Damara-land being situated in the tropic of Capricorn, the seasons are naturally the reverse of those in Europe. In the month of August, when our summer may be said to be at an end, hot westerly winds begin to blow, which quickly parch up and destroy the vegetation. At the same time, whirlwinds sweep over the country with tremendous velocity, driving along vast columns of sand many feet in diameter and several hundred in height. At times ten or fifteen of these columns may be seen chasing each other. The Damaras designate them Orukumb’ombura, or rain-beggars, a most appropriate name, as they usually occur just before the first rains fall.
Showers, accompanied by thunder and vivid lightning, are not unusual in the months of September and October, but the regular rains do not set in till December and January, when they continue with but slight intermission till May. In this month and June strong easterly winds prevail, which are not only disagreeable, but injurious to health. The lips crack, and the skin feels dry and harsh. Occasionally, at this time, tropical rains fall, but they do more harm than good, as a sudden cold which annihilates vegetation is invariably the result. In July and August the nights are the coldest, and it is then no unusual thing to find ice half an inch thick. Snow is of rare occurrence.
The Damaras and the Bechuanas have nearly the same notion as to their origin. Thus the latter believe that the founders of their nation and the animals of the country emerged from a cave, while the former declare that they sprung from a tree. When men and beasts first burst from the parent tree—so runs the tradition—all was enveloped in profound darkness. A Damara then lit a fire, which so frightened the zebra, the giraffe, the gnoo, and every other beast now found wild in the country, that they all fled from the presence of man, while the domestic animals, such as the ox, the sheep,[33] and the dog, collected fearlessly round the blazing brands.
The tree from which the Damaras are descended is to be seen, they say, at a place called Omaruru. But somehow there must be more than one parent tree, for both in going and coming we met with several Omumborombongas, all of which the natives treated with filial affection. [34]
The chief deity of the Damaras is called Omukuru. His abode is said to be in the far north; but it would be somewhat difficult to specify his attributes. Each tribe is supposed to have its own Omukuru, to whom it ascribes all its superstitious habits and customs, peculiarities, &c. The tribe is divided into castes or “eandas.” Thus there are Ovakueyuba, those of the sun, or related to the sun, and Ovakuenombura, those related to the rain, &c., each of which has its peculiar rites and superstitions. These, moreover, are derived from the mother, and not from the father. If a man of the Ovakueyuba marries a woman of the Ovakuenombura, their offspring adopt the notions, &c., peculiar to the latter, and vice-versâ. They can not account for this division of castes; they merely say it is derived from the “wind.” Some religious notions, no doubt, lie at the bottom of this.
Though the Damaras do not profess absolutely to believe in a life hereafter, they have a confused notion of a future state. Thus they not unfrequently bring provisions to the grave of a deceased friend or relation, requesting him to eat and make merry. In return, they invoke his blessing, and pray for success against their enemies, an abundance of cattle, numerous wives, and prosperity in their undertakings.
The spirits of deceased persons are believed to appear after death, but are then seldom seen in their natural form. They usually assume on such occasions the shape of a dog, having, not unfrequently, the foot of an ostrich. Any individual to whom such an apparition (Otjruru) might appear, especially if it should follow and accost him, is supposed to die soon after.
The Damaras have great faith in witchcraft. Individuals versed in the black art are called Omundu-Onganga, or Omundu-Ondyai, and are much sought after. Any person falling sick is immediately attended by one of these impostors, whose panacea is to besmear the mouth and the forehead of the patient with the ordure of the hyæna, which is supposed to possess particularly healing virtues. The sorcerer, moreover, makes signs and conjurations.
Some very singular superstitions about meat exist among the Damaras. Thus a man will perhaps not eat the flesh of an ox which may happen to be marked with black, white, or red spots. Others refuse to partake of a sheep should it have no horns; while some would not touch the meat of draft-oxen, according to the rule of the “canda” to which he belongs. If meat is offered a Damara, he will accept it; but, before he ventures to eat it, he carefully inquires about the color of the animal, whether it had horns, &c.; and should it prove forbidden food, he will in all probability leave it untouched, even though he might be dying of hunger. Some even carry their scruples so far as to avoid coming in contact with vessels in which such food has been cooked; nay, even the smoke of the fire by which it is prepared is considered injurious. Hence the religious superstitions of these people often expose them to no small amount of inconvenience and suffering.
The fat of particular animals is supposed to possess certain virtues, and is carefully collected and kept in vessels of a peculiar kind. A small portion of this is given in solution, with water, to persons who return safely to their homes after a lengthened absence at the cattle-posts. The chief also makes use of it as an unguent for his body.