[Contents]CHAPTER V.SURGERY.Fractures.The Kaffir Surgeon (Igqira Elokuqapula) is fairly expert in such cases and carries out a routine treatment. The usual drawing out of the limb is performed, replacing any noticeable deformity. It is then held in position while the surgeon makes three parallel incisions over the seat of fracture. Into these incisions he rubs the ashes derived from burning the roots of certain plants “awatunga” of which one is the plumbago. The limb thus treated is then bound firmly with strips of the inner bark of the mimosa tree which form an excellent splint material. Some surgeons profess to know a “bone root” which taken internally promotes rapid healing. I have been unable to identify this. It is just possible that this incising and rubbing in of charcoal acts as a counterirritant and thus prevents inflammatory mischief of deeper structures. The selection of carbon in preference to other substances shows at least a rudimentary knowledge of an antiseptic substance being preferable.[86]Internally purgatives areadministeredto promote healing and ease restlessness.Dislocations.Are not generallydifferentiatedfrom fractures.Healing Wounds.Sufferers from extensive wounds are usually taken to the top of a neighbouring hill and there kept in a newly built hut. (It would seem that some tradition had taught these people that wounds heal best in fresh air and cleanly surroundings).In-kubele (Kaffir generic name for healing plants) are frequently used, thus:—a.The wound is sometimes dressed by the application of the leaves of a small white Lily soaked in brandy or Kaffir beer.b.The leave of the Ungcelwane (Aloe latifolia) is cut open and the inner surface applied to the wound. The juice of this is pungent and has a marked healing effect.c.Swollen and inflamed wounds are poulticed with U-nomolwana (mallow leaves in paste), which soon reduces the inflammation or brings the abscess to a point. When the wound is cleaned in this way it is washed with a decoction of mallow leaves made in an[87]earthenware vessel (not a metal pot) and an application made of one of the in-kubele (healing plants),e.g., The leaves of the Pelargonium alchemilioides in the form of a paste.I have the record of a man with a perforating ulcer of the foot, who refused amputation and who was ultimately cured by a Kaffir surgeon.d.Callous ulcers or slow healing wounds are treated by applying the juice of the Isi-dikili (Lasiosiphon Meisneri), which acts as a pretty considerable irritant and answers its purpose admirably. It is also used internally in infusion as an alterative and blood purifier.e.The leaves of the Iyeza lezikali (Pelargonium-reniforme) when boiled yield a mucilage that is applied on and around wounds to protect them from flies which in this climate rapidly breed maggots in unhealthy sores.f.The leaves of the Ubu-shwa (Venidium arctotoides) are used for callous ulcers after they have been scarified.g.A paste of the leaves of I-dwara (Senecio latifolium) is used.h.Um dambiso (Senecio concolor) also used in the form of a paste of the mashed leaves.i.An ointment made by boiling in lard the[88]leaves of the Ubu-vumba (Withania somnifera) is frequently applied in painful cases.Burns.The following is a graphic description of the mode of treating burns, given me by a Fingo. It is certainly not a gentle one. Here is the case of a child who through carelessness has fallen into the fire and lies screaming. It is found on examination to have a severely burned arm and shoulder. The father takes the case in hand. He goes out and secures some in-kubele (healing plants) and one or two mealie cobs (the centre of the Indian-corn cob after the grain has been removed). He has some water boiled and is now ready to commence operations. The child is laid over his knee, while the mother stretches out the injured arm and holds it firmly. The whole of the charred and injured tissues are firmly rubbed off with the mealie cob, which has been soaked in the hot water, until the wound is considered clean.The screams of the child are not considered of any importance compared with the scraping process which must be thorough.The wound is then freely dressed with the leaves or mashes used in healing wounds.[89]Tumours and Abscesses.Ama-fa, quba or i-tumba are looked upon as collections of bad blood growing out. They, especially if painful are treated by poultices of various herbs (videhealing wounds) and if they point are frequently incised and evacuated.Large tumours are not touched and are considered, in some tribes, to be due to the touch of a bewitcher.Lightning Stroke.The Basutos attempt resuscitation in cases of apparent death from lightning stroke. They lay the person on his back, extend his arms and make rythmical traction on the tongue, the while the body and limbs are being well rubbed. Amongst most tribes a person killed by lightning is looked on with great awe and as a rule no one will touch him. The Isanusi is called, and after many incantations and purifyings, a hole is dug near him and the body rolled into it. The spot is then “Isitshu,” sacred and enchanted. The whole kraal is then put in “Coventry” and no communication allowed with anyone, neighbours or visitors, for months. An isanuse is then engaged, paid a large fee and proceeds[90]to purify all the people in the kraal by means of ceremonies and incantations.A beast, cow, ox etc., killed by lightning is treated in the same way (buried whole and untouched), and the kraal avoided.The isanuse in purifying the inhabitants of a kraal for “lightning stroke” enchantment, doses them freely with Is-cimambilo (Pentanisia variabilis) which, as its name implies, extinguishes the fire.TheGrahamstown Journalremarking on a recent case says. The reason why the corpse of the native, struck by lightning, had been allowed to rot in the road for a week was because nobody could be found to bury it. No Kaffir would go near it, as they say, if they meddle with anything struck by lightning, or indeed go near it, not only will ill-luck attend them always afterwards, but their very lives will be in danger from the “fiery bolts of Jove.”In Tembuland the lightning had been unusally active, one hot season, and had killed several cattle. The natives would not