The Bantu race comprises one great family extending over all Central and South Africa, South of a line drawn roughly from the Kamerun to the Pokomo River, but excluding the South West corner—Great Namaqualand and Western Cape Colony—which from time immemorial has been occupied by Hottentots.

Although strictly speaking the term “Bantu” is philological, and this classification based on linguistic grounds, and although the different tribes it embraces show largely but in varying degrees that they result from a mixture with oriental or negro blood, yet the similarity of speech, custom and religion, warrant our treating them collectively as one homogenous ethnological group. [2]

It is now a generally received opinion that the Bantu originally emanated from a region in the Congo basin, probably north of that river where it receives the tributary Mubangi, and that the Europeans first met the Kaffirs as the vanguard of this invading army when their long march southward to the furthest extremity of the Continent was nearly completed.

The Ova Herero when burying their dead place the corpse with the face turned towards the north “to remind them whence they originally came,” and the bodies of the Bechuana are made to face in the same direction. No such custom is recorded among the Zulu or Kaffir but we have other evidence that the exodus southward of the tribes who fled before the devastation of Tshaka was but the continuance of a migration from a more northerly region.

The testimony of the Arabian geographer of the tenth century El Masudi shows that what we now call the Kaffir tribes had not at that time advanced south of Zanzibar, the country of Zenj as it was then called. In the sixteenth century shipwrecked mariners from Portuguese vessels thrown on the inhospitable coasts stretching from Cape Agulhas to [3]Delagoa Bay found Kaffirs as far south and west as the Umtata River, but no further. At the end of the seventeenth century however they were found by the Dutch beyond the Great Fish River intermarrying with the Hottentots.

The Ova Herero and Ovampo probably represent other branches of Bantu who took a more westerly direction, and the Bechuana formed, it is likely, a more recent wave of invasion, in its turn moving southward but by a more central route.

Whatever the cradle of their race, the Kaffirs are now located in the region situated between the Great Fish River, the Kathlamba or Drakensberg mountains and their outlying spurs and subsiding ranges; the northern boundaries of the Portuguese settlements around Delagoa Bay, and the Indian Ocean. Those tribes most intimately connected with the history of the Cape still occupy territory partly within the bounds of the Colony proper—the divisions of Queenstown, Woodhouse Glen Grey, Cathcart, Stutterheim, Komgha, King Williams Town, East London, Peddie, Victoria East and Fort Beaufort—and partly in the region lying between the North Eastern [4]Frontier, Basutoland, Natal and the Ocean and known as the Transkeian territories of Tembuland, Pondoland and East Griqualand. They are named as follows: Aba-Tembus ama-Mpondo, ama-Mpondumise, ama-Ntinde, ama-Ngqika, (Gaika), ama-Ndhlambe and ama-Gcaleka. The three last spring from one large tribe, the ama-Rarabe, and comprise with the ama-Ntinde the “fighting ama-Xosa” of the Kaffir Wars. These are the tribes to which Dr. Hewat’s researches more particularly refer. Their chiefs trace back their origin to the common ancestor Zwide who lived about Cromwell’s time, perhaps earlier. There are a few isolated and comparatively insignificant classes who have separated through feuds and quarrels from the main tribes, or have mingled with the Hottentots by inter-marriage, such as the ama-Qate (or ama-Xesibe), ama-Baca, and ama-Gqunuk­webe; and we must not omit to mention the ama-Bele, ama-Zizi, and aba-Mbo classes who were formerly large tribes occupying at one time Natal and perhaps Zululand and from whom are derived the Fingoes of the Cape Colony—also referred to by Dr. Hewat—the Natal Kaffirs, the Zulus, and the Matabele of Rhodesia. [5]

The aba-Xosa and aba-Tembu tribes with whom we first came into contact, the pioneers of the Kaffir advance southward are supposed to show least modified and developed the distinguishing characteristics of their race. Their lighter colour argues a slight admixture of Hottentot blood and their intercourse with this race was doubtless considerable. From it they have borrowed the clicks which distinguish their speech from other Bantu dialects. In other respects their language is archaic and free from phonetic decay compared with that of other tribes such as the Swahili. Their pursuits were exclusively those of the hunter and herdsman, war and hunting were their pastimes, cattle tending and cattle rearing the serious business of their lives. Indeed cattle mainly constituted their wealth and everything connected therewith was deemed of the highest importance. Herding and milking were privileged labours jealously confined to the men, who also took much pride in training oxen for racing purposes.

It is not surprising to find therefore that their skill as veterinary surgeons was considerable and quite equal to that which Dr. Hewat has shown they possess as medical practitioners and surgeons. [6]

Maize or Indian corn [Zea mais, Kaffir “Umbilo”] which the Kaffir somewhat recently used for food in addition to their milk and flesh diet and millet a Kaffir corn [Hotcus sorghum “Mabele”] from which they still make “beer” were grown and consumed to a much greater extent by the Fingoes.

These refugees (ama-mfengu i.e. wanderers) remnants of the ama-Bele, ama-Zizi and aba-Mbo who formerly occupied the territory now comprising Natal, from which they were driven some seventy or eighty years ago by Tshaka show a much greater capacity for agricultural pursuits. Besides growing extensive patches of mealies and millet they cultivated pumpkins, and some of them the imphie, or wild sugar cane [H. Saccharatum.] Moreover in addition to cattle and poultry they reared sheep and a small kind of goat. A softer climate and soil more fruitful than are characteristic of Kaffraria south of the Kei River most likely induced these classes to resort to avocations more agricultural than those of the savage Xosa and Tembu tribes.

There is one tribe mentioned by Dr. Hewat to which I have not yet referred, and that is the Basuto. [7]

The Basuto speak a dialect so distinct from that of the Kaffir that individuals of these tribes have as much difficulty in understanding each other as a Dutchman would have in understanding a German. They are a branch of the Bechuana group of Bantu which comprises the Barotse, Bamangwato, Batlapin, Barolong and other tribes. Unlike most of these which are tribes of pure descent ruled by a succession of hereditary chiefs the Basuto is composed of fragments of many fugitive peoples who escaped from the armies of Tshaka and Unsilikazi (Moselekatze) and had taken refuge in the mountainous regions of the Drakensberg and Maluti, and were welded together into a nation by Moshesh. This chief like Romulus of old created a sanctuary for all outcasts and broken men and by the judicious use of war and diplomacy not only preserved an independence against the threats and attacks of neighbouring tribes but dexterously held his own against both Boer and British. By his astute rule for which since his death British control has gradually been substituted, a country which was once a mere colluvies gentium is now as compared with other native territories a well ordered state, the home of a homogeneous [8]population forward in the arts of peace and formidable in war.

