The uncivilized races of men in all countries of the world; vol. 1 of 2 / Being a comprehensive account of their manners and customs, and of their physical, social, mental, moral and religious characteristics

by J. G. Wood

There is now before me a remarkable necklace, which was taken from the neck of a Kaffir who was killed in the attack of the 74th Highlanders on the Iron Mount. (See [illustration No. 1], on p. 167.) This stronghold of the dark enemies was peculiarly well adapted for defence, and the natives had therefore used it as a place wherein they could deposit their stores; but, by a false move on their part, they put themselves between two fires, and after severe loss had to abandon the post. The necklace belongs to the collection of Major Ross King, who led the 74th in the attack. It has evidently been used for superstitious purposes, and has belonged to a Kaffir who was either one of the prophets, or who intended to join that order. It is composed of human finger-bones, twenty-seven in number, and as only the last joint of the finger is used, it is evident that at least three men must have supplied the bones in question. From the nature of the ornament, it is likely that it once belonged to that class of which doctors make a living, by pretending to detect the evil-doers who have caused the death of chiefs and persons of rank.

As another example of the superstitious ideas of the Kaffirs, I may here describe one of the small bags which are sometimes called knapsacks, and sometimes “daghasacs,” the latter name being given to them because their chief use is to hold the “dagha,” or preparation of hemp which is so extensively used for smoking, and which was probably the only herb that was used before the introduction of tobacco from America.

Sometimes the daghasac is made of the skin of some small animal, taken off entire; but in this instance it is made of small pieces of antelope skin neatly joined together, and having some of the hair still left in the interior. The line of junction between the upper and lower pieces of skin is ingeniously concealed by the strings of black and white beads which are attached to it; and the same beads serve also to conceal a patch which is let in in one side. The bag is suspended over the shoulders of the wearer by means of a long chain formed of iron wire, the links of which are made so neatly that, but for a few irregularities, they would be taken for the handiwork of an European wire-worker.

From the end of the bag hang two thongs, each of which bears at the extremity a valued charm. One of these articles is a piece of stick, about three inches in length, and about as thick as an artist’s pencil; and the other is a small sea-shell. The bone necklace, which has just been described, does really look like a charm or an amulet; but these two objects are so perfectly harmless in appearance that no one would detect their character without a previous acquaintance with the manners and customs of the natives. The stick in question is formed of a sort of creeper, which seems to be invariably used in the manufacture of certain charms. It has small dark leaves and pale-blue flowers, and is found plentifully at the Cape, growing among the “Boerbohne,” and other bushes, and twining its flexible shoots among their branches.

Major King, to whose collection the daghasac belongs, possesses a large specimen of the same stick, five feet in length and perfectly straight. It was taken from the centre of a bundle of assagais that had fallen from the grasp of a Kaffir, who was killed in a skirmish by the Highlanders. This stick was employed as a war charm, and probably was supposed to have the double effect of making certain the aim of the assagais and of guarding the owner from harm. Vast numbers of those wooden charms were issued to the soldiers by the celebrated prophet Umlangeni, who prophesied that by his incantations the bullets of the white man would turn to water as soon as they were fired. As the charm cost nothing except the trouble of cutting the stick to the proper length, and as he never issued one without a fee of some kind, it is evident that the sacred office became in his hands a very profitable one.

As war occupies so much of the Kaffir’s mind, it is to be expected that the prophets encourage rather than suppress the warlike spirit of the nation. During times of peace, the objects for which the prophet will be consulted are comparatively few. Anxious parents may come to the prophet for the purpose of performing some ceremony over a sick child; or, with much apparent anxiety, a deputation from the tribe may call him to attend upon the chief, who has made himself ill by eating too much beef and drinking too much beer; or he may be summoned in case of sickness, which is always a tolerably profitable business, and in which his course of treatment is sure to be successful; or if he should enjoy the high but perilous reputation of being a rain-maker, he may be called upon to perform his incantations, and will consequently receive a goodly number of presents.

These, however, are the sum of the prophet’s duties in times of peace, and he is naturally inclined to foster a warlike disposition among the people. The reader will remember that when Tchaka found that his subjects were in danger of settling down to a quiet agricultural life, he induced one of the prophets to stir up a renewal of the old martial spirit. And we may be sure that he found no unwilling agents in the prophets, at least three of whom must have been engaged in the deception.

In war, however, the prophet’s services are in constant demand, and his influence and his wealth are equally increased. He retains all the privileges which he enjoyed in time of peace, in addition to those which belong to him as general adviser in time of war. From the beginning to the end of the war every one consults the prophet. When the king forms the conception of making war, he is sure to send for the prophet, and ask him to divine the result of the coming contest, and whatever his advice may be it is implicitly followed. Then, after war has been announced, another ceremony is necessary in order to propitiate the spirits of ancestors, and cause them to fight for their descendants, who sacrifice so many oxen to them, and thus enrich their cattle pen in the shades below. Next comes the grand series of ceremonies when the troops are mustered, and another, scarcely less grand, when they march off.

In the mean time almost every soldier will want a charm of some kind or other, and will pay for it. Moreover, he will generally owe the sacrifice of a cow, or at least a goat, if he return home safely at the end of a campaign, and of all sacrifices the prophet gets his share. The old men and wives who remain at home, and are sure to feel anxious about their husbands and children who are with the army, are equally sure to offer sacrifices as propitiations to the spirits. When the army returns the prophet is still in request, as he has to superintend the various sacrifices that have been vowed by the survivors and their friends. As to those who fell they have already paid their fees, and for the failure of the charm there is always some excuse, which the simple people are quite ready to believe.

Mr. Baines has kindly sent me an account of one of these prophets, and the manner in which he performed his office. Besides the snakes, skins, feathers, and other strange ornaments with which a Kaffir prophet is wont to bedeck himself, he had hung round his neck a string of bones and skulls, an amulet of which he evidently was exceedingly proud. He was consulted by some of the soldiers about the result of the expedition, and straightway proceeded to work. Taking off the necklace he flung it on the ground, and then squatted down beside it, scanning carefully the attitude assumed by every bone, and drawing therefrom his conclusions. (See the [engraving No. 2], on page 188.) At last he rose, and stated to his awe-struck clients that before the war was over many of them would eat dust, i. e. be killed.