall of rain; as detectives to find stolen or strayed or lost property; to point out criminals and bewitchers; to steer them clear ofwitchcraft, to make them brave in war; to secure their departed spirits rest; and so on almost “ad infinitum.”One day talking to a Fingo headman, a Wesleyan preacher, over the case of a sick Fingo woman, and arguing that, after all the District Surgeon should be trusted to know best what to do, as he had had years of study so as to recognise and treat disease. I was met by this reason for his preferring his native doctor, “Oh yes but you see our native doctors are taught by God.”[26]The “Medicine man” is in all ordinary cases openly called in; but in cases where witchcraft is suspected he is (owing to such an accusation and its consequences being now-a-days criminal), called by stealth and works in secrecy. He is paid a retaining fee and a good one if successful.Speaking generally his powers are quite unlimited; although in many instances, some particular Medico will specialize and become famous for some one or group of diseases, his patients often coming great distances to consult him or her as the case may be, for sex makes, except in a few cases, no difference.As a general rule some form ofIncantationis used to exorcise the demon of disease, and if the doctor attributes the illness to the work of some departed spirit, sacrifices are offered to appease his wrath.As one gathers more and more information on the Medicine Man, and medicine practices of the natives, one is struck with the conviction, that, as pointed out by Herbert Spencer, the “Medicine man” as such, is a natural evolution from the priest, and he is a natural sequence to a belief in ghosts and the continuous existence and influence for good or evil of the souls,[27]spirits, ghosts or something else of dead ancestors.As one would expect there is a gradual evolution amongst the natives of the Bantu tribes, from the Priest, pure and simple, to the “Medicine man” proper; one who leaves the supernatural out of his method of treatment and depends on nature and combination of nature’s products for the cure of disease. Thus we have the “Isanuse,” the witch doctor, diviner of secrets, etc., and on the other hand the “Igquira Elemicisa,” the herb doctor; some of these latter even going the length of specializing different classes of diseases; and the “Awamatambo,” Kaffir Surgeons.The KaffirDoctormay be of either sex, except in the case of the war doctor, who is always a male; and in the puberty rites of (intonyana) and (ubukweta), each sex is treated by a practitioner of like sex.Some of these “doctors” inherit, or are taught the knowledge possessed by their father or mother,e.g., the Awemiciza; others become so by voluntary submission to rites and training, vide Isanusi, where the process of Ukutwasa is described. They all carry on their person charms[28]of numerous kinds; dried lizards, tiger’s teeth, fish bones, etc., etc., etc., that have for them special virtues; and the large majority claim to have power over the demons of disease; for to the unsophisticated Kaffir, all disease is caused by “Umtagati” or witchcraft, and although the doctor may rely on his herbs and treatment to cure his patient, he is led to practice spells and go through incantations to meet the evident expectations of his patients, and perhaps more so of the relatives.Taking a “Herb Doctor” all-round he is often a clever fellow, good at the cure of some diseases, and his methods and principles compare favourably with those ascribed to Aesculapius and Galen in the early history of medicine.The Kaffir uses a pronominal prefixual polysyllabic language, and attention to the structure of Kaffir words is necessary in order to understand the terms applied to the various kinds of Kaffir doctors.“Isanuse” is a substantive term of unknown origin, meaning a witch finder or witch doctor.Most of the other names consist of two parts[29]—a distinguishing part preceded by Igqira, which means “doctor,” just as we use the term Doctor of Herbs, the Kaffir uses that ofSingularPluraligqira elemicisaamagqira awemicisathe doctor of herbs.the doctors of herbs.and so on.The etymology may be briefly shown thus:Singular—Iligqira, or contracted, i-gqira—the doctor.elaimicisa}elemicisawhooftheherbsPlural—Amagqira. Plural prefix—ama.awaimicisa}awemicisawhooftheherbsThere are five classes of “Doctors,” each having sub-classes.A.The Witch doctors.1.Isanuse—Diviner of secrets.2.Igqira elemishologu—Spirit doctor.3.Igqira eliligogo—Foreteller of events.4.Igqira elemilozi—Doctor of sounds or whistles.5.Igqira elokuvumisa—Doctor who goes by consent.[30]6.Igqira elamatambo—Doctor who uses bones.7.Igqira elobulongo—Cow-dung doctor.8.Igqira ilixukwazana—The learning student.9.Igqira elokuqubula—The doctor who rubs, etc.10.Igqira elilicamagu—Faith healer.B.Surgeon or Bonesetter.Igqira elokuqapula—The Doctor who inoculates or lets blood.C.Herb Doctor. Physician.Igqira elemiciza—Doctor of herbs.D.Rain Doctor.Igqira elesebe—The doctor who controls the rain bird, “Isebe.”E.War Doctor.Igqira elilitola—The war doctor.[Contents]A.The Witch Doctors.1.The Isanuse(Umgoma of the Zulus) is a witch doctor, who professes to have direct intercourse with the spirit world, and practices divination, or in his language, “Ukunuka” or “smelling out.” Their assistance and influence is employed in “smelling out”sorcerers or bewitchers, “Amagqira” or “Abatakati,” and although they are forbidden to practice in the[31]Cape Colony or Natal under heavy penalties if discovered, they practice secretly and do much harm; mysterious burnings of Kraals, etc., taking place after the departure of one of these gentry. Until recently they practiced unrestrained in Zululand and Pondoland, and exercised a truly awful power for evil; hundreds and even thousands having been “smelled out” and put to death within recent times.Probably no morevillainousand unmitigated fraud than the Kaffir “Isanuse” exists on the face of the earth. Pretending to possess the faculty of divination, he trains his memory and powers of observation to an extraordinary degree. Every little circumstance coming within his cognisance is hoarded up for future use. Nothing is too trivial, and by the assistance of spies he is kept informed of everything that goes on in his clan or tribe. Rich and influential men are, of course, the special objects of his keenest regard.Nothing is unimportant, and such things as the pattern of a snuffbox, a dent in an assegai handle or blade, the number and etc., of shells worn in a necklet or charm, are noted for possible use against the owner, should it be advisable to convict him of Sorcery.[32]Scully thus describes an hypothetical case.Let us suppose that a child is ill, and the friends have decided to consult their Isanuse, and find out who has bewitched him, for, to the Kaffir, sickness is always due to witchcraft or “Umtagati.” A present of a goat or ox or something else is brought, depending on the wealth of the individual and the importance of the Isanuse. The friends sit down in front of the Isanuse’s hut, when he, being previously warned of their coming and its object, comes forth and tells them to “Vuma” or acknowledge what he says to be the truth. After a time of consideration he will say, “You have come to find out who has bewitched the child of‘Sogolima.’” All clap their hands and shout “Vuma” “Siyavuma,” we acknowledge.If a false statement is made, the clapping and shouting is involuntarily not so emphatic, when he will say,“No you lie, it is not so and so,” when loud shouts of “Siyavuma, Siyavuma mhloko! Siyavuma!!!”and clapping of hands will show how his hearers admire his wonderful powers.The next stage is to say who has been the bewitcher. He points at the individual whom he has decided to incriminate saying, “you[33]took the assegai with the crack in the handle which you mended with a thong of goat hide in the spring last year, and digging in front of the hut of the sick person, buried something (previously and in secret placed there by the Isanuse), by which you bewitched the child.”This knowledge of details fills the spectators with dread and wonder at the powers of the “doctor” and convinces his friends, who know that he has an assegai, so mended, of his guilt. The subsequent finding of the buried charm drives away all further doubt from their minds.The accused is then dealt with, by heavy fines or physical torture or even death.No doubt these individuals come in time, to believe that they actually possess magical powers; and certainly it must be allowed that their faculties are often wonderfully trained, with at times startling results, at least startling to the uninitiated.Usually the Isanuse takes his cue from the Chief as to whom he may accuse; but not always; and is of course amenable to bribery from other sources.Women practice this horrible form of “doctoring” more than men.[34]Scullyfrom whom I have obtained much information tells how an aged and rich Pondo becoming a convert to christianity became a suspect, was accused at a smelling out, of treachery to his chief and was hunted down and murdered while fleeing for sanctuary at a Mission Station, within sight of the missionary, who was powerless to interfere.Mission Stations were respected and acknowledged as “Sanctuary” for people smelt out, but they dared never return to their kraals.The following description, culled from the samesource, of the ordinary course of action in the event of illness admirably describes what may well have taken place.A fine baby is born. His proud mother fastens round his neck the seeds of the “Rhiza” to keep away convulsions, a piece of “Mooti” or medicinal wood to prevent illness generally. The father gave a Leopard’s tooth to hang on, “to make him brave.”He takes measels, followed by chronic cough and wasting “Phtisis.” An “Isanuse” is consulted as above described. He decides on the illness and advises a certain Gqira. This Gqira (Native doctor) is sent for and a goat killed for his entertainment. He doses the little patient[35]with infusion of various herbs, frog’s feet, baboon’s hair, lizard’s tails and other items of his grotesque pharmacopœia. He then hangs some infallible charms, tied up in the inevitable bag round the child’s neck and departs next morning with an ox or other good fee, promising certain cure: Result nil.Another “Gqira” a most celebrated practitioner is sent for. This one requires a fat black ox to be killed. With the blood of this animal he freely sprinkles all the members of the family, the little patient getting an extra share. After speaking in most slighting terms of the other doctor’s treatment, he makes a powder of burnt bones of several kinds of snakes and birds, then, making small incisions with a sharp stick across the chest and round the neck, arms and legs of the patient, he rubs the powder well into them. After this he applies a plaster of fresh cowdung to the sick child’s chest, and wrapping him up in the skin of the black ox killed on the previous evening, he carries him out of the hut and lays him in the middle of the cattle kraal. It is now noon and until sundown the “Gqira” dances and chants around his patient in the most grotesque and frantic manner conceivable.[36]Just at sundown, he falls down in a swoon or fit, foaming at the mouth and yelling horribly, presently he comes to, and crawling over to where the poor little child is looking on with horrified eyes from the wraps, he inserts his hands amongst the folds of the skin and extracts a lizard about 4 in. in length, and holds it up to the gaze of the admiring and applauding crowd. Here was the cause of the malady, rid of which the child will at once mend! The mother weeps tears of joy as she loosens the child from its unsavoury durance.The “Gqira” leaves next morning having established his reputation; taking as fees two of the best cattle. Result nil.As the child got worse, the mother becomes convinced that someone has bewitched him, and goes to consult one of the wizards or witch doctors “Awamatambo,” who is believed to be able to foretell the future and reveal the secrets of the past, by the method known as throwing the “Indawuli” (Dutch, dolossi bones). These are the metatarsal or metacarpal bones of sheep and antelopes variously coloured. They are thrown, about a dozen, like dice; and the “Gqira” studies them and reads the answer.His procedure is something thus:—Having[37]been paid his fee, a goat or something, he sits down with his kaross, throws the “Indawuli” and then proceeds.First he recapitulates the disease and details of treatment that have been adopted, and then accuses someone of witchcraft, someone whom he has a spite against or whom he knows to be suspected. Says the child was charmed by the individual by means of magic medicines which he had burned, which drew the lizard and toad and snake, “Uhili, Icanti and Impundulu” to the mother’s hut and then the child sickened. He predicts his certain death: a self evident fact by this time and which soon takes place, resulting in much trouble in the king’s household and often bloodshed.The story is told of a great witch doctor being called to cure a girl of Epilepsy, which was supposed to be “Umdhlemyana,” sickness caused by the casting of a love spell by a young man in the neighbourhood; also of an instance where a child accidently buried in a landslip alive, and heard crying is allowed to die unreleased, while witch doctors have cattle and then goats driven over the place to appease the “Imishologu” in whose custody the child was.There is another form of “smelling out,”[38]a more fearful affair the “Umhlalho,” or in Zulu “Ingoboko.” This is a tribal affair, and is carried out in the following manner:The chief agrees to the summoning of a great “Umhlalho,” a great public dance, to which selected tribes are invited, and