H. DIGESTIVE SYSTEM.
Thrush. Ama-vila, said to be caused by the child eating green mealies off the cob and leaving its saliva on a cob that is accidently burnt; or putting its father’s pipe into its mouth.
Treatment. The mouth is frequently washed out, either with an infusion of the leaves of Isi-duli (Brachylæna elliptica) or an infusion of Mimosa bark.
Quinsy. Um-qala. Gargles are used of hot infusions of Isi-duli, Mimosa, or bitter olive tree, etc.
Diphtheria. I have no record of this disease being recognised by the Kaffir as anything but sorethroat Umqala, if it occur at all.
Dyspepsia and Indigestion. I-dliso.
Believed to be caused by eating poisonous foods, and usually treated by emetics e.g. In-kamamasane (Euphorbia pugniformis) one [[77]]of the class of drugs known amongst the natives as Intsema, acting as a severe emetic and purge. The juice tapped from the living stem of these plants is collected in maize meal and made into a bolus to be swallowed; about half a drachm of the drug being taken at a time. As this is nearly as severe as croton oil, the action is easily to be understood and in a country and nation where at times great overfeeding and gorging is practiced, such a treatment is a valuable asset.
Another favourite purge is Um-gwali (Euclea lanceolata), the bark of the roots being used.
Colic. Uku kunywa or I-honya.
Treatment. a. The Powdered root of In-nyongwane, (Deconia anomala) is administered in cold water.
This plant is also put to a curious use by the Kaffir. When visiting a strange place he eats some of it, believing that if he gets poisoned food he will immediately vomit it.
b. The knobs from the roots of the in-dawa (Cyperus) are used, either chewed as they are or as an infusion of the powdered knob. It has an aromatic pungent taste. [[78]]
c. The powdered root of I-qwili (Alepidea amatymbica) is also used for colic or abdominal pain, a teaspoonful to a dose.
In larger doses this drug is an emetic and purgative, in smaller a stomachic.
d. Um-bangandlela (Heteromorpha arborescens) is also used in infusion.
Purgatives are used and sometimes injections. This is one of the diseases which lend themselves so well to the treatment of the Amagqira Awokuqubula or doctors who use massage and sucking accompanied by incantations, and profess to produce, in the form of a lizard, frog, or something, the cause of the disease.
The Awobulongo, cow-dung doctors are also successful in this illness.
Stitch. Ili-hlaba is treated by rubbing the part and administering infusions of the root of the Ili-bulawa (Sebæa crassulæfolia), a bitter astringent used also in dysentery and colic.
Vomiting. In-hlanzo, caused by bewitchment or poisoning is arrested by copious draughts of hot water followed by purgatives. [[79]]
Dysentery or Diarrhœa. Uxaxazo referred to gastronomic errors and treated by:
a. I-yeza lezikali (Pelargonium reneforme) administered hot as a decoction in milk of the powdered root, about a teaspoonful of the powder.
b. Um-tuma (Solanum Capense) as in (a).
c. I-gqita (Monsonia ovata). Much used and valued in this disease. It is sedative and astringent and now used as a tincture in the armamentarium of most colonial physicians, and by some considered very valuable in Typhoid fever.
Jaundice. I-nyongo (bile) believed to be due to too long continuance of the same diet.
Treatment: Diet is changed and purgatives administered.
Gallstone and its colic are not recognised.
Constipation. Uku-qunjeliva.
Treatment: 1. Sometimes enemata are administered. The method adopted being, to insert the smaller end of a cowhorn, with the point cut off, into the bowel and having filled the horn with the required liquid to blow with [[80]]the mouth applied to the other end and so empty the horn of its contents into the bowel.
2. Many purgatives are known and used, the chief being a. Um-quali (Euclea lanceolata) of which the bark of the roots is used.
b. In-kamamasane (Euphorbia pugniformis) The milk from the stem is a drastic cathartic, and like croton oil an escharotic.
c. Um-hlaba (Aloe ferox). The long fleshy leaves of this plant are broken off and hung up in a sun over a vessel. The juice which collects is dried in the sun, and being mixed with meal or clay is used in the form of a pill.
In some parts the juice of this aloe is used by the natives, dropped into the eye, for purulent ophthalmia.
There are many other cathartics known to and used by the native doctors as well as domestically.
Obstruction of the bowels. Uku-quina.