allow any stranger to enter their kraals, and if by chance anyone got in he had to stay there. No food was given to strangers and they were[91]warned off. This was the inhospitable state of affairs till the Amagqira had done their duty and driven off the lightning.The natives say the lightning is really a bird which they call “Impundulu” or the lightning bird.This bird appears as such only to women; but as lightning it darts down and lays a big egg, where it strikes, which eggs bring ill-luck to the neighbourhood where it is laid.The only way to circumvent the bird, is to stand ready with a kerrie (club) and hit right through the flash. (Putting salt on its tail in fact). Needless to say that no one has ever succeeded in killing one yet. The Isanusi is supposed to dig for this egg in order to destroy it, but so far none has been demonstrated to the common public. Great hopes are entertained for the future! The possession of the egg would bring great good fortune to the possessor.In olden times the “doctor” was a really clever man in many cases, would come and do work for a bull, cow, or even heifer; but now the “Doctors” have sadly deteriorated, and first his fee of a bottle of brandy, three shillings,[92]and a roll of tobacco must be paid before he will fix up the case.Need we remark doctors are now not so much used or respected. Down near Alexandria in 1894, we know of only one hut being burnt down in the whole year. That hut, the doctors say was burned down by the lightning bird. The lightning struck near the huts of two men. They rushed out and began digging for all they were worth; but failed to find the eggs. Then one of them called in an Isanuse, and his place and himself were “disinfected,” he paying besides the usual fee a bull calf. The other man had no brandy, no money, no tobacco, and the doctor loved him not. The former is a wealthy native now, owns a lot of cattle, and has two wagons and plenty of wives and children; the latter man’s hut was burnt down a week afterwards, and his little store of fifty bags of grain, totally destroyed. Of course the lightning bird as I said before “fired that hut.”Opththalmia.I-ndloloti.Treatment.a.The fresh juice of the umhlaba (Alœ ferox) is dropped into the eye with good effect.[93]b.U-tywala bentaka (Lantano salviæfolia) in the form of an infusion of the fresh leaves or at times the dried leaves is used. It is very astringent, causes much smarting and only used in severe cases.c.The juice pressed from the leaves of U-watile (Hippobromus alata) is dropped into the eye; or by some, these leaves are chewed and the saliva applied.d.Iyeza bamehlo (Scabiosa columbaria) in infusion of the root.e.I-ran (Urtica) nettle. Of this a paste is made of the leaves and used externally.Other affections of the eye are not specialised.Snake-biteis a very common occurrence and one in the treatment of which the Native is fairly expert.I should before describing the treatment, notice the curious fact that the native never wastes a snake. One seen is pursued till killed, then its gall bladder is emptied and the gall mixed with the venom from its venom sacks, and these mixed with clay into a bolus, which is then in part or whole, swallowed, usually in two doses of a day’s interval. The immediate effect is one of pleasant somnolence, and according to the[94]Native, the ultimate effect and that aimed at, is more or less complete immunity from the dangers of snake-bite for the future.Some Natives as a result of this practice acquire immunity and will handle poisonous snakes with a freedom from fear, only accounted for by a conviction of its being safe for them to do so.The general method of treatment is:—The bitten limb is at once tied with a thong or anything available between the body and the bite and the wound freely incised and bled. A native cupping-glass “luneka” (a cow’s horn open at either end, suction by the mouth being applied at the smaller) is then thoroughly used. The patient is in the meantime dosed freely with one or other of the numerous snake-bite cures, a mash of the leaves being finally put on as a poultice.In some tribes a pit is dug, and filled with bushes, which are burnt. The ashes are rapidly raked out, and the bitten man rolled in skins placed in it so as to induce an excessive perspiration, while plant infusions are freely administered. Not a bad attempt at a domestic Turkish bath.[95]The snake-bite plants most commonly used by the Kaffirs are:—1. Um-fincafincane (Leontis leonurus) chiefly used by the Fingoes.2. Ubu-hlungu benyushu (Teucrium Africanum) chiefly used by Gcalekas, Tembus and Pondos.It is interesting to note that to some extent the native Igqira recognises the difference of bites by different snakes, using a different species of Leontis for different cases.3. Ubu-hlungu-bemamba (Melianthus comosus) is a valued cure amongst the Pondos and Gaikas. This bark of the root is used.This plant is also used for other poisonous bitese.g.The intojane, a poisonous caterpillar, of the shaggy tarantula, this latter being very common in the thatch of huts.4. Ubu-hlungu besigcawu (Blepharis Capensis) is also used, as its name implies for tarantula bite.5. Isi-dikili (Lasiosiphon Meisneri) in doses of ½ oz. of dried root often repeated. This plant is also used by the Gaikas as a gargle in sore throat and a paste for open sores.6. Ubu-hlungu benyoko (Acocanthera venenata) a very poisonous plant. A small[96]piece of the leaf is rubbed up in cold water and administered. It produces violent vomiting. Several deaths are directly traceable to the use of this highly dangerous plant.Professor Sir T. Fraser of Edinburgh has extracted the active principle of this and describes it (Acocantherine) as a glucoside, which powerfully increases the systolic act of the heart, killing in this way.The Bushmen use this juice as an arrow poison.7. Ubu lembu belitye (Parmelia conspersa) is a lichen. Scraped off the rocks it is used for snake and other venomous bites.8. Ili-bulawa. (Sebæa crassulæfolia) has been used with success in recorded cases of puff-adder bite.9. Um-nungumabele (Xanthoxylon Capense). A decoction of the tree root is used.There are also many others.Kaffir beer is used as a stimulant in cases of collapse.[97]
