MANNER OF CULTIVATING THE SOIL--GRAIN--HARVEST-FOOD--MANNER OF EATING--
RESOURCES OF THE COUNTRY--IMPORTS--STATUS OF WOMEN--CHILDREN--RELIGIOUS
CUSTOMS--MUSICAL INSTRUMENTS--HEATHEN SCHOOLS--AMUSEMENTS.
The way in which the ground was cultivated prior to the introduction of
spades and hoes, was not calculated to produce heavy crops, yet so rich
is the soil that the grain sown came up splendidly, and provided neither
locusts nor drought visited the land, heavy crops were yielded. The
implements used were small iron hoes, which the Basuto made out of the
iron found in the country. After melting the iron, they hit it into flat
pieces about twice the size of a man's hand, and very much that shape.
The part corresponding to the human arm was forced, when hot, into the
end of a long thick stick; the other end was sharpened on the hard flint
stones brought for that purpose from the Malutis.
With these hoes the Basuto "chopped up" the ground, the seed having been
scattered first of all on the undisturbed surface.
When weeding-time came, the Basuto took short thick sticks, which they
sharpened with their "knives." The weeding is always done by the women.
In drought the women used to carry water in their earthenware pots to
water the "lands," even the small children helping in this work.
A "knife" was merely a flat strip of native iron about as broad as two
fingers and sharpened round the edges.
The seeds used by the Basuto were millet, or "Kaffir corn," maize, or
"mealies," and a species of sweet reed known as "Intsué," also pumpkins,
and in times of famine they lived upon the seed of the long rank grass,
which they call "Moseka."
When the crops were ripe the whole village went out to gather them. The
pumpkins were stored in empty huts, the ripe heads of the Kaffir corn
were cut off one by one, thrown into baskets and carried to a spot
outside the cornfield which had already been prepared as a
thrashing-floor, by removing all vegetation and smearing it over in the
same manner as the floor of a hut. When the thrashing-floor was well
covered with grain, the cattle were driven into it, and round and round,
until the corn was all thrashed out. The cattle were then driven off,
and the women separated the stalks or heads from the grain; then the
baskets were filled, and the grain allowed to fall gently into a clean
basket, thus getting rid of all dust and chaff, which was blown away by
the air. Mealies were picked off the stalk, thrown into baskets, and
removed to the village where the women stripped the mealies from the
cobs by means of small sharp stones, with which they used to hit off the
mealies, holding the cob in the left hand on a large flat stone. The
harvesting is still done in very much the same manner, save that flails
are now used to thrash with in most parts of the country.
When the grain is dry it is stored in enormous bag-like baskets,
sometimes 6 ft., and even more, in height. When full, these baskets are
securely closed, and no one except the master of the house is allowed to
open them. These baskets are kept outside, near the owner's hut, and in
wet weather are covered with skins.
There is considerable jealousy over the harvesting, it being thought
that the chief has shown great favouritism should one "land" yield a
much better crop than another. To avoid unpleasantness, a man who sees
his crop is larger than his neighbour's will dig a hole in some
unfrequented spot, into which he will put one of the grain baskets, and
at night he and his family will carry their grain to this hiding-place,
carefully removing all traces likely to arouse the suspicions of any
wanderer who might chance to pass by. When the time comes to visit this
secret store for the purpose of removing the grain for the household
use, the visits are paid only at night time, one member of the family
remaining at home to see that the movements of the others are not
observed.
The chief food of the Basuto is a sort of porridge, made either of
Kaffir corn or mealies, and a species of bread made from the white
mealie.
The grain is ground by the women into meal on large, flat, smooth
stones, with small round stones like rollers. The women kneel in front
of the large stone, which they raise into a slanting position, so that
as they grind the meal will fall on the skin laid under the lower end of
the stone. They work the "roller" up and down the flat stone over the
grain with a steady rhythmical motion, accompanying the movement with a
low monotonous chant.
The "Motoho," or porridge, is made by merely stirring the meal into
boiling water over a fire, until it is as thick as a stiff paste. If
salt is procurable a little is added to the water before boiling. They
also make a sour "Motoho," which is regarded as far more of a delicacy
than the ordinary porridge. This is made by mixing extremely coarse meal
with boiling water. Cover this mixture, and place on one side for a few
moments. Pour into this a quantity of luke-warm water, and add a little
"tomoso" (yeast). Leave this to "work" until the next morning, then
remove all the meal, squeezing it as dry as possible, and grind it very
finely; then put back into the same water, stir well, and strain and
cook over a brisk fire, stirring it all the time for nearly an hour. It
is then ready to eat.