Treatment: All the usual cathartics may be tried and they failing, the rubbing doctor “Igqira-elokuqubula,” may be called in who massages the belly. If he fails the person must be bewitched; when the witch doctor is requisitioned to see the end of the chapter and have [[81]]someone punished for the result.
Peritonitis. Inflammation of the bowels is treated generally as colic and fever.
Dropsy. I can get no authentic record of this being recognised. One informant calling it “Igalimoya” gives as a method of treatment used the injection and administration by the mouth of infusions of Utangazano (Cucumis Africanus) a wild cucumber, which is a hydrogogue cathartic.
Piles. U-mzi.
a. Charms are used to cause their disappearance, e.g., I-kubalo or lika Mlanjeni (Pelargonium pulverulentum) of which the leaves are chewed.
These leaves were given to the warriors in the Kaffir Wars of 1850, as war medicine, by the great witch doctor Mlanjeni, to charm away the British bullets, and make the guns miss fire. Kaffirs were found, dead on the field, who had these leaves chewed in their mouths.
b. Another method of treatment is to mash into a pulp the rootstalk of the Isi-kolokoto [[82]](Sansevieria thyrsiflora) and use the pulp locally and internally.
Thread worms. Izlio.
Tape worm. I-palo.
Round worms. Intshulube.
These are all grouped for treatment as worms and submitted to the same kind of treatment. As they are very common amongst the Kaffirs there is a very large variety of remedies.
The following are a selection from many more.
1. Iyeza lentshulube (Hibiscus trionum.)
2. Isi-kolokoto (Sansevieria thyrsiflora), of which the root is used.
3. Ikalana (Aloe tenuior) one of the best of these drugs. It is cathartic as well as taenicide and non-poisonous in ordinary doses. For tape worm a decoction of the roots is taken on an empty stomach, after purgation.
4. Um-fincafincane (Leontis leonurus), the leaves and flowers are used in decoction or powder.
5. I-dolo lenkonyana (Rumex Eckloni) of which the roots are taken, boiled in sweet milk. [[83]]
6. Um-muncwane (Oxalis Smithii). A handful of the dried bulbs is boiled in milk and the decoction drunk.
7. In-nyinga (Agremonia Capensis) a paste of the leaves with sour milk.
8. A decoction of a mixture of Um nukambeba (Myeris inequalis), of Um-nungumabele (Xanthoxylon Capense) and of Um-nquma (olive) is used.
9. Crushed pumpkin seeds are also used. About 30 seeds slightly roasted being the usual dose.
Kidney Disease is unknown; but urinary troubles are treated. Thus for painful micturition and difficult as well as scanty or thick urine a decoction of the root of Um-tumana (Solanum Capense) may be tried.
General Debility. Tonics are used by the igqira elemiciza thus:
1. I-tshongwe (Xysmalobium latifolium) of which the root is infused and the liquor which is exceedingly bitter, drunk.
2. Ubu-hlungu benyushu (Teucrium Africanum) a few grains of the dried bark being a dose. [[84]]
3. In-dawa (Cyperus.) The knobs which grow on the roots, have a strong, bitter, pungent and aromatic flavour. These are used for this condition as also for colic.
4. Ubu-hlungu bedilia (Cluytia hirsuta) of which the leaves are chewed or taken in infusion.
A person suffering from prolonged debility unrelieved by treatment, naturally (for a Kaffir) comes to believe that he is under the malign influence of someone around him who is working on him by means of witchcraft, and journeys are taken to get away from the spell. Thus in a way the idea of “Change of Air” is practiced. [[85]]
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 are administered to promote healing and ease restlessness.
Dislocations. Are not generally differentiated from 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 (vide healing 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.
The Grahamstown Journal remarking 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-bite is 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 bites e.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 VI.
MIDWIFERY AND CHILDREN.
Childbirth is an exceedingly simple process, as a rule with the Kaffir; a native woman only allowing it to interfere with her duties for a few hours. Abnormal labours are seldom heard of.
Should any difficulty arise, a severe rubbing is sometimes resorted to by the women in charge.
Whereas this statement holds good for the commonality and some tribes, yet in others, e.g.: The Basutos, the time and method of childbirth is very different.
The woman when near her time returns to the kraal of her father, who pays the expenses if any, and of her mother, who is chief superintendent of details. Some expert old women of the tribe acts as midwife.
A special hut is built and kept carefully clean. On the floor is spread a thick layer of dry cowdung to collect the lochia etc., and the woman usually sits near this in a crouching position. She may, however, be on her knees or even lying down. A firm band is tied above [[98]]the uterus (to keep it from rising) and this is tied lower down after the birth.
