Mention has been made once or twice of the prophets, sometimes, but erroneously, called witch doctors. These personages play a most important part in the religious system of the Kaffir tribes; and although their office varies slightly in detail, according to the locality to which they belong, their general characteristics are the same throughout the country. Their chief offices are, communicating with the spirits of the departed, and ascertaining their wishes; discovering the perpetrators of crimes; reversing spells thrown by witchcraft; and lastly, and most important, rain-making.
(1.) THE PROPHET’S SCHOOL.
(See [pages 175], [176].)
(2.) THE PROPHET’S RETURN.
(See [Page 175].)
The office of prophet cannot be assumed by any one who may be ambitious of such a distinction, but is hedged about with many rites and ceremonies. In the first place, it is not every one who is entitled even to become a candidate for the office, which is partly hereditary. A prophet must be descended from a prophet, though he need not be a prophet’s son. Indeed, as a general rule, the sons of prophets do not attain the office which their fathers held, the supernatural afflatus generally passing over one generation, and sometimes two. In the next place, a very long and arduous preparation is made for the office, and the candidate, if he passes successfully through it, is solemnly admitted into the order by a council of seers, who meet for the purpose.
When first the spirit of prophecy manifests itself to a Kaffir, he begins by losing all his interest in the events of every-day life. He becomes depressed in mind; prefers solitude to company; often has fainting fits; and, what is most extraordinary of all, loses his appetite. He is visited by dreams of an extraordinary character, mainly relating to serpents, lions, hyænas, leopards, and other wild beasts. Day by day he becomes more and more possessed, until the perturbations of the spirit manifest themselves openly. In this stage of his novitiate, the future prophet utters terrible yells, leaps here and there with astonishing vigor, and runs about at full speed, leaping and shrieking all the time. When thus excited he will dart into the bush, catch snakes (which an ordinary Kaffir will not touch), tie them round his neck, boldly fling himself into the water, and perform all kinds of insane feats.
This early stage of a prophet’s life is called by the Kaffirs Twasa, a word which signifies the change of the old moon to the new, and the change of winter to spring in the beginning of the year. During its progress, the head of his house is supposed to feel great pride in the fact that a prophet is to be numbered among the family, and to offer sacrifices for the success of the novice. When the preliminary stage is over, the future prophet goes to some old and respected seer, gives him a goat as a fee, and remains under his charge until he has completed the necessary course of instruction. He then assumes the dress and character of a prophet, and if he succeeds in his office he will rise to unbounded power among his tribe. But should his first essay be unsuccessful, he is universally contemned as one whom the spirits of the departed think to be unworthy of their confidence.
Mr. Shooter gives a very graphic account of the preparation of a prophet, who was father to one of his own servants. The reader will not fail to notice that the man in question was entitled by birth to assume the prophet’s office.