CONTENTS.

CHAPTERPAGE.
I. [Bantu Tribes] 1
II. [Some observations of interest in the Folk Lore of the Kaffir] 9
III. [Doctors] 25
IV. [Native Practices] 52
V. [Surgery] 85
VI. [Midwifery and Children] 97

[[vii]]

[[Contents]]

BANTU FOLK LORE.

Medical and General.

INTRODUCTION.

Having been for some time located in the border districts of the Cape Colony, and there coming into frequent contact with the natives; I was struck with the fact that there was a large field for investigation, and record of the “Medical Folk Lore” of the Bantu tribes, which was becoming more and more difficult of attainment as time went on, owing to the fact that the true unsophisticated native was rapidly becoming a thing of the past; or if one may put it so, becoming contaminated by the advance of civilization. Under the pressure of Colonial rule, Magistrates and Missionaries, the native character and ways are changing. Breeks and petticoats are endowed with positive virtues. They are made steps in the ladder that tends upwards, and the old fashioned Kaffir is fast disappearing.

Red clay and blankets or skins give way to veneer and varnish; outward conformity to a kind of civilization knocks off some objectionable, and some quite unobjectionable ways, and leaves the inside man as superstitious and as ignorant as ever. [[viii]]

The following pages are the result of an extensive study of the records available on the subject, combined with much valuable information supplied to me chiefly by educated Natives, Missionaries, and a large number of others, such as some of the Cape Civil Servants, who had to deal with the aborigine in the early days of European occupation of the country. To all of whom I wish to record my best thanks, more especially to Mr. W. Hammond Tooke for the Chapter on the Bantu Nation; Mr. Andrew Smith, of St. Cyrus, for assisting in gathering information, and for his valuable assistance in the preparing of the Chapter on the Herb treatment of Disease; Mr. W. C. Scully, of the Cape Civil Service; and to Mr. J. M’tombeni, Native Teacher, for gathering and editing much valuable information from amongst the Kaffirs.

I trust that the result here set forth, which they have assisted in producing, may be of some value, and not wholly disappointing to them.

[[1]]

[[Contents]]

CHAPTER I.

BANTU TRIBES

The Bantu race comprises one great family extending over all Central and South Africa, South of a line drawn roughly from the Kamerun to the Pokomo River, but excluding the South West corner—Great Namaqualand and Western Cape Colony—which from time immemorial has been occupied by Hottentots.

Although strictly speaking the term “Bantu” is philological, and this classification based on linguistic grounds, and although the different tribes it embraces show largely but in varying degrees that they result from a mixture with oriental or negro blood, yet the similarity of speech, custom and religion, warrant our treating them collectively as one homogenous ethnological group. [[2]]

It is now a generally received opinion that the Bantu originally emanated from a region in the Congo basin, probably north of that river where it receives the tributary Mubangi, and that the Europeans first met the Kaffirs as the vanguard of this invading army when their long march southward to the furthest extremity of the Continent was nearly completed.

The Ova Herero when burying their dead place the corpse with the face turned towards the north “to remind them whence they originally came,” and the bodies of the Bechuana are made to face in the same direction. No such custom is recorded among the Zulu or Kaffir but we have other evidence that the exodus southward of the tribes who fled before the devastation of Tshaka was but the continuance of a migration from a more northerly region.

The testimony of the Arabian geographer of the tenth century El Masudi shows that what we now call the Kaffir tribes had not at that time advanced south of Zanzibar, the country of Zenj as it was then called. In the sixteenth century shipwrecked mariners from Portuguese vessels thrown on the inhospitable coasts stretching from Cape Agulhas to [[3]]Delagoa Bay found Kaffirs as far south and west as the Umtata River, but no further. At the end of the seventeenth century however they were found by the Dutch beyond the Great Fish River intermarrying with the Hottentots.

The Ova Herero and Ovampo probably represent other branches of Bantu who took a more westerly direction, and the Bechuana formed, it is likely, a more recent wave of invasion, in its turn moving southward but by a more central route.