must attend. The “Gqira,” the tribes being assembled, after various incantations and probably working himself or herself (for females often take to this profession) into a frenzy, will single out an individual, or even at times a whole tribe as a guilty party, by throwing ashes over them. This act being called “Ukunuka.” These parties may have been guilty of, say, causing sickness in the king’s household, making one of his wives miscarry, or, in the case of a tribe, having assisted in the escape of a fugitive.Those proclaimed guilty at an “Umhlalho” by means of the “Ukunuka” (throwing ashes), the signs of being “smelled out,” are often summarily slaughtered or at least severely punished, often with horrible tortures.It was an “Isanusi” called “Malakaza,” who was responsible, under the direction of Kreli, for the great “Cattle Slaughter of the Kaffirs in 1856,” by which, according to the Hon. Charles Brownlee, an undoubtedauthority, it is computed[39]that over 20,000 natives died of starvation and other diseases, and 30,000 were forced to seek relief in the Cape Colony.An “Insanuse” goes through a regular course of initiation and education after the following methods:—He or she gets an inspiration or has a dream in which he is called to visit a river, near a deep and quiet pool, alone. He is said to be called by the spirit king of the river, or the “Ingwenya,” or alligator, with a view to his destruction. He is, however, protected by his guardian spirits, “Iminyanga.” While he is at the river he is instructed by the “Ihili,” a sort of fairy who also guards his interests. He begins to see visions, and is supposed to have some intercourse with spirits. In this stage of his initiation, or as it is called “Ukutwasa,” he is known as “Elemishologu,”analogousto the condition of a medical student. He, however, does some practising on his own account even now.Later he pays in kind or in service, a superior or full fledged doctor to complete his education; this stage being called “Uku penleleliva,” and eventually becomes a full fledged member of one or other or perhaps several of the numerous[40]classes of native doctors or “Amagqira” (singular,“Igqira”).The fees paid to these “Amagqira” vary considerably. They usually take the form of cattle or other live stock or agricultural produce, and seem to depend on the case and the wealth of the individual seeking assistance.The general plan is to pay fees as follows:—1. A small fee, about 5s., to get him to speak.2. The after payment to a regular practitioner is “Umkonto,” a visiting fee for diagnosing the disease or advising a specialist.3. “Umlandu.” Fee for actual attendance, generally an animal, large or small; only given if the treatment proves successful.A truly excellent method of remuneration, and which might be followed in more civilized communities.This “Insanuse” is therefore a sage or diviner, who treats all kinds of disease, often by charms and incantations, calculated to drive out the evil spirits (for to him all disease is caused by “Umtagati,” or witchcraft), and frequently by the use of herbs and drugs. He does not practice surgery.[41]A 2.Singular.I-gqira elemishologu.e-la-imishologu.The doctor who (is) of spirits.Plural.Ama gqira Awemishologu.A-wa imi shologu.The doctors who (are) of spirits.This is a spirit doctor, one who professes to see and be guided by spirits. He is really the (medical) student stage of the “Inanuse,” and has gone through the initiation “Ukutwasa,” only. He has still to pass his “Uku Penleleliva” to become an “Isanuse.” Many, however, remain at this stage, and are recognised as diviners and spiritualists.A 3. Igqira Eliligogo (e-la-igogo—who is “Igogo?”i.e., and observer. Plural—“Ama-gogo”).“Igogo,” is a native name for a sort of antelope, which usually, when seen, is gazing or observing.The title is applied to an individual, who foresees or foretells coming events. Some of them, from continued observations, are very able in estimating chances or judging of future[42]events by present and past facts, and so come to have quite a reputation as seers. They will be asked such things as: “Will the rains be early, late or severe? Will the crops suffer from hailstorms? Is an enemy to be expected, when and from where?” They pretend to be told by dreams and visions that which they reveal, and some of them go through forms of incantations,e.g.,throwing certain roots on a fire, &c., while using passes and phrases.As the Kaffir prophets, like other prophets, are often wrong, the term “Igogo” is sometimes used to mean a pretender.They, as a rule, receive no fees.A 4.Singular.Plural.Igqira elemilozi.Amagqiraalemilosi.(The doctor of Whistlings).“Umlozi” means a whistle or whistling sound. A doctor of whistlings is one who pretends to hear a whistling noise about,e.g., in the roof of the hut, which gives him the instructions required as to which charms, roots, drugs, &c., are good for a certain case, and where to find them. He is a sort of ventriloquist and physician; does not practice surgery; is paid the usual fees; and is usually a Fingo.[43]A 5.Igqira elokuvumisa(A doctor who goes by consent).Plural—Amagqira Awokuvumisa.This is a consulting practitioner who does not use medicines. He will find out what the disease is, and directs the patient to a regular practitioner; or he will point out the sorcerer or bewitcher.The method adopted by this individual is described under Isanusi. He, however, is a specialist in this line. He finds out by getting the people collected around him to Vuma, or consent to various assertions made by himself, and judges by the loudness of their Vuma and clapping of hands, whether he is near the truth or otherwise.SeeIsanusi.A 6.Igqira elamatambo(The doctor of bones.)Plural—Amagqira Awamatambo.This is a class of practitioner chiefly found amongst the Basutos, who pretends to find out things by the manner in which his “Indawuli” (Cape Dutch—Dolossi bones) fall when thrown.These “Indawuli” may be thus described:—1.Two flat pieces of bone, roughly carved,i.e., the king and queen.[44]2.Two others, usually thicker pieces, and of the metatarsus of a calf, also ornamented,i.e., the ox of the king and queen respectively.3.Eight metacarpal bones of sheep,i.e., the common people.He proceeds thus:—Holding the bones in his hands, held horizontally, with a turn of the wrist, he throws them on the ground as one would throw dice. He looks at their relative position. Should they give no indication he throws again. This time perhaps they lie favourably. The king touches one of the common people, and the queen is looking in that direction. He then proceeds to give his opinion.These doctors are frequently very shrewd and possessed of wonderfully well trained memories.By observation and information of spies, they know everybody’s business, and of every event, and by reasoning are often able to judge correctly. There are well-known instances, where the information received from these Amagqira has led to the discovery of lost or stolen goods or cattle, after apparently all other means have been tried in vain.[45]A 7. Igqira elobulongo, Amagqira awobulongo, (the doctor, who is of cowdung).This individualemploysmoist cowdung, often taken fresh from a recently slaughtered beast, to draw out the evil spirits that are causing the disease. He proceeds thus:—A ball of cowdung is secured over the affected parts, and after a time removed by the Igqira, who produces from it by sleight of hand some charm, such as a lizard, previously had handy for his purpose. These are the “Izidlanga,” diseased parts of the body or charms that have been put into the patient by the evil spirits or bewitchers.A 8.Igqira Ililixukwazana.Plural—Amagqira Amaxukwazana.This is a witch doctor of much inferior kind to the “Isanusi,” whose methods he adopts. He is a learner of little experience and may become an “Isanusi” later on.A 9.Igqira Elokuqubula,Uku-qubula—to fall upon, to attack.Plural—Amagqira Awokuqubula.[46]This is a term used to designate the practitioner who professes to draw out the malady by rubbing or grasping with the hand or sucking with the mouth. They often also use herbs and leaves as applications, and, as in the case of the “Awobulongo” (cowdung doctor), frequently produce things as the cause of the disease, the presence of which they have previously arranged. Thus an Igqira Elokuqubula will suck over a painful joint after having well rubbed it, and produce from his mouth a snake or lizard, previously placed there, as the cause of the disease and pain.A 10.Igqira Elilicamagu.Plural—Amagqira Amacamagu.These are seers, foretellers and faith healers, their practice and treatment corresponding greatly with the faith healers of more civilized lands.The following is a description given me by an educated native, who claimed to have been cured of mortification, “Ubulima,” in this way. The doctor collects the patients friends and makes them vuma,i.e., confess to the disease, he then orders the slaughtering of a certain[47]cow, which he will most minutely describe, though he is supposed never to have seen the herd. The cow is found and made a living sacrifice of.The beast is bound and thrown, and the people round, led by the doctor, stab it on the navel and belly, and while the poor brute bellows from pain, the doctor and people shout out “You are well;” “Get up,” etc., etc., and in some miraculous way the patient is immediately cured of his pain. Another Agqira is then called in to complete the cure by means of herbs, &c., which frequently produce vomiting and purging.[Contents]B.SURGEONS, BONESETTERS, &c.Igqira Elokuqapula.AmagqiraAwokuqapula.Uku-qapula,means to inoculate or to let blood.These Kaffir specialists show a considerable surgical skill. They are called in for all surgical complaints.In most cases the surgeon exhibits internal as well as external remedies, using purgatives and emetics freely to assist healing and relieve pain.[48]Blood-letting, as his name implies, is frequently had resort to by the native surgeon. Thus, I know of a case where one of these Awokuqapula on his own initiative incised the temporal artery for persistent neuralgia.Blood-letting by means of incisions or scarifications is frequently used to relieve deep seated pain. A common method of treating pleuritic pain is to scarify over the ribs and rub in some irritant.The native Surgeon, whether taught by outside practice or not, it is hard to say, resorts to venesection as one of his routine methods of treatment for violent fevers. He usually selects one of the veins of the forearm, using direct pressure to stop the hæmorrhage when he considers that his patient has lost enough.A cupping instrument called “Luneka” and needles “Izinthlum” are used by the Kaffir Surgeon for acupuncture and bleeding in such cases as snake bite, pleurisy, etc.Surgical cases of any degree are put in clean huts and usually on the top of a hill, thus shewing that the Kaffir appreciates the value of fresh, clean surroundings: and the ashes of plants (carbon) used for wounds shows a[49]spontaneous knowledge, that an antiseptic is of value in assisting healing.[Contents]C.THE HERB DOCTOR (Physician).Igqira elemiciza.Amagqira awemiciza.(The doctor, who is of herbs.)The herb doctor is simply a Kaffir practitioner and differs in no essential respect from the European “herbalist,” only, he employs South African herbs and drugs.Some of them devote their attention to one disease or to some small group of maladies, and by close observation and long experience, as also by benefitting by transmitted and traditional knowledge, they acquire fame as specialists and experts in the cure of disease; and people send for them, or go to them from great distances, and often reward them very liberallyif they be successful.It is not uncommon for the isanuse (witch doctor) to practice also as an igqira elemicisa (herb doctor).As a witch doctor he administers emetics (see later) which have no relation to the healing art, but as a herb doctor he acts on the same principles as the others do and may be skilful as[50]such. He is at any rate not more grossly inconsistent than the Roman augurs were.[Contents]D.THE RAIN DOCTOR.Igqira elesebe. The term elesebe (who is of isebe) is derived from “isebe” a bird, this bird being the being from which the doctor is supposed to receive the rain.A doctor who has passed his initiation (ukutwasa) is supposed to have communication with things in the water, or with wild animals; but this individual claims to hold communication with a bird.There are birds well-known, which by their actions or calls indicate the approach of rain; thus we have Egyptian vulture; the turkey buzzard which does so by its “booming” and the South African rain bird by its call “bok—ma—keri.”Some men of great natural observing powers are skilful in weather signs and probably the rain doctors are no fools in this respect, and hold off with various excuses when their natural barometer stands at “very dry.”[51][Contents]E.THE WAR DOCTOR.Igqira elilitola. (the doctor who is of war.)Plural. Amagqira amatola.In time of war, before proceeding to battle the companies are doctored, each soldier being submitted to the process.The war doctor (Itola) always a man, is sent for and prepares a large vessel of war medicine, with much ceremony and incantation, and of this each warrior partakes, and is in consequence considered immunised from the danger of his enemies’ weapons (always, be it understood, provided he be at peace and in the good graces of his departed ancestors.)These ancestors have sacrifices offered to them by every warrior, including the king and chief indunas on the eve of battle. Many curious practices take place at such a time which it is outside the province of this essay to describe. They are, however, very interesting, as evidence of various superstitions believed by the Kaffir.[52]