The slopes of the Maluti and the basin of the Caledon are depastured by cattle or covered with wheat or other grain owned by a peasantry each member of which is a good customer to the Colonial trader and possesses his pony, his saddle and his rifle.

One must not however jump to the conclusion that the average Mosuto has raised himself in intellectual capacity or freedom from sensualism and superstition far above the other Bantu tribes. Good government has however so improved his material condition and raised his standard of comfort that it may at least be said that the seeds of civilization are sown on favourable soil.

I am indebted to Mr W. Hammond Tooke, of the Cape Civil Service, for the foregoing facts relating to the ethnology of the “Bantu Tribes.” [9]

Before proceeding to enumerate and describe the diseases, as recognised by the natives, their cures and what the Kaffir believes to be their causes, there are several subjects that are of interest in the study of Kaffir Folk Lore which I propose shortly to notice.

The Kaffirs, would be a healthy, long lived people were it not for the excesses of riot they run, in the practice of adultery, drinking, dancing, etc. Their mode of living on simple mixed diet, and practically entirely in the open air, in a fine climate is exceeding favourable to robust health and longevity and perhaps no nation enjoys, on the whole, better health.

When disease does occur in man or animal it is almost invariably ascribed by the Kaffir to [10]the agency of human beings, either a living person or as often as not some departed relation who has used witchcraft or “Umtagati.”

Even the vast majority of Mission or school natives who are more or less educated, retain this belief, so deep is it rooted in the native mind, in spite of the fact that Missionaries have preached against it for years.

Throughout South Africa the practice of witchcraft is a criminal offence and severely punished; nevertheless the belief remains, and witchcraft, and “Smelling out” are carried out in secrecy. Many hut burnings and solitary murders being undoubtedly traceable to this practice.

It is a well recognised fact amongst those living in the Native Territories that of all the deaths amongst cattle that have taken place there in the recent epidemic of Rinderpest probably nineteen out of twenty have been ascribed to witchcraft.

From the foregoing it will be seen that it is, to the Kaffir, possible that anyone may attain power over disease and inflict a fellow being, usually by calling in the assistance of the Ghosts of the departed, or of natural spirits or [11]demons. It will be observed when studying the methods of curing disease that many of the cures are for the purpose of driving out the bewitching spirit. Just as in the ancient folklore of England offensive drugs were administered etc. for this purpose so it is at the present day in native practice.

The Natives believe that several agencies are often the chief cause of disease and have much power over the sick person.

The chief of these are. 1. Icanti. Uhili or Tikoloshe and Im-pundulu. 2. Im-paka. 3. U-buti (poison).

1. Icanti. U-hili or Tikoloshe and Im-pundulu. These three bodies are combined in their action and any person possessed of any one of them must needs be possessed of all three. They are however three distinct bodies.

They are often used by women and in many instances in order to secure the affection of someone of the opposite sex or of their families.

(a). Incanti in its natural state is a rare water snake which is believed to have the power of changing its colour or assuming various forms resembling different objects and has great powers of fascination. [12]

Any one who comes upon an Icanti suddenly remains motionless and speechless.

This snake can be preserved in various ways, and is secretly kept by some woman who hands it down to her daughters and they to their female descendants so that disease occuring in a tribe and to which certain families are liable (hereditary disease) is ascribed to the influence of the Icanti, always be it understood with the assistance of his co-workers, the Tikoloshe and Im-pundulu.

(b). U-hili or Tikoloshe. A short stumpy creature living in water, half man, half animal. The Kaffir has a special belief, attached to this U-hili; thus if a woman be fond of her husband and children, she is credited with having been tempted by the Tikoloshe and having resisted his importunities.

(c). Im-pundulu, is supposed to be a bird which can assume the appearance of a man. This bird has besides the power of bringing disease, that of bringing down lighting.

It will thus be seen that the Native recognises hereditary disease, and he believes that the triple association of these three I’canti, Tikoloshe and Im-pundulu is the chief cause of this hereditary disease in a family, being handed down from mother to daughter. Of [13]course it is understood that these agencies are engaged or induced to act by some enemy or some outraged spirit of a departed ancestor.

2. Im-paka. This is a creature resembling a cat, which has the power of getting inside any hut and by scratching the body of a person of inoculating him with poison. The Im-paka is bred by wizards and set on by them to spread or give disease.

This is a superstition that exists mostly amongst the Fingoes.

3. Ubuti. (Poison). The usual methods of putting poison in food or drink is here considered the cause. This Ubuti may be used by living people or by the usual and ever present “spirits.”

Other things which are believed to cause disease are:—

4. In-Qumbabane. This is a wand like snake which is believed to be the chief cause of fevers. By getting inside a person it eats up the inside of the man and so causes his death. Speaking generally as in old English lore the methods adopted to get rid of this In-Qumbabane are aimed at making the host an unpleasant abode for it and thus evil smelling [14]herb are rubbed on the orifices of the body and bitter nauseating drugs swallowed.

5. Mamlambo. This is another snake chiefly known by Zulus and used by them as a charm. If not properly used it causes sickness or death, and has come to be looked on as a possible cause of sickness in many cases.

6. Omitting to observe certain ceremonies or rites is supposed to cause umbrage to the spirits and thus, bring about illness. Thus if the finger of a new born infant is not cut, the infant will be sickly and die young.

If “circumcision” in man or “Intonjane” in woman is omitted the Imishologu (spirits of the dead) are dissatisfied and disease or barren-results.

7. Etc. Certain superstitions are attached by the Kaffir to a number of things or practices; for example.—Heaps of stones, which they call “Isivivane,” a stone lifted from the path and placed on the branch of a tree; a heap of small dry sticks placed by the road-side; tying the long grass by the wayside into knots; chewing certain leaves, roots, or barks, of certain plants; or wearing these last; crossing certain streams, especially in the case of women or children; washing in or drinking of certain pools or streams; dogs howling at [15]night; owls hooting as if from the top of cattle or hut etc.