[Contents]CHAPTER V.SURGERY.Fractures.The Kaffir Surgeon (Igqira Elokuqapula) is fairly expert in such cases and carries out a routine treatment. The usual drawing out of the limb is performed, replacing any noticeable deformity. It is then held in position while the surgeon makes three parallel incisions over the seat of fracture. Into these incisions he rubs the ashes derived from burning the roots of certain plants “awatunga” of which one is the plumbago. The limb thus treated is then bound firmly with strips of the inner bark of the mimosa tree which form an excellent splint material. Some surgeons profess to know a “bone root” which taken internally promotes rapid healing. I have been unable to identify this. It is just possible that this incising and rubbing in of charcoal acts as a counterirritant and thus prevents inflammatory mischief of deeper structures. The selection of carbon in preference to other substances shows at least a rudimentary knowledge of an antiseptic substance being preferable.[86]Internally purgatives areadministeredto promote healing and ease restlessness.Dislocations.Are not generallydifferentiatedfrom fractures.Healing Wounds.Sufferers from extensive wounds are usually taken to the top of a neighbouring hill and there kept in a newly built hut. (It would seem that some tradition had taught these people that wounds heal best in fresh air and cleanly surroundings).In-kubele (Kaffir generic name for healing plants) are frequently used, thus:—a.The wound is sometimes dressed by the application of the leaves of a small white Lily soaked in brandy or Kaffir beer.b.The leave of the Ungcelwane (Aloe latifolia) is cut open and the inner surface applied to the wound. The juice of this is pungent and has a marked healing effect.c.Swollen and inflamed wounds are poulticed with U-nomolwana (mallow leaves in paste), which soon reduces the inflammation or brings the abscess to a point. When the wound is cleaned in this way it is washed with a decoction of mallow leaves made in an[87]earthenware vessel (not a metal pot) and an application made of one of the in-kubele (healing plants),e.g., The leaves of the Pelargonium alchemilioides in the form of a paste.I have the record of a man with a perforating ulcer of the foot, who refused amputation and who was ultimately cured by a Kaffir surgeon.d.Callous ulcers or slow healing wounds are treated by applying the juice of the Isi-dikili (Lasiosiphon Meisneri), which acts as a pretty considerable irritant and answers its purpose admirably. It is also used internally in infusion as an alterative and blood purifier.e.The leaves of the Iyeza lezikali (Pelargonium-reniforme) when boiled yield a mucilage that is applied on and around wounds to protect them from flies which in this climate rapidly breed maggots in unhealthy sores.f.The leaves of the Ubu-shwa (Venidium arctotoides) are used for callous ulcers after they have been scarified.g.A paste of the leaves of I-dwara (Senecio latifolium) is used.h.Um dambiso (Senecio concolor) also used in the form of a paste of the mashed leaves.i.An ointment made by boiling in lard the[88]leaves of the Ubu-vumba (Withania somnifera) is frequently applied in painful cases.Burns.The following is a graphic description of the mode of treating burns, given me by a Fingo. It is certainly not a gentle one. Here is the case of a child who through carelessness has fallen into the fire and lies screaming. It is found on examination to have a severely burned arm and shoulder. The father takes the case in hand. He goes out and secures some in-kubele (healing plants) and one or two mealie cobs (the centre of the Indian-corn cob after the grain has been removed). He has some water boiled and is now ready to commence operations. The child is laid over his knee, while the mother stretches out the injured arm and holds it firmly. The whole of the charred and injured tissues are firmly rubbed off with the mealie cob, which has been soaked in the hot water, until the wound is considered clean.The screams of the child are not considered of any importance compared with the scraping process which must be thorough.The wound is then freely dressed with the leaves or mashes used in healing wounds.[89]Tumours and Abscesses.Ama-fa, quba or i-tumba are looked upon as collections of bad blood growing out. They, especially if painful are treated by poultices of various herbs (videhealing wounds) and if they point are frequently incised and evacuated.Large tumours are not touched and are considered, in some tribes, to be due to the touch of a bewitcher.Lightning Stroke.The Basutos attempt resuscitation in cases of apparent death from lightning stroke. They lay the person on his back, extend his arms and make rythmical traction on the tongue, the while the body and limbs are being well rubbed. Amongst most tribes a person killed by lightning is looked on with great awe and as a rule no one will touch him. The Isanusi is called, and after many incantations and purifyings, a hole is dug near him and the body rolled into it. The spot is then “Isitshu,” sacred and enchanted. The whole kraal is then put in “Coventry” and no communication allowed with anyone, neighbours or visitors, for months. An isanuse is then engaged, paid a large fee and proceeds[90]to purify all the people in the kraal by means of ceremonies and incantations.A beast, cow, ox etc., killed by lightning is treated in the same way (buried whole and untouched), and the kraal avoided.The isanuse in purifying the inhabitants of a kraal for “lightning stroke” enchantment, doses them freely with Is-cimambilo (Pentanisia variabilis) which, as its name implies, extinguishes the fire.TheGrahamstown Journalremarking on a recent case says. The reason why the corpse of the native, struck by lightning, had been allowed to rot in the road for a week was because nobody could be found to bury it. No Kaffir would go near it, as they say, if they meddle with anything struck by lightning, or indeed go near it, not only will ill-luck attend them always afterwards, but their very lives will be in danger from the “fiery bolts of Jove.”In Tembuland the lightning had been unusally active, one hot season, and had killed several cattle. The natives would not allow any