Among the Nyanja-speaking tribes of Central Angoniland, in British Central Africa, when a young girl finds that she has become a woman, she stands silent by the pathway leading to the village, her face wrapt in her calico. An old woman, finding her there, takes her off to a stream to bathe; after that the girl is secluded for six days in the old woman's hut. She eats her porridge out of an old basket and her relish, in which no salt is put, from a potsherd. The basket is afterwards thrown away. On the seventh day the aged matrons gather together, go with the girl to a stream, and throw her into the water. In returning they sing songs, and the old woman, who directs the proceedings, carries the maiden on her back. Then they spread a mat and fetch her husband and set the two down on the mat and shave his head. When it is dark, the old women escort the girl to her husband's hut. There the ndiwo relish is cooking on the fire. During the night the woman rises and puts some salt in the pot. Next morning, before dawn, while all is dark and the villagers have not yet opened their doors, the young married woman goes off and gives some of the relish to her mother and to the old woman who was mistress of the ceremony. This relish she sets down at the doors of their houses and goes away. And in the morning, when the sun has risen and all is light in the village, the two women open their doors, and there they find the relish with the salt in it; and they take of it and rub it on their feet and under their arm-pits; and if there are little children in the house, they eat of it. And if the young wife has a kinsman who is absent from the village, some of the relish is put on a splinter of bamboo and kept against his return, that when he comes he, too, may rub his feet with it. But if the woman finds that her husband is impotent, she does not rise betimes and go out in the dark to lay the relish at the doors of her mother and the old woman. And in the morning, when the sun is up and all the village is light, the old women open their doors, and see no relish there, and they know what has happened, and so they go wilily to work. For they persuade the husband to consult the diviner that he may discover how to cure his impotence; and while he is closeted with the wizard, they fetch another man, who finishes the ceremony with the young wife, in order that the relish may be given out and that people may rub their feet with it. But if it happens that when a girl comes to maturity she is not yet betrothed to any man, and therefore has no husband to go to, the matrons tell her that she must go to a lover instead. And this is the custom which they call chigango. So in the evening she takes her cooking pot and relish and hies away to the quarters of the young bachelors, and they very civilly sleep somewhere else that night. And in the morning the girl goes back to the kuka hut.[73]
[Abstinence from salt associated with a rule of chastity in many tribes.]
From the foregoing account it appears that among these tribes no sooner has a girl attained to womanhood than she is expected and indeed required to give proof of her newly acquired powers by cohabiting with a man, whether her husband or another. And the abstinence from salt during the girl's seclusion is all the more remarkable because as soon as the seclusion is over she has to use salt for a particular purpose, to which the people evidently attach very great importance, since in the event of her husband proving impotent she is even compelled, apparently, to commit adultery in order that the salted relish may be given out as usual. In this connexion it deserves to be noted that among the Wagogo of German East Africa women at their monthly periods may not sleep with their husbands and may not put salt in food.[74] A similar rule is observed by the Nyanja-speaking tribes of Central Angoniland, with whose puberty customs we are here concerned. Among them, we are told, "some superstition exists with regard to the use of salt. A woman during her monthly sickness must on no account put salt into any food she is cooking, lest she give her husband or children a disease called tsempo (chitsoko soko) but calls a child to put it in, or, as the song goes, 'Natira nichere ni bondo chifukwa n'kupanda mwana' and pours in the salt by placing it on her knee, because there is no child handy. Should a party of villagers have gone to make salt, all sexual intercourse is forbidden among the people of the village, until the people who have gone to make the salt (from grass) return. When they do come back, they must make their entry into the village at night, and no one must see them. Then one of the elders of the village sleeps with his wife. She then cooks some relish, into which she puts some of the salt. This relish is handed round to the people who went to make the salt, who rub it on their feet and under their armpits."[75] Hence it would seem that in the mind of these people abstinence from salt is somehow associated with the idea of chastity. The same association meets us in the customs of many peoples in various parts of the world. For example, ancient Hindoo ritual prescribed that for three nights after a husband had brought his bride home, the two should sleep on the ground, remain chaste, and eat no salt.[76] Among the Baganda, when a man was making a net, he had to refrain from eating salt and meat and from living with his wife; these restrictions he observed until the net took its first catch of fish. Similarly, so long as a fisherman's nets or traps were in the water, he must live apart from his wife, and neither he nor she nor their children might eat salt or meat.[77] Evidence of the same sort could be multiplied,[78] but without going into it further we may say that for some reason which is not obvious to us primitive man connects salt with the intercourse of the sexes and therefore forbids the use of that condiment in a variety of circumstances in which he deems continence necessary or desirable. As there is nothing which the savage regards as a greater bar between the sexes than the state of menstruation, he naturally prohibits the use of salt to women and girls at their monthly periods.