The "Bogobe," or bread, is made by pouring mealie meal into a pot of
boiling water. Do not stir or break, and allow it to boil for about half
an hour; then stir it and allow it to cook gently for about half an
hour, then take it out and roll into large balls. Put a small quantity
of water in the bottom of the pot; make a rest of small twigs to prevent
the bread falling into the water, and cook for a long time, probably
about an hour.
Sour bread, or "Bogobe bo bolila," is made by taking coarse mealie meal,
mixing it with cold water and a little yeast. Put this stiff dough out
into the sunshine to rise. When sufficiently risen it is rolled into
flat, round loaves, and cooked in the same manner as the sweet "Bogobe."
Pumpkins are put whole into a pot of boiling water and boiled until
ready.
Meat is as a rule grilled on the red ash of the fire, and by no means
_over_ done.
There are certain parts of an animal which the women are not allowed to
eat, such as the kidney, heart, head, feet, stomach, and liver. This
latter the women can eat raw if they like. Eggs are also forbidden.
Their drinks consist of "juala," or strong beer, and "leting," or mild
beer. These are both made from Kaffir corn. "Juala" is made by soaking
the Kaffir corn in water for twenty-four hours. It is then put into a
bag made from a hide. This bag is buried in the ground, and a fire
lighted above every morning and again in the evening for three or four
days, or until the corn begins to sprout. It is then spread out to dry,
and when quite dry, it is ground very fine, put in a large pot, and a
quantity of boiling water poured on it, with the addition of a little
yeast. This is allowed to stand for a day and a night, and early next
morning it is boiled; it is then put into several pots to cool. At night
a quantity of fresh meal is stirred into each pot with enough luke-warm
water to make it the consistency of thin gruel, and a little fresh yeast
is added. The next morning it is strained ready to drink. It is by this
time highly intoxicating.
"Leting" is made from Kaffir corn in the same way as "juala" in the
early stages, but after grinding the sprouting-grain and pouring the
boiling water upon it with a little yeast, it is only left for a few
hours to ferment, when it is strained and ready for use. It is a cool,
sub-acid drink, very refreshing on a hot day, and only intoxicating when
taken in enormous quantities, quite beyond the consumption of ordinary
mortals.
The yeast, or "tomoso," is made by grinding a small quantity of green
mealies and pouring enough luke-warm water over it to make a thick
gruel. This is covered up and allowed to stand for twelve hours. The
sieve, or "Motlotlo," is made of woven grass, about six in. in diameter
at the mouth, and from a foot to a couple of feet long, narrowing to a
point at the bottom.
The Basuto have only two meals a day, one corresponding to our
breakfast, before the day's work begins; the other at sunset. The women
prepare the food, while the men look after the cattle and superintend
the milking. The men eat by themselves first, the women and children
waiting until they have finished. The women carry the water, prepare the
"lisu," or fuel, and do all the household work before going to help in
the "land." The "lisu" is made from the manure in the cattle, sheep, and
goat kraals. It is dug out and dried in the sun. When dry it somewhat
resembles peat. It burns easily and gives out considerable heat, nothing
but a fine white ash remaining.
The resources of the country at present are chiefly agricultural, large
quantities of mealies and Kaffir corn being exported annually by the
traders, also considerable quantities of wool, and during the outbreak
of rinderpest numbers of hides passed into the traders' hands. The only
means of transport is, of course, by waggon to the nearest railway
station in the Orange River Colony, or to Aliwal North.
Near Mohali's Hoek a coalmine was opened some years ago, and very good
coal obtained, but the present chief of the district will not allow it
to be worked any longer, and I believe the mine is now nearly full of
water. The country is certainly rich in minerals, and no doubt would
yield large returns were it properly worked, but that is impossible
under the existing conditions. Nor would it be desirable to alter those
conditions at present. It is purely a native territory, the only white
people allowed to settle in the country, not including the Government
officials and their families, being the missionaries and traders, and at
each Government station one or two European artisans. No liquor is
allowed into the country without a permit issued and signed by the
Assistant Commissioner of the district, who uses his own discretion in
the matter. There are no canteens, consequently the number of inebriates
is wonderfully small, and much of the degradation and misery of
drunkenness is unknown. Would it be wise, merely for the sake of gain,
to change this state by throwing the country open to the outside world?
