G. NERVOUS SYSTEM.

Paralysis. I-dumbe is attributed entirely to supernatural causes and for its treatment the Isanuse (witch-doctor) is called in to find out, “who has bewitched him.” The bewitcher may be severely dealt with.

Epilepsy. (Fits) Isi-tutwani is recognised as a constitutional disease and treated by the Igqira elemiciza (herb doctor). His method is as follows:—a. Various Herbs are mixed, which administered in decoction, act as a strong [[71]]emetic. A sheep is killed and the dung from its entrails is rubbed all over the patient’s body. He is now made to stand up in a hole made in a large ant-heap, Isi-duli (in Kaffirland these ant-heaps are often very large), and the emetic administered till vomiting is induced, the remainder being poured over him to wash off the dung. The hole is then covered up and the disease supposed to be left there. He now goes home, and avoids this spot for ever afterwards. Should this treatment fail the following is adopted.

b. The sick man is treated as before, only at home in his hut. The refuse, i.e. vomited matter and washed off dung is burned in a brisk fire and the ashes used as Umhlabelo, medicine used in lancing (Ukuquapula) in the following way.

An incision is made above the forehead, the blood being collected carefully and subsequently buried at the threshold of the hut; and this Umhlabelo well rubbed into the incision.

c. Another method I have had described is to lance the temple, collect the blood and having caught a hare and lanced its head between the ears, to rub the patient’s blood into the wound and let the hare go free, the [[72]]spectators and patient not daring to see the hare depart. Similarly a cock may be used (failing the hare), its beak soaked in the blood and it allowed to go free.

d. A most prized, and secret cure for “fits” is the administration of about a tablespoonful of a decoction in goats milk of the leaves of Exomis oxyrioides. This is a method used in the domestic medicine of the back-country Boer, who calls the bush “Honde bos” (dog bush) and is said to be very successful.

N.B.—the watery decoction of this is dangerous and strongly soporific.

Insanity. U-gezo. Three varieties are recognised.

1st U-gezo proper, probably mostly delirium or convulsions, which is treated the same way as “Isi-tutwani” epilepsy. Here also the herb Um-nyanji (Phytolacca stricta) and other emetics are used till the patient is utterly prostrate, when he is left to slowly recover, while being fed on goats milk.

2nd A form of madness known to attack those who are in the initiation or student stage for the position of Isanusi, when they are supposed to be in communication with the [[73]]“Imi-shologu” departed spirits. During the initiation the candidate is hypnotised by the Isanuse and made to see and converse with these spirits, as it is from them that all his knowledge comes when in practice. As one would expect, the impressions of the lessons are at times lasting and unhinge the minds of weak ones, who continue to have delusions and are then considered to be possessed by their departed ancestors. In the treatment of this, therefore, every endeavour is made to propitiate these ancestors, by sacrifices and offerings, mostly with the assistance of one of the witch doctors. In the old days of Chacka a case is recorded as occurring, and after treatment had failed either to kill or cure, the maniac was sent to join his ancestors by order of the king (the greatest doctor). A truly summary method of at once appeasing the offended spirits and getting rid of a troublesome customer.

3rd. Uku-posela, evidently Acute Mania, attributed to being bewitched by some one having a grudge, and the process of smelling out “Ukunuka” as described previously is gone through. [[74]]

Tetanus. Supposed to be due to having crossed the path of the Icanti (water snake) or Inamba (python) and the plants used in snakebite are administered as well as the usual observance of ceremonies calculated to appease the wrath of the ancestor whom the snake represents.

Sunstroke. Uku-zolika or Uku-hlatywa lilanga, is well recognised and fairly common amongst the workers of the fields.

Treatment. 1. The sufferer is placed in as cool a place as is available, soused with cold water, and drugged with emetics and purgatives.

2. Seated in a cool spot on the ground his finger and thumb tips are freely incised so that he may bleed, and he is dosed freely with Ubuhlungu (teucrium Capense), a carminative snakebite cure.

Toothache. Ama-zinyo. The Kaffirs say that in the old days this was unknown, and they attribute it now to eating food cooked and hot.

Treatment. Small doses and local application of Ubuhlungu benyoka “Acocanthera venenata” a nervine tonic and favourite snake-bite [[75]]cure are used; or the sufferer chews the bark of the Um-nungumabele (Xanthoxylon Capense) and expectorates the juice; or a paste may be made of the powdered bark and placed in the hollow tooth (this is another favourite snakebite and anthrax drug). Other plant drugs used in much the same way are:—

All having distinct antiseptic and anæsthetic values.

The Kaffir surgeon or domestic sympathiser tries to extract the offending tooth by means of a strip of thong tied to it.

Speaking generally the Kaffirs have splendid teeth and take great care of them by frequent cleansing.

Headache.

a. I-yeza Elininyama (Anemone Caffra) is used; the root being dried, powdered and used as a snuff. Should this fail the upper rootstalk is burned and the smoke inhaled; while a paste of the leaves is rubbed into or bound on the affected part. [[76]]

b. Um-hlavutwa (Ricinus communis) is also used externally as a paste and internally in decoction.

A common practice is to bind the head firmly with a thong.

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