stranger to enter their kraals, and if by chance anyone got in he had to stay there. No food was given to strangers and they were[91]warned off. This was the inhospitable state of affairs till the Amagqira had done their duty and driven off the lightning.The natives say the lightning is really a bird which they call “Impundulu” or the lightning bird.This bird appears as such only to women; but as lightning it darts down and lays a big egg, where it strikes, which eggs bring ill-luck to the neighbourhood where it is laid.The only way to circumvent the bird, is to stand ready with a kerrie (club) and hit right through the flash. (Putting salt on its tail in fact). Needless to say that no one has ever succeeded in killing one yet. The Isanusi is supposed to dig for this egg in order to destroy it, but so far none has been demonstrated to the common public. Great hopes are entertained for the future! The possession of the egg would bring great good fortune to the possessor.In olden times the “doctor” was a really clever man in many cases, would come and do work for a bull, cow, or even heifer; but now the “Doctors” have sadly deteriorated, and first his fee of a bottle of brandy, three shillings,[92]and a roll of tobacco must be paid before he will fix up the case.Need we remark doctors are now not so much used or respected. Down near Alexandria in 1894, we know of only one hut being burnt down in the whole year. That hut, the doctors say was burned down by the lightning bird. The lightning struck near the huts of two men. They rushed out and began digging for all they were worth; but failed to find the eggs. Then one of them called in an Isanuse, and his place and himself were “disinfected,” he paying besides the usual fee a bull calf. The other man had no brandy, no money, no tobacco, and the doctor loved him not. The former is a wealthy native now, owns a lot of cattle, and has two wagons and plenty of wives and children; the latter man’s hut was burnt down a week afterwards, and his little store of fifty bags of grain, totally destroyed. Of course the lightning bird as I said before “fired that hut.”Opththalmia.I-ndloloti.Treatment.a.The fresh juice of the umhlaba (Alœ ferox) is dropped into the eye with good effect.[93]b.U-tywala bentaka (Lantano salviæfolia) in the form of an infusion of the fresh leaves or at times the dried leaves is used. It is very astringent, causes much smarting and only used in severe cases.c.The juice pressed from the leaves of U-watile (Hippobromus alata) is dropped into the eye; or by some, these leaves are chewed and the saliva applied.d.Iyeza bamehlo (Scabiosa columbaria) in infusion of the root.e.I-ran (Urtica) nettle. Of this a paste is made of the leaves and used externally.Other affections of the eye are not specialised.Snake-biteis a very common occurrence and one in the treatment of which the Native is fairly expert.I should before describing the treatment, notice the curious fact that the native never wastes a snake. One seen is pursued till killed, then its gall bladder is emptied and the gall mixed with the venom from its venom sacks, and these mixed with clay into a bolus, which is then in part or whole, swallowed, usually in two doses of a day’s interval. The immediate effect is one of pleasant somnolence, and according to the[94]Native, the ultimate effect and that aimed at, is more or less complete immunity from the dangers of snake-bite for the future.Some Natives as a result of this practice acquire immunity and will handle poisonous snakes with a freedom from fear, only accounted for by a conviction of its being safe for them to do so.The general method of treatment is:—The bitten limb is at once tied with a thong or anything available between the body and the bite and the wound freely incised and bled. A native cupping-glass “luneka” (a cow’s horn open at either end, suction by the mouth being applied at the smaller) is then thoroughly used. The patient is in the meantime dosed freely with one or other of the numerous snake-bite cures, a mash of the leaves being finally put on as a poultice.In some tribes a pit is dug, and filled with bushes, which are burnt. The ashes are rapidly raked out, and the bitten man rolled in skins placed in it so as to induce an excessive perspiration, while plant infusions are freely administered. Not a bad attempt at a domestic Turkish bath.[95]The snake-bite plants most commonly used by the Kaffirs are:—1. Um-fincafincane (Leontis leonurus) chiefly used by the Fingoes.2. Ubu-hlungu benyushu (Teucrium Africanum) chiefly used by Gcalekas, Tembus and Pondos.It is interesting to note that to some extent the native Igqira recognises the difference of bites by different snakes, using a different species of Leontis for different cases.3. Ubu-hlungu-bemamba (Melianthus comosus) is a valued cure amongst the Pondos and Gaikas. This bark of the root is used.This plant is also used for other poisonous bitese.g.The intojane, a poisonous caterpillar, of the shaggy tarantula, this latter being very common in the thatch of huts.4. Ubu-hlungu besigcawu (Blepharis Capensis) is also used, as its name implies for tarantula bite.5. Isi-dikili (Lasiosiphon Meisneri) in doses of ½ oz. of dried root often repeated. This plant is also used by the Gaikas as a gargle in sore throat and a paste for open sores.6. Ubu-hlungu benyoko (Acocanthera venenata) a very poisonous plant. A small[96]piece of the leaf is rubbed up in cold water and administered. It produces violent vomiting. Several deaths are directly traceable to the use of this highly dangerous plant.Professor Sir T. Fraser of Edinburgh has extracted the active principle of this and describes it (Acocantherine) as a glucoside, which powerfully increases the systolic act of the heart, killing in this way.The Bushmen use this juice as an arrow poison.7. Ubu lembu belitye (Parmelia conspersa) is a lichen. Scraped off the rocks it is used for snake and other venomous bites.8. Ili-bulawa. (Sebæa crassulæfolia) has been used with success in recorded cases of puff-adder bite.9. Um-nungumabele (Xanthoxylon Capense). A decoction of the tree root is used.There are also many others.Kaffir beer is used as a stimulant in cases of collapse.[97]
CHAPTER V.SURGERY.
