NATIVE PRACTICES.
A. Medicine. Diseases known to Natives: Native names: supposed causes
and recognised cures.
In dealing with this subject I have as far as possible compiled
information received from a large number of individuals, chiefly Native
chiefs, educated Natives, Missionaries, &c., and, as in soliciting
information terms understood by such had to be used, I have continued
to use the same terms, classifications and nomenclature of disease,
etc.
“Icesina,” Fevers. Natural Diseases.
There is a wand-like snake called “In-Gum-babane,” which is supposed to
eat up the man inside and thus cause death. The Kaffirs try to stop the
entrance of the snake or to arrest its progress by using bitter and
strong smelling herbs, which they administer internally, as well as by
rubbing well all round the orifices of the body, mouth, nose, anus,
etc.
A general method of treatment for these fevers as well as other
constitutional diseases is called “Uku Nyakamisa Imbiza” (to wet a
pot).
This is carried out in the following way:—
Roots of several kinds of medicinal plants are collected, placed in a
gourd, covered with water and allowed to soak. Of which infusion
repeated doses are administered to the patient. The supply of the
infusion is kept up by adding more water until the roots either shoot
or putrify. The patient is then given a severe purge and emetic and is
expected to be cured.
Measles. I-Masisi. Scarlatina. I-Rashalala, or more usually Ungana.
These two diseases are considered as one, scarlatina being the more
grave.
Treatment:—a Fresh goats dung, “Ingqata,” is taken and boiled in goats
milk and this drunk hot in cupfulls. It helps to bring out the rash and
cause profuse perspiration. The remaining dung is dried, powdered,
mixed with fat and rubbed all over the body. b. Wormwood (Um-hlonyane)
is also sometimes used for steaming the patient, and if the throat be
bad, infusions are gargled, made from a mucilaginous wood the (Indlebe
yemvu) Helichrysum appendiculatum (Less).
c. The leaves and shoots of (Um-pafa) wait-a-bit thorn tree, are
boiled, the steam inhaled and the concoction gargled.
d. The throat may be fomented and poulticed.
e. The poison taken from a snake, mixed with gall (from the snake) and
clay is also given in small quantities by some doctors.
Mealie-meal porridge and meat-soups are allowed and solids forbidden.
So it is in all fevers.
Smallpox. In-gqakaqa, as in the case of Measles.
Typhoid Fever. I-cesina Seronya.
This is the typical Kaffir fever disease, caused by the entrance of the
snake, In-qumbabane and its eating the patient up inside.
Treatment:—a. The patient is steamed, dosed, and rubbed all over with
wormwood (Unhlonyane), the dosing being very liberal. All intended to
prevent the snake killing the man and to drive it out of him.
b. The following herbs are also used as the infusions of their
roots:—I-tshongwe (Xysmalobium lapatifolium) Dutch: Bitter wortel, and
ubuvumba (Withania somnifera.)
The residuum of any of the above infusions is well rubbed over the
orifices, to prevent the In-qumbabane from entering in numbers. The
couch and hut are strewn with the leaves of evil smelling plants and
even nicotine has been used to rub round the orifices, principally the
anus, through which the snake usually enters and the I-qwili (Alepidea
amatymbica), an evil smelling plant is similarly used.
Diet as in fevers generally.
Memo. Owing to the practice of throwing refuse and excreta about the
neighbourhood of kraals, this disease, as might be expected, often
occurs in epidemics.
Anthrax. I-dila. A disease well-known to the natives, and treated by
their doctors with great success.
It is contracted by the natives feeding on the meat of anthractuose
cattle. So confident are the natives in their power to cure the
disease, should it appear, that they have little hesitation in eating
the infected meat; a fair proof of the success of their doctors’
practice. The procedure is this:—Generally speaking, be as early as
possible, for should the pustule, which under their treatment should
rise properly, be allowed by delay to subside, a native doctor will not
undertake the case, as he considers it useless to do so.