One day talking to a Fingo headman, a Wesleyan preacher, over the case of a sick Fingo woman, and arguing that, after all the District Surgeon should be trusted to know best what to do, as he had had years of study so as to recognise and treat disease. I was met by this reason for his preferring his native doctor, “Oh yes but you see our native doctors are taught by God.”[26]

The “Medicine man” is in all ordinary cases openly called in; but in cases where witchcraft is suspected he is (owing to such an accusation and its consequences being now-a-days criminal), called by stealth and works in secrecy. He is paid a retaining fee and a good one if successful.

Speaking generally his powers are quite unlimited; although in many instances, some particular Medico will specialize and become famous for some one or group of diseases, his patients often coming great distances to consult him or her as the case may be, for sex makes, except in a few cases, no difference.

As a general rule some form ofIncantationis used to exorcise the demon of disease, and if the doctor attributes the illness to the work of some departed spirit, sacrifices are offered to appease his wrath.

As one gathers more and more information on the Medicine Man, and medicine practices of the natives, one is struck with the conviction, that, as pointed out by Herbert Spencer, the “Medicine man” as such, is a natural evolution from the priest, and he is a natural sequence to a belief in ghosts and the continuous existence and influence for good or evil of the souls,[27]spirits, ghosts or something else of dead ancestors.

As one would expect there is a gradual evolution amongst the natives of the Bantu tribes, from the Priest, pure and simple, to the “Medicine man” proper; one who leaves the supernatural out of his method of treatment and depends on nature and combination of nature’s products for the cure of disease. Thus we have the “Isanuse,” the witch doctor, diviner of secrets, etc., and on the other hand the “Igquira Elemicisa,” the herb doctor; some of these latter even going the length of specializing different classes of diseases; and the “Awamatambo,” Kaffir Surgeons.

The KaffirDoctormay be of either sex, except in the case of the war doctor, who is always a male; and in the puberty rites of (intonyana) and (ubukweta), each sex is treated by a practitioner of like sex.

Some of these “doctors” inherit, or are taught the knowledge possessed by their father or mother,e.g., the Awemiciza; others become so by voluntary submission to rites and training, vide Isanusi, where the process of Ukutwasa is described. They all carry on their person charms[28]of numerous kinds; dried lizards, tiger’s teeth, fish bones, etc., etc., etc., that have for them special virtues; and the large majority claim to have power over the demons of disease; for to the unsophisticated Kaffir, all disease is caused by “Umtagati” or witchcraft, and although the doctor may rely on his herbs and treatment to cure his patient, he is led to practice spells and go through incantations to meet the evident expectations of his patients, and perhaps more so of the relatives.

Taking a “Herb Doctor” all-round he is often a clever fellow, good at the cure of some diseases, and his methods and principles compare favourably with those ascribed to Aesculapius and Galen in the early history of medicine.

The Kaffir uses a pronominal prefixual polysyllabic language, and attention to the structure of Kaffir words is necessary in order to understand the terms applied to the various kinds of Kaffir doctors.

“Isanuse” is a substantive term of unknown origin, meaning a witch finder or witch doctor.

Most of the other names consist of two parts[29]—a distinguishing part preceded by Igqira, which means “doctor,” just as we use the term Doctor of Herbs, the Kaffir uses that of

SingularPluraligqira elemicisaamagqira awemicisathe doctor of herbs.the doctors of herbs.

and so on.

The etymology may be briefly shown thus:

Singular—Iligqira, or contracted, i-gqira—the doctor.

elaimicisa}elemicisawhooftheherbs

Plural—Amagqira. Plural prefix—ama.

awaimicisa}awemicisawhooftheherbs

There are five classes of “Doctors,” each having sub-classes.

A.The Witch doctors.

B.Surgeon or Bonesetter.

Igqira elokuqapula—The Doctor who inoculates or lets blood.

C.Herb Doctor. Physician.

Igqira elemiciza—Doctor of herbs.

D.Rain Doctor.

Igqira elesebe—The doctor who controls the rain bird, “Isebe.”

E.War Doctor.

Igqira elilitola—The war doctor.