They also have superstitions about the bird “Broomvogel” or “Intsikizi” e.g.: it is terribly unlucky to kill one; about a cow or ox entering a hut or a calf lying down when its mother is being milked; about the killing of the Umntani­zulu or mantis, the insect called the “Hottentots God” by the Boers. And many other things or acts of like nature into the description of which it would be foreign to the present subject to enter.

The following superstition and practice with reference to the dead existed in the early times, though it is seldom heard of now. When the head of a family died without saying where he was going e.g. suddenly; immediately after his expiring the sons or daughters were compelled to place a piece of old leather or some similar thing between his teeth or into his mouth to show that he had died unhappily, in consequence of being bewitched. This had the effect of bringing all his acquaintances under suspicion of having bewitched him and the general public were in great danger of being accused by the “Isanusi” of witchcraft. The death of such an one is at once reported at the [16]“great place” and the chief despatches a number of men to the kraal to seize and confiscate all his property and cattle.

The belief is that a person dying under these circumstances had gone to a place of punishment; but the Amaxosa have no name for it. They, have, however a name for a happy place although they cannot describe it.

The superstitious idea attached to the death above referred to, is that the soul of the dead man, being dissatisfied is likely to inspire his children or near relatives with a spirit of witchcraft and that they are likely to become a public danger in consequence.

These relatives are therefore forever looked upon with suspicion, and are frequently “smelled out” as the cause of bewitching in subsequent events. They are often severely tortured, sometimes fatally, in order to get them to confess their sins. One of the chief methods of torture is to tie them inside the hut while it is kept filled with dense pungent smoke.

Superstition pervades the whole of the Bantu family. They all believe in the spirit world and the resurrection from the dead even of the lower animals. [17]

They believe that a new state of things is going to be, only in a different way from that generally understood by certain christian nations. It will be remembered that at the great “Cattle Killing Craze” of the Kaffirs, they believed, as told by their seer, that their ancestors would all come back on a certain day and help them to drive the white people into the sea. So that they would again come to inherit the land.

Sacrifices. “Idini” are offered by the “Medicine man” to appease the wrath of the offended spirits of ancestors, who are supposed to have caused the sickness of a patient or some such calamity. It being thought that they can by thus appealing to the pleasure of the “imi-Nyanga” (ghosts), buy them off or secure future immunity.

The following circumstances are instances of cases demanding sacrifices: e.g.

1. Should anyone dream about his ancestors who are dead; that was taken as an indication, that they were displeased at some neglect and demanded an “Idini.”

2. Should there be illness either of man or beast, and a doctor (Isanuse) be called in and [18]declare, “I see your ancestors. They are angry because you have not rendered them their due”; it was understood that an “Idini” was required.

3. Should there be a scarcity of rain, the people would go to the chief and say, “Why do you allow this drought to go on? Why do you not approach your ancestors”; when a great sacrifice would be offered.

The most common method of offering a sacrifice is the following:—

Fuel is first prepared, consisting of chips of “Sneezewood,” a very hard, slow burning wood.

An ox is slaughtered in the centre of the cattlefold in the afternoon, and the blood carried over to the hut of the person, who requires the sacrifice. Who, for instance, has dreamt about his ancestors or whose relative is ill, etc., and deposited in a Kaffir basket (these baskets are watertight) at the back of the hut. In carrying it, drops are purposely allowed to fall on the way, as a guide to the spirits from the hut to the Kaffir kraal, where on the morrow the ceremony is to be performed. The rest of the carcase is carried in sections to the hut, and piled up in the centre on sneezewood and laurel twigs.

Next day a fire is made of sneezewood on the [19]spot of slaughter i.e. the centre of the cattle fold and, with the exception of the women’s portion, (the inferior pieces) the meat is brought to the fire where it is roasted or boiled and around which it is eaten; the internal fat around kidneys, etc., “in-thukuhla” being given to the “imi-Nyanga” (ghosts) before the general cooking commences.

The whole of the animal is consumed that day. It is simply astonishing what an enormous quantity of meat can be consumed by a Kaffir on these occasions.

Frequently there is a great deal of Kaffir beer, (an intoxicating beverage brewed by the natives from Kaffir corn), consumed at these functions, and as a consequence much debauchery, often ending in bloodshed occurs.

At these sacrifices the women have their own little demonstration with the children at the calves’-fold.

In the case of sacrifices by chiefs on great occasions, carcases are sometimes wholly burned.

Amulets and Charms are often worn by the natives, such as:—

1. Necklace of the long hairs of a cow’s tail plaited together. The cow furnishing the hairs [20]is held sacred and never killed or sold.

2. Seeds of the rhiza to keep away convulsions, worn by infants.

3. Pieces of “mooti,” medicinal wood, to keep away disease generally.

4. Leopard’s tooth to make him brave, &c., &c., and such things as love philtres are not unknown to the Kaffir beaux, in spite of the lobolo, or purchase system of getting a wife.

The Drugs that comprise the Native Pharmacopœia are very numerous and varied, and are dealt with and used as described in subsequent pages. Speaking generally, they are derived mostly from natural products. The vegetable kingdom supplies the greatest part in the form of roots, bark, wood, leaves, juice, flowers and fruit prepared in various ways and used as powders, infusions, extracts, and applications. Medicated baths are much used by some Kaffir specialists.

Those for internal use are most commonly purgatives or emetics, and for external use vesicants or irritants according to the degree of dilution or mode of application.

The animal kingdom also supplies some remedies, e.g., The skin of a python, powdered, used for soothing; Hide of Alligator; Ox Gall; [21]Snake venom with gall. Cantharides beetle (Mylabris), a severe irritant which has caused death in several known instances when administered too freely internally.

Minerals are little used by the natives (although now-a-days Paraffine is a great favourite).

The more valuable remedies have been used by the Herb doctors for ages, and a knowledge of their properties transmitted from one to another, so that there is a considerable heritage of experience to justify their use.

We often find the same herb, perhaps under a different name used by the Gaikas, Gcalekas, Fingoes, Tembus, &c., for the same malady; conclusive proof of the efficacy and ancient origin of its use.

As the maxim of “No cure, no pay” is accepted by both doctor and patient, worthless remedies are sifted out, and the high fee often paid for a cure tends in the same direction.

The Materia Medica of the Kaffir is apparently collected at any time, and they observe no ceremonies in collecting it, nor do they take [22]note of the seasons, moon phases, &c., in so doing.

In contrast to what one finds in the Folk Lore of other savage races, the Kaffir tribes appear to take very little heed to the phases of the elements. They have no astronomical knowledge and except in some few authentic cases of eclipse of sun or moon, carry out their daily life uninfluenced by sun, star, or moon.