Fractures.The Kaffir Surgeon (Igqira Elokuqapula) is fairly expert in such cases and carries out a routine treatment. The usual drawing out of the limb is performed, replacing any noticeable deformity. It is then held in position while the surgeon makes three parallel incisions over the seat of fracture. Into these incisions he rubs the ashes derived from burning the roots of certain plants “awatunga” of which one is the plumbago. The limb thus treated is then bound firmly with strips of the inner bark of the mimosa tree which form an excellent splint material. Some surgeons profess to know a “bone root” which taken internally promotes rapid healing. I have been unable to identify this. It is just possible that this incising and rubbing in of charcoal acts as a counterirritant and thus prevents inflammatory mischief of deeper structures. The selection of carbon in preference to other substances shows at least a rudimentary knowledge of an antiseptic substance being preferable.[86]Internally purgatives areadministeredto promote healing and ease restlessness.Dislocations.Are not generallydifferentiatedfrom fractures.Healing Wounds.Sufferers from extensive wounds are usually taken to the top of a neighbouring hill and there kept in a newly built hut. (It would seem that some tradition had taught these people that wounds heal best in fresh air and cleanly surroundings).In-kubele (Kaffir generic name for healing plants) are frequently used, thus:—a.The wound is sometimes dressed by the application of the leaves of a small white Lily soaked in brandy or Kaffir beer.b.The leave of the Ungcelwane (Aloe latifolia) is cut open and the inner surface applied to the wound. The juice of this is pungent and has a marked healing effect.c.Swollen and inflamed wounds are poulticed with U-nomolwana (mallow leaves in paste), which soon reduces the inflammation or brings the abscess to a point. When the wound is cleaned in this way it is washed with a decoction of mallow leaves made in an[87]earthenware vessel (not a metal pot) and an application made of one of the in-kubele (healing plants),e.g., The leaves of the Pelargonium alchemilioides in the form of a paste.I have the record of a man with a perforating ulcer of the foot, who refused amputation and who was ultimately cured by a Kaffir surgeon.d.Callous ulcers or slow healing wounds are treated by applying the juice of the Isi-dikili (Lasiosiphon Meisneri), which acts as a pretty considerable irritant and answers its purpose admirably. It is also used internally in infusion as an alterative and blood purifier.e.The leaves of the Iyeza lezikali (Pelargonium-reniforme) when boiled yield a mucilage that is applied on and around wounds to protect them from flies which in this climate rapidly breed maggots in unhealthy sores.f.The leaves of the Ubu-shwa (Venidium arctotoides) are used for callous ulcers after they have been scarified.g.A paste of the leaves of I-dwara (Senecio latifolium) is used.h.Um dambiso (Senecio concolor) also used in the form of a paste of the mashed leaves.i.An ointment made by boiling in lard the[88]leaves of the Ubu-vumba (Withania somnifera) is frequently applied in painful cases.Burns.The following is a graphic description of the mode of treating burns, given me by a Fingo. It is certainly not a gentle one. Here is the case of a child who through carelessness has fallen into the fire and lies screaming. It is found on examination to have a severely burned arm and shoulder. The father takes the case in hand. He goes out and secures some in-kubele (healing plants) and one or two mealie cobs (the centre of the Indian-corn cob after the grain has been removed). He has some water boiled and is now ready to commence operations. The child is laid over his knee, while the mother stretches out the injured arm and holds it firmly. The whole of the charred and injured tissues are firmly rubbed off with the mealie cob, which has been soaked in the hot water, until the wound is considered clean.The screams of the child are not considered of any importance compared with the scraping process which must be thorough.The wound is then freely dressed with the leaves or mashes used in healing wounds.[89]Tumours and Abscesses.Ama-fa, quba or i-tumba are looked upon as collections of bad blood growing out. They, especially if painful are treated by poultices of various herbs (videhealing wounds) and if they point are frequently incised and evacuated.Large tumours are not touched and are considered, in some tribes, to be due to the touch of a bewitcher.Lightning Stroke.The Basutos attempt resuscitation in cases of apparent death from lightning stroke. They lay the person on his back, extend his arms and make rythmical traction on the tongue, the while the body and limbs are being well rubbed. Amongst most tribes a person killed by lightning is looked on with great awe and as a rule no one will touch him. The Isanusi is called, and after many incantations and purifyings, a hole is dug near him and the body rolled into it. The spot is then “Isitshu,” sacred and enchanted. The whole kraal is then put in “Coventry” and no communication allowed with anyone, neighbours or visitors, for months. An isanuse is then engaged, paid a large fee and proceeds[90]to purify all the people in the kraal by means of ceremonies and incantations.A beast, cow, ox etc., killed by lightning is treated in the same way (buried whole and untouched), and the kraal avoided.The isanuse in purifying the inhabitants of a kraal for “lightning stroke” enchantment, doses them freely with Is-cimambilo (Pentanisia variabilis) which, as its name implies, extinguishes the fire.TheGrahamstown Journalremarking on a recent case says. The reason why the corpse of the native, struck by lightning, had been allowed to rot in the road for a week was because nobody could be found to bury it. No Kaffir would go near it, as they say, if they meddle with anything struck by lightning, or indeed go near it, not only will ill-luck attend them always afterwards, but their very lives will be in danger from the “fiery bolts of Jove.”In Tembuland the lightning had been unusally active, one hot season, and had killed several cattle. The natives would not allow any stranger to enter their kraals, and if by chance anyone got in he had to stay there. No food was given to strangers and they were[91]warned off. This was the inhospitable state of affairs till the Amagqira had done their duty and driven off the lightning.The natives say the lightning is really a bird which they call “Impundulu” or the lightning bird.This bird appears as such only to women; but as lightning it darts down and lays a big egg, where it strikes, which eggs bring ill-luck to the neighbourhood where it is laid.The only