A decoction of two bacteria killing plants, and controlled by a
sedative plant, is given internally in oft repeated doses. Externally a
paste of the leaves of the same plants is put around, not on the
pimples, to limit the local disease and prevent the inflammation
spreading. The pustule itself is treated by dropping the juice of a
sedative plant on it. It is left uncovered and freely exposed to the
air, and the application made from time to time until the scab falls
off. The Kaffir believes, and experience has been his guide, that the
pustule must be left alone, and meddling with it, either by incision,
excision or irritation is dangerous treatment.
1. Internally: The usual prescription is:—
Blepharis Capensis (Ubu-hlungu basigcawa) leaves and roots one part:
Cluytia hirsuta (Ubuhlungu bedila), leaves one part and Monsonia ovata
(Igqita), two parts. Use about 5oz. of this mixture made into a
decoction of a pint and take about a tablespoonful 6–8 times daily till
recovery.
2. Externally.
Blepharis Capensis 2 parts, Cluytia and Monsonia one part each. Rub up
to paste with lard and apply all round the pustule.
3. Locally.
i.e. On the pustule. The juice squeezed from the green leaves of
Monsonia.
Withania somnifera (Ubu vumba) is sometimes used instead of Monsonia.
Another method sometimes adopted is to use the Cluytia alone.
Administer an infusion, and apply a soft paste of the leaves all over
the affected part.
Other drugs used are:—a Matricaria nigellœfolia, (Um-hlonyane womlambo)
(river wormwood) used in the same way as the Cluytia.
b Xanthoxylon Capense, (um-Nungumabele) (wild cardamon), mostly taken
as a condiment with the anthractuous beef to disinfect it.
c Teucrium Africanum (Ubu-hlungu benyushu) same as Xanthoxylon.
d Solanum nigrum, (Umsobo) and
e Lippia asperifolia, (in-Zinziniba).
These two last are risky and poisonous.
Malaria. Inkatazi tonizimba, a disease sent by dissatisfied ancestors.
Treatment. Sacrifices, singing, and dancing are practised round the
sick to satisfy the ancestors.
Vomitives and purgatives are used and by some the Lasiosiphon Meisneri,
one of the “Snakebite” drugs is used, the dose being ½ oz. of the dried
root taken as an infusion.
Malaria is not a prevalent disease amongst the Kaffirs owing
principally to the fact that their kraals are always built on high
ground.
B. CONSTITUTIONAL DISEASES.
Syphilis. I-gcushiuva or I-hashe elingwevu (grey horse) to be
distinguished from I-hashe (gonorrhoea) which latter is treated by
fomentations and is not common.
The leaves of the Paramelia conspersa, (Ubu-lembu belitye) a lichen of
very bitter taste, are used in infusion, and the dry powder used on the
sores, or mixed with fat as an ointment.
In the same manner Cisampelos campensis or the Solanum melongena,
(Um-tuma) or the Withania somnifera, (Ubu-vumba) may be used and are
believed to have cured many cases.
The natives state that this disease was introduced by the white man,
and certainly it is within the knowledge of many that even in the last
twenty years its prevalence has greatly increased among the tribes,
probably due to the common use of drinking and other utensils and the
close and often overcrowded life led at night in the huts.
Another undoubted cause of spread is the lewd practices which
accompany, of late years, the ceremonies of Intonyane and Abakweta at
puberty.
Leprosy. I-qenqa or In-Gqinda, said to be caused by suddenly seeing the
Icanti in his natural form in the river. This suddenly seeing something
is called “Ukwalama” and a person who has thus seen the Icanti must not
talk until he has been doctored lest he take some disease such as the
I-qenqa.
Some of the Kaffir doctors blame Hottentots (an altogether different
race) for having introduced leprosy among them from the Cape Colony. It
is certainly a disease of comparatively recent occurrence amongst the
Kaffir.
Treatment. If seen in the early stages the leaves of the Umsolo omkulu,
a plant found in marshy places, are bruised and boiled. The decoction
is drunk and used as a lotion locally.
Under this treatment the sores are said to diminish or even disappear.