Perhaps the only seasonal practice known is the habit of the Fingoes in early spring, of taking an emetic, often very strong and lowering the system.

The King is the chief Doctor, but with this exception anyone may become a medicine man or woman.

Domestic remedies are much used amongst the commonality, but such things as appeals to saints or deities do not take place, for the Kaffir has no saint or deity.

Few Surgical Instruments are used. Knives and needles for scarifying: a cupping glass of cowshorn about 6 or 8 inches long are about the only instruments used.

The cupping glass is used thus. The skin is [23]scarified by needles and the larger end of the horn placed over the wounds. Suction by the mouth is then exerted at the smaller end through which a small hole has been bored.

It is the practice of the natives to attend their sick at home and except in known infectious cases e.g. Small pox, amaas, &c., they are certainly not avoided in any way: quite the contrary, many visits are paid by sympathising friends and much assistance offered by them.

Incurables are usually looked on as pensioners of the kraal and charitably treated.

Deformed infants, that is, those born deformed, are generally got rid of by order of the chief: usually by leaving them in the open at night when carnivora make short shrift of them. In addition, there are several minor abnormalities that are looked upon as evidence of the child being a witch child, and rendering it likely to be got rid of in a similar way or even openly destroyed. Such conditions for instance, as hare lip, obvious squints, born with teeth, arrival of the upper incisors before the lower, are looked upon with grave suspicion.

In case of a death taking place, the hut is [24]burned down, and the spot whereon it stood obliterated as much as possible: it being considered bewitched and avoided in consequence.

At the graveside, for the Bantus bury their dead, much ceremony is observed, and the relations leave offerings for the dead saying, “Look on us favourably where you are going.” They believe in a vague sort of way in a future existence, and that the spirits of the departed have some sort of continuous existence and power over the lives of the living usually exercised for ill. For this reason many ceremonies are observed, which it is foreign to the intention of this essay to describe in detail, in order to secure that the departed spirit will rest in peace and not give future trouble. [25]

The Kaffirs have great faith in the power of their “Medicine man” and consult him on every possible event. They requisition his services for sickness and pain, and accident, foretelling and causing the fall of rain; as detectives to find stolen or strayed or lost property; to point out criminals and bewitchers; to steer them clear of witchcraft, to make them brave in war; to secure their departed spirits rest; and so on almost “ad infinitum.”

One day talking to a Fingo headman, a Wesleyan preacher, over the case of a sick Fingo woman, and arguing that, after all the District Surgeon should be trusted to know best what to do, as he had had years of study so as to recognise and treat disease. I was met by this reason for his preferring his native doctor, “Oh yes but you see our native doctors are taught by God.” [26]

The “Medicine man” is in all ordinary cases openly called in; but in cases where witchcraft is suspected he is (owing to such an accusation and its consequences being now-a-days criminal), called by stealth and works in secrecy. He is paid a retaining fee and a good one if successful.

Speaking generally his powers are quite unlimited; although in many instances, some particular Medico will specialize and become famous for some one or group of diseases, his patients often coming great distances to consult him or her as the case may be, for sex makes, except in a few cases, no difference.

As a general rule some form of Incantation is used to exorcise the demon of disease, and if the doctor attributes the illness to the work of some departed spirit, sacrifices are offered to appease his wrath.

As one gathers more and more information on the Medicine Man, and medicine practices of the natives, one is struck with the conviction, that, as pointed out by Herbert Spencer, the “Medicine man” as such, is a natural evolution from the priest, and he is a natural sequence to a belief in ghosts and the continuous existence and influence for good or evil of the souls, [27]spirits, ghosts or something else of dead ancestors.

As one would expect there is a gradual evolution amongst the natives of the Bantu tribes, from the Priest, pure and simple, to the “Medicine man” proper; one who leaves the supernatural out of his method of treatment and depends on nature and combination of nature’s products for the cure of disease. Thus we have the “Isanuse,” the witch doctor, diviner of secrets, etc., and on the other hand the “Igquira Elemicisa,” the herb doctor; some of these latter even going the length of specializing different classes of diseases; and the “Awamatambo,” Kaffir Surgeons.

The Kaffir Doctor may be of either sex, except in the case of the war doctor, who is always a male; and in the puberty rites of (intonyana) and (ubukweta), each sex is treated by a practitioner of like sex.

Some of these “doctors” inherit, or are taught the knowledge possessed by their father or mother, e.g., the Awemiciza; others become so by voluntary submission to rites and training, vide Isanusi, where the process of Ukutwasa is described. They all carry on their person charms [28]of numerous kinds; dried lizards, tiger’s teeth, fish bones, etc., etc., etc., that have for them special virtues; and the large majority claim to have power over the demons of disease; for to the unsophisticated Kaffir, all disease is caused by “Umtagati” or witchcraft, and although the doctor may rely on his herbs and treatment to cure his patient, he is led to practice spells and go through incantations to meet the evident expectations of his patients, and perhaps more so of the relatives.

Taking a “Herb Doctor” all-round he is often a clever fellow, good at the cure of some diseases, and his methods and principles compare favourably with those ascribed to Aesculapius and Galen in the early history of medicine.

The Kaffir uses a pronominal prefixual polysyllabic language, and attention to the structure of Kaffir words is necessary in order to understand the terms applied to the various kinds of Kaffir doctors.

“Isanuse” is a substantive term of unknown origin, meaning a witch finder or witch doctor.

Most of the other names consist of two parts[29]—a distinguishing part preceded by Igqira, which means “doctor,” just as we use the term Doctor of Herbs, the Kaffir uses that of

and so on.

The etymology may be briefly shown thus:

Singular—Iligqira, or contracted, i-gqira—the doctor.

e	la	imi	cisa		elemicisa
who	of	the	herbs

Plural—Amagqira. Plural prefix—ama.

a	wa	imi	cisa		awemicisa
who	of	the	herbs

There are five classes of “Doctors,” each having sub-classes.

A. The Witch doctors.

• 1. Isanuse—Diviner of secrets.
• 2. Igqira elemishologu—Spirit doctor.
• 3. Igqira eliligogo—Foreteller of events.
• 4. Igqira elemilozi—Doctor of sounds or whistles.
• 5. Igqira elokuvumisa—Doctor who goes by consent.[30]
• 6. Igqira elamatambo—Doctor who uses bones.
• 7. Igqira elobulongo—Cow-dung doctor.
• 8. Igqira ilixukwazana—The learning student.
• 9. Igqira elokuqubula—The doctor who rubs, etc.
• 10. Igqira elilicamagu—Faith healer.

