The Basuto method of carrying news is as follows. In certain villages, at considerable distances apart, there are men whose business it is to act as "criers," because they possess the art of throwing their powerful voices through long distances. In each district, certain spots are selected from which to call. These spots are chosen because of their natural advantages. When any important news has to be sent through the country, a "crier," or Mohale or a Marumo, as he is called (literally "the brave man of the assegai"), goes to the top of one of these chosen places, and shouts his news to the village in the distance, where dwells the next "crier." It is desirable to call at night, as the voice carries so much more distinctly. Crier No. 2, on hearing the voice, listens, perhaps asks a question or two, and then sets off at a trot to the next spot, from whence he calls to Crier No. 3, and so on. In this way the news travels with astonishing rapidity. Long distances are covered in a few hours. News of battle is never sent until after sunset. During the fighting in Natal and in the Stormberg, the Basuto invariably heard of any big engagement before we did, though we were possessed of telegraphic communication. Of course, I am only referring here to South Basutoland. As far as I know, our headquarters was all along in direct communication with the Generals, and probably received information before other parts of the country.
Often in the evenings, when there is, for South Africa, a great stillness over all, the silence will be broken by the call of one human voice to another. It is by no means unmusical, and there is nothing harsh about it. Somehow the sound seems fitted to the scene, part of the weird strangeness of one's surroundings. I wish my pen were gifted enough to describe it properly, so as to bring the picture before you—the dim twilight; the cool after the great heat of the day; the tiny blinking fires here and there on the dark, frowning mountains from numberless hamlets; the voice of nature hushed to a dreamy murmur; then the deep drawn-out call from one village to another, arousing countless echoes from the kloofs below, or the steady rise and fall of many voices chanting in the minor key some favourite heathen song as the singers sit round their homes in the refreshing coolness of a Basutoland summer night. One is filled with a great wonder. Life and oneself seem so little, the world so vast, and eternity the vastness beyond all words.
People living in such a country are naturally emotional, and very impressionable, with a firm belief in the supernatural. Their music, too, if such it can be called, is in the minor key, though even that does not have a lastingly depressing effect upon them. They are just like big, undisciplined children, full of "moods" and impulses, and easily influenced by kindness.
CHAPTER VIII. NATIVE DOCTORS—THOKOLOSI—MOLOI—WARFARE—PROVERBS.
Each chief has his own especial rain-maker, who is also the "Ngaka," or doctor. These men are held in great veneration by the people, who firmly believe they are possessed of supernatural power. Of course the "Ngaka" encourages this belief in every possible way, playing upon the credulity of his victims with the solemnity of a seer of old. He makes a paying business of it, too, exacting a goat or sheep, or even several head of cattle, as payment, according to the magnitude of the service performed by him. He knows the family history of each individual in his particular district, and, in a quiet, unnoticed way, finds out everything likely to be of use to him either in his profession as doctor or as prophet. He is a student of nature to no small degree, and certainly possesses a wide knowledge of the use of herbs. He has a wonderful magnetic influence over others, the result, I suppose, of superior brain development.
When rain is needed, the chief calls the "Ngaka," who, armed with his divining rod, arrives at the khotla to hear what is required of him. He then proceeds to "doctor" the rod with a black pigment and human blood (I fancy in the remote past a human victim was always sacrificed, but times are changed, and a few drops of blood are all the rain-god now requires). The people assemble in the village and watch him as he ascends the nearest mountain. When on the summit, he raises his rod heavenward, and calls "Pula ha-e-na a bolokue" (Rain come down and save us). This he does several times, and goes through a considerable amount of pantomime; but, as no one is allowed to go near him, only his gestures can be followed after that one loud call. When he is satisfied that rain is coming, he runs back to the village singing. The people join him, and indulge in feasting and merry-making. If, after seven days, no rain comes, there is something wrong with the divining-rod, which has displeased the rain-god, so the rod is again "doctored," and "Ngaka" goes off once more to the mountain, where he remains in supplication until "he brings down rain." In reality, these men consult the heavens before consenting to make rain, and consequently are seldom unsuccessful.
Certain children are selected, in infancy or early childhood, to be made doctors. Their poor little bodies are cut, and various "medicines" rubbed into the wounds, which bestow powers of divination, of healing, and of witchcraft upon the children. They become restless and unable to sleep in the hut at night, and, as their minds develop, they are trained by the old doctors to succeed them.
There is in Basutoland a little creature of whom all stand in awe. He is not much bigger than a baboon, but is minus the tail, and is perfectly black, with a quantity of black hair on his body. He has hands and feet like an ordinary mortal, but is never heard to speak. He shuns the daylight, and abhors clothing, even in the coldest weather. Evidently he is above such sensations as heat and cold. This wonderful little creature is "Thokolosi," the Poisoner, the Evil One, whose deeds are cruel, revengeful, apparently unlimited. He has power to kill, to afflict in every imaginable way, to send mad, or to visit with unknown sickness; but to do good is beyond his power. There are several of these little people in the country. They generally are employed by the witch doctors to do their dirty work.