Note. From what I can gather the skin manifestations, are, as one would
expect, confused with other skin diseases such as eczema psoriasis &c.
Mortification. Uku fa (death.)
A case of spreading gangrene of the hand came under my notice which was
treated by a Native doctor, my patient refusing resolutely to have the
hand amputated. The method of his doctor was the following: In the
floor of a small hut a hole was dug four feet deep by one foot diameter
and this filled with soft dung, taken, warm from the intestine of an ox
killed for that purpose. The patient was laid on his side and his arm
fixed down in this hole where it was kept for ten days; the patient in
the meantime being fed freely of the ox’s meat and soup, as well as
being freely supplied with Kaffir beer. The doctor was practically
continuously in attendance all the time. Result, gangrene stopped and
spontaneous amputation at the seat of the disease, lower third of the
forearm. He informed me that the bones stuck out when his arm was
withdrawn and some sinews were adherent to the diseased hand. The bones
were forcibly broken off and the sinews cut. When I saw the wound it
was healing very slowly and he came to me to see if some salve would
not heal it.
Gangrene of parts after accident, or foul sores are all treated with
poultices, powder or ointments made from the Um-sintsi (large Kaffir
broom), Withania (Ubu-vumba) etc.
Scurvy is unknown to the native in his uncivilised state, and owing to
the large proportion of his diet being vegetable, it must be of
extremely rare occurrence.
Rheumatism, Gout. Isi-dlanga or in-dubula. These are not differentiated
though fairly common, especially, however, amongst the natives who,
owing to their going at times near the European villages, are forced to
wear European costumes, usually terribly dilapidated. If called
in-dubula it is supposed to be ideopathic, due to natural causes, and
the name is that used to distinguish a small hairy insect, the patient
feeling as if it were this insect gnawing at his joints.
Treatment: In these cases one of the “Amgqira Awokuqubula” is called
in, and he, after rubbing etc., applies his mouth to the part and sucks
out the disease, spitting out one of these insects as proof of his
success. Or one of (Amagqira-awobulongo); cow-dung doctors, who
applying his cow-dung poultice with much ceremony, will when removing
it later, also produce an ocular proof of his having got away the
tormentor.
The Kaffirs have for generations been in the habit of using the leaves
of the Um-gcunube (Salix Capensis) or Cape river willow for the cure of
rheumatic pains. This is a curious fact, when one realizes that these
leaves are rich in “Salicin” the very drug used as a specific in modern
medicine.
Scrofula. I-hashe. This is a fairly common disease, looked upon as due
to bad blood or weak parents.
Treatment: A very large variety of herbs is used by the Amagqira
Awemiciza for this disease either as a paste to external manifestations
or internally in infusion. The best known are:—
Um-Bangandlela —Heteromorpha arborescens
Um-Pafa —Ziziphus mucronata
I-Yeza lehashe —Bulbine asphodeloides
I-Rubuxa —Pentanisia variabilis
Um-Sintsana —Erythrina Humei
Um-Tumana —Solanum Capense
I-Yeza lehashe (No. 2) Thunbergia Capensis
Each or all of these drugs, amongst others is used for I-hashe or if a
running sore (I-quita) Scrofula, multiple running swellings, or
enlarged glands.
Cancer. Isi-hlava or Um-hlaza a name given to all sores that refuse to
heal or continue to spread.
Mumps. Uqilikwana. The following curious practice is the only method of
treatment I can find. The sufferer finds the burrow of a hare and
stooping down, calls down the hole “Qilikwana! Qilikwana! Nika Kum”
(Mumps! Mumps! get away from me) and then walks straight home without
looking back. A cure follows in time!
C. TUMOURS AND NEW GROWTHS.
Ili-fa, plural Ama-fa, supposed to be collections of bad or useless
blood.
Treatment: When small they are pressed frequently by the teeth of a
menstruating or suckling woman. When large and having resisted this
last treatment they may be incised or even excised; (Treated by
Ukutyadwa, which means to cut open). If painful they are poulticed.