B. Surgeon or Bonesetter.

Igqira elokuqapula—The Doctor who inoculates or lets blood.

C. Herb Doctor. Physician.

Igqira elemiciza—Doctor of herbs.

D. Rain Doctor.

Igqira elesebe—The doctor who controls the rain bird, “Isebe.”

E. War Doctor.

Igqira elilitola—The war doctor.

Fractures. The Kaffir Surgeon (Igqira Elokuqapula) is fairly expert in such cases and carries out a routine treatment. The usual drawing out of the limb is performed, replacing any noticeable deformity. It is then held in position while the surgeon makes three parallel incisions over the seat of fracture. Into these incisions he rubs the ashes derived from burning the roots of certain plants “awatunga” of which one is the plumbago. The limb thus treated is then bound firmly with strips of the inner bark of the mimosa tree which form an excellent splint material. Some surgeons profess to know a “bone root” which taken internally promotes rapid healing. I have been unable to identify this. It is just possible that this incising and rubbing in of charcoal acts as a counterirritant and thus prevents inflammatory mischief of deeper structures. The selection of carbon in preference to other substances shows at least a rudimentary knowledge of an antiseptic substance being preferable. [86]

Internally purgatives are administered to promote healing and ease restlessness.

Dislocations. Are not generally differentiated from fractures.

Healing Wounds. Sufferers from extensive wounds are usually taken to the top of a neighbouring hill and there kept in a newly built hut. (It would seem that some tradition had taught these people that wounds heal best in fresh air and cleanly surroundings).

In-kubele (Kaffir generic name for healing plants) are frequently used, thus:—

a. The wound is sometimes dressed by the application of the leaves of a small white Lily soaked in brandy or Kaffir beer.

b. The leave of the Ungcelwane (Aloe latifolia) is cut open and the inner surface applied to the wound. The juice of this is pungent and has a marked healing effect.

c. Swollen and inflamed wounds are poulticed with U-nomolwana (mallow leaves in paste), which soon reduces the inflammation or brings the abscess to a point. When the wound is cleaned in this way it is washed with a decoction of mallow leaves made in an [87]earthenware vessel (not a metal pot) and an application made of one of the in-kubele (healing plants), e.g., The leaves of the Pelargonium alchemilioides in the form of a paste.

I have the record of a man with a perforating ulcer of the foot, who refused amputation and who was ultimately cured by a Kaffir surgeon.

d. Callous ulcers or slow healing wounds are treated by applying the juice of the Isi-dikili (Lasiosiphon Meisneri), which acts as a pretty considerable irritant and answers its purpose admirably. It is also used internally in infusion as an alterative and blood purifier.

e. The leaves of the Iyeza lezikali (Pelargonium-reniforme) when boiled yield a mucilage that is applied on and around wounds to protect them from flies which in this climate rapidly breed maggots in unhealthy sores.

f. The leaves of the Ubu-shwa (Venidium arctotoides) are used for callous ulcers after they have been scarified.

g. A paste of the leaves of I-dwara (Senecio latifolium) is used.

h. Um dambiso (Senecio concolor) also used in the form of a paste of the mashed leaves.

i. An ointment made by boiling in lard the [88]leaves of the Ubu-vumba (Withania somnifera) is frequently applied in painful cases.

Burns. The following is a graphic description of the mode of treating burns, given me by a Fingo. It is certainly not a gentle one. Here is the case of a child who through carelessness has fallen into the fire and lies screaming. It is found on examination to have a severely burned arm and shoulder. The father takes the case in hand. He goes out and secures some in-kubele (healing plants) and one or two mealie cobs (the centre of the Indian-corn cob after the grain has been removed). He has some water boiled and is now ready to commence operations. The child is laid over his knee, while the mother stretches out the injured arm and holds it firmly. The whole of the charred and injured tissues are firmly rubbed off with the mealie cob, which has been soaked in the hot water, until the wound is considered clean.

The screams of the child are not considered of any importance compared with the scraping process which must be thorough.

The wound is then freely dressed with the leaves or mashes used in healing wounds. [89]

Tumours and Abscesses. Ama-fa, quba or i-tumba are looked upon as collections of bad blood growing out. They, especially if painful are treated by poultices of various herbs (vide healing wounds) and if they point are frequently incised and evacuated.

Large tumours are not touched and are considered, in some tribes, to be due to the touch of a bewitcher.

Lightning Stroke. The Basutos attempt resuscitation in cases of apparent death from lightning stroke. They lay the person on his back, extend his arms and make rythmical traction on the tongue, the while the body and limbs are being well rubbed. Amongst most tribes a person killed by lightning is looked on with great awe and as a rule no one will touch him. The Isanusi is called, and after many incantations and purifyings, a hole is dug near him and the body rolled into it. The spot is then “Isitshu,” sacred and enchanted. The whole kraal is then put in “Coventry” and no communication allowed with anyone, neighbours or visitors, for months. An isanuse is then engaged, paid a large fee and proceeds [90]to purify all the people in the kraal by means of ceremonies and incantations.

A beast, cow, ox etc., killed by lightning is treated in the same way (buried whole and untouched), and the kraal avoided.

The isanuse in purifying the inhabitants of a kraal for “lightning stroke” enchantment, doses them freely with Is-cimambilo (Pentanisia variabilis) which, as its name implies, extinguishes the fire.

The Grahamstown Journal remarking on a recent case says. The reason why the corpse of the native, struck by lightning, had been allowed to rot in the road for a week was because nobody could be found to bury it. No Kaffir would go near it, as they say, if they meddle with anything struck by lightning, or indeed go near it, not only will ill-luck attend them always afterwards, but their very lives will be in danger from the “fiery bolts of Jove.”

In Tembuland the lightning had been unusally active, one hot season, and had killed several cattle. The natives would not allow any stranger to enter their kraals, and if by chance anyone got in he had to stay there. No food was given to strangers and they were [91]warned off. This was the inhospitable state of affairs till the Amagqira had done their duty and driven off the lightning.

The natives say the lightning is really a bird which they call “Impundulu” or the lightning bird.