way to circumvent the bird, is to stand ready with a kerrie (club) and hit right through the flash. (Putting salt on its tail in fact). Needless to say that no one has ever succeeded in killing one yet. The Isanusi is supposed to dig for this egg in order to destroy it, but so far none has been demonstrated to the common public. Great hopes are entertained for the future! The possession of the egg would bring great good fortune to the possessor.In olden times the “doctor” was a really clever man in many cases, would come and do work for a bull, cow, or even heifer; but now the “Doctors” have sadly deteriorated, and first his fee of a bottle of brandy, three shillings,[92]and a roll of tobacco must be paid before he will fix up the case.Need we remark doctors are now not so much used or respected. Down near Alexandria in 1894, we know of only one hut being burnt down in the whole year. That hut, the doctors say was burned down by the lightning bird. The lightning struck near the huts of two men. They rushed out and began digging for all they were worth; but failed to find the eggs. Then one of them called in an Isanuse, and his place and himself were “disinfected,” he paying besides the usual fee a bull calf. The other man had no brandy, no money, no tobacco, and the doctor loved him not. The former is a wealthy native now, owns a lot of cattle, and has two wagons and plenty of wives and children; the latter man’s hut was burnt down a week afterwards, and his little store of fifty bags of grain, totally destroyed. Of course the lightning bird as I said before “fired that hut.”Opththalmia.I-ndloloti.Treatment.a.The fresh juice of the umhlaba (Alœ ferox) is dropped into the eye with good effect.[93]b.U-tywala bentaka (Lantano salviæfolia) in the form of an infusion of the fresh leaves or at times the dried leaves is used. It is very astringent, causes much smarting and only used in severe cases.c.The juice pressed from the leaves of U-watile (Hippobromus alata) is dropped into the eye; or by some, these leaves are chewed and the saliva applied.d.Iyeza bamehlo (Scabiosa columbaria) in infusion of the root.e.I-ran (Urtica) nettle. Of this a paste is made of the leaves and used externally.Other affections of the eye are not specialised.Snake-biteis a very common occurrence and one in the treatment of which the Native is fairly expert.I should before describing the treatment, notice the curious fact that the native never wastes a snake. One seen is pursued till killed, then its gall bladder is emptied and the gall mixed with the venom from its venom sacks, and these mixed with clay into a bolus, which is then in part or whole, swallowed, usually in two doses of a day’s interval. The immediate effect is one of pleasant somnolence, and according to the[94]Native, the ultimate effect and that aimed at, is more or less complete immunity from the dangers of snake-bite for the future.Some Natives as a result of this practice acquire immunity and will handle poisonous snakes with a freedom from fear, only accounted for by a conviction of its being safe for them to do so.The general method of treatment is:—The bitten limb is at once tied with a thong or anything available between the body and the bite and the wound freely incised and bled. A native cupping-glass “luneka” (a cow’s horn open at either end, suction by the mouth being applied at the smaller) is then thoroughly used. The patient is in the meantime dosed freely with one or other of the numerous snake-bite cures, a mash of the leaves being finally put on as a poultice.In some tribes a pit is dug, and filled with bushes, which are burnt. The ashes are rapidly raked out, and the bitten man rolled in skins placed in it so as to induce an excessive perspiration, while plant infusions are freely administered. Not a bad attempt at a domestic Turkish bath.[95]The snake-bite plants most commonly used by the Kaffirs are:—1. Um-fincafincane (Leontis leonurus) chiefly used by the Fingoes.2. Ubu-hlungu benyushu (Teucrium Africanum) chiefly used by Gcalekas, Tembus and Pondos.It is interesting to note that to some extent the native Igqira recognises the difference of bites by different snakes, using a different species of Leontis for different cases.3. Ubu-hlungu-bemamba (Melianthus comosus) is a valued cure amongst the Pondos and Gaikas. This bark of the root is used.This plant is also used for other poisonous bitese.g.The intojane, a poisonous caterpillar, of the shaggy tarantula, this latter being very common in the thatch of huts.4. Ubu-hlungu besigcawu (Blepharis Capensis) is also used, as its name implies for tarantula bite.5. Isi-dikili (Lasiosiphon Meisneri) in doses of ½ oz. of dried root often repeated. This plant is also used by the Gaikas as a gargle in sore throat and a paste for open sores.6. Ubu-hlungu benyoko (Acocanthera venenata) a very poisonous plant. A small[96]piece of the leaf is rubbed up in cold water and administered. It produces violent vomiting. Several deaths are directly traceable to the use of this highly dangerous plant.Professor Sir T. Fraser of Edinburgh has extracted the active principle of this and describes it (Acocantherine) as a glucoside, which powerfully increases the systolic act of the heart, killing in this way.The Bushmen use this juice as an arrow poison.7. Ubu lembu belitye (Parmelia conspersa) is a lichen. Scraped off the rocks it is used for snake and other venomous bites.8. Ili-bulawa. (Sebæa crassulæfolia) has been used with success in recorded cases of puff-adder bite.9. Um-nungumabele (Xanthoxylon Capense). A decoction of the tree root is used.There are also many others.Kaffir beer is used as a stimulant in cases of collapse.[97]
Fractures.The Kaffir Surgeon (Igqira Elokuqapula) is fairly expert in such cases and carries out a routine treatment. The usual drawing out of the limb is performed, replacing any noticeable deformity. It is then held in position while the surgeon makes three parallel incisions over the seat of fracture. Into these incisions he rubs the ashes derived from burning the roots of certain plants “awatunga” of which one is the plumbago. The limb thus treated is then bound firmly with strips of the inner bark of the mimosa tree which form an excellent splint material. Some surgeons profess to know a “bone root” which taken internally promotes rapid healing. I have been unable to identify this. It is just possible that this incising and rubbing in of charcoal acts as a counterirritant and thus prevents inflammatory mischief of deeper structures. The selection of carbon in preference to other substances shows at least a rudimentary knowledge of an antiseptic substance being preferable.[86]
Internally purgatives areadministeredto promote healing and ease restlessness.
