Basutoland: Its Legends and Customs

by Minnie Martin

CHAPTER V. THABA BOSIGO—CANNIBALS—THEIR MANNER OF CAPTURING AND DESTROYING THEIR VICTIMS—SUPERSTITIONS—LAND TENURE.

Near Morija rises the mountain of Basutoland, Thaba Bosigo! Surely no other spot in the country contains so much history as this small mountain, where Mosheshue first took his stand, and where he and all the principal chiefs of the past now lie buried.

Thaba Bosigo rises abruptly from the plain around it. The sides are very steep, and in many parts precipitous, especially near the top. There are narrow zig-zag paths by which the people ascend and descend, but of these there are not more than half a dozen, and when Mosheshue lived there they were all strongly fortified, so that the mountain was practically impregnable. The remains of the fortifications are still to be seen. The top of the mountain is peculiar, a great part of it being covered with waves of sand; but there is plenty of pasture and a good water supply.

Before and during the time of Mosheshue many of the Basuto were cannibals, but it is supposed they originally became so from starvation, rather than from choice. Some years ago there lived at Thlotsi an old woman, who in her girlhood had a wonderful escape from a band of cannibals. She was fat and young, a truly tempting object, and she was all alone, walking to the "lands" from her home. They seized and bound her, and carried her off to their lair. Here they amputated both little fingers, and removed her upper lip; then placing her in the pot of warm water they left her to bleed to death while they went to collect firewood; but she happening to be a particularly robust, determined damsel, removed herself during their absence, and managed to gain her home, where her wounds were attended to, and she rapidly recovered. Many years afterwards, as she was preparing the porridge for breakfast, outside her hut, two old men came up and asked for food. She looked up, recognised them as two of her former captors and—gave them breakfast. The spot where she was caught was the death trap of many a poor victim, and now it is believed to be haunted. Strange tales have been told by people who have tried to pass there at night. Shadowy forms have been seen seated in a ring, chanting weird songs, while from the centre of the ring have issued smoke, and the cries and groans of the victims. A horseman, too, has been seen to ride up in haste, though no sound of hoofs has disturbed the night; but on his approach the ghostly company has dispersed. I know of one or two other spots visited in the same way by "ghosts," which are known to have been the abodes of cannibals. In the north of Basutoland there still live two old people, a man and a woman, no connection or relationship exists between them, but each has been in youth a cannibal, and in the eyes of the Basuto they are each branded with the evidence of their crimes, for each has white spots on the skin, which are gradually increasing in size—a sure sign, according to Basuto superstition, of cannibalism, as these spots were not there in childhood, not even in middle age. Very few Basuto have been known to bear this "hall mark." It is very peculiar, generally beginning as a small round white mark, not as big as a marble, under the arm, which increases in size and is joined by others, until it is supposed to resemble a hand (a very clumsy one, certainly).

The Basuto are the people of the crocodile (Kuena), or as it is in Sesuto, "Bakuena," the crocodile being their sacred animal. They believe that one crocodile still exists in the Caledon, but I have never met any one who had seen it. Still they cling to this belief, for what would Basutoland be without its Kuena? There is no need to see it, it is there. It will not desert its people, so why should they disturb it? Are not the chiefs its especial people? and they are not influenced by idle curiosity to prove its actual existence.

At one time, no doubt, there were crocodiles in the larger rivers, as there were lions and tigers in the mountains—in fact, the country abounded with wild animals; but at the present day, save for a few elands, and buck of various sorts, there are none, unless one includes baboons and an occasional silver jackal, and rarer still, a "tiger" as it is called, which I believe is in reality a leopard.

Some sort of belief in the transmigration of souls is evidently indulged in by the Basuto, for they will tell you quite solemnly that such and such a snake is the spirit of So-and-so's grandfather, and that the spirit of another ancestor has revisited the earth in the form of a dog or baboon. They firmly believe in the efficacy of charms, or certain portions of an animal or human being to ward off the evil spirits, or to give courage or special strength, or again to endow with "second sight." The charms are worn on the body; the portions of flesh are burnt, then ground to a fine powder, mixed with some vile concoctions by the "medicine man," and drunk by those desirous of receiving the special quality desired. In the old days much wealth could be made by the medicine men out of the heart of a white man, the people believing that to drink the medicine made from it would endow them with the courage and mental abilities of "le khuoa" (the white man.)

The Basuto, like most native races in South Africa, are distinctly conservative as regards their superstitions and laws, any changes in the customs of their forefathers being looked upon with much suspicion and strong disfavour as a rule. They still cling to their belief in witchcraft, in "throwing the bones," in ghosts, in the evil water-spirits, and in the "evil eye." Their traditions are handed down from generation to generation by men who make it their business to learn, even to the most minute detail, all the folk lore, history, superstitions, and customs of their nation. They are an emotional people, easily moved to tears or laughter, more like uncontrolled children than men and women. They believe that their witch doctors can find out anything, and can call down the lightning god's wrath upon any individual, who will, unless he is able to propitiate promptly the deity, be struck by lightning ere many days have passed. These witch doctors are also rain-makers, and greatly in request in the dry seasons; but they are extremely clever, and take pains to study the signs in the heavens before committing themselves in any way. When they can be persuaded into praying for rain, they seldom fail to bring it; thus the belief in their superhuman powers is unbounded.