[Contents]A.The Witch Doctors.1.The Isanuse(Umgoma of the Zulus) is a witch doctor, who professes to have direct intercourse with the spirit world, and practices divination, or in his language, “Ukunuka” or “smelling out.” Their assistance and influence is employed in “smelling out”sorcerers or bewitchers, “Amagqira” or “Abatakati,” and although they are forbidden to practice in the[31]Cape Colony or Natal under heavy penalties if discovered, they practice secretly and do much harm; mysterious burnings of Kraals, etc., taking place after the departure of one of these gentry. Until recently they practiced unrestrained in Zululand and Pondoland, and exercised a truly awful power for evil; hundreds and even thousands having been “smelled out” and put to death within recent times.Probably no morevillainousand unmitigated fraud than the Kaffir “Isanuse” exists on the face of the earth. Pretending to possess the faculty of divination, he trains his memory and powers of observation to an extraordinary degree. Every little circumstance coming within his cognisance is hoarded up for future use. Nothing is too trivial, and by the assistance of spies he is kept informed of everything that goes on in his clan or tribe. Rich and influential men are, of course, the special objects of his keenest regard.Nothing is unimportant, and such things as the pattern of a snuffbox, a dent in an assegai handle or blade, the number and etc., of shells worn in a necklet or charm, are noted for possible use against the owner, should it be advisable to convict him of Sorcery.[32]Scully thus describes an hypothetical case.Let us suppose that a child is ill, and the friends have decided to consult their Isanuse, and find out who has bewitched him, for, to the Kaffir, sickness is always due to witchcraft or “Umtagati.” A present of a goat or ox or something else is brought, depending on the wealth of the individual and the importance of the Isanuse. The friends sit down in front of the Isanuse’s hut, when he, being previously warned of their coming and its object, comes forth and tells them to “Vuma” or acknowledge what he says to be the truth. After a time of consideration he will say, “You have come to find out who has bewitched the child of‘Sogolima.’” All clap their hands and shout “Vuma” “Siyavuma,” we acknowledge.If a false statement is made, the clapping and shouting is involuntarily not so emphatic, when he will say,“No you lie, it is not so and so,” when loud shouts of “Siyavuma, Siyavuma mhloko! Siyavuma!!!”and clapping of hands will show how his hearers admire his wonderful powers.The next stage is to say who has been the bewitcher. He points at the individual whom he has decided to incriminate saying, “you[33]took the assegai with the crack in the handle which you mended with a thong of goat hide in the spring last year, and digging in front of the hut of the sick person, buried something (previously and in secret placed there by the Isanuse), by which you bewitched the child.”This knowledge of details fills the spectators with dread and wonder at the powers of the “doctor” and convinces his friends, who know that he has an assegai, so mended, of his guilt. The subsequent finding of the buried charm drives away all further doubt from their minds.The accused is then dealt with, by heavy fines or physical torture or even death.No doubt these individuals come in time, to believe that they actually possess magical powers; and certainly it must be allowed that their faculties are often wonderfully trained, with at times startling results, at least startling to the uninitiated.Usually the Isanuse takes his cue from the Chief as to whom he may accuse; but not always; and is of course amenable to bribery from other sources.Women practice this horrible form of “doctoring” more than men.[34]Scullyfrom whom I have obtained much information tells how an aged and rich Pondo becoming a convert to christianity became a suspect, was accused at a smelling out, of treachery to his chief and was hunted down and murdered while fleeing for sanctuary at a Mission Station, within sight of the missionary, who was powerless to interfere.Mission Stations were respected and acknowledged as “Sanctuary” for people smelt out, but they dared never return to their kraals.The following description, culled from the samesource, of the ordinary course of action in the event of illness admirably describes what may well have taken place.A fine baby is born. His proud mother fastens round his neck the seeds of the “Rhiza” to keep away convulsions, a piece of “Mooti” or medicinal wood to prevent illness generally. The father gave a Leopard’s tooth to hang on, “to make him brave.”He takes measels, followed by chronic cough and wasting “Phtisis.” An “Isanuse” is consulted as above described. He decides on the illness and advises a certain Gqira. This Gqira (Native doctor) is sent for and a goat killed for his entertainment. He doses the little patient[35]with infusion of various herbs, frog’s feet, baboon’s hair, lizard’s tails and other items of his grotesque pharmacopœia. He then hangs some infallible charms, tied up in the inevitable bag round the child’s neck and departs next morning with an ox or other good fee, promising certain cure: Result nil.Another “Gqira” a most celebrated practitioner is sent for. This one requires a fat black ox to be killed. With the blood of this animal he freely sprinkles all the members of the family, the little patient getting an extra share. After speaking in most slighting terms of the other doctor’s treatment, he makes a powder of burnt bones of several kinds of snakes and birds, then, making small incisions with a sharp stick across the chest and round the neck, arms and legs of the patient, he rubs the powder well into them. After this he applies a plaster of fresh cowdung to the sick child’s chest, and wrapping him up in the skin of the black ox killed on the previous evening, he carries him out of the hut and lays him in the middle of the cattle kraal. It is now noon and until sundown the “Gqira” dances and chants around his patient in the most grotesque and frantic manner conceivable.[36]Just at sundown, he falls down in a swoon or fit, foaming at the mouth and yelling horribly, presently he comes to, and crawling over to where the poor little child is looking on with horrified eyes from the wraps, he inserts his hands amongst the folds of the skin and extracts a lizard about 4 in. in length, and holds it up to the gaze of the admiring and applauding crowd. Here was the cause of the malady, rid of which the child will at once mend! The mother weeps tears of joy as she loosens the child from its unsavoury durance.The “Gqira” leaves next morning having established his reputation; taking as fees two of the best cattle. Result nil.As the child got worse, the mother becomes convinced that someone has bewitched him, and goes to consult one of the wizards or witch doctors “Awamatambo,” who is believed to be able to foretell the future and reveal the secrets of the past, by the method known as throwing the “Indawuli” (Dutch, dolossi bones). These are the metatarsal or metacarpal bones of sheep and antelopes variously coloured. They are thrown, about a dozen, like dice; and the “Gqira” studies them and reads the answer.His procedure is something thus:—Having[37]been paid his fee, a goat or something, he sits down with his kaross, throws the “Indawuli” and then proceeds.First he recapitulates the disease and details of treatment that have been adopted, and then accuses someone of witchcraft, someone whom he has a spite against or whom he knows to be suspected. Says the child was charmed by the individual by means of magic medicines which he had burned, which drew the lizard and toad and snake, “Uhili, Icanti and Impundulu” to the mother’s hut and then the child sickened. He predicts his certain death: a self evident fact by this time and which soon takes place, resulting in much trouble in the king’s household and often bloodshed.The story is told of a great witch doctor being called to cure a girl of Epilepsy, which was supposed to be “Umdhlemyana,” sickness caused by the casting of a love spell by a young man in the neighbourhood; also of an instance where a child accidently buried in a landslip alive, and heard crying is allowed to die unreleased, while witch doctors have cattle and then goats driven over the place to appease the “Imishologu” in whose custody the child was.There is another form of “smelling out,”[38]a more fearful affair the “Umhlalho,” or in Zulu “Ingoboko.” This is a tribal affair, and is carried out in the following manner:The chief agrees to the summoning of a great “Umhlalho,” a great public dance, to which selected tribes are invited, and must attend. The “Gqira,” the tribes being assembled, after various incantations and probably working himself or herself (for females often take to this profession) into a frenzy, will single out an individual, or even at times a whole tribe as a guilty party, by throwing ashes over them. This act being called “Ukunuka.” These parties may have been guilty of, say, causing sickness in the king’s household, making one of his wives miscarry, or, in the case of a tribe, having assisted in the escape of a fugitive.Those proclaimed guilty at an “Umhlalho” by means of the “Ukunuka” (throwing ashes), the signs of being “smelled out,” are often summarily slaughtered or at least severely punished, often with horrible tortures.It was an “Isanusi” called “Malakaza,” who was responsible, under the direction of Kreli, for the great “Cattle Slaughter of the Kaffirs in 1856,” by which, according to the Hon. Charles Brownlee, an undoubtedauthority, it is computed[39]that over 20,000 natives died of starvation and other diseases, and 30,000 were forced to seek relief in the Cape Colony.An “Insanuse” goes through a regular course of initiation and education after the following methods:—He or she gets an inspiration or has a dream in which he is called to visit a river, near a deep and quiet pool, alone. He is said to be called by the spirit king of the river, or the “Ingwenya,” or alligator, with a view to his destruction. He is, however, protected by his guardian spirits, “Iminyanga.” While he is at the river he is instructed by the “Ihili,” a sort of fairy who also guards his interests. He begins to see visions, and is supposed to have some intercourse with spirits. In this stage of his initiation, or as it is called “Ukutwasa,” he is known as “Elemishologu,”analogousto the condition of a medical student. He, however, does some practising on his own account even now.Later he pays in kind or in service, a superior or full fledged doctor to complete his education; this stage being called “Uku penleleliva,” and eventually becomes a full fledged member of one or other or perhaps several of the numerous[40]classes of native doctors or “Amagqira” (singular,“Igqira”).The fees paid to these “Amagqira” vary considerably. They usually take the form of cattle or other live stock or agricultural produce, and seem to depend on the case and the wealth of the individual seeking assistance.The general plan is to pay fees as follows:—1. A small fee, about 5s., to get him to speak.2. The after payment to a regular practitioner is “Umkonto,” a visiting fee for diagnosing the disease or advising a specialist.3. “Umlandu.” Fee for actual attendance, generally an animal, large or small; only given if the treatment proves successful.A truly excellent method of remuneration, and which might be followed in more civilized communities.This “Insanuse” is therefore a sage or diviner, who treats all kinds of disease, often by charms and incantations, calculated to drive out the evil spirits (for to him all disease is caused by “Umtagati,” or witchcraft), and frequently by the use of herbs and drugs. He does not practice surgery.[41]A 2.Singular.I-gqira elemishologu.e-la-imishologu.The doctor who (is) of spirits.Plural.Ama gqira Awemishologu.A-wa imi shologu.The doctors who (are) of spirits.This is a spirit doctor, one who professes to see and be guided by spirits. He is really the (medical) student stage of the “Inanuse,” and has gone through the initiation “Ukutwasa,” only. He has still to pass his “Uku Penleleliva” to become an “Isanuse.” Many, however, remain at this stage, and are recognised as diviners and spiritualists.A 3. Igqira Eliligogo (e-la-igogo—who is “Igogo?”i.e., and observer. Plural—“Ama-gogo”).“Igogo,” is a native name for a sort of antelope, which usually, when seen, is gazing or observing.The title is applied to an individual, who foresees or foretells coming events. Some of them, from continued observations, are very able in estimating chances or judging of future[42]events by present and past facts, and so come to have quite a reputation as seers. They will be asked such things as: “Will the rains be early, late or severe? Will the crops suffer from hailstorms? Is an enemy to be expected, when and from where?” They pretend to be told by dreams and visions that which they reveal, and some of them go through forms of incantations,e.g.,throwing certain roots on a fire, &c., while using passes and phrases.As the Kaffir prophets, like other prophets, are often wrong, the term “Igogo” is sometimes used to mean a pretender.They, as a rule, receive no fees.A 4.Singular.Plural.Igqira elemilozi.Amagqiraalemilosi.(The doctor of Whistlings).“Umlozi” means a whistle or whistling sound. A doctor of whistlings is one who pretends to hear a whistling noise about,e.g., in the roof of the hut, which gives him the instructions required as to which charms, roots, drugs, &c., are good for a certain case, and where to find them. He is a sort of ventriloquist and physician; does not practice surgery; is paid the usual fees; and is usually a Fingo.[43]A 5.Igqira elokuvumisa(A doctor who goes by consent).Plural—Amagqira Awokuvumisa.This is a consulting practitioner who does not use medicines. He will find out what the disease is, and directs the patient to a regular practitioner; or he will point out the sorcerer or bewitcher.The method adopted by this individual is described under Isanusi. He, however, is a specialist in this line. He finds out by getting the people collected around him to Vuma, or consent to various assertions made by himself, and judges by the loudness of their Vuma and clapping of hands, whether he is near the truth or otherwise.SeeIsanusi.A 6.Igqira elamatambo(The doctor of bones.)Plural—Amagqira Awamatambo.This is a class of practitioner chiefly found amongst the Basutos, who pretends to find out things by the manner in which his “Indawuli” (Cape Dutch—Dolossi bones) fall when thrown.These “Indawuli” may be thus described:—1.Two flat pieces of bone, roughly carved,i.e., the king and queen.[44]2.Two others, usually thicker pieces, and of the metatarsus of a calf, also ornamented,i.e., the ox of the king and queen respectively.3.Eight metacarpal bones of sheep,i.e., the common people.He proceeds thus:—Holding the bones in his hands, held horizontally, with a turn of the wrist, he throws them on the ground as one would throw dice. He looks at their relative position. Should they give no indication he throws again. This time perhaps they lie favourably. The king touches one of the common people, and the queen is looking in that direction. He then proceeds to give his opinion.These doctors are frequently very shrewd and possessed of wonderfully well trained memories.By observation and information of spies, they know everybody’s business, and of every event, and by reasoning are often able to judge correctly. There are well-known instances, where the information received from these Amagqira has led to the discovery of lost or stolen goods or cattle, after apparently all other means have been tried in vain.[45]A 7. Igqira elobulongo, Amagqira awobulongo, (the doctor, who is of cowdung).This individualemploysmoist cowdung, often taken fresh from a recently slaughtered beast, to draw out the evil spirits that are causing the disease. He proceeds thus:—A ball of cowdung is secured over the affected parts, and after a time removed by the Igqira, who produces from it by sleight of hand some charm, such as a lizard, previously had handy for his purpose. These are the “Izidlanga,” diseased parts of the body or charms that have been put into the patient by the evil spirits or bewitchers.A 8.Igqira Ililixukwazana.Plural—Amagqira Amaxukwazana.This is a witch doctor of much inferior kind to the “Isanusi,” whose methods he adopts. He is a learner of little experience and may become an “Isanusi” later on.A 9.Igqira Elokuqubula,Uku-qubula—to fall upon, to attack.Plural—Amagqira Awokuqubula.[46]This is a term used to designate the practitioner who professes to draw out the malady by rubbing or grasping with the hand or sucking with the mouth. They often also use herbs and leaves as applications, and, as in the case of the “Awobulongo” (cowdung doctor), frequently produce things as the cause of the disease, the presence of which they have previously arranged. Thus an Igqira Elokuqubula will suck over a painful joint after having well rubbed it, and produce from his mouth a snake or lizard, previously placed there, as the cause of the disease and pain.A 10.Igqira Elilicamagu.Plural—Amagqira Amacamagu.These are seers, foretellers and faith healers, their practice and treatment corresponding greatly with the faith healers of more civilized lands.The following is a description given me by an educated native, who claimed to have been cured of mortification, “Ubulima,” in this way. The doctor collects the patients friends and makes them vuma,i.e., confess to the disease, he then orders the slaughtering of a certain[47]cow, which he will most minutely describe, though he is supposed never to have seen the herd. The cow is found and made a living sacrifice of.The beast is bound and thrown, and the people round, led by the doctor, stab it on the navel and belly, and while the poor brute bellows from pain, the doctor and people shout out “You are well;” “Get up,” etc., etc., and in some miraculous way the patient is immediately cured of his pain. Another Agqira is then called in to complete the cure by means of herbs, &c., which frequently produce vomiting and purging.