[Seclusion of girls at puberty among the tribes about Lake Nyassa and on the Zambesi.]
With the Awa-nkonde, a tribe at the northern end of Lake Nyassa, it is a rule that after her first menstruation a girl must be kept apart, with a few companions of her own sex, in a darkened house. The floor is covered with dry banana leaves, but no fire may be lit in the house, which is called "the house of the Awasungu," that is, "of maidens who have no hearts."[79] When a girl reaches puberty, the Wafiomi of Eastern Africa hold a festival at which they make a noise with a peculiar kind of rattle. After that the girl remains for a year in the large common hut (tembe), where she occupies a special compartment screened off from the men's quarters. She may not cut her hair or touch food, but is fed by other women. At night, however, she quits the hut and dances with young men.[80] Among the Barotse or Marotse of the upper Zambesi, "when a girl arrives at the age of puberty she is sent into the fields, where a hut is constructed far from the village. There, with two or three companions, she spends a month, returning home late and starting before dawn in order not to be seen by the men. The women of the village visit her, bringing food and honey, and singing and dancing to amuse her. At the end of a month her husband comes and fetches her. It is only after this ceremony that women have the right to smear themselves with ochre."[81] We may suspect that the chief reason why the girl during her seclusion may visit her home only by night is a fear, not so much lest she should be seen by men, as that she might be seen by the sun. Among the Wafiomi, as we have just learned, the young woman in similar circumstances is even free to dance with men, provided always that the dance is danced at night. The ceremonies among the Barotse or Marotse are somewhat more elaborate for a girl of the royal family. She is shut up for three months in a place which is kept secret from the public; only the women of her family know where it is. There she sits alone in the darkness of the hut, waited on by female slaves, who are strictly forbidden to speak and may communicate with her and with each other only by signs. During all this time, though she does nothing, she eats much, and when at last she comes forth, her appearance is quite changed, so fat has she grown. She is then led by night to the river and bathed in presence of all the women of the village. Next day she flaunts before the public in her gayest attire, her head bedecked with ornaments and her face mottled with red paint. So everybody knows what has happened.[82]
[Seclusion of girls at puberty among the Thonga on Delagoa Bay.]
Among the northern clans of the Thonga tribe, in South-Eastern Africa, about Delagoa Bay, when a girl thinks that the time of her nubility is near, she chooses an adoptive mother, perhaps in a neighbouring village. When the symptoms appear, she flies away from her own village and repairs to that of her adopted mother "to weep near her." After that she is secluded with several other girls in the same condition for a month. They are shut up in a hut, and whenever they come outside they must wear a dirty greasy cloth over their faces as a veil. Every morning they are led to a pool and plunged in the water up to their necks. Initiated girls or women accompany them, singing obscene songs and driving away with sticks any man who meets them; for no man may see a girl during this time of seclusion. If he saw her, it is said that he would be struck blind. On their return from the river, the girls are again imprisoned in the hut, where they remain wet and shivering, for they may not go near the fire to warm themselves. During their seclusion they listen to lascivious songs sung by grown women and are instructed in sexual matters. At the end of the month the adoptive mother brings the girl home to her true mother and presents her with a pot of beer.[83]