Adventures in Swaziland: The Story of a South African Boer

by Owen Rowe O'Neil

"I have never heard what became of the woman," concluded L'Tunga, "but I fear she is no longer in danger of being bewitched."

Before leaving us that night L'Tunga agreed to tell us everything about his profession—with reservations, I suspected. He invited us to visit his school where he trained the young witch-doctors, and we decided to do so next day. His invitation, he explained, included only Sugden and myself, as he knew that none of the rest of my party were "white witch-doctors." He was extending to us a sort of "professional courtesy," as it were.

We learned more about witch-doctoring at the school in a short hour than we had during all the weeks we had been in its proximity. The school was in a small kraal set apart from the others, and we found about a score of would-be "doctors" in attendance. We must have arrived at a slack moment, for they were all smoking dagga weed and enjoying it to the full. L'Tunga, nevertheless, showed us all over the place and painstakingly explained everything of interest. One small hut, however, was forbidden to us. He explained that it was the sanctuary where the charms were kept, and that if white men entered it, none of the charms would ever be of any use. "We'd put a curse on 'em!" Sugden tersely put it.

It was at the end of this tour of inspection that we received a practical demonstration of how a regular witch-doctor works. We were beginning to examine L'Tunga's professional equipment when one of the neophytes approached and with the utmost respect informed him that he was wanted. Of course we went along, and found quite a gathering at the gate of the kraal. In the center were two large and indignant warriors. They were all chattering away at a great rate, but all talk ceased immediately when L'Tunga stepped out of the gate. He was absolute master of the situation, and the deference with which these common people treated him showed that they knew it.

"Why do you disturb L'Tunga and his white friends?" he demanded. "Do you not know that these are white witch-doctors of great magic and are too great to even look on such lowly people as you?"

Properly rebuked, the crowd dropped its eyes, and then L'Tunga quickly found out what was wanted. It seemed that the two warriors each claimed to own a certain cow. Instead of fighting over its possession, they had decided to ask L'Tunga to find the rightful owner by means of the "Poison Test." I had often heard rumors of this test, but had never seen it performed. L'Tunga talked with them a little while and arranged that the loser was to pay him one cow for his services in determining the ownership of the animal. After this was decided, each of the warriors sent one of his people to get a cow. While these cows were being brought L'Tunga prepared himself for the test.

We went to his hut and he allowed us to squat nearby and watch him dress. Two of the would-be witch-doctors acted as valets for him, and when he had finished he was certainly a striking and awesome figure. First, he was plentifully smeared on the forehead, face, and body with a sort of red-and-white clay pigment. With his black skin, this gave him a weird appearance. When sufficiently painted, he put on a magnificent headdress consisting chiefly of porcupine quills some fourteen inches long. This headdress is known as the "ekufue" and is only worn by witch-doctors who are masters of the craft. The white pigment is known as "ocikela," while the red is called "onongo." Both have other uses which we were soon to learn.

To complete his costume L'Tunga wound a wide strip of antelope skin about his middle. This contains a large pouch and is known as the "uya." In it are carried a number of medicines and some charms. When fully dressed for his work our friend looked every inch a leader of his profession.

On our return to the kraal gate we found the two cows waiting. L'Tunga looked them over and said they would do, although he was far from enthusiastic. Sugden and I thought they were fine beasts, but it would not have done for the witch-doctor to have admitted this.

Then came the test. The warriors were told to stand together in front of L'Tunga, who knelt on several small but fine skins which his assistants had placed on the ground. When all were in place an assistant handed L'Tunga a small hollow gourd, or "okapo," partly filled with water. In this he mixed several drugs the nature of which we learned later. First came a form of "ombambu," which is said to be so deadly that birds die when they light on the limbs of the tree from which it is obtained. Then came another drug of the same nature, said to be obtained from the roots of the tree. Lastly L'Tunga dumped "onsunga"—a mixture of powdered herbs the ingredients of which we were never able to ascertain—into the gourd. Then he stirred the mess with the foot of an antelope. While he stirred it he chanted in a low voice.