A.The Witch Doctors.

1.The Isanuse(Umgoma of the Zulus) is a witch doctor, who professes to have direct intercourse with the spirit world, and practices divination, or in his language, “Ukunuka” or “smelling out.” Their assistance and influence is employed in “smelling out”sorcerers or bewitchers, “Amagqira” or “Abatakati,” and although they are forbidden to practice in the[31]Cape Colony or Natal under heavy penalties if discovered, they practice secretly and do much harm; mysterious burnings of Kraals, etc., taking place after the departure of one of these gentry. Until recently they practiced unrestrained in Zululand and Pondoland, and exercised a truly awful power for evil; hundreds and even thousands having been “smelled out” and put to death within recent times.Probably no morevillainousand unmitigated fraud than the Kaffir “Isanuse” exists on the face of the earth. Pretending to possess the faculty of divination, he trains his memory and powers of observation to an extraordinary degree. Every little circumstance coming within his cognisance is hoarded up for future use. Nothing is too trivial, and by the assistance of spies he is kept informed of everything that goes on in his clan or tribe. Rich and influential men are, of course, the special objects of his keenest regard.Nothing is unimportant, and such things as the pattern of a snuffbox, a dent in an assegai handle or blade, the number and etc., of shells worn in a necklet or charm, are noted for possible use against the owner, should it be advisable to convict him of Sorcery.[32]Scully thus describes an hypothetical case.Let us suppose that a child is ill, and the friends have decided to consult their Isanuse, and find out who has bewitched him, for, to the Kaffir, sickness is always due to witchcraft or “Umtagati.” A present of a goat or ox or something else is brought, depending on the wealth of the individual and the importance of the Isanuse. The friends sit down in front of the Isanuse’s hut, when he, being previously warned of their coming and its object, comes forth and tells them to “Vuma” or acknowledge what he says to be the truth. After a time of consideration he will say, “You have come to find out who has bewitched the child of‘Sogolima.’” All clap their hands and shout “Vuma” “Siyavuma,” we acknowledge.If a false statement is made, the clapping and shouting is involuntarily not so emphatic, when he will say,“No you lie, it is not so and so,” when loud shouts of “Siyavuma, Siyavuma mhloko! Siyavuma!!!”and clapping of hands will show how his hearers admire his wonderful powers.The next stage is to say who has been the bewitcher. He points at the individual whom he has decided to incriminate saying, “you[33]took the assegai with the crack in the handle which you mended with a thong of goat hide in the spring last year, and digging in front of the hut of the sick person, buried something (previously and in secret placed there by the Isanuse), by which you bewitched the child.”This knowledge of details fills the spectators with dread and wonder at the powers of the “doctor” and convinces his friends, who know that he has an assegai, so mended, of his guilt. The subsequent finding of the buried charm drives away all further doubt from their minds.The accused is then dealt with, by heavy fines or physical torture or even death.No doubt these individuals come in time, to believe that they actually possess magical powers; and certainly it must be allowed that their faculties are often wonderfully trained, with at times startling results, at least startling to the uninitiated.Usually the Isanuse takes his cue from the Chief as to whom he may accuse; but not always; and is of course amenable to bribery from other sources.Women practice this horrible form of “doctoring” more than men.[34]Scullyfrom whom I have obtained much information tells how an aged and rich Pondo becoming a convert to christianity became a suspect, was accused at a smelling out, of treachery to his chief and was hunted down and murdered while fleeing for sanctuary at a Mission Station, within sight of the missionary, who was powerless to interfere.Mission Stations were respected and acknowledged as “Sanctuary” for people smelt out, but they dared never return to their kraals.The following description, culled from the samesource, of the ordinary course of action in the event of illness admirably describes what may well have taken place.A fine baby is born. His proud mother fastens round his neck the seeds of the “Rhiza” to keep away convulsions, a piece of “Mooti” or medicinal wood to prevent illness generally. The father gave a Leopard’s tooth to hang on, “to make him brave.”He takes measels, followed by chronic cough and wasting “Phtisis.” An “Isanuse” is consulted as above described. He decides on the illness and advises a certain Gqira. This Gqira (Native doctor) is sent for and a goat killed for his entertainment. He doses the little patient[35]with infusion of various herbs, frog’s feet, baboon’s hair, lizard’s tails and other items of his grotesque pharmacopœia. He then hangs some infallible charms, tied up in the inevitable bag round the child’s neck and departs next morning with an ox or other good fee, promising certain cure: Result nil.Another “Gqira” a most celebrated practitioner is sent for. This one requires a fat black ox to be killed. With the blood of this animal he freely sprinkles all the members of the family, the little patient getting an extra share. After speaking in most slighting terms of the other doctor’s treatment, he makes a powder of burnt bones of several kinds of snakes and birds, then, making small incisions with a sharp stick across the chest and round the neck, arms and legs of the patient, he rubs the powder well into them. After this he applies a plaster of fresh cowdung to the sick child’s chest, and wrapping him up in the skin of the black ox killed on the previous evening, he carries him out of the hut and lays him in the middle of the cattle kraal. It is now noon and until sundown the “Gqira” dances and chants around his patient in the most grotesque and frantic manner conceivable.[36]Just at sundown, he falls down in a swoon or fit, foaming at the mouth and yelling horribly, presently he comes to, and crawling over to where the poor little child is looking on with horrified eyes from the wraps, he inserts his hands amongst the folds of the skin and extracts a lizard about 4 in. in length, and holds it up to the gaze of the admiring and applauding crowd. Here was the cause of the malady, rid of which the child will at once mend! The mother weeps tears of joy as she loosens the child from its unsavoury durance.The “Gqira” leaves next morning having established his reputation; taking as fees two of the best cattle. Result nil.As the child got worse, the mother becomes convinced that someone has bewitched him, and goes to consult one of the wizards or witch doctors “Awamatambo,” who is believed to be able to foretell the future and reveal the secrets of the past, by the method known as throwing the “Indawuli” (Dutch, dolossi bones). These are the metatarsal or metacarpal bones of sheep and antelopes variously coloured. They are thrown, about a dozen, like dice; and the “Gqira” studies them and reads the answer.His procedure is something thus:—Having[37]been paid his fee, a goat or something, he sits down with his kaross, throws the “Indawuli” and then proceeds.First he recapitulates the disease and details of treatment that have been adopted, and then accuses someone of witchcraft, someone whom he has a spite against or whom he knows to be suspected. Says the child was charmed by the individual by means of magic medicines which he had burned, which drew the lizard and toad and snake, “Uhili, Icanti and Impundulu” to the mother’s hut and then the child sickened. He predicts his certain death: a self evident fact by this time and which soon takes place, resulting in much trouble in the king’s household and often bloodshed.The story is told of a great witch doctor being called to cure a girl of Epilepsy, which was supposed to be “Umdhlemyana,” sickness caused by the casting of a love spell by a young man in the neighbourhood; also of an instance where a child accidently buried in a landslip alive, and heard crying is allowed to die unreleased, while witch doctors have cattle and then goats driven over the place to appease the “Imishologu” in whose custody the child was.There is another form of “smelling out,”[38]a more fearful affair the “Umhlalho,” or in Zulu “Ingoboko.” This is a tribal affair, and is carried out in the following manner:The chief agrees to the summoning of a great “Umhlalho,” a great public dance, to which selected tribes are invited, and must attend. The “Gqira,” the tribes being assembled, after various incantations and probably working himself or herself (for females often take to this profession) into a frenzy, will single out an individual, or even at times a whole tribe as a guilty party, by throwing ashes over them. This act being called “Ukunuka.” These parties may have been guilty of, say, causing sickness in the king’s household, making one of his wives miscarry, or, in the case of a tribe, having assisted in the escape of a fugitive.Those proclaimed guilty at an “Umhlalho” by means of the “Ukunuka” (throwing ashes), the signs of being “smelled out,” are often summarily slaughtered or at least severely punished, often with horrible tortures.It was an “Isanusi” called “Malakaza,” who was responsible, under the direction of Kreli, for the great “Cattle Slaughter of the Kaffirs in 1856,” by which, according to the Hon. Charles Brownlee, an undoubtedauthority, it is computed[39]that over 20,000 natives died of starvation and other diseases, and 30,000 were forced to seek relief in the Cape Colony.An “Insanuse” goes through a regular course of initiation and education after the following methods:—He or she gets an inspiration or has a dream in which he is called to visit a river, near a deep and quiet pool, alone. He is said to be called by the spirit king of the river, or the “Ingwenya,” or alligator, with a view to his destruction. He is, however, protected by his guardian spirits, “Iminyanga.” While he is at the river he is instructed by the “Ihili,” a sort of fairy who also guards his interests. He begins to see visions, and is supposed to have some intercourse with spirits. In this stage of his initiation, or as it is called “Ukutwasa,” he is known as “Elemishologu,”analogousto the condition of a medical student. He, however, does some practising on his own account even now.Later he pays in kind or in service, a superior or full fledged doctor to complete his education; this stage being called “Uku penleleliva,” and eventually becomes a full fledged member of one or other or perhaps several of the numerous[40]classes of native doctors or “Amagqira” (singular,“Igqira”).The fees paid to these “Amagqira” vary considerably. They usually take the form of cattle or other live stock or agricultural produce, and seem to depend on the case and the wealth of the individual seeking assistance.The general plan is to pay fees as follows:—1. A small fee, about 5s., to get him to speak.2. The after payment to a regular practitioner is “Umkonto,” a visiting fee for diagnosing the disease or advising a specialist.3. “Umlandu.” Fee for actual attendance, generally an animal, large or small; only given if the treatment proves successful.A truly excellent method of remuneration, and which might be followed in more civilized communities.This “Insanuse” is therefore a sage or diviner, who treats all kinds of disease, often by charms and incantations, calculated to drive out the evil spirits (for to him all disease is caused by “Umtagati,” or witchcraft), and frequently by the use of herbs and drugs. He does not practice surgery.[41]A 2.Singular.I-gqira elemishologu.e-la-imishologu.The doctor who (is) of spirits.Plural.Ama gqira Awemishologu.A-wa imi shologu.The doctors who (are) of spirits.This is a spirit doctor, one who professes to see and be guided by spirits. He is really the (medical) student stage of the “Inanuse,” and has gone through the initiation “Ukutwasa,” only. He has still to pass his “Uku Penleleliva” to become an “Isanuse.” Many, however, remain at this stage, and are recognised as diviners and spiritualists.A 3. Igqira Eliligogo (e-la-igogo—who is “Igogo?”i.e., and observer. Plural—“Ama-gogo”).“Igogo,” is a native name for a sort of antelope, which usually, when seen, is gazing or observing.The title is applied to an individual, who foresees or foretells coming events. Some of them, from continued observations, are very able in estimating chances or judging of future[42]events by present and past facts, and so come to have quite a reputation as seers. They will be asked such things as: “Will the rains be early, late or severe? Will the crops suffer from hailstorms? Is an enemy to be expected, when and from where?” They pretend to be told by dreams and visions that which they reveal, and some of them go through forms of incantations,e.g.,throwing certain roots on a fire, &c., while using passes and phrases.As the Kaffir prophets, like other prophets, are often wrong, the term “Igogo” is sometimes used to mean a pretender.They, as a rule, receive no fees.A 4.Singular.Plural.Igqira elemilozi.Amagqiraalemilosi.(The doctor of Whistlings).“Umlozi” means a whistle or whistling sound. A doctor of whistlings is one who pretends to hear a whistling noise about,e.g., in the roof of the hut, which gives him the instructions required as to which charms, roots, drugs, &c., are good for a certain case, and where to find them. He is a sort of ventriloquist and physician; does not practice surgery; is paid the usual fees; and is usually a Fingo.[43]A 5.Igqira elokuvumisa(A doctor who goes by consent).Plural—Amagqira Awokuvumisa.This is a consulting practitioner who does not use medicines. He will find out what the disease is, and directs the patient to a regular practitioner; or he will point out the sorcerer or bewitcher.The method adopted by this individual is described under Isanusi. He, however, is a specialist in this line. He finds out by getting the people collected around him to Vuma, or consent to various assertions made by himself, and judges by the loudness of their Vuma and clapping of hands, whether he is near the truth or otherwise.SeeIsanusi.A 6.Igqira elamatambo(The doctor of bones.)Plural—Amagqira Awamatambo.This is a class of practitioner chiefly found amongst the Basutos, who pretends to find out things by the manner in which his “Indawuli” (Cape Dutch—Dolossi bones) fall when thrown.These “Indawuli” may be thus described:—1.Two flat pieces of bone, roughly carved,i.e., the king and queen.[44]2.Two others, usually thicker pieces, and of the metatarsus of a calf, also ornamented,i.e., the ox of the king and queen respectively.3.Eight metacarpal bones of sheep,i.e., the common people.He proceeds thus:—Holding the bones in his hands, held horizontally, with a turn of the wrist, he throws them on the ground as one would throw dice. He looks at their relative position. Should they give no indication he throws again. This time perhaps they lie favourably. The king touches one of the common people, and the queen is looking in that direction. He then proceeds to give his opinion.These doctors are frequently very shrewd and possessed of wonderfully well trained memories.By observation and information of spies, they know everybody’s business, and of every event, and by reasoning are often able to judge correctly. There are well-known instances, where the information received from these Amagqira has led to the discovery of lost or stolen goods or cattle, after apparently all other means have been tried in vain.[45]A 7. Igqira elobulongo, Amagqira awobulongo, (the doctor, who is of cowdung).This individualemploysmoist cowdung, often taken fresh from a recently slaughtered beast, to draw out the evil spirits that are causing the disease. He proceeds thus:—A ball of cowdung is secured over the affected parts, and after a time removed by the Igqira, who produces from it by sleight of hand some charm, such as a lizard, previously had handy for his purpose. These are the “Izidlanga,” diseased parts of the body or charms that have been put into the patient by the evil spirits or bewitchers.A 8.Igqira Ililixukwazana.Plural—Amagqira Amaxukwazana.This is a witch doctor of much inferior kind to the “Isanusi,” whose methods he adopts. He is a learner of little experience and may become an “Isanusi” later on.A 9.Igqira Elokuqubula,Uku-qubula—to fall upon, to attack.Plural—Amagqira Awokuqubula.[46]This is a term used to designate the practitioner who professes to draw out the malady by rubbing or grasping with the hand or sucking with the mouth. They often also use herbs and leaves as applications, and, as in the case of the “Awobulongo” (cowdung doctor), frequently produce things as the cause of the disease, the presence of which they have previously arranged. Thus an Igqira Elokuqubula will suck over a painful joint after having well rubbed it, and produce from his mouth a snake or lizard, previously placed there, as the cause of the disease and pain.A 10.Igqira Elilicamagu.Plural—Amagqira Amacamagu.These are seers, foretellers and faith healers, their practice and treatment corresponding greatly with the faith healers of more civilized lands.The following is a description given me by an educated native, who claimed to have been cured of mortification, “Ubulima,” in this way. The doctor collects the patients friends and makes them vuma,i.e., confess to the disease, he then orders the slaughtering of a certain[47]cow, which he will most minutely describe, though he is supposed never to have seen the herd. The cow is found and made a living sacrifice of.The beast is bound and thrown, and the people round, led by the doctor, stab it on the navel and belly, and while the poor brute bellows from pain, the doctor and people shout out “You are well;” “Get up,” etc., etc., and in some miraculous way the patient is immediately cured of his pain. Another Agqira is then called in to complete the cure by means of herbs, &c., which frequently produce vomiting and purging.