Whatever the cradle of their race, the Kaffirs are now located in the region situated between the Great Fish River, the Kathlamba or Drakensberg mountains and their outlying spurs and subsiding ranges; the northern boundaries of the Portuguese settlements around Delagoa Bay, and the Indian Ocean. Those tribes most intimately connected with the history of the Cape still occupy territory partly within the bounds of the Colony proper—the divisions of Queenstown, Woodhouse Glen Grey, Cathcart, Stutterheim, Komgha, King Williams Town, East London, Peddie, Victoria East and Fort Beaufort—and partly in the region lying between the North Eastern [[4]]Frontier, Basutoland, Natal and the Ocean and known as the Transkeian territories of Tembuland, Pondoland and East Griqualand. They are named as follows: Aba-Tembus ama-Mpondo, ama-Mpondumise, ama-Ntinde, ama-Ngqika, (Gaika), ama-Ndhlambe and ama-Gcaleka. The three last spring from one large tribe, the ama-Rarabe, and comprise with the ama-Ntinde the “fighting ama-Xosa” of the Kaffir Wars. These are the tribes to which Dr. Hewat’s researches more particularly refer. Their chiefs trace back their origin to the common ancestor Zwide who lived about Cromwell’s time, perhaps earlier. There are a few isolated and comparatively insignificant classes who have separated through feuds and quarrels from the main tribes, or have mingled with the Hottentots by inter-marriage, such as the ama-Qate (or ama-Xesibe), ama-Baca, and ama-Gqunuk­webe; and we must not omit to mention the ama-Bele, ama-Zizi, and aba-Mbo classes who were formerly large tribes occupying at one time Natal and perhaps Zululand and from whom are derived the Fingoes of the Cape Colony—also referred to by Dr. Hewat—the Natal Kaffirs, the Zulus, and the Matabele of Rhodesia. [[5]]

The aba-Xosa and aba-Tembu tribes with whom we first came into contact, the pioneers of the Kaffir advance southward are supposed to show least modified and developed the distinguishing characteristics of their race. Their lighter colour argues a slight admixture of Hottentot blood and their intercourse with this race was doubtless considerable. From it they have borrowed the clicks which distinguish their speech from other Bantu dialects. In other respects their language is archaic and free from phonetic decay compared with that of other tribes such as the Swahili. Their pursuits were exclusively those of the hunter and herdsman, war and hunting were their pastimes, cattle tending and cattle rearing the serious business of their lives. Indeed cattle mainly constituted their wealth and everything connected therewith was deemed of the highest importance. Herding and milking were privileged labours jealously confined to the men, who also took much pride in training oxen for racing purposes.

It is not surprising to find therefore that their skill as veterinary surgeons was considerable and quite equal to that which Dr. Hewat has shown they possess as medical practitioners and surgeons. [[6]]

Maize or Indian corn [Zea mais, Kaffir “Umbilo”] which the Kaffir somewhat recently used for food in addition to their milk and flesh diet and millet a Kaffir corn [Hotcus sorghum “Mabele”] from which they still make “beer” were grown and consumed to a much greater extent by the Fingoes.

These refugees (ama-mfengu i.e. wanderers) remnants of the ama-Bele, ama-Zizi and aba-Mbo who formerly occupied the territory now comprising Natal, from which they were driven some seventy or eighty years ago by Tshaka show a much greater capacity for agricultural pursuits. Besides growing extensive patches of mealies and millet they cultivated pumpkins, and some of them the imphie, or wild sugar cane [H. Saccharatum.] Moreover in addition to cattle and poultry they reared sheep and a small kind of goat. A softer climate and soil more fruitful than are characteristic of Kaffraria south of the Kei River most likely induced these classes to resort to avocations more agricultural than those of the savage Xosa and Tembu tribes.