This bird appears as such only to women; but as lightning it darts down and lays a big egg, where it strikes, which eggs bring ill-luck to the neighbourhood where it is laid.

The only way to circumvent the bird, is to stand ready with a kerrie (club) and hit right through the flash. (Putting salt on its tail in fact). Needless to say that no one has ever succeeded in killing one yet. The Isanusi is supposed to dig for this egg in order to destroy it, but so far none has been demonstrated to the common public. Great hopes are entertained for the future! The possession of the egg would bring great good fortune to the possessor.

In olden times the “doctor” was a really clever man in many cases, would come and do work for a bull, cow, or even heifer; but now the “Doctors” have sadly deteriorated, and first his fee of a bottle of brandy, three shillings, [92]and a roll of tobacco must be paid before he will fix up the case.

Need we remark doctors are now not so much used or respected. Down near Alexandria in 1894, we know of only one hut being burnt down in the whole year. That hut, the doctors say was burned down by the lightning bird. The lightning struck near the huts of two men. They rushed out and began digging for all they were worth; but failed to find the eggs. Then one of them called in an Isanuse, and his place and himself were “disinfected,” he paying besides the usual fee a bull calf. The other man had no brandy, no money, no tobacco, and the doctor loved him not. The former is a wealthy native now, owns a lot of cattle, and has two wagons and plenty of wives and children; the latter man’s hut was burnt down a week afterwards, and his little store of fifty bags of grain, totally destroyed. Of course the lightning bird as I said before “fired that hut.”

Opththalmia. I-ndloloti.

Treatment. a. The fresh juice of the umhlaba (Alœ ferox) is dropped into the eye with good effect. [93]

b. U-tywala bentaka (Lantano salviæfolia) in the form of an infusion of the fresh leaves or at times the dried leaves is used. It is very astringent, causes much smarting and only used in severe cases.

c. The juice pressed from the leaves of U-watile (Hippobromus alata) is dropped into the eye; or by some, these leaves are chewed and the saliva applied.

d. Iyeza bamehlo (Scabiosa columbaria) in infusion of the root.

e. I-ran (Urtica) nettle. Of this a paste is made of the leaves and used externally.

Other affections of the eye are not specialised.

Snake-bite is a very common occurrence and one in the treatment of which the Native is fairly expert.

I should before describing the treatment, notice the curious fact that the native never wastes a snake. One seen is pursued till killed, then its gall bladder is emptied and the gall mixed with the venom from its venom sacks, and these mixed with clay into a bolus, which is then in part or whole, swallowed, usually in two doses of a day’s interval. The immediate effect is one of pleasant somnolence, and according to the [94]Native, the ultimate effect and that aimed at, is more or less complete immunity from the dangers of snake-bite for the future.

Some Natives as a result of this practice acquire immunity and will handle poisonous snakes with a freedom from fear, only accounted for by a conviction of its being safe for them to do so.

The general method of treatment is:—

The bitten limb is at once tied with a thong or anything available between the body and the bite and the wound freely incised and bled. A native cupping-glass “luneka” (a cow’s horn open at either end, suction by the mouth being applied at the smaller) is then thoroughly used. The patient is in the meantime dosed freely with one or other of the numerous snake-bite cures, a mash of the leaves being finally put on as a poultice.

In some tribes a pit is dug, and filled with bushes, which are burnt. The ashes are rapidly raked out, and the bitten man rolled in skins placed in it so as to induce an excessive perspiration, while plant infusions are freely administered. Not a bad attempt at a domestic Turkish bath. [95]

The snake-bite plants most commonly used by the Kaffirs are:—

1. Um-fincafincane (Leontis leonurus) chiefly used by the Fingoes.

2. Ubu-hlungu benyushu (Teucrium Africanum) chiefly used by Gcalekas, Tembus and Pondos.

It is interesting to note that to some extent the native Igqira recognises the difference of bites by different snakes, using a different species of Leontis for different cases.

3. Ubu-hlungu-bemamba (Melianthus comosus) is a valued cure amongst the Pondos and Gaikas. This bark of the root is used.

This plant is also used for other poisonous bites e.g. The intojane, a poisonous caterpillar, of the shaggy tarantula, this latter being very common in the thatch of huts.

4. Ubu-hlungu besigcawu (Blepharis Capensis) is also used, as its name implies for tarantula bite.

5. Isi-dikili (Lasiosiphon Meisneri) in doses of ½ oz. of dried root often repeated. This plant is also used by the Gaikas as a gargle in sore throat and a paste for open sores.

6. Ubu-hlungu benyoko (Acocanthera venenata) a very poisonous plant. A small [96]piece of the leaf is rubbed up in cold water and administered. It produces violent vomiting. Several deaths are directly traceable to the use of this highly dangerous plant.

Professor Sir T. Fraser of Edinburgh has extracted the active principle of this and describes it (Acocantherine) as a glucoside, which powerfully increases the systolic act of the heart, killing in this way.

The Bushmen use this juice as an arrow poison.

7. Ubu lembu belitye (Parmelia conspersa) is a lichen. Scraped off the rocks it is used for snake and other venomous bites.

8. Ili-bulawa. (Sebæa crassulæfolia) has been used with success in recorded cases of puff-adder bite.

9. Um-nungumabele (Xanthoxylon Capense). A decoction of the tree root is used.

There are also many others.

Kaffir beer is used as a stimulant in cases of collapse. [97]

Childbirth is an exceedingly simple process, as a rule with the Kaffir; a native woman only allowing it to interfere with her duties for a few hours. Abnormal labours are seldom heard of.

Should any difficulty arise, a severe rubbing is sometimes resorted to by the women in charge.

Whereas this statement holds good for the commonality and some tribes, yet in others, e.g.: The Basutos, the time and method of childbirth is very different.

The woman when near her time returns to the kraal of her father, who pays the expenses if any, and of her mother, who is chief superintendent of details. Some expert old women of the tribe acts as midwife.

A special hut is built and kept carefully clean. On the floor is spread a thick layer of dry cowdung to collect the lochia etc., and the woman usually sits near this in a crouching position. She may, however, be on her knees or even lying down. A firm band is tied above [98]the uterus (to keep it from rising) and this is tied lower down after the birth.

The child is received into the hands of an assistant; and the umbilical cord, usually forcibly torn asunder several inches from the child’s abdomen. The cord may, however, be cut or sometimes chewed through by the midwife. The abdomen is, during the birth, rubbed and pressed, and the back assisted by an assistant.