Probably no morevillainousand unmitigated fraud than the Kaffir “Isanuse” exists on the face of the earth. Pretending to possess the faculty of divination, he trains his memory and powers of observation to an extraordinary degree. Every little circumstance coming within his cognisance is hoarded up for future use. Nothing is too trivial, and by the assistance of spies he is kept informed of everything that goes on in his clan or tribe. Rich and influential men are, of course, the special objects of his keenest regard.

Nothing is unimportant, and such things as the pattern of a snuffbox, a dent in an assegai handle or blade, the number and etc., of shells worn in a necklet or charm, are noted for possible use against the owner, should it be advisable to convict him of Sorcery.[32]

Scully thus describes an hypothetical case.

Let us suppose that a child is ill, and the friends have decided to consult their Isanuse, and find out who has bewitched him, for, to the Kaffir, sickness is always due to witchcraft or “Umtagati.” A present of a goat or ox or something else is brought, depending on the wealth of the individual and the importance of the Isanuse. The friends sit down in front of the Isanuse’s hut, when he, being previously warned of their coming and its object, comes forth and tells them to “Vuma” or acknowledge what he says to be the truth. After a time of consideration he will say, “You have come to find out who has bewitched the child of‘Sogolima.’” All clap their hands and shout “Vuma” “Siyavuma,” we acknowledge.

If a false statement is made, the clapping and shouting is involuntarily not so emphatic, when he will say,“No you lie, it is not so and so,” when loud shouts of “Siyavuma, Siyavuma mhloko! Siyavuma!!!”and clapping of hands will show how his hearers admire his wonderful powers.

The next stage is to say who has been the bewitcher. He points at the individual whom he has decided to incriminate saying, “you[33]took the assegai with the crack in the handle which you mended with a thong of goat hide in the spring last year, and digging in front of the hut of the sick person, buried something (previously and in secret placed there by the Isanuse), by which you bewitched the child.”This knowledge of details fills the spectators with dread and wonder at the powers of the “doctor” and convinces his friends, who know that he has an assegai, so mended, of his guilt. The subsequent finding of the buried charm drives away all further doubt from their minds.

The accused is then dealt with, by heavy fines or physical torture or even death.

No doubt these individuals come in time, to believe that they actually possess magical powers; and certainly it must be allowed that their faculties are often wonderfully trained, with at times startling results, at least startling to the uninitiated.

Usually the Isanuse takes his cue from the Chief as to whom he may accuse; but not always; and is of course amenable to bribery from other sources.

Women practice this horrible form of “doctoring” more than men.[34]

Scullyfrom whom I have obtained much information tells how an aged and rich Pondo becoming a convert to christianity became a suspect, was accused at a smelling out, of treachery to his chief and was hunted down and murdered while fleeing for sanctuary at a Mission Station, within sight of the missionary, who was powerless to interfere.

Mission Stations were respected and acknowledged as “Sanctuary” for people smelt out, but they dared never return to their kraals.

The following description, culled from the samesource, of the ordinary course of action in the event of illness admirably describes what may well have taken place.

A fine baby is born. His proud mother fastens round his neck the seeds of the “Rhiza” to keep away convulsions, a piece of “Mooti” or medicinal wood to prevent illness generally. The father gave a Leopard’s tooth to hang on, “to make him brave.”

He takes measels, followed by chronic cough and wasting “Phtisis.” An “Isanuse” is consulted as above described. He decides on the illness and advises a certain Gqira. This Gqira (Native doctor) is sent for and a goat killed for his entertainment. He doses the little patient[35]with infusion of various herbs, frog’s feet, baboon’s hair, lizard’s tails and other items of his grotesque pharmacopœia. He then hangs some infallible charms, tied up in the inevitable bag round the child’s neck and departs next morning with an ox or other good fee, promising certain cure: Result nil.

Another “Gqira” a most celebrated practitioner is sent for. This one requires a fat black ox to be killed. With the blood of this animal he freely sprinkles all the members of the family, the little patient getting an extra share. After speaking in most slighting terms of the other doctor’s treatment, he makes a powder of burnt bones of several kinds of snakes and birds, then, making small incisions with a sharp stick across the chest and round the neck, arms and legs of the patient, he rubs the powder well into them. After this he applies a plaster of fresh cowdung to the sick child’s chest, and wrapping him up in the skin of the black ox killed on the previous evening, he carries him out of the hut and lays him in the middle of the cattle kraal. It is now noon and until sundown the “Gqira” dances and chants around his patient in the most grotesque and frantic manner conceivable.[36]

Just at sundown, he falls down in a swoon or fit, foaming at the mouth and yelling horribly, presently he comes to, and crawling over to where the poor little child is looking on with horrified eyes from the wraps, he inserts his hands amongst the folds of the skin and extracts a lizard about 4 in. in length, and holds it up to the gaze of the admiring and applauding crowd. Here was the cause of the malady, rid of which the child will at once mend! The mother weeps tears of joy as she loosens the child from its unsavoury durance.