There is one tribe mentioned by Dr. Hewat to which I have not yet referred, and that is the Basuto. [[7]]

The Basuto speak a dialect so distinct from that of the Kaffir that individuals of these tribes have as much difficulty in understanding each other as a Dutchman would have in understanding a German. They are a branch of the Bechuana group of Bantu which comprises the Barotse, Bamangwato, Batlapin, Barolong and other tribes. Unlike most of these which are tribes of pure descent ruled by a succession of hereditary chiefs the Basuto is composed of fragments of many fugitive peoples who escaped from the armies of Tshaka and Unsilikazi (Moselekatze) and had taken refuge in the mountainous regions of the Drakensberg and Maluti, and were welded together into a nation by Moshesh. This chief like Romulus of old created a sanctuary for all outcasts and broken men and by the judicious use of war and diplomacy not only preserved an independence against the threats and attacks of neighbouring tribes but dexterously held his own against both Boer and British. By his astute rule for which since his death British control has gradually been substituted, a country which was once a mere colluvies gentium is now as compared with other native territories a well ordered state, the home of a homogeneous [[8]]population forward in the arts of peace and formidable in war.

The slopes of the Maluti and the basin of the Caledon are depastured by cattle or covered with wheat or other grain owned by a peasantry each member of which is a good customer to the Colonial trader and possesses his pony, his saddle and his rifle.

One must not however jump to the conclusion that the average Mosuto has raised himself in intellectual capacity or freedom from sensualism and superstition far above the other Bantu tribes. Good government has however so improved his material condition and raised his standard of comfort that it may at least be said that the seeds of civilization are sown on favourable soil.

I am indebted to Mr W. Hammond Tooke, of the Cape Civil Service, for the foregoing facts relating to the ethnology of the “Bantu Tribes.” [[9]]

[[Contents]]

CHAPTER II.

SOME OBSERVATIONS OF INTEREST IN THE FOLK LORE OF THE KAFFIR.

Before proceeding to enumerate and describe the diseases, as recognised by the natives, their cures and what the Kaffir believes to be their causes, there are several subjects that are of interest in the study of Kaffir Folk Lore which I propose shortly to notice.

The Kaffirs, would be a healthy, long lived people were it not for the excesses of riot they run, in the practice of adultery, drinking, dancing, etc. Their mode of living on simple mixed diet, and practically entirely in the open air, in a fine climate is exceeding favourable to robust health and longevity and perhaps no nation enjoys, on the whole, better health.

When disease does occur in man or animal it is almost invariably ascribed by the Kaffir to [[10]]the agency of human beings, either a living person or as often as not some departed relation who has used witchcraft or “Umtagati.”

Even the vast majority of Mission or school natives who are more or less educated, retain this belief, so deep is it rooted in the native mind, in spite of the fact that Missionaries have preached against it for years.

Throughout South Africa the practice of witchcraft is a criminal offence and severely punished; nevertheless the belief remains, and witchcraft, and “Smelling out” are carried out in secrecy. Many hut burnings and solitary murders being undoubtedly traceable to this practice.

It is a well recognised fact amongst those living in the Native Territories that of all the deaths amongst cattle that have taken place there in the recent epidemic of Rinderpest probably nineteen out of twenty have been ascribed to witchcraft.

From the foregoing it will be seen that it is, to the Kaffir, possible that anyone may attain power over disease and inflict a fellow being, usually by calling in the assistance of the Ghosts of the departed, or of natural spirits or [[11]]demons. It will be observed when studying the methods of curing disease that many of the cures are for the purpose of driving out the bewitching spirit. Just as in the ancient folklore of England offensive drugs were administered etc. for this purpose so it is at the present day in native practice.

The Natives believe that several agencies are often the chief cause of disease and have much power over the sick person.

The chief of these are. 1. Icanti. Uhili or Tikoloshe and Im-pundulu. 2. Im-paka. 3. U-buti (poison).

1. Icanti. U-hili or Tikoloshe and Im-pundulu. These three bodies are combined in their action and any person possessed of any one of them must needs be possessed of all three. They are however three distinct bodies.

They are often used by women and in many instances in order to secure the affection of someone of the opposite sex or of their families.

(a). Incanti in its natural state is a rare water snake which is believed to have the power of changing its colour or assuming various forms resembling different objects and has great powers of fascination. [[12]]

Any one who comes upon an Icanti suddenly remains motionless and speechless.