In very serious cases and only in extremis an Igqrira elemicisa is called in, who however, seldom does much more than administer herbs.

To facilitate labour, and strengthen the uterine contractions, the natives administer the root of the Um-kanzi (Typha latifolia).

Other herbs are used also for the purpose, one igqira being in the habit of getting his patient stupefied by much smoking of dagga (Indian hemp).

Two months after the birth of the child the mother reappears in public; but should the child be still-born, after a shorter interval.

So much for the mother who usually recovers without much trouble.

The Newborn Infant is, to say the least of it curiously treated. [99]

Dr. Casalis in recording the birth of 490 Basuto Children, states that of these 160 die in infancy, and one is not surprised when one considers the trying ordeals of their first few days of life.

No sooner is the baby born than the points of its fingers are bled for luck. The infant is then held in the smoke of a slow fire of aromatic woods till it sneezes or coughs to show that it is not bewitched. Then commence its ablutions. It is first thoroughly rubbed all over with a solution of cowdung and then rubbed clean as possible and rolled in the skin of a goat or sheep recently killed.

Then commences a course of treatment that is in violation of all laws of nature and propriety.

Instead of the infant being allowed to use the mother’s milk “amasabele,” they give it sour curdled milk (a sort of koumiss or calabash milk) from the cow, the same as that used by adults. This they force down the throat of the poor little mortal by blowing it into its mouth and compelling it to swallow. This is continued for three days, and as a result the bowels become much distended and bowel complaint, often ending in death, frequently results. [100]

They do this as they believe that the new “Amasebele” new mother’s milk would cake in the stomach, corrode it, and cause premature decay.

So that if a child be sickly the doctor often ascribes it to the child having been fed on mothers’ milk too early, which must be purged away by a course of medicine.

At the end of three days the infant is allowed to take the amasebele or breast milk. During these three days if necessary, the breasts are milked by hand.

The Kaffir, not content with the above extraordinary treatment is in the habit of administering drugs to the newborn infant.

Thus on the day of its birth as a purgative, an infusion made by steeping in cold water the tubers of the U-jyane (Chlorophyton comosum) is administered. This is a common infantile aperient but when it is not obtainable, a paste of the leaves or an infusion of the leaves of the U-sikiki (Salvia scabia) is administered for the same purpose.

The Zulus have some curious practises, with regard to children.

At the age of about ten days the first “charm” is worked. It consists of partly burying the infant at some spot near where lightning has [101]been known to strike. The hole need not be more than a few inches deep. The mother places her naked infant in the hole, when the Isanuse chewing some medicine roots, squirts it over the child, muttering an incantation as he does so.

The child is then taken up by the father, who is usually present, and handed to the mother. When the ceremony is over, on leaving the spot, no one dare look back, lest the efficacy of the charm be spoiled. This operation is supposed to instil courage into the unwitting heart of the little one; such courage, that even when lightning, the most fearful of all Silos (beasts) is flashing on every side, and the thunder roars as if the very earth would burst, he or she may not momentarily close an eye.

The temporary burying of a child at a later age is thought to be a deterrent of diseases more especially of fevers and colds.

Mothers of children take their little ones, of any age up to five or six years, early in the morning some little distance from home, and dig holes in which each child is placed separately, and into which earth is thrown until the child can only move its arms and [102]head, the body being in an upright position. The mothers then walk away, singing songs and behold them from afar, when they return and release them.

Another charm to prevent sickness is one which is sometimes called “Umtshopi.”

Young maidens are here the performers. When “Umtshopi” is to be played, these maids rise early in the morning and go to some brook or riverside where grows, a kind of long, broad leaved rush, which they pull, and fashion into a fantastic kind of dress, thus:—

A rope is plaited sufficient to go round her waist, on this she works the reeds, so as, to form a fringe or kind of kilt which will touch the ground when she moves. Another is made to fasten round the chest under the arms, and a third thickly worked is worn round the neck so as to conceal the arms and bust. A hat is then made in the same manner, only the rushes are burned so as to stand up, thus giving the girl in this green costume, the appearance of a moving bunch of grasses.

Each girl being thus arrayed, they set out on a round of calls to the kraals of the neighbourhood. Each chants a weird song, dancing, gyrating in a most fantastic manner, [103]frequently increasing the effect of their grotesque appearance by wild whoops and unearthly yells, until the smaller children begin to scream of sheer fright; for now the mothers forcibly lay down on the ground all the younger ones, who cannot be persuaded to do so, and an Umtonjane jumps over each one, from the tiny mite just learning to crawl, to urchins of from twelve to fourteen years of age.

After all the little ones of the kraal have been “jumped” the performers go off and kindling a fire, burn their “Umtshopi,” a process of some difficulty and duration owing to the greeness of the reeds. Any garment or ornament which a girl may happen to wear while playing “Umtshopi” must be burnt, otherwise the efficacy of the charm is quite destroyed.

Among the charms practiced to prevent sickness from visiting a kraal is the “Umkuba” or custom of the girls herding the cattle for a day. No special season of the year is chosen for this custom. It is merely enacted when diseases are known to be prevalent. On such an occasion, all the girls and unmarried women of a kraal rise early in the morning, dress themselves entirely in their brothers’ [104]or men’s skins, and taking their “knobkerries” and sticks, open the cattle pen or kraal, and drive the cattle away from the vicinity of the homestead, none of these soidisant herds returning home until sunset, when they bring the cattle back. No one of the opposite sex dares go near the girls on this day, or speak to them.

Seriously deformed children are left in the open veldt with the hope that the spirits, who bewitched them will relent and either cure them or take them away. Usually carnivora manage the latter alternative.

The method of doctoring children though curious is on the whole rational.

When the child is sick, emetics or purgatives are used. If the former, the usual way of laying the child on its back and holding its nose is adopted. If the latter, a decoction is prepared, a short piece of small reed is obtained. The mother takes the liquor into her mouth and inserting one end of the reed into the child’s fundament, blows the mixture into the bowels giving the picanini what she thinks sufficient.

The Placenta is burned, with the lochia mixed with cowdung, and as far as I can find out there is no superstition attached to its [105]disposal such as exists in the Highlands of Scotland and in Ireland. The infant is first rolled in a fresh goat skin and no special treatment of the navel adopted.

Mother’s Milk. Deficiency is almost unknown, but a foster mother is usually ready to supply the needful in such a case.