The child is received into the hands of an assistant; and the umbilical cord, usually forcibly torn asunder several inches from the child’s abdomen. The cord may, however, be cut or sometimes chewed through by the midwife. The abdomen is, during the birth, rubbed and pressed, and the back assisted by an assistant.
In very serious cases and only in extremis an Igqrira elemicisa is called in, who however, seldom does much more than administer herbs.
To facilitate labour, and strengthen the uterine contractions, the natives administer the root of the Um-kanzi (Typha latifolia).
Other herbs are used also for the purpose, one igqira being in the habit of getting his patient stupefied by much smoking of dagga (Indian hemp).
Two months after the birth of the child the mother reappears in public; but should the child be still-born, after a shorter interval.
So much for the mother who usually recovers without much trouble.
The Newborn Infant is, to say the least of it curiously treated. [[99]]
Dr. Casalis in recording the birth of 490 Basuto Children, states that of these 160 die in infancy, and one is not surprised when one considers the trying ordeals of their first few days of life.
No sooner is the baby born than the points of its fingers are bled for luck. The infant is then held in the smoke of a slow fire of aromatic woods till it sneezes or coughs to show that it is not bewitched. Then commence its ablutions. It is first thoroughly rubbed all over with a solution of cowdung and then rubbed clean as possible and rolled in the skin of a goat or sheep recently killed.
Then commences a course of treatment that is in violation of all laws of nature and propriety.
Instead of the infant being allowed to use the mother’s milk “amasabele,” they give it sour curdled milk (a sort of koumiss or calabash milk) from the cow, the same as that used by adults. This they force down the throat of the poor little mortal by blowing it into its mouth and compelling it to swallow. This is continued for three days, and as a result the bowels become much distended and bowel complaint, often ending in death, frequently results. [[100]]
They do this as they believe that the new “Amasebele” new mother’s milk would cake in the stomach, corrode it, and cause premature decay.
So that if a child be sickly the doctor often ascribes it to the child having been fed on mothers’ milk too early, which must be purged away by a course of medicine.
At the end of three days the infant is allowed to take the amasebele or breast milk. During these three days if necessary, the breasts are milked by hand.
The Kaffir, not content with the above extraordinary treatment is in the habit of administering drugs to the newborn infant.
Thus on the day of its birth as a purgative, an infusion made by steeping in cold water the tubers of the U-jyane (Chlorophyton comosum) is administered. This is a common infantile aperient but when it is not obtainable, a paste of the leaves or an infusion of the leaves of the U-sikiki (Salvia scabia) is administered for the same purpose.
The Zulus have some curious practises, with regard to children.
At the age of about ten days the first “charm” is worked. It consists of partly burying the infant at some spot near where lightning has [[101]]been known to strike. The hole need not be more than a few inches deep. The mother places her naked infant in the hole, when the Isanuse chewing some medicine roots, squirts it over the child, muttering an incantation as he does so.
The child is then taken up by the father, who is usually present, and handed to the mother. When the ceremony is over, on leaving the spot, no one dare look back, lest the efficacy of the charm be spoiled. This operation is supposed to instil courage into the unwitting heart of the little one; such courage, that even when lightning, the most fearful of all Silos (beasts) is flashing on every side, and the thunder roars as if the very earth would burst, he or she may not momentarily close an eye.
The temporary burying of a child at a later age is thought to be a deterrent of diseases more especially of fevers and colds.
Mothers of children take their little ones, of any age up to five or six years, early in the morning some little distance from home, and dig holes in which each child is placed separately, and into which earth is thrown until the child can only move its arms and [[102]]head, the body being in an upright position. The mothers then walk away, singing songs and behold them from afar, when they return and release them.
Another charm to prevent sickness is one which is sometimes called “Umtshopi.”
Young maidens are here the performers. When “Umtshopi” is to be played, these maids rise early in the morning and go to some brook or riverside where grows, a kind of long, broad leaved rush, which they pull, and fashion into a fantastic kind of dress, thus:—
A rope is plaited sufficient to go round her waist, on this she works the reeds, so as, to form a fringe or kind of kilt which will touch the ground when she moves. Another is made to fasten round the chest under the arms, and a third thickly worked is worn round the neck so as to conceal the arms and bust. A hat is then made in the same manner, only the rushes are burned so as to stand up, thus giving the girl in this green costume, the appearance of a moving bunch of grasses.