This snake can be preserved in various ways, and is secretly kept by some woman who hands it down to her daughters and they to their female descendants so that disease occuring in a tribe and to which certain families are liable (hereditary disease) is ascribed to the influence of the Icanti, always be it understood with the assistance of his co-workers, the Tikoloshe and Im-pundulu.

(b). U-hili or Tikoloshe. A short stumpy creature living in water, half man, half animal. The Kaffir has a special belief, attached to this U-hili; thus if a woman be fond of her husband and children, she is credited with having been tempted by the Tikoloshe and having resisted his importunities.

(c). Im-pundulu, is supposed to be a bird which can assume the appearance of a man. This bird has besides the power of bringing disease, that of bringing down lighting.

It will thus be seen that the Native recognises hereditary disease, and he believes that the triple association of these three I’canti, Tikoloshe and Im-pundulu is the chief cause of this hereditary disease in a family, being handed down from mother to daughter. Of [[13]]course it is understood that these agencies are engaged or induced to act by some enemy or some outraged spirit of a departed ancestor.

2. Im-paka. This is a creature resembling a cat, which has the power of getting inside any hut and by scratching the body of a person of inoculating him with poison. The Im-paka is bred by wizards and set on by them to spread or give disease.

This is a superstition that exists mostly amongst the Fingoes.

3. Ubuti. (Poison). The usual methods of putting poison in food or drink is here considered the cause. This Ubuti may be used by living people or by the usual and ever present “spirits.”

Other things which are believed to cause disease are:—

4. In-Qumbabane. This is a wand like snake which is believed to be the chief cause of fevers. By getting inside a person it eats up the inside of the man and so causes his death. Speaking generally as in old English lore the methods adopted to get rid of this In-Qumbabane are aimed at making the host an unpleasant abode for it and thus evil smelling [[14]]herb are rubbed on the orifices of the body and bitter nauseating drugs swallowed.

5. Mamlambo. This is another snake chiefly known by Zulus and used by them as a charm. If not properly used it causes sickness or death, and has come to be looked on as a possible cause of sickness in many cases.

6. Omitting to observe certain ceremonies or rites is supposed to cause umbrage to the spirits and thus, bring about illness. Thus if the finger of a new born infant is not cut, the infant will be sickly and die young.

If “circumcision” in man or “Intonjane” in woman is omitted the Imishologu (spirits of the dead) are dissatisfied and disease or barren-results.

7. Etc. Certain superstitions are attached by the Kaffir to a number of things or practices; for example.—Heaps of stones, which they call “Isivivane,” a stone lifted from the path and placed on the branch of a tree; a heap of small dry sticks placed by the road-side; tying the long grass by the wayside into knots; chewing certain leaves, roots, or barks, of certain plants; or wearing these last; crossing certain streams, especially in the case of women or children; washing in or drinking of certain pools or streams; dogs howling at [[15]]night; owls hooting as if from the top of cattle or hut etc.

They also have superstitions about the bird “Broomvogel” or “Intsikizi” e.g.: it is terribly unlucky to kill one; about a cow or ox entering a hut or a calf lying down when its mother is being milked; about the killing of the Umntani­zulu or mantis, the insect called the “Hottentots God” by the Boers. And many other things or acts of like nature into the description of which it would be foreign to the present subject to enter.

The following superstition and practice with reference to the dead existed in the early times, though it is seldom heard of now. When the head of a family died without saying where he was going e.g. suddenly; immediately after his expiring the sons or daughters were compelled to place a piece of old leather or some similar thing between his teeth or into his mouth to show that he had died unhappily, in consequence of being bewitched. This had the effect of bringing all his acquaintances under suspicion of having bewitched him and the general public were in great danger of being accused by the “Isanusi” of witchcraft. The death of such an one is at once reported at the [[16]]“great place” and the chief despatches a number of men to the kraal to seize and confiscate all his property and cattle.

The belief is that a person dying under these circumstances had gone to a place of punishment; but the Amaxosa have no name for it. They, have, however a name for a happy place although they cannot describe it.

The superstitious idea attached to the death above referred to, is that the soul of the dead man, being dissatisfied is likely to inspire his children or near relatives with a spirit of witchcraft and that they are likely to become a public danger in consequence.