When the infant dies, or is still-born, the breasts are emptied by the mother or an older child and allowed to dry up as soon as possible. No herbs are used specially for that purpose.

Pregnancies. Dr. Casalis gives some useful statistics on this subject amongst the Basutos.

100 women, chosen hap-hazard, had 490 children, 215 boys, 275 girls, of which 330 were alive and 160 dead.

Of the 100 women, 30 had from 8–9 children; 62 had from 3–6; and 7 from 1–2.

Six had twins, and only one was sterile, but as many as 45 had aborted at one time or another during her child-bearing period. And he remarks “The relative frequency of girls to boys is not abnormal; nor is the number of pregnancies unusually large, in fact one would [106]expect a larger amongst savages, were it not for the fact that here a mother suckles her babe for two years, and so usually avoids pregnancy for that period. The Sesuto have a proverb, ‘Many babes spoil the womb.’”

Sterility, is extremely rare and a great disgrace to Mosuto woman, who will do anything rather than be considered sterile.

The general practice of Kaffir tribes is to send the sterile wife back to her father if she prove sterile after a fair trial; and to demand back the “lobola” i.e. her cost price.

Twins are not looked upon with favour although if they be females they are welcomed.

In this connection, one must remember that the female is the labourer, and when she marries, her father receives several head of cattle as “lobola,” or purchase price of his daughter: hence their welcome.

Miscarriages are mostly attributed to witchcraft, but the sufferers therefrom are sometimes treated medicinally.

a. The Um-kwinti (Gazania pinnata) is drunk in infusion of all its parts.

b. The Isi-kolokoto (Sansevieria thyrsiflora) an infusion of the root being used. [107]

c. The In-gcelwane (Bulbine latifolia) of which a decoction of the root and stalk is taken.

Menstruation. The first arrival of this, the average age being 14 years, is made the occasion of great ceremonies, which vary, however, greatly in different tribes, thus:—Amongst the Sesutos, the maiden is sent to the Native school (kept for the purpose by a woman), and turned in what is known as a “Bale.” Much difficulty is experienced in finding out what exactly takes place; but from what one gathers, there is no removal of parts, as in circumcision in the male. The result of the treatment is that the labia minora are considerably elongated, sometimes very much so, and the female thus converted into an animal of lust and desire. It is notorious that the Basuto women are excessively immoral. According to them adultery is not an immoral act, unless there has been complete possession.

Ho fuba in Sesuto (adultery) means to have complete intercourse, and if followed by conception is punished usually by fining. A few head of cattle or less, clearing the culprit even if she be a wife. [108]

Papali (play), however, is an innocent flirt, and here the elongated labia minora comes into use.

An old Basuto once said “Were it not for this custom all our woman would repeatedly become pregnant, and thus spoil their children.”

Chiefs frequently lend their wives to their headmen, that they may “raise children to their kraal.”

Among the Zulus and most of the other Bantu tribes the custom is different.

The maid is confined with others in a separate hut. She has her own mat to lie on, made of a peculiar kind of grass called “Nxopo,” her own cooking pot and eating utensils. Only her nearest female relatives are allowed to approach. She never touches flesh with her hands, using for this purpose a forked stick, and she never uses milk.

(This practice of never using milk at menstrual periods is almost universal throughout the Bantu races and most strictly adhered to. I cannot find out any stated reason for it.)

She is not allowed to go near the father’s hut, nor to wander near the kraals of the calves or cattle, or the other huts. [109]

A special beast is killed for her, and the first cut, viz.:—A slice from between the right shoulder and the ribs is reserved for her use. No one is allowed to use the meat before her share is removed.

On the tenth day she covers up her face and goes to her home, preceded by her nurse. Sour milk (a sort of Koumis) is poured out for her. She drinks some, gargles her throat and spits it out on to some dry cowdung.

Her nurse follows suit and then runs out, calling out “So and so has drunk milk, so and so has drunk milk.”

The second stage, that of rejoicing and, sad to relate, general immorality then commences. The friends are called together and the girls now “Intonyani,” dress themselves in fantastic fashion in reeds, go through wild dancing with much feasting and dancing and excitement. Then follow orgies impossible in civilization. The old people go to their huts, content to leave these newly fledged maidens and the youths of the gathering to spend the night together. Free love becomes the order of the day. Complete connection is not supposed to take place, and should a girl conceive as a result, [110]the reputed father may be forced to marry her, and pay a fair premium “lobola” to the father. This is not, however, essential, a fine often being accepted.

During the few days of this “Intonyane” festival the “Intonyanis” go about from kraal to kraal. It is now the custom of the mothers to lay their scared infants on the ground for the girls to jump over them, thus performing “Umtshopi” i.e. charming away sickness.

After their ceremonies all the articles including dress, hut, fork, mat, &c., &c., of the “Intonyane” used during the ceremony must be burned.

Circumcision “Ubukweta” is universally practised amongst the Bantus. Its origin is lost in antiquity, and it is held by many as proof that the Bantu is the descendant of peoples, who emigrated from central Asia and are allied to the Jewish nations.

This rite is performed on the boys at puberty, and is partly civil, in that it introduces boys to the rights of manhood; and partly religious in that it imposes on them the responsibility of [111]conforming to all the rights and ceremonies of their superstition.

It is performed by one of the old men of the tribe by cutting. The instrument used being by no means sharp; but the wish to be, or appear a man, prevents signs of suffering. The hemorrhage is stopped by application of astringent juices mixed with clay; or in some tribes by winding from the point of the glans up round the penis a long strip of pliable goat skin, which article is afterwards much valued and carefully preserved.

A number of youths from the same kraal are done at the same time, and during the healing process are set apart from their fellows in a locality some distance from the kraals, where they must provide for themselves in every way. They are then called “Abakweta” and keep many restrictions and observances, which I do not propose to describe here, suffice it to say that when the soreness passes off, they are allowed unlimited licence, and as a consequence the rite has very much degenerated into an unthinkably immoral custom. Free love with the Abakweta not being considered improper amongst the young women and “Intonyane.” [112]

The foregoing pages prove, I think, to us that the Kaffir races, as represented by their “Amagqira,” possess no mean amount of knowledge of disease and its treatment, and their extensive use of herbs show in an astonishing degree, the valuable information which the tribes possess of the therapeutic actions and uses of the vegetable kingdom as it exists in those parts of the country which they inhabit.

FINIS