Dislocations.Are not generallydifferentiatedfrom fractures.
Healing Wounds.Sufferers from extensive wounds are usually taken to the top of a neighbouring hill and there kept in a newly built hut. (It would seem that some tradition had taught these people that wounds heal best in fresh air and cleanly surroundings).
In-kubele (Kaffir generic name for healing plants) are frequently used, thus:—
a.The wound is sometimes dressed by the application of the leaves of a small white Lily soaked in brandy or Kaffir beer.
b.The leave of the Ungcelwane (Aloe latifolia) is cut open and the inner surface applied to the wound. The juice of this is pungent and has a marked healing effect.
c.Swollen and inflamed wounds are poulticed with U-nomolwana (mallow leaves in paste), which soon reduces the inflammation or brings the abscess to a point. When the wound is cleaned in this way it is washed with a decoction of mallow leaves made in an[87]earthenware vessel (not a metal pot) and an application made of one of the in-kubele (healing plants),e.g., The leaves of the Pelargonium alchemilioides in the form of a paste.
I have the record of a man with a perforating ulcer of the foot, who refused amputation and who was ultimately cured by a Kaffir surgeon.
d.Callous ulcers or slow healing wounds are treated by applying the juice of the Isi-dikili (Lasiosiphon Meisneri), which acts as a pretty considerable irritant and answers its purpose admirably. It is also used internally in infusion as an alterative and blood purifier.
e.The leaves of the Iyeza lezikali (Pelargonium-reniforme) when boiled yield a mucilage that is applied on and around wounds to protect them from flies which in this climate rapidly breed maggots in unhealthy sores.
f.The leaves of the Ubu-shwa (Venidium arctotoides) are used for callous ulcers after they have been scarified.
g.A paste of the leaves of I-dwara (Senecio latifolium) is used.
h.Um dambiso (Senecio concolor) also used in the form of a paste of the mashed leaves.
i.An ointment made by boiling in lard the[88]leaves of the Ubu-vumba (Withania somnifera) is frequently applied in painful cases.
Burns.The following is a graphic description of the mode of treating burns, given me by a Fingo. It is certainly not a gentle one. Here is the case of a child who through carelessness has fallen into the fire and lies screaming. It is found on examination to have a severely burned arm and shoulder. The father takes the case in hand. He goes out and secures some in-kubele (healing plants) and one or two mealie cobs (the centre of the Indian-corn cob after the grain has been removed). He has some water boiled and is now ready to commence operations. The child is laid over his knee, while the mother stretches out the injured arm and holds it firmly. The whole of the charred and injured tissues are firmly rubbed off with the mealie cob, which has been soaked in the hot water, until the wound is considered clean.
The screams of the child are not considered of any importance compared with the scraping process which must be thorough.
The wound is then freely dressed with the leaves or mashes used in healing wounds.[89]
Tumours and Abscesses.Ama-fa, quba or i-tumba are looked upon as collections of bad blood growing out. They, especially if painful are treated by poultices of various herbs (videhealing wounds) and if they point are frequently incised and evacuated.
Large tumours are not touched and are considered, in some tribes, to be due to the touch of a bewitcher.
Lightning Stroke.The Basutos attempt resuscitation in cases of apparent death from lightning stroke. They lay the person on his back, extend his arms and make rythmical traction on the tongue, the while the body and limbs are being well rubbed. Amongst most tribes a person killed by lightning is looked on with great awe and as a rule no one will touch him. The Isanusi is called, and after many incantations and purifyings, a hole is dug near him and the body rolled into it. The spot is then “Isitshu,” sacred and enchanted. The whole kraal is then put in “Coventry” and no communication allowed with anyone, neighbours or visitors, for months. An isanuse is then engaged, paid a large fee and proceeds[90]to purify all the people in the kraal by means of ceremonies and incantations.
A beast, cow, ox etc., killed by lightning is treated in the same way (buried whole and untouched), and the kraal avoided.
The isanuse in purifying the inhabitants of a kraal for “lightning stroke” enchantment, doses them freely with Is-cimambilo (Pentanisia variabilis) which, as its name implies, extinguishes the fire.
TheGrahamstown Journalremarking on a recent case says. The reason why the corpse of the native, struck by lightning, had been allowed to rot in the road for a week was because nobody could be found to bury it. No Kaffir would go near it, as they say, if they meddle with anything struck by lightning, or indeed go near it, not only will ill-luck attend them always afterwards, but their very lives will be in danger from the “fiery bolts of Jove.”
In Tembuland the lightning had been unusally active, one hot season, and had killed several cattle. The natives would not allow any stranger to enter their kraals, and if by chance anyone got in he had to stay there. No food was given to strangers and they were[91]warned off. This was the inhospitable state of affairs till the Amagqira had done their duty and driven off the lightning.