These relatives are therefore forever looked upon with suspicion, and are frequently “smelled out” as the cause of bewitching in subsequent events. They are often severely tortured, sometimes fatally, in order to get them to confess their sins. One of the chief methods of torture is to tie them inside the hut while it is kept filled with dense pungent smoke.

Superstition pervades the whole of the Bantu family. They all believe in the spirit world and the resurrection from the dead even of the lower animals. [[17]]

They believe that a new state of things is going to be, only in a different way from that generally understood by certain christian nations. It will be remembered that at the great “Cattle Killing Craze” of the Kaffirs, they believed, as told by their seer, that their ancestors would all come back on a certain day and help them to drive the white people into the sea. So that they would again come to inherit the land.

Sacrifices. “Idini” are offered by the “Medicine man” to appease the wrath of the offended spirits of ancestors, who are supposed to have caused the sickness of a patient or some such calamity. It being thought that they can by thus appealing to the pleasure of the “imi-Nyanga” (ghosts), buy them off or secure future immunity.

The following circumstances are instances of cases demanding sacrifices: e.g.

1. Should anyone dream about his ancestors who are dead; that was taken as an indication, that they were displeased at some neglect and demanded an “Idini.”

2. Should there be illness either of man or beast, and a doctor (Isanuse) be called in and [[18]]declare, “I see your ancestors. They are angry because you have not rendered them their due”; it was understood that an “Idini” was required.

3. Should there be a scarcity of rain, the people would go to the chief and say, “Why do you allow this drought to go on? Why do you not approach your ancestors”; when a great sacrifice would be offered.

The most common method of offering a sacrifice is the following:—

Fuel is first prepared, consisting of chips of “Sneezewood,” a very hard, slow burning wood.

An ox is slaughtered in the centre of the cattlefold in the afternoon, and the blood carried over to the hut of the person, who requires the sacrifice. Who, for instance, has dreamt about his ancestors or whose relative is ill, etc., and deposited in a Kaffir basket (these baskets are watertight) at the back of the hut. In carrying it, drops are purposely allowed to fall on the way, as a guide to the spirits from the hut to the Kaffir kraal, where on the morrow the ceremony is to be performed. The rest of the carcase is carried in sections to the hut, and piled up in the centre on sneezewood and laurel twigs.

Next day a fire is made of sneezewood on the [[19]]spot of slaughter i.e. the centre of the cattle fold and, with the exception of the women’s portion, (the inferior pieces) the meat is brought to the fire where it is roasted or boiled and around which it is eaten; the internal fat around kidneys, etc., “in-thukuhla” being given to the “imi-Nyanga” (ghosts) before the general cooking commences.

The whole of the animal is consumed that day. It is simply astonishing what an enormous quantity of meat can be consumed by a Kaffir on these occasions.

Frequently there is a great deal of Kaffir beer, (an intoxicating beverage brewed by the natives from Kaffir corn), consumed at these functions, and as a consequence much debauchery, often ending in bloodshed occurs.

At these sacrifices the women have their own little demonstration with the children at the calves’-fold.

In the case of sacrifices by chiefs on great occasions, carcases are sometimes wholly burned.

Amulets and Charms are often worn by the natives, such as:—

1. Necklace of the long hairs of a cow’s tail plaited together. The cow furnishing the hairs [[20]]is held sacred and never killed or sold.

2. Seeds of the rhiza to keep away convulsions, worn by infants.

3. Pieces of “mooti,” medicinal wood, to keep away disease generally.

4. Leopard’s tooth to make him brave, &c., &c., and such things as love philtres are not unknown to the Kaffir beaux, in spite of the lobolo, or purchase system of getting a wife.

The Drugs that comprise the Native Pharmacopœia are very numerous and varied, and are dealt with and used as described in subsequent pages. Speaking generally, they are derived mostly from natural products. The vegetable kingdom supplies the greatest part in the form of roots, bark, wood, leaves, juice, flowers and fruit prepared in various ways and used as powders, infusions, extracts, and applications. Medicated baths are much used by some Kaffir specialists.