A thousand times _No_.
The principal articles imported into the country are blankets, cheap
prints, beads, saddlery, showy ornaments, ploughs, kettles, three-legged
pots, and tin dishes. There is also a great demand for sugar, salt, tea
and coffee, and of course the wealthier Basuto indulge in such luxuries
as sardines, jam, sweets, &c.
Every Mosuto rides, even if he has only a very short distance to go. To
walk must either show great poverty (a terrible disgrace in a country
where no one need be really poor), or a great lack of self-respect. The
ponies they ride are hardy, sure-footed little animals, wonderfully
easily broken in, and showing quite remarkable intelligence. As a rule
they are very good-tempered. To see them coming down the steep hillsides
at a hard gallop, urged on by their reckless riders, who seem to have no
fear, simply takes one's breath away at first, yet one never sees them
stumble, much less fall, and they seem quite to enjoy it. Many of the
Basuto now ride on saddles, but even thus they ride entirely by balance,
and their idea of getting the pony to "go" is by kicking him vigorously
in the sides.
The women of course ride "astride," but are timid and ill at ease, only
adopting this mode of travelling when the time is short and the way
long.
The boys begin at a very early age, learning first on goats and calves,
going on to young oxen, and ending up with horses. An ox race is really
a most exciting spectacle, and many a tumble these fearless young riders
get.
The oxen are trained to carry the bags of grain, which are balanced
across their backs. Their noses are pierced, and a rope or reim run
through the hole and fastened together to act as reins. In this way the
boys are able to control the animals.
They guide them by hitting the horns on the opposite side from the
direction in which they wish them to go. A Basutoland ox is seldom
cross, and rarely kicks, very different from the vicious animals I saw
in the Colony when I first came out. As a Mosuto's chief wealth lies in
the number of cattle he possesses, he naturally takes a great interest
in them, and acts of cruelty towards them are rare.
Almost all the heathen males possess at least two or three wives, and
the families as a rule are large, most women having an average of from
six to eight children.
The women are merely servants, little (if any) better than slaves, with
few rights or privileges of their own, and utterly at the mercy of their
husbands, who beat or pet them as so disposed.
Each wife has her own hut, her own "land," and her own children to look
after, besides attending to the wants of her lord and master. The
husband does the sowing and ploughing, but the woman does the weeding,
watering, when necessary, and in fact, generally looks after her land,
for the success or failure of which she is alone responsible.
Those who can afford to bribe with the offers of leting, jouala and
other dainties, summon as many of their friends as desired to help in
the work of sowing and reaping. The chiefs call all the able-bodied
young men and women of their "Clan," and much work and not a little
merriment is crowded into the day, frequent refreshments being served
out to the workers. This combining of forces is called a "letsima," and
a very noisy affair it is. The men all come armed with hoes, and of
course mounted on their active little ponies. A truly alarming sight
they are at a little distance to the stranger, until, on a nearer
approach, he sees they are not armed with weapons of war, but with
implements of peace. Sometimes as many as eight or nine hundred may be
seen in an afternoon, in more or less regular order, wending their way
to the village of their chief, ready to begin work on the morrow.
In the morning they set out for the "lands," singing as they go. When
they work, the men form in line and keep time with their hoes, or (if in
autumn) their reaping hooks, to the chant they sing, while behind come
the women, adding their shrill trebles to the men's deeper notes. It is
all very wild, but wonderfully picturesque, and so perfectly in keeping
with the surrounding scenery.
One cannot help envying the contentment and goodwill shown by all. Even
the children have their share of the fun and feasting.
The maternal instinct is very strong in the Basuto women, who devote
themselves to each baby as it comes, with perfect good temper and
constant care. As a rule baby number one attains to two or even three
years before the arrival of baby number two, and so on.
Naturally, from a commercial point of view, the female children are much
preferred to the male, for does not a daughter upon reaching womanhood
represent a dowry of so many head of cattle to her father? while each
son, should he live to manhood, means the loss of so many cherished
bovine friends. But in childhood male and female children are all
treated alike, all receive their due amount of affection and are equally
dear to their parents' hearts, except in instances where the baby
happens to be born after the death of the former baby. It is a terrible
breach of etiquette to welcome this poor little stranger, besides being
an insult to the departed infant, whose spirit would naturally resent
anything which might indicate that the new-comer had consoled the
parents for their loss.