The “Gqira” leaves next morning having established his reputation; taking as fees two of the best cattle. Result nil.

As the child got worse, the mother becomes convinced that someone has bewitched him, and goes to consult one of the wizards or witch doctors “Awamatambo,” who is believed to be able to foretell the future and reveal the secrets of the past, by the method known as throwing the “Indawuli” (Dutch, dolossi bones). These are the metatarsal or metacarpal bones of sheep and antelopes variously coloured. They are thrown, about a dozen, like dice; and the “Gqira” studies them and reads the answer.

His procedure is something thus:—Having[37]been paid his fee, a goat or something, he sits down with his kaross, throws the “Indawuli” and then proceeds.

First he recapitulates the disease and details of treatment that have been adopted, and then accuses someone of witchcraft, someone whom he has a spite against or whom he knows to be suspected. Says the child was charmed by the individual by means of magic medicines which he had burned, which drew the lizard and toad and snake, “Uhili, Icanti and Impundulu” to the mother’s hut and then the child sickened. He predicts his certain death: a self evident fact by this time and which soon takes place, resulting in much trouble in the king’s household and often bloodshed.

The story is told of a great witch doctor being called to cure a girl of Epilepsy, which was supposed to be “Umdhlemyana,” sickness caused by the casting of a love spell by a young man in the neighbourhood; also of an instance where a child accidently buried in a landslip alive, and heard crying is allowed to die unreleased, while witch doctors have cattle and then goats driven over the place to appease the “Imishologu” in whose custody the child was.

There is another form of “smelling out,”[38]a more fearful affair the “Umhlalho,” or in Zulu “Ingoboko.” This is a tribal affair, and is carried out in the following manner:

The chief agrees to the summoning of a great “Umhlalho,” a great public dance, to which selected tribes are invited, and must attend. The “Gqira,” the tribes being assembled, after various incantations and probably working himself or herself (for females often take to this profession) into a frenzy, will single out an individual, or even at times a whole tribe as a guilty party, by throwing ashes over them. This act being called “Ukunuka.” These parties may have been guilty of, say, causing sickness in the king’s household, making one of his wives miscarry, or, in the case of a tribe, having assisted in the escape of a fugitive.

Those proclaimed guilty at an “Umhlalho” by means of the “Ukunuka” (throwing ashes), the signs of being “smelled out,” are often summarily slaughtered or at least severely punished, often with horrible tortures.

It was an “Isanusi” called “Malakaza,” who was responsible, under the direction of Kreli, for the great “Cattle Slaughter of the Kaffirs in 1856,” by which, according to the Hon. Charles Brownlee, an undoubtedauthority, it is computed[39]that over 20,000 natives died of starvation and other diseases, and 30,000 were forced to seek relief in the Cape Colony.

An “Insanuse” goes through a regular course of initiation and education after the following methods:—

He or she gets an inspiration or has a dream in which he is called to visit a river, near a deep and quiet pool, alone. He is said to be called by the spirit king of the river, or the “Ingwenya,” or alligator, with a view to his destruction. He is, however, protected by his guardian spirits, “Iminyanga.” While he is at the river he is instructed by the “Ihili,” a sort of fairy who also guards his interests. He begins to see visions, and is supposed to have some intercourse with spirits. In this stage of his initiation, or as it is called “Ukutwasa,” he is known as “Elemishologu,”analogousto the condition of a medical student. He, however, does some practising on his own account even now.

Later he pays in kind or in service, a superior or full fledged doctor to complete his education; this stage being called “Uku penleleliva,” and eventually becomes a full fledged member of one or other or perhaps several of the numerous[40]classes of native doctors or “Amagqira” (singular,“Igqira”).

The fees paid to these “Amagqira” vary considerably. They usually take the form of cattle or other live stock or agricultural produce, and seem to depend on the case and the wealth of the individual seeking assistance.

The general plan is to pay fees as follows:—

1. A small fee, about 5s., to get him to speak.

2. The after payment to a regular practitioner is “Umkonto,” a visiting fee for diagnosing the disease or advising a specialist.

3. “Umlandu.” Fee for actual attendance, generally an animal, large or small; only given if the treatment proves successful.

A truly excellent method of remuneration, and which might be followed in more civilized communities.

This “Insanuse” is therefore a sage or diviner, who treats all kinds of disease, often by charms and incantations, calculated to drive out the evil spirits (for to him all disease is caused by “Umtagati,” or witchcraft), and frequently by the use of herbs and drugs. He does not practice surgery.[41]

A 2.

Singular.I-gqira elemishologu.e-la-imishologu.The doctor who (is) of spirits.Plural.Ama gqira Awemishologu.A-wa imi shologu.The doctors who (are) of spirits.

This is a spirit doctor, one who professes to see and be guided by spirits. He is really the (medical) student stage of the “Inanuse,” and has gone through the initiation “Ukutwasa,” only. He has still to pass his “Uku Penleleliva” to become an “Isanuse.” Many, however, remain at this stage, and are recognised as diviners and spiritualists.

A 3. Igqira Eliligogo (e-la-igogo—who is “Igogo?”i.e., and observer. Plural—“Ama-gogo”).

“Igogo,” is a native name for a sort of antelope, which usually, when seen, is gazing or observing.

The title is applied to an individual, who foresees or foretells coming events. Some of them, from continued observations, are very able in estimating chances or judging of future[42]events by present and past facts, and so come to have quite a reputation as seers. They will be asked such things as: “Will the rains be early, late or severe? Will the crops suffer from hailstorms? Is an enemy to be expected, when and from where?” They pretend to be told by dreams and visions that which they reveal, and some of them go through forms of incantations,e.g.,throwing certain roots on a fire, &c., while using passes and phrases.

As the Kaffir prophets, like other prophets, are often wrong, the term “Igogo” is sometimes used to mean a pretender.

They, as a rule, receive no fees.

A 4.

Singular.Plural.Igqira elemilozi.Amagqiraalemilosi.(The doctor of Whistlings).

“Umlozi” means a whistle or whistling sound. A doctor of whistlings is one who pretends to hear a whistling noise about,e.g., in the roof of the hut, which gives him the instructions required as to which charms, roots, drugs, &c., are good for a certain case, and where to find them. He is a sort of ventriloquist and physician; does not practice surgery; is paid the usual fees; and is usually a Fingo.[43]

A 5.

Igqira elokuvumisa(A doctor who goes by consent).Plural—Amagqira Awokuvumisa.

This is a consulting practitioner who does not use medicines. He will find out what the disease is, and directs the patient to a regular practitioner; or he will point out the sorcerer or bewitcher.

The method adopted by this individual is described under Isanusi. He, however, is a specialist in this line. He finds out by getting the people collected around him to Vuma, or consent to various assertions made by himself, and judges by the loudness of their Vuma and clapping of hands, whether he is near the truth or otherwise.SeeIsanusi.

A 6.

Igqira elamatambo(The doctor of bones.)Plural—Amagqira Awamatambo.

This is a class of practitioner chiefly found amongst the Basutos, who pretends to find out things by the manner in which his “Indawuli” (Cape Dutch—Dolossi bones) fall when thrown.

These “Indawuli” may be thus described:—

He proceeds thus:—Holding the bones in his hands, held horizontally, with a turn of the wrist, he throws them on the ground as one would throw dice. He looks at their relative position. Should they give no indication he throws again. This time perhaps they lie favourably. The king touches one of the common people, and the queen is looking in that direction. He then proceeds to give his opinion.

These doctors are frequently very shrewd and possessed of wonderfully well trained memories.

By observation and information of spies, they know everybody’s business, and of every event, and by reasoning are often able to judge correctly. There are well-known instances, where the information received from these Amagqira has led to the discovery of lost or stolen goods or cattle, after apparently all other means have been tried in vain.[45]

A 7. Igqira elobulongo, Amagqira awobulongo, (the doctor, who is of cowdung).

This individualemploysmoist cowdung, often taken fresh from a recently slaughtered beast, to draw out the evil spirits that are causing the disease. He proceeds thus:—A ball of cowdung is secured over the affected parts, and after a time removed by the Igqira, who produces from it by sleight of hand some charm, such as a lizard, previously had handy for his purpose. These are the “Izidlanga,” diseased parts of the body or charms that have been put into the patient by the evil spirits or bewitchers.

A 8.

Igqira Ililixukwazana.Plural—Amagqira Amaxukwazana.

This is a witch doctor of much inferior kind to the “Isanusi,” whose methods he adopts. He is a learner of little experience and may become an “Isanusi” later on.

A 9.

Igqira Elokuqubula,Uku-qubula—to fall upon, to attack.

Plural—Amagqira Awokuqubula.[46]

This is a term used to designate the practitioner who professes to draw out the malady by rubbing or grasping with the hand or sucking with the mouth. They often also use herbs and leaves as applications, and, as in the case of the “Awobulongo” (cowdung doctor), frequently produce things as the cause of the disease, the presence of which they have previously arranged. Thus an Igqira Elokuqubula will suck over a painful joint after having well rubbed it, and produce from his mouth a snake or lizard, previously placed there, as the cause of the disease and pain.

A 10.

Igqira Elilicamagu.Plural—Amagqira Amacamagu.

These are seers, foretellers and faith healers, their practice and treatment corresponding greatly with the faith healers of more civilized lands.

The following is a description given me by an educated native, who claimed to have been cured of mortification, “Ubulima,” in this way. The doctor collects the patients friends and makes them vuma,i.e., confess to the disease, he then orders the slaughtering of a certain[47]cow, which he will most minutely describe, though he is supposed never to have seen the herd. The cow is found and made a living sacrifice of.

The beast is bound and thrown, and the people round, led by the doctor, stab it on the navel and belly, and while the poor brute bellows from pain, the doctor and people shout out “You are well;” “Get up,” etc., etc., and in some miraculous way the patient is immediately cured of his pain. Another Agqira is then called in to complete the cure by means of herbs, &c., which frequently produce vomiting and purging.