Each girl being thus arrayed, they set out on a round of calls to the kraals of the neighbourhood. Each chants a weird song, dancing, gyrating in a most fantastic manner, [[103]]frequently increasing the effect of their grotesque appearance by wild whoops and unearthly yells, until the smaller children begin to scream of sheer fright; for now the mothers forcibly lay down on the ground all the younger ones, who cannot be persuaded to do so, and an Umtonjane jumps over each one, from the tiny mite just learning to crawl, to urchins of from twelve to fourteen years of age.
After all the little ones of the kraal have been “jumped” the performers go off and kindling a fire, burn their “Umtshopi,” a process of some difficulty and duration owing to the greeness of the reeds. Any garment or ornament which a girl may happen to wear while playing “Umtshopi” must be burnt, otherwise the efficacy of the charm is quite destroyed.
Among the charms practiced to prevent sickness from visiting a kraal is the “Umkuba” or custom of the girls herding the cattle for a day. No special season of the year is chosen for this custom. It is merely enacted when diseases are known to be prevalent. On such an occasion, all the girls and unmarried women of a kraal rise early in the morning, dress themselves entirely in their brothers’ [[104]]or men’s skins, and taking their “knobkerries” and sticks, open the cattle pen or kraal, and drive the cattle away from the vicinity of the homestead, none of these soidisant herds returning home until sunset, when they bring the cattle back. No one of the opposite sex dares go near the girls on this day, or speak to them.
Seriously deformed children are left in the open veldt with the hope that the spirits, who bewitched them will relent and either cure them or take them away. Usually carnivora manage the latter alternative.
The method of doctoring children though curious is on the whole rational.
When the child is sick, emetics or purgatives are used. If the former, the usual way of laying the child on its back and holding its nose is adopted. If the latter, a decoction is prepared, a short piece of small reed is obtained. The mother takes the liquor into her mouth and inserting one end of the reed into the child’s fundament, blows the mixture into the bowels giving the picanini what she thinks sufficient.
The Placenta is burned, with the lochia mixed with cowdung, and as far as I can find out there is no superstition attached to its [[105]]disposal such as exists in the Highlands of Scotland and in Ireland. The infant is first rolled in a fresh goat skin and no special treatment of the navel adopted.
Mother’s Milk. Deficiency is almost unknown, but a foster mother is usually ready to supply the needful in such a case.
When the infant dies, or is still-born, the breasts are emptied by the mother or an older child and allowed to dry up as soon as possible. No herbs are used specially for that purpose.
Pregnancies. Dr. Casalis gives some useful statistics on this subject amongst the Basutos.
100 women, chosen hap-hazard, had 490 children, 215 boys, 275 girls, of which 330 were alive and 160 dead.
Of the 100 women, 30 had from 8–9 children; 62 had from 3–6; and 7 from 1–2.
Six had twins, and only one was sterile, but as many as 45 had aborted at one time or another during her child-bearing period. And he remarks “The relative frequency of girls to boys is not abnormal; nor is the number of pregnancies unusually large, in fact one would [[106]]expect a larger amongst savages, were it not for the fact that here a mother suckles her babe for two years, and so usually avoids pregnancy for that period. The Sesuto have a proverb, ‘Many babes spoil the womb.’”
Sterility, is extremely rare and a great disgrace to Mosuto woman, who will do anything rather than be considered sterile.
The general practice of Kaffir tribes is to send the sterile wife back to her father if she prove sterile after a fair trial; and to demand back the “lobola” i.e. her cost price.
Twins are not looked upon with favour although if they be females they are welcomed.
In this connection, one must remember that the female is the labourer, and when she marries, her father receives several head of cattle as “lobola,” or purchase price of his daughter: hence their welcome.
Miscarriages are mostly attributed to witchcraft, but the sufferers therefrom are sometimes treated medicinally.
a. The Um-kwinti (Gazania pinnata) is drunk in infusion of all its parts.
b. The Isi-kolokoto (Sansevieria thyrsiflora) an infusion of the root being used. [[107]]
c. The In-gcelwane (Bulbine latifolia) of which a decoction of the root and stalk is taken.