Boils. I-tumba are specially recognised and treated by poulticing. The
discharging pus is believed to be bad blood and its removal a great
good to the person’s system.
D. RESPIRATORY ORGANS.
Bronchitis, Consumption, Isifuba, the chest; a generic term used
generally to indicate a complaint with a cough.
Consumption is only recently known although, painful to relate, it is
now becoming rather prevalent.
Treatment. Various decoctions are used and usually in large quantities.
The plants Umsintsana (Erythrina Humei), Ubu-vumba (Withania
somnifera), Um-pafa (Ziziphus mucronata), Undende, Um-kwenkwe
(Pittosporum virideflorum), Ise-dikele (Lasiosiphon Meisneri),
Um-bungosh (Eichensteinia interrupta). The root of this last boiled in
milk has a great reputation. It has, however, to be used with caution
as it is liable to cause severe headaches. Um-hlonyane (Artemisia Afr),
I-colocolo (Helichrysum nudiflorum), Umtumana (Solanum Capense),
In-dlebe yemvu (Helichrysum appendiculatum), In zinziniba (Lippia
asperifolia), I-tyolo (Clematis brachiata), etc., are all used in the
form of decoction or infusion in chest cases with cough or in Umbefu
(Asthma.) The leaves may be smoked or burned in a closed hut and so
inhaled.
In cases where there is pain as well as cough as in Pleurisy, I-hlaba
(a stitch) the roots and bark of Um-nungumabele (Xanthoxylon Capense)
(wild cardamom) are boiled and freely used.
The skin over the pain is freely incised and scarified “Ukuqapula” and
the powdered dry root of the Xanthoxylon well rubbed in. This local
treatment is called “Uku faka umhlabelo.”
Note: Special inquiry elicits the fact, that except where European
influence has intervened poultices are not used in chest complaints
without local pain.
E. CIRCULATORY SYSTEM.
Heart Disease, Aneurysm are not specially recognised as such.
Mothers Marks. “Isifo” are looked upon as the result of some item in
the ceremony of the “Intonjane” (menstruation ceremony), or marriage
ceremony of the mother having been omitted. The mother is often sent
back to the parents, who have to return the lobola (price of a wife
paid by the husband to the parents); or the child is weaned at once,
doctored by incantations, etc., the while the mother confesses her sins
before the people. No local treatment is adopted but should the mark be
conspicuous and persist, the infant during life is looked upon as one
specially marked out by the ancestral spirits and may in time become a
great sorcerer (Isanuse).
A curious practice is sometimes carried out with the idea of preventing
this viz.: the periodical use of severe purging by the mother by means
of the tuberous root of the Um-Nyangi (Phytolacca stricta).
Varicose Veins. Umtambo omkulu wyazi occur usually in pregnant women,
and are treated by other women by cupping, sometimes by incision or
rubbing, or cold affusions.
F. SKIN DISEASES.
Itch. Uku-rauzela is not usually distinguished from intolerable itching
(Um-babane) and both are treated by washing the parts and rubbing in
animal fats; or applying Iyeza lomlambo, a parisiticide; or umtuma, one
of the solanums of similar action.
Eczema. Um solo or Um-lambo.
Psoriasis. Umkondo.
Leprosy. In gquinda.
Are all looked upon as different manifestations of the same disease,
caused by coming across the Icanti. Vide “Leprosy.”
Treatment is described under leprosy.
Another method of treating these diseases chiefly Eczema is to gather
the little cones of mud raised on the banks of a stream by a small crab
or worm and rub the sores with the mud; or to collect specimens of all
the available riverside medicinal herbs, boil them, and with this
decoction freely bathe and massage the patient, after which the
remainder is taken to that part of the river where the sick man is
supposed to have been smitten, and there thrown in while the sick man
shouts something equivalent to “Don’t stare at me with those eyes.”