Those for internal use are most commonly purgatives or emetics, and for external use vesicants or irritants according to the degree of dilution or mode of application.

The animal kingdom also supplies some remedies, e.g., The skin of a python, powdered, used for soothing; Hide of Alligator; Ox Gall; [[21]]Snake venom with gall. Cantharides beetle (Mylabris), a severe irritant which has caused death in several known instances when administered too freely internally.

Minerals are little used by the natives (although now-a-days Paraffine is a great favourite).

The more valuable remedies have been used by the Herb doctors for ages, and a knowledge of their properties transmitted from one to another, so that there is a considerable heritage of experience to justify their use.

We often find the same herb, perhaps under a different name used by the Gaikas, Gcalekas, Fingoes, Tembus, &c., for the same malady; conclusive proof of the efficacy and ancient origin of its use.

As the maxim of “No cure, no pay” is accepted by both doctor and patient, worthless remedies are sifted out, and the high fee often paid for a cure tends in the same direction.

The Materia Medica of the Kaffir is apparently collected at any time, and they observe no ceremonies in collecting it, nor do they take [[22]]note of the seasons, moon phases, &c., in so doing.

In contrast to what one finds in the Folk Lore of other savage races, the Kaffir tribes appear to take very little heed to the phases of the elements. They have no astronomical knowledge and except in some few authentic cases of eclipse of sun or moon, carry out their daily life uninfluenced by sun, star, or moon.

Perhaps the only seasonal practice known is the habit of the Fingoes in early spring, of taking an emetic, often very strong and lowering the system.

The King is the chief Doctor, but with this exception anyone may become a medicine man or woman.

Domestic remedies are much used amongst the commonality, but such things as appeals to saints or deities do not take place, for the Kaffir has no saint or deity.

Few Surgical Instruments are used. Knives and needles for scarifying: a cupping glass of cowshorn about 6 or 8 inches long are about the only instruments used.

The cupping glass is used thus. The skin is [[23]]scarified by needles and the larger end of the horn placed over the wounds. Suction by the mouth is then exerted at the smaller end through which a small hole has been bored.

It is the practice of the natives to attend their sick at home and except in known infectious cases e.g. Small pox, amaas, &c., they are certainly not avoided in any way: quite the contrary, many visits are paid by sympathising friends and much assistance offered by them.

Incurables are usually looked on as pensioners of the kraal and charitably treated.

Deformed infants, that is, those born deformed, are generally got rid of by order of the chief: usually by leaving them in the open at night when carnivora make short shrift of them. In addition, there are several minor abnormalities that are looked upon as evidence of the child being a witch child, and rendering it likely to be got rid of in a similar way or even openly destroyed. Such conditions for instance, as hare lip, obvious squints, born with teeth, arrival of the upper incisors before the lower, are looked upon with grave suspicion.

In case of a death taking place, the hut is [[24]]burned down, and the spot whereon it stood obliterated as much as possible: it being considered bewitched and avoided in consequence.

At the graveside, for the Bantus bury their dead, much ceremony is observed, and the relations leave offerings for the dead saying, “Look on us favourably where you are going.” They believe in a vague sort of way in a future existence, and that the spirits of the departed have some sort of continuous existence and power over the lives of the living usually exercised for ill. For this reason many ceremonies are observed, which it is foreign to the intention of this essay to describe in detail, in order to secure that the departed spirit will rest in peace and not give future trouble. [[25]]

[[Contents]]

CHAPTER 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 of witchcraft, 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 of Incantation is 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 Kaffir Doctor may 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

Singular Plural
igqira elemicisa amagqira awemicisa
the 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.

e la imi cisa elemicisa
who of the herbs

Plural—Amagqira. Plural prefix—ama.

a wa imi cisa awemicisa
who of the herbs

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 more villainous and 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]]

Scully from 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 same source, 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 undoubted authority, 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,” analogous to 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. Amagqira alemilosi.
(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. See Isanusi.

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 individual employs moist 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.

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B. SURGEONS, BONESETTERS, &c.

Igqira Elokuqapula. Amagqira Awokuqapula.
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.

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