No, the new arrival must be treated as an unwelcome intruder. All signs
of affection (before others) must be suppressed.
It is called "Mose la'ntja," which means "the dog's tail," a term of the
greatest contempt. No festivities greet its birth; no fat is smeared on
its poor little body, nor is it correct for the friends and neighbours
to interest themselves about it. To add to this, the parents pretend to
be angry with the little intruder for coming to fill the dead child's
place.
Anything is good enough for "Mose la'ntja," all the old clothes fall to
his or her share; if he or she is dirty and unkempt, so much the better.
The more uncared-for their appearance the better their parents and
relatives are pleased. It is the correct thing, quite a matter of
etiquette, and these poor mites accept it all with perfect resignation,
nor does it in any way affect their health or spirits.
This semi-persecution continues until "Mose la'ntja" has reached "years
of discretion"--that is to say, after he or she has passed through the
heathen "schools," when he becomes exempt from all restrictions.
As a rule all Basuto babies have their heads shaved when about two days
old, with the exception of "Mose la'ntja," who is not allowed this
privilege unless by the "family doctor's" orders.
In the old days the Basuto never in any way recognised Sunday, or had
any regular religious observances; one day was just the same as another
to them, except that it happened to be the first, second or third day of
that particular "moon." They had no week-days such as we have, their
manner of counting being simply the days of the lunar month; but like
us they observed four seasons of the year, answering to ours, namely
Spring--Selemo (or delving time); Summer--Letlabula (or "It is opening,"
meaning vegetable life); Autumn--Hogobajua (or the fading or changing
time); and Winter--Marea (or the time of heaviness).
Each calendar month has been given a suitable name, as follows:--
January, Pherekhong (to increase, to swell).
February, Thlakhola (to mature, because the grain is nearly ripe).
March, Thlakhobeli (maturity or harvest time).
April, Mbesa (the burning, because fires are now lighted in the lands to
scare away the birds, it being no longer considered necessary to employ
boys to keep away the winged thieves).
May, Motsey-anong (to complete, to become mature).
June, Phupo (to heap up, to store).
July, Phup'chane (to thrash).
August, Phato (to break up, to delve).
September, Loetsé (to water the land, _i.e._, rain time).
October, 'Mpalane (the coming of storms).
November, Phulunguana (the seed is coming).
December, Tsitue (the name of the small beetle which during that month
disturbs the whole of South Africa with its clamour).
These are as nearly correct as I can get them, but the people seem
strangely vague about such things as dates, times, and seasons.
Very few of them can tell you their age, or even the ages of their
children. They count from certain national events which have made deep
impressions upon their minds, such as the "Gun War," the great plague of
locusts, the death of a certain chief, &c., &c.
Their mode of counting is quaint. They use the fingers of each hand,
beginning with the little finger of the left hand, which is held in an
upright position, the back of the hand facing the person counting, the
palm turned outwards. Thus, when they wish to signify one, they raise
one finger; for two, they raise two fingers, and so on, keeping the
other fingers down on the palm.
Translated literally their numerals are:--
1 'Ngue.
2 Peli (pronounced pedi), two.
3 Tharo, three.
4 'Né (pronounced iu-né), four.
5 Thlano, five.
6 Tselela (crossing, meaning the act of crossing from one hand to
the other).
7 Supile (pointing, because the first finger of the right hand,
which is generally used for pointing at objects, is raised).
8 Robile Monuana 'mbeli (two broken fingers, because only two
fingers remain down).
9 Robile Monuana u le Mong (one broken finger, only one
remaining down).
10 Leshume (the whole).
11 Leshume le metso u le Mong (the whole and one root); and so on
up to twenty, which is--
20 Mashomé a Mabeli (two tens or wholes).
30 being Mashomé a Meraro (three tens); and so on up to one
hundred, which is--
100 Le kholo (the big thing).
1000 Seketé.
The hours of the day were naturally quite unknown to them, the sun, moon
and stars, light and darkness, being their only guides; for instance,
sunrise, midday, afternoon sunset, and night time being the terms used
to represent the various periods into which their day was divided.