Menstruation. The first arrival of this, the average age being 14 years, is made the occasion of great ceremonies, which vary, however, greatly in different tribes, thus:—Amongst the Sesutos, the maiden is sent to the Native school (kept for the purpose by a woman), and turned in what is known as a “Bale.” Much difficulty is experienced in finding out what exactly takes place; but from what one gathers, there is no removal of parts, as in circumcision in the male. The result of the treatment is that the labia minora are considerably elongated, sometimes very much so, and the female thus converted into an animal of lust and desire. It is notorious that the Basuto women are excessively immoral. According to them adultery is not an immoral act, unless there has been complete possession.
Ho fuba in Sesuto (adultery) means to have complete intercourse, and if followed by conception is punished usually by fining. A few head of cattle or less, clearing the culprit even if she be a wife. [[108]]
Papali (play), however, is an innocent flirt, and here the elongated labia minora comes into use.
An old Basuto once said “Were it not for this custom all our woman would repeatedly become pregnant, and thus spoil their children.”
Chiefs frequently lend their wives to their headmen, that they may “raise children to their kraal.”
Among the Zulus and most of the other Bantu tribes the custom is different.
The maid is confined with others in a separate hut. She has her own mat to lie on, made of a peculiar kind of grass called “Nxopo,” her own cooking pot and eating utensils. Only her nearest female relatives are allowed to approach. She never touches flesh with her hands, using for this purpose a forked stick, and she never uses milk.
(This practice of never using milk at menstrual periods is almost universal throughout the Bantu races and most strictly adhered to. I cannot find out any stated reason for it.)
She is not allowed to go near the father’s hut, nor to wander near the kraals of the calves or cattle, or the other huts. [[109]]
A special beast is killed for her, and the first cut, viz.:—A slice from between the right shoulder and the ribs is reserved for her use. No one is allowed to use the meat before her share is removed.
On the tenth day she covers up her face and goes to her home, preceded by her nurse. Sour milk (a sort of Koumis) is poured out for her. She drinks some, gargles her throat and spits it out on to some dry cowdung.
Her nurse follows suit and then runs out, calling out “So and so has drunk milk, so and so has drunk milk.”
The second stage, that of rejoicing and, sad to relate, general immorality then commences. The friends are called together and the girls now “Intonyani,” dress themselves in fantastic fashion in reeds, go through wild dancing with much feasting and dancing and excitement. Then follow orgies impossible in civilization. The old people go to their huts, content to leave these newly fledged maidens and the youths of the gathering to spend the night together. Free love becomes the order of the day. Complete connection is not supposed to take place, and should a girl conceive as a result, [[110]]the reputed father may be forced to marry her, and pay a fair premium “lobola” to the father. This is not, however, essential, a fine often being accepted.
During the few days of this “Intonyane” festival the “Intonyanis” go about from kraal to kraal. It is now the custom of the mothers to lay their scared infants on the ground for the girls to jump over them, thus performing “Umtshopi” i.e. charming away sickness.
After their ceremonies all the articles including dress, hut, fork, mat, &c., &c., of the “Intonyane” used during the ceremony must be burned.
Circumcision “Ubukweta” is universally practised amongst the Bantus. Its origin is lost in antiquity, and it is held by many as proof that the Bantu is the descendant of peoples, who emigrated from central Asia and are allied to the Jewish nations.
This rite is performed on the boys at puberty, and is partly civil, in that it introduces boys to the rights of manhood; and partly religious in that it imposes on them the responsibility of [[111]]conforming to all the rights and ceremonies of their superstition.
It is performed by one of the old men of the tribe by cutting. The instrument used being by no means sharp; but the wish to be, or appear a man, prevents signs of suffering. The hemorrhage is stopped by application of astringent juices mixed with clay; or in some tribes by winding from the point of the glans up round the penis a long strip of pliable goat skin, which article is afterwards much valued and carefully preserved.
A number of youths from the same kraal are done at the same time, and during the healing process are set apart from their fellows in a locality some distance from the kraals, where they must provide for themselves in every way. They are then called “Abakweta” and keep many restrictions and observances, which I do not propose to describe here, suffice it to say that when the soreness passes off, they are allowed unlimited licence, and as a consequence the rite has very much degenerated into an unthinkably immoral custom. Free love with the Abakweta not being considered improper amongst the young women and “Intonyane.” [[112]]
Conclusion.
The foregoing pages prove, I think, to us that the Kaffir races, as represented by their “Amagqira,” possess no mean amount of knowledge of disease and its treatment, and their extensive use of herbs show in an astonishing degree, the valuable information which the tribes possess of the therapeutic actions and uses of the vegetable kingdom as it exists in those parts of the country which they inhabit.
FINIS
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