Lupus. Isitshangubo is treated thus:
a. Pieces of sneezewood (Umtote) are burnt and the resinous juice
(Incinde) which exudes from the ends of the stick is rubbed into the
spot while still warm. As it dries on it forms a covering, which in
time falls off with a scab. If needed the process is repeated.
b. The fleshy branches of the Isi-hlehle (a kind of Euphorbia usually
found in clusters on the ground) are bruised and the milky juice, very
caustic in action, carefully rubbed on: the process being repeated from
time to time.
Psoriasis. Umkondo, attributed to the sufferer having crossed the track
of the Icanti (see leprosy).
Treatment. Umsolo omkulu, a plant resembling the Ityolo is used here.
The leaves are, bruised, put into a vessel covered with water and
stirred briskly and for a time (Ukupehla). After much stirring a
thickish lather as of soapsuds rises and this is applied externally,
the liquor being taken in ounce doses frequently repeated.
The roots of the Ipuzi-lomlambo (Gunnera perpensa; river pumpkin) are
sometimes prepared and used in the same way.
The Um-nyanji (Phytolacca stricta), a vomitive, used much in chest
cases and also in snake poisoning is sometimes administered in small
doses and also applied externally.
Warts. In-tsumpa.
Treatment a. The milk of the Isihlehle a species of Euphorbia is
painted on the wart, and causes it to wither. b. The juice (Incinde)
which comes out of Sneezewood twigs (Um-tote) when they are burned is
used similarly. c. When large, a fine piece of hide is firmly tied
round them and they in time fall off.
Baldness. Ubu-Nquyi (a bald person In-Nquyi).
No treatment is used and a bald person is considered wise and eloquent
in speaking, and likely to be rich; but curiously enough he is expected
to become so by sly and cunning means not necessarily of a high moral
standard.
There are few Bald Kaffirs.
Amaas. A disease fairly common amongst Kaffirs, occuring in epidemics
and variously described by medical men as Small-pox i.e. in its severe
forms, or chicken-pox, in its milder manifestations. Many hold that it
is a disease sui generis.
The treatment adopted is the same as in a case of Smallpox.
Ringworm. a. The leaf pulp and yellow juice of the In-gcelwane (Aloe
soponaria) is well rubbed into the patches. b. A paste of the green
berries of the Um-sobo (Solanum nigrum) similarly. c. A paste of the
green berries of the Ubu vumba (Withania somnifera) d. The milky juice
of the In-tsema, a large wild bulb.
The natives are very successful in their treatment of this disease,
which is fairly common amongst them, and believed by them to be caught
from a dog. Dogs are found everywhere where Kaffirs do congregate, and
certainly, if one is to judge by the appearance of the curs one sees
about a Basuto or Fingo kraal, they are a very likely source of skin
disease.
G. NERVOUS SYSTEM.
Paralysis. I-dumbe is attributed entirely to supernatural causes and
for its treatment the Isanuse (witch-doctor) is called in to find out,
“who has bewitched him.” The bewitcher may be severely dealt with.
Epilepsy. (Fits) Isi-tutwani is recognised as a constitutional disease
and treated by the Igqira elemiciza (herb doctor). His method is as
follows:—a. Various Herbs are mixed, which administered in decoction,
act as a strong emetic. A sheep is killed and the dung from its
entrails is rubbed all over the patient’s body. He is now made to stand
up in a hole made in a large ant-heap, Isi-duli (in Kaffirland these
ant-heaps are often very large), and the emetic administered till
vomiting is induced, the remainder being poured over him to wash off
the dung. The hole is then covered up and the disease supposed to be
left there. He now goes home, and avoids this spot for ever afterwards.
Should this treatment fail the following is adopted.
b. The sick man is treated as before, only at home in his hut. The
refuse, i.e. vomited matter and washed off dung is burned in a brisk
fire and the ashes used as Umhlabelo, medicine used in lancing
(Ukuquapula) in the following way.
An incision is made above the forehead, the blood being collected
carefully and subsequently buried at the threshold of the hut; and this
Umhlabelo well rubbed into the incision.
c. Another method I have had described is to lance the temple, collect
the blood and having caught a hare and lanced its head between the
ears, to rub the patient’s blood into the wound and let the hare go
free, the spectators and patient not daring to see the hare depart.
