There is no difficulty whatever in expressing any ideas in the Kaffir language. The present infinitive of any verb can be transformed into an abstract noun. The numerals are as complete as is necessary for any calculation. Adjectives proper are not numerous, but their place is supplied by abstract nouns; as if we should say, a thing with goodness, instead of, a good thing. The adjective follows the noun, as abantwana bane, children four, izinto zine, things four.
The language of the Amaxosa contains three clicks, which are now represented in writing by the superfluous letters c, q, and x. These clicks are easily sounded separately by Europeans, the c by withdrawing the tongue sharply from the front teeth, the q by doing the same from the roof of the mouth, and the x by drawing the breath in a peculiar way between the tongue and the side teeth; but they generally prove an insurmountable difficulty to an adult who wishes to learn to speak the [[11]]language. By such a person a syllable commencing with a click can only be sounded as a distinct word with a considerable interval of time between it and the one before it. European children, however, readily learn to speak it fluently.
The women do not always use the same words as the men, owing to the custom called ukuhlonipa, which prohibits females from pronouncing the names of any of their husband’s male relatives in the ascending line, or any words whatever in which the principal syllables of such names occur. Owing to this custom, in many instances almost a distinct dialect has come into use. (This custom is referred to in a note to follow the Story of Tangalimlibo.)
Before the advent of the white man, the Kaffirs knew nothing of letters or of any signs by which ideas could be expressed. Their history is thus traditional, and cannot be considered authentic beyond four or five generations back. There are numerous old men in every clan who profess to be acquainted with the deeds of the past, but their accounts of these seldom correspond in details beyond a [[12]]period of about a century and a half. The genealogy of the great chiefs even, as given by them, is not the same beyond the time of Sikomo, the eighth in order from the present one, while with regard to minor chiefs considerable confusion exists two or three generations later.
They know of no other periods in reckoning time than the day and the lunar month, and can describe events only as happening before or after some remarkable occurrence, such as the death of a chief. The different seasons of the year are indicated by the rise in the evening of particular constellations, to which, as well as to several of the prominent stars and planets, they have given expressive names.
Until European clothing was introduced, the dress of the Kaffirs was composed of skins of animals formed into a square mantle the size of a large blanket, which they wrapped about their persons. The skin of the leopard was reserved for chiefs and their principal councillors alone, but any other could be used by common people. Married women wore a short leather petticoat at all times; in warm [[13]]weather men and children went quite naked. No covering was ordinarily worn on the head, though a fillet, intended for show, was commonly bound round it, and a fantastic head-dress was used by the women on certain festive occasions.
They are fond of decorating their persons with ornaments, such as shells, teeth of animals, and beads, used as necklaces, copper and ivory rings on their arms, etc. They protect their bodies from the effects of the sun by rubbing themselves all over with fat and red clay, which makes them look like polished bronze. Their clothing is greased and coloured in the same manner.
They live in villages, large or small according to circumstances. Their habitations consist of hemispherical huts formed of strong wickerwork frames thatched with reeds or grass; they are proof against rain or wind. The largest are about twenty-five feet in diameter, and seven or eight feet in height in the centre. They are entered by a low, narrow aperture, which is the only opening in the structure; their interior is smoky and dirty, and not seldom swarms with vermin. The [[14]]villages are usually in situations which command a good view of the surrounding country.
The Kaffirs are warlike in disposition and brave in the field, though when fighting with Europeans they seldom venture upon a pitched battle, owing to their dread of firearms. Their weapons of offence are wooden clubs with heavy heads, and assagais or javelins. The assagai (a corruption of a Portuguese word derived from the Latin hasta) consists of a long, thin iron head, with both edges sharp, and terminating in a point, and is attached by thongs to a slender shaft or rod. Poising this first in his uplifted hand and imparting to it a quivering motion, the Kaffir hurls it forth with great force and accuracy of aim. The club is used at close quarters, and can also be thrown to a considerable distance. Boys are trained to the use of both these weapons from an early age. Before the introduction of firearms the Kaffir used a shield to defend his person. It was made of ox-hide stretched over a wooden frame, and varied in size and pattern among the clans.
The warriors are formed into companies under their respective chiefs, and are not [[15]]divided into regiments of about the same number. A battle between Kaffirs consists of a series of individual encounters, in which the bravest combatants on each side challenge each other by name, and when one falls, another is called upon by the victor to take his place. The height of ambition is to be mentioned in one of the rude chants which the bards, whose principal employment is to sing the praises of the chief, compose on the occasions of festivals, and to hear one’s name received with applause. The brave wear on their heads the feathers of the blue crane, which are given to them by the chief as tokens of distinction, and which no one else is permitted to wear (except a single individual at a peculiar ceremony which will be referred to in a note upon the custom of ntonjane).