The natives say the lightning is really a bird which they call “Impundulu” or the lightning bird.
This bird appears as such only to women; but as lightning it darts down and lays a big egg, where it strikes, which eggs bring ill-luck to the neighbourhood where it is laid.
The only way to circumvent the bird, is to stand ready with a kerrie (club) and hit right through the flash. (Putting salt on its tail in fact). Needless to say that no one has ever succeeded in killing one yet. The Isanusi is supposed to dig for this egg in order to destroy it, but so far none has been demonstrated to the common public. Great hopes are entertained for the future! The possession of the egg would bring great good fortune to the possessor.
In olden times the “doctor” was a really clever man in many cases, would come and do work for a bull, cow, or even heifer; but now the “Doctors” have sadly deteriorated, and first his fee of a bottle of brandy, three shillings,[92]and a roll of tobacco must be paid before he will fix up the case.
Need we remark doctors are now not so much used or respected. Down near Alexandria in 1894, we know of only one hut being burnt down in the whole year. That hut, the doctors say was burned down by the lightning bird. The lightning struck near the huts of two men. They rushed out and began digging for all they were worth; but failed to find the eggs. Then one of them called in an Isanuse, and his place and himself were “disinfected,” he paying besides the usual fee a bull calf. The other man had no brandy, no money, no tobacco, and the doctor loved him not. The former is a wealthy native now, owns a lot of cattle, and has two wagons and plenty of wives and children; the latter man’s hut was burnt down a week afterwards, and his little store of fifty bags of grain, totally destroyed. Of course the lightning bird as I said before “fired that hut.”
Opththalmia.I-ndloloti.
Treatment.a.The fresh juice of the umhlaba (Alœ ferox) is dropped into the eye with good effect.[93]
b.U-tywala bentaka (Lantano salviæfolia) in the form of an infusion of the fresh leaves or at times the dried leaves is used. It is very astringent, causes much smarting and only used in severe cases.
c.The juice pressed from the leaves of U-watile (Hippobromus alata) is dropped into the eye; or by some, these leaves are chewed and the saliva applied.
d.Iyeza bamehlo (Scabiosa columbaria) in infusion of the root.
e.I-ran (Urtica) nettle. Of this a paste is made of the leaves and used externally.
Other affections of the eye are not specialised.
Snake-biteis a very common occurrence and one in the treatment of which the Native is fairly expert.
I should before describing the treatment, notice the curious fact that the native never wastes a snake. One seen is pursued till killed, then its gall bladder is emptied and the gall mixed with the venom from its venom sacks, and these mixed with clay into a bolus, which is then in part or whole, swallowed, usually in two doses of a day’s interval. The immediate effect is one of pleasant somnolence, and according to the[94]Native, the ultimate effect and that aimed at, is more or less complete immunity from the dangers of snake-bite for the future.
Some Natives as a result of this practice acquire immunity and will handle poisonous snakes with a freedom from fear, only accounted for by a conviction of its being safe for them to do so.
The general method of treatment is:—
The bitten limb is at once tied with a thong or anything available between the body and the bite and the wound freely incised and bled. A native cupping-glass “luneka” (a cow’s horn open at either end, suction by the mouth being applied at the smaller) is then thoroughly used. The patient is in the meantime dosed freely with one or other of the numerous snake-bite cures, a mash of the leaves being finally put on as a poultice.
In some tribes a pit is dug, and filled with bushes, which are burnt. The ashes are rapidly raked out, and the bitten man rolled in skins placed in it so as to induce an excessive perspiration, while plant infusions are freely administered. Not a bad attempt at a domestic Turkish bath.[95]
The snake-bite plants most commonly used by the Kaffirs are:—
1. Um-fincafincane (Leontis leonurus) chiefly used by the Fingoes.
2. Ubu-hlungu benyushu (Teucrium Africanum) chiefly used by Gcalekas, Tembus and Pondos.
It is interesting to note that to some extent the native Igqira recognises the difference of bites by different snakes, using a different species of Leontis for different cases.
3. Ubu-hlungu-bemamba (Melianthus comosus) is a valued cure amongst the Pondos and Gaikas. This bark of the root is used.
This plant is also used for other poisonous bitese.g.The intojane, a poisonous caterpillar, of the shaggy tarantula, this latter being very common in the thatch of huts.
4. Ubu-hlungu besigcawu (Blepharis Capensis) is also used, as its name implies for tarantula bite.
5. Isi-dikili (Lasiosiphon Meisneri) in doses of ½ oz. of dried root often repeated. This plant is also used by the Gaikas as a gargle in sore throat and a paste for open sores.
6. Ubu-hlungu benyoko (Acocanthera venenata) a very poisonous plant. A small[96]piece of the leaf is rubbed up in cold water and administered. It produces violent vomiting. Several deaths are directly traceable to the use of this highly dangerous plant.
Professor Sir T. Fraser of Edinburgh has extracted the active principle of this and describes it (Acocantherine) as a glucoside, which powerfully increases the systolic act of the heart, killing in this way.
The Bushmen use this juice as an arrow poison.
7. Ubu lembu belitye (Parmelia conspersa) is a lichen. Scraped off the rocks it is used for snake and other venomous bites.
8. Ili-bulawa. (Sebæa crassulæfolia) has been used with success in recorded cases of puff-adder bite.
9. Um-nungumabele (Xanthoxylon Capense). A decoction of the tree root is used.
There are also many others.
Kaffir beer is used as a stimulant in cases of collapse.[97]