Similarly a cock may be used (failing the hare), its beak soaked in the
blood and it allowed to go free.
d. A most prized, and secret cure for “fits” is the administration of
about a tablespoonful of a decoction in goats milk of the leaves of
Exomis oxyrioides. This is a method used in the domestic medicine of
the back-country Boer, who calls the bush “Honde bos” (dog bush) and is
said to be very successful.
N.B.—the watery decoction of this is dangerous and strongly soporific.
Insanity. U-gezo. Three varieties are recognised.
1st U-gezo proper, probably mostly delirium or convulsions, which is
treated the same way as “Isi-tutwani” epilepsy. Here also the herb
Um-nyanji (Phytolacca stricta) and other emetics are used till the
patient is utterly prostrate, when he is left to slowly recover, while
being fed on goats milk.
2nd A form of madness known to attack those who are in the initiation
or student stage for the position of Isanusi, when they are supposed to
be in communication with the “Imi-shologu” departed spirits. During the
initiation the candidate is hypnotised by the Isanuse and made to see
and converse with these spirits, as it is from them that all his
knowledge comes when in practice. As one would expect, the impressions
of the lessons are at times lasting and unhinge the minds of weak ones,
who continue to have delusions and are then considered to be possessed
by their departed ancestors. In the treatment of this, therefore, every
endeavour is made to propitiate these ancestors, by sacrifices and
offerings, mostly with the assistance of one of the witch doctors. In
the old days of Chacka a case is recorded as occurring, and after
treatment had failed either to kill or cure, the maniac was sent to
join his ancestors by order of the king (the greatest doctor). A truly
summary method of at once appeasing the offended spirits and getting
rid of a troublesome customer.
3rd. Uku-posela, evidently Acute Mania, attributed to being bewitched
by some one having a grudge, and the process of smelling out “Ukunuka”
as described previously is gone through.
Tetanus. Supposed to be due to having crossed the path of the Icanti
(water snake) or Inamba (python) and the plants used in snakebite are
administered as well as the usual observance of ceremonies calculated
to appease the wrath of the ancestor whom the snake represents.
Sunstroke. Uku-zolika or Uku-hlatywa lilanga, is well recognised and
fairly common amongst the workers of the fields.
Treatment. 1. The sufferer is placed in as cool a place as is
available, soused with cold water, and drugged with emetics and
purgatives.
2. Seated in a cool spot on the ground his finger and thumb tips are
freely incised so that he may bleed, and he is dosed freely with
Ubuhlungu (teucrium Capense), a carminative snakebite cure.
Toothache. Ama-zinyo. The Kaffirs say that in the old days this was
unknown, and they attribute it now to eating food cooked and hot.
Treatment. Small doses and local application of Ubuhlungu benyoka
“Acocanthera venenata” a nervine tonic and favourite snake-bite cure
are used; or the sufferer chews the bark of the Um-nungumabele
(Xanthoxylon Capense) and expectorates the juice; or a paste may be
made of the powdered bark and placed in the hollow tooth (this is
another favourite snakebite and anthrax drug). Other plant drugs used
in much the same way are:—
Ubuhlungu besigcawu (Blepharis Capensis)
Um-tumana (Solanum Capense)
Isi-dikili (Lasiosiphon Meisneri)
Root of Indegofera potens.
All having distinct antiseptic and anæsthetic values.
The Kaffir surgeon or domestic sympathiser tries to extract the
offending tooth by means of a strip of thong tied to it.
Speaking generally the Kaffirs have splendid teeth and take great care
of them by frequent cleansing.
Headache.
a. I-yeza Elininyama (Anemone Caffra) is used; the root being dried,
powdered and used as a snuff. Should this fail the upper rootstalk is
burned and the smoke inhaled; while a paste of the leaves is rubbed
into or bound on the affected part.
b. Um-hlavutwa (Ricinus communis) is also used externally as a paste
and internally in decoction.
A common practice is to bind the head firmly with a thong.