[Contents]B.SURGEONS, BONESETTERS, &c.Igqira Elokuqapula.AmagqiraAwokuqapula.Uku-qapula,means to inoculate or to let blood.These Kaffir specialists show a considerable surgical skill. They are called in for all surgical complaints.In most cases the surgeon exhibits internal as well as external remedies, using purgatives and emetics freely to assist healing and relieve pain.[48]Blood-letting, as his name implies, is frequently had resort to by the native surgeon. Thus, I know of a case where one of these Awokuqapula on his own initiative incised the temporal artery for persistent neuralgia.Blood-letting by means of incisions or scarifications is frequently used to relieve deep seated pain. A common method of treating pleuritic pain is to scarify over the ribs and rub in some irritant.The native Surgeon, whether taught by outside practice or not, it is hard to say, resorts to venesection as one of his routine methods of treatment for violent fevers. He usually selects one of the veins of the forearm, using direct pressure to stop the hæmorrhage when he considers that his patient has lost enough.A cupping instrument called “Luneka” and needles “Izinthlum” are used by the Kaffir Surgeon for acupuncture and bleeding in such cases as snake bite, pleurisy, etc.Surgical cases of any degree are put in clean huts and usually on the top of a hill, thus shewing that the Kaffir appreciates the value of fresh, clean surroundings: and the ashes of plants (carbon) used for wounds shows a[49]spontaneous knowledge, that an antiseptic is of value in assisting healing.

B.SURGEONS, BONESETTERS, &c.

Igqira Elokuqapula.AmagqiraAwokuqapula.Uku-qapula,means to inoculate or to let blood.These Kaffir specialists show a considerable surgical skill. They are called in for all surgical complaints.In most cases the surgeon exhibits internal as well as external remedies, using purgatives and emetics freely to assist healing and relieve pain.[48]Blood-letting, as his name implies, is frequently had resort to by the native surgeon. Thus, I know of a case where one of these Awokuqapula on his own initiative incised the temporal artery for persistent neuralgia.Blood-letting by means of incisions or scarifications is frequently used to relieve deep seated pain. A common method of treating pleuritic pain is to scarify over the ribs and rub in some irritant.The native Surgeon, whether taught by outside practice or not, it is hard to say, resorts to venesection as one of his routine methods of treatment for violent fevers. He usually selects one of the veins of the forearm, using direct pressure to stop the hæmorrhage when he considers that his patient has lost enough.A cupping instrument called “Luneka” and needles “Izinthlum” are used by the Kaffir Surgeon for acupuncture and bleeding in such cases as snake bite, pleurisy, etc.Surgical cases of any degree are put in clean huts and usually on the top of a hill, thus shewing that the Kaffir appreciates the value of fresh, clean surroundings: and the ashes of plants (carbon) used for wounds shows a[49]spontaneous knowledge, that an antiseptic is of value in assisting healing.

Igqira Elokuqapula.AmagqiraAwokuqapula.Uku-qapula,means to inoculate or to let blood.

These Kaffir specialists show a considerable surgical skill. They are called in for all surgical complaints.

In most cases the surgeon exhibits internal as well as external remedies, using purgatives and emetics freely to assist healing and relieve pain.[48]

Blood-letting, as his name implies, is frequently had resort to by the native surgeon. Thus, I know of a case where one of these Awokuqapula on his own initiative incised the temporal artery for persistent neuralgia.

Blood-letting by means of incisions or scarifications is frequently used to relieve deep seated pain. A common method of treating pleuritic pain is to scarify over the ribs and rub in some irritant.

The native Surgeon, whether taught by outside practice or not, it is hard to say, resorts to venesection as one of his routine methods of treatment for violent fevers. He usually selects one of the veins of the forearm, using direct pressure to stop the hæmorrhage when he considers that his patient has lost enough.

A cupping instrument called “Luneka” and needles “Izinthlum” are used by the Kaffir Surgeon for acupuncture and bleeding in such cases as snake bite, pleurisy, etc.

Surgical cases of any degree are put in clean huts and usually on the top of a hill, thus shewing that the Kaffir appreciates the value of fresh, clean surroundings: and the ashes of plants (carbon) used for wounds shows a[49]spontaneous knowledge, that an antiseptic is of value in assisting healing.

[Contents]C.THE HERB DOCTOR (Physician).Igqira elemiciza.Amagqira awemiciza.(The doctor, who is of herbs.)The herb doctor is simply a Kaffir practitioner and differs in no essential respect from the European “herbalist,” only, he employs South African herbs and drugs.Some of them devote their attention to one disease or to some small group of maladies, and by close observation and long experience, as also by benefitting by transmitted and traditional knowledge, they acquire fame as specialists and experts in the cure of disease; and people send for them, or go to them from great distances, and often reward them very liberallyif they be successful.It is not uncommon for the isanuse (witch doctor) to practice also as an igqira elemicisa (herb doctor).As a witch doctor he administers emetics (see later) which have no relation to the healing art, but as a herb doctor he acts on the same principles as the others do and may be skilful as[50]such. He is at any rate not more grossly inconsistent than the Roman augurs were.

C.THE HERB DOCTOR (Physician).

Igqira elemiciza.Amagqira awemiciza.(The doctor, who is of herbs.)The herb doctor is simply a Kaffir practitioner and differs in no essential respect from the European “herbalist,” only, he employs South African herbs and drugs.Some of them devote their attention to one disease or to some small group of maladies, and by close observation and long experience, as also by benefitting by transmitted and traditional knowledge, they acquire fame as specialists and experts in the cure of disease; and people send for them, or go to them from great distances, and often reward them very liberallyif they be successful.It is not uncommon for the isanuse (witch doctor) to practice also as an igqira elemicisa (herb doctor).As a witch doctor he administers emetics (see later) which have no relation to the healing art, but as a herb doctor he acts on the same principles as the others do and may be skilful as[50]such. He is at any rate not more grossly inconsistent than the Roman augurs were.

Igqira elemiciza.Amagqira awemiciza.(The doctor, who is of herbs.)

The herb doctor is simply a Kaffir practitioner and differs in no essential respect from the European “herbalist,” only, he employs South African herbs and drugs.

Some of them devote their attention to one disease or to some small group of maladies, and by close observation and long experience, as also by benefitting by transmitted and traditional knowledge, they acquire fame as specialists and experts in the cure of disease; and people send for them, or go to them from great distances, and often reward them very liberallyif they be successful.

It is not uncommon for the isanuse (witch doctor) to practice also as an igqira elemicisa (herb doctor).

As a witch doctor he administers emetics (see later) which have no relation to the healing art, but as a herb doctor he acts on the same principles as the others do and may be skilful as[50]such. He is at any rate not more grossly inconsistent than the Roman augurs were.

[Contents]D.THE RAIN DOCTOR.Igqira elesebe. The term elesebe (who is of isebe) is derived from “isebe” a bird, this bird being the being from which the doctor is supposed to receive the rain.A doctor who has passed his initiation (ukutwasa) is supposed to have communication with things in the water, or with wild animals; but this individual claims to hold communication with a bird.There are birds well-known, which by their actions or calls indicate the approach of rain; thus we have Egyptian vulture; the turkey buzzard which does so by its “booming” and the South African rain bird by its call “bok—ma—keri.”Some men of great natural observing powers are skilful in weather signs and probably the rain doctors are no fools in this respect, and hold off with various excuses when their natural barometer stands at “very dry.”[51]

D.THE RAIN DOCTOR.

Igqira elesebe. The term elesebe (who is of isebe) is derived from “isebe” a bird, this bird being the being from which the doctor is supposed to receive the rain.A doctor who has passed his initiation (ukutwasa) is supposed to have communication with things in the water, or with wild animals; but this individual claims to hold communication with a bird.There are birds well-known, which by their actions or calls indicate the approach of rain; thus we have Egyptian vulture; the turkey buzzard which does so by its “booming” and the South African rain bird by its call “bok—ma—keri.”Some men of great natural observing powers are skilful in weather signs and probably the rain doctors are no fools in this respect, and hold off with various excuses when their natural barometer stands at “very dry.”[51]

Igqira elesebe. The term elesebe (who is of isebe) is derived from “isebe” a bird, this bird being the being from which the doctor is supposed to receive the rain.

A doctor who has passed his initiation (ukutwasa) is supposed to have communication with things in the water, or with wild animals; but this individual claims to hold communication with a bird.

There are birds well-known, which by their actions or calls indicate the approach of rain; thus we have Egyptian vulture; the turkey buzzard which does so by its “booming” and the South African rain bird by its call “bok—ma—keri.”

Some men of great natural observing powers are skilful in weather signs and probably the rain doctors are no fools in this respect, and hold off with various excuses when their natural barometer stands at “very dry.”[51]

[Contents]E.THE WAR DOCTOR.Igqira elilitola. (the doctor who is of war.)Plural. Amagqira amatola.In time of war, before proceeding to battle the companies are doctored, each soldier being submitted to the process.The war doctor (Itola) always a man, is sent for and prepares a large vessel of war medicine, with much ceremony and incantation, and of this each warrior partakes, and is in consequence considered immunised from the danger of his enemies’ weapons (always, be it understood, provided he be at peace and in the good graces of his departed ancestors.)These ancestors have sacrifices offered to them by every warrior, including the king and chief indunas on the eve of battle. Many curious practices take place at such a time which it is outside the province of this essay to describe. They are, however, very interesting, as evidence of various superstitions believed by the Kaffir.[52]

E.THE WAR DOCTOR.

Igqira elilitola. (the doctor who is of war.)Plural. Amagqira amatola.In time of war, before proceeding to battle the companies are doctored, each soldier being submitted to the process.The war doctor (Itola) always a man, is sent for and prepares a large vessel of war medicine, with much ceremony and incantation, and of this each warrior partakes, and is in consequence considered immunised from the danger of his enemies’ weapons (always, be it understood, provided he be at peace and in the good graces of his departed ancestors.)These ancestors have sacrifices offered to them by every warrior, including the king and chief indunas on the eve of battle. Many curious practices take place at such a time which it is outside the province of this essay to describe. They are, however, very interesting, as evidence of various superstitions believed by the Kaffir.[52]

Igqira elilitola. (the doctor who is of war.)Plural. Amagqira amatola.

In time of war, before proceeding to battle the companies are doctored, each soldier being submitted to the process.

The war doctor (Itola) always a man, is sent for and prepares a large vessel of war medicine, with much ceremony and incantation, and of this each warrior partakes, and is in consequence considered immunised from the danger of his enemies’ weapons (always, be it understood, provided he be at peace and in the good graces of his departed ancestors.)

These ancestors have sacrifices offered to them by every warrior, including the king and chief indunas on the eve of battle. Many curious practices take place at such a time which it is outside the province of this essay to describe. They are, however, very interesting, as evidence of various superstitions believed by the Kaffir.[52]

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