They possess few customs which might be strictly termed religious, most
of their beliefs being superstitions connected with the spirits of their
forefathers, to whom they pray in times of trouble, and of whom they
stand in great awe, offering sacrifices from time to time, with the view
of assuaging their wrath; but acts of praise or actual devotion were
unknown until the introduction of Christianity.
They have a few musical instruments, all very similar in appearance at
first sight, but each varying a good deal with regard to the sounds
produced. The simplest is the "Setolotolo," which is made by boring a
hole in each end of a thick stick, into which are fixed two small pieces
of cane, a piece about three inches long at the top, and one nearly
double that length at the bottom. These are bent over and drawn towards
each other by a thin wire or the twisted hairs from a horse's tail. The
mouth of the musician is laid to the stick near the top, his left hand
holds it near the bottom, while with the first finger and thumb of his
right hand he touches the string at various distances from each end, at
the same time making a peculiar little note in his own throat. The whole
performance is weird and doleful in the extreme.
The "Seho," the "Lesiba," and in fact all the other musical instruments
produce sounds the reverse of lively, but they are by no means harsh or
unpleasing to the ear, and, heard in their native element, with the wild
and picturesque surroundings of a Basuto village, or when played by the
herds, leading (for cattle are never driven) the cattle to or from
pasture, they certainly impress one favourably. The drum, on the other
hand, is a thing to be shunned. It is made of bladder stretched over an
earthenware pot which has had the bottom knocked out, to render the
sound more hollow. It is placed on two stones and played, not with two
small (or one large) drum sticks as in civilized countries, but with the
hands. A booming, melancholy howl, like a creature in torment, is the
result at a distance. These drums are only used in the spring-time, when
the girls are being called to the native "schools," and on the feast day
which terminates the "school" for that year, usually a period of from
four to six months, according to the amount of food and the number of
girls in each "school." In November every year, night after night, the
stillness is broken by these hideous drums. The girls' schools are
conducted by old hags, who are supposed to be learned in all witchcraft,
and to possess the "evil eye." These women profess to teach the girls to
grind, weed, smear, cook, and, in fact, all household duties, in
addition to many other instructions in "medicines," folk-lore, and some
very barbarous practices, of which it is impossible to write.
A fortnight after the girls join the old women, they (the girls) smear
themselves from head to foot with white clay, and wear a screen of small
reeds in front of their faces. This has to be continued until their
education is completed. During the whole period they never return home,
but spend their time in the "lands" and kloofs. They sleep during the
day and remain awake all night. When they walk they carry long
"doctored" sticks, which have the power of killing any outsider who
dares to touch them. Many acts of cruelty and revenge are practised by
these revolting old women under the guise of teaching the girls to be
brave, or in some cases to be in their turn "wise women." Frequently a
girl never returns to her home again. No questions dare be asked for
fear of the "evil eye," but it is a recognised fact that she has been
murdered, either because the wise woman has a spite against one or other
of her parents, or against the girl herself; though, were such a thing
even hinted at, dire would be the result. To the girls in the school it
is stated that Molimo, or God, has said So-and-so must be sacrificed for
the good of the others, or to make them brave or wise, or to save them
or their families from destruction.
When the four or six months are over, a big feast is prepared in the
village nearest the "school," to which both sexes come. Merry-making,
eating and drinking continue for twenty-four hours. The girls then
return home--"women"--with all the duties and privileges of womanhood.
For a month they have to behave with great reserve to all around them,
leaving home early in the morning and remaining away until dark. This
closes that epoch in their lives.
The boys from sixteen years and upwards assemble at the villages also
in November, and are taken off to school by the old witch doctors, who
train them in all acts of cruelty and bravery. Some of the acts
committed by them are too horrible to bear repeating. They begin by
torturing and killing animals, and then do the same thing to human
beings. They are also instructed in the use of herbs and various
medicines, and also in the methods of warfare adopted by the Basuto, as
well as a considerable knowledge of natural history.
Of course, both the Government and the missionaries keep a strong check
upon these schools and all barbarous customs, and the country is in a
very much more enlightened state than it was even when I first came to
it. The people are not naturally cruel, and are quick to see how
Englishmen look upon acts of brutality. They also know that certain
punishment awaits the perpetrators should they be discovered.
The Basuto women indulge in no amusements beyond the dance, singing, and
gossip. The men play a game called "Morabaraba," a species of
draughts played with white and black stones on a large flat stone cut
into squares like a chessboard.