H. DIGESTIVE SYSTEM.
Thrush. Ama-vila, said to be caused by the child eating green mealies
off the cob and leaving its saliva on a cob that is accidently burnt;
or putting its father’s pipe into its mouth.
Treatment. The mouth is frequently washed out, either with an infusion
of the leaves of Isi-duli (Brachylæna elliptica) or an infusion of
Mimosa bark.
Quinsy. Um-qala. Gargles are used of hot infusions of Isi-duli, Mimosa,
or bitter olive tree, etc.
Diphtheria. I have no record of this disease being recognised by the
Kaffir as anything but sorethroat Umqala, if it occur at all.
Dyspepsia and Indigestion. I-dliso.
Believed to be caused by eating poisonous foods, and usually treated by
emetics e.g. In-kamamasane (Euphorbia pugniformis) one of the class of
drugs known amongst the natives as Intsema, acting as a severe emetic
and purge. The juice tapped from the living stem of these plants is
collected in maize meal and made into a bolus to be swallowed; about
half a drachm of the drug being taken at a time. As this is nearly as
severe as croton oil, the action is easily to be understood and in a
country and nation where at times great overfeeding and gorging is
practiced, such a treatment is a valuable asset.
Another favourite purge is Um-gwali (Euclea lanceolata), the bark of
the roots being used.
Colic. Uku kunywa or I-honya.
Treatment. a. The Powdered root of In-nyongwane, (Deconia anomala) is
administered in cold water.
This plant is also put to a curious use by the Kaffir. When visiting a
strange place he eats some of it, believing that if he gets poisoned
food he will immediately vomit it.
b. The knobs from the roots of the in-dawa (Cyperus) are used, either
chewed as they are or as an infusion of the powdered knob. It has an
aromatic pungent taste.
c. The powdered root of I-qwili (Alepidea amatymbica) is also used for
colic or abdominal pain, a teaspoonful to a dose.
In larger doses this drug is an emetic and purgative, in smaller a
stomachic.
d. Um-bangandlela (Heteromorpha arborescens) is also used in infusion.
Purgatives are used and sometimes injections. This is one of the
diseases which lend themselves so well to the treatment of the Amagqira
Awokuqubula or doctors who use massage and sucking accompanied by
incantations, and profess to produce, in the form of a lizard, frog, or
something, the cause of the disease.
The Awobulongo, cow-dung doctors are also successful in this illness.
Stitch. Ili-hlaba is treated by rubbing the part and administering
infusions of the root of the Ili-bulawa (Sebæa crassulæfolia), a bitter
astringent used also in dysentery and colic.
Vomiting. In-hlanzo, caused by bewitchment or poisoning is arrested by
copious draughts of hot water followed by purgatives.
Dysentery or Diarrhœa. Uxaxazo referred to gastronomic errors and
treated by:
a. I-yeza lezikali (Pelargonium reneforme) administered hot as a
decoction in milk of the powdered root, about a teaspoonful of the
powder.
b. Um-tuma (Solanum Capense) as in (a).
c. I-gqita (Monsonia ovata). Much used and valued in this disease. It
is sedative and astringent and now used as a tincture in the
armamentarium of most colonial physicians, and by some considered very
valuable in Typhoid fever.
Jaundice. I-nyongo (bile) believed to be due to too long continuance of
the same diet.
Treatment: Diet is changed and purgatives administered.
Gallstone and its colic are not recognised.
Constipation. Uku-qunjeliva.
Treatment: 1. Sometimes enemata are administered. The method adopted
being, to insert the smaller end of a cowhorn, with the point cut off,
into the bowel and having filled the horn with the required liquid to
blow with the mouth applied to the other end and so empty the horn of
its contents into the bowel.
2. Many purgatives are known and used, the chief being a. Um-quali
(Euclea lanceolata) of which the bark of the roots is used.
b. In-kamamasane (Euphorbia pugniformis) The milk from the stem is a
drastic cathartic, and like croton oil an escharotic.
c. Um-hlaba (Aloe ferox). The long fleshy leaves of this plant are
broken off and hung up in a sun over a vessel. The juice which collects
is dried in the sun, and being mixed with meal or clay is used in the
form of a pill.
In some parts the juice of this aloe is used by the natives, dropped
into the eye, for purulent ophthalmia.
There are many other cathartics known to and used by the native doctors
as well as domestically.
Obstruction of the bowels. Uku-quina.
Treatment: All the usual cathartics may be tried and they failing, the
rubbing doctor “Igqira-elokuqubula,” may be called in who massages the
belly. If he fails the person must be bewitched; when the witch doctor
is requisitioned to see the end of the chapter and have someone
punished for the result.
Peritonitis. Inflammation of the bowels is treated generally as colic
and fever.
Dropsy. I can get no authentic record of this being recognised. One
informant calling it “Igalimoya” gives as a method of treatment used
the injection and administration by the mouth of infusions of
Utangazano (Cucumis Africanus) a wild cucumber, which is a hydrogogue
cathartic.
Piles. U-mzi.
a. Charms are used to cause their disappearance, e.g., I-kubalo or lika
Mlanjeni (Pelargonium pulverulentum) of which the leaves are chewed.
These leaves were given to the warriors in the Kaffir Wars of 1850, as
war medicine, by the great witch doctor Mlanjeni, to charm away the
British bullets, and make the guns miss fire. Kaffirs were found, dead
on the field, who had these leaves chewed in their mouths.
b. Another method of treatment is to mash into a pulp the rootstalk of
the Isi-kolokoto (Sansevieria thyrsiflora) and use the pulp locally and
internally.
Thread worms. Izlio.
Tape worm. I-palo.
Round worms. Intshulube.
These are all grouped for treatment as worms and submitted to the same
kind of treatment. As they are very common amongst the Kaffirs there is
a very large variety of remedies.
The following are a selection from many more.
1. Iyeza lentshulube (Hibiscus trionum.)
2. Isi-kolokoto (Sansevieria thyrsiflora), of which the root is used.
3. Ikalana (Aloe tenuior) one of the best of these drugs. It is
cathartic as well as taenicide and non-poisonous in ordinary doses. For
tape worm a decoction of the roots is taken on an empty stomach, after
purgation.
4. Um-fincafincane (Leontis leonurus), the leaves and flowers are used
in decoction or powder.
5. I-dolo lenkonyana (Rumex Eckloni) of which the roots are taken,
boiled in sweet milk.
6. Um-muncwane (Oxalis Smithii). A handful of the dried bulbs is boiled
in milk and the decoction drunk.
7. In-nyinga (Agremonia Capensis) a paste of the leaves with sour milk.
8. A decoction of a mixture of Um nukambeba (Myeris inequalis), of
Um-nungumabele (Xanthoxylon Capense) and of Um-nquma (olive) is used.
9. Crushed pumpkin seeds are also used. About 30 seeds slightly roasted
being the usual dose.
Kidney Disease is unknown; but urinary troubles are treated. Thus for
painful micturition and difficult as well as scanty or thick urine a
decoction of the root of Um-tumana (Solanum Capense) may be tried.
General Debility. Tonics are used by the igqira elemiciza thus:
1. I-tshongwe (Xysmalobium latifolium) of which the root is infused and
the liquor which is exceedingly bitter, drunk.
2. Ubu-hlungu benyushu (Teucrium Africanum) a few grains of the dried
bark being a dose.
3. In-dawa (Cyperus.) The knobs which grow on the roots, have a strong,
bitter, pungent and aromatic flavour. These are used for this condition
as also for colic.
4. Ubu-hlungu bedilia (Cluytia hirsuta) of which the leaves are chewed
or taken in infusion.
A person suffering from prolonged debility unrelieved by treatment,
naturally (for a Kaffir) comes to believe that he is under the malign
influence of someone around him who is working on him by means of
witchcraft, and journeys are taken to get away from the spell. Thus in
a way the idea of